Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Majjhimanikāye

The Middle-Length Discourses

Uparipaṇṇāsa-ṭīkā

Subcommentary on the Final Fifty

1. Devadahavaggo

1. The Devadaha Chapter

1. Devadahasuttavaṇṇanā

1. Commentary on the Devadaha Sutta

1. Dibbanti [Pg.211] kāmaguṇehi kīḷanti, laḷanti, tesu vā viharanti, vijayasamatthatāyogena paccatthike vijetuṃ icchanti; issariyaṭṭhānādisakkāradānaggahaṇaṃ taṃtaṃatthānusāsanañca karontā voharanti, puññānubhāvappattāya jutiyā jotenti vāti devā vuccanti rājāno. Tathā hi te catūhi saṅgahavatthūhi janaṃ rañjayantā sayaṃ yathāvuttehi visesehi rājanti dibbanti sobhantīti ca, ‘‘rājāno’’ti vuccanti. Tatthāti tasmiṃ nigamadese. Sāti pokkharaṇī. Tanti taṃ, ‘‘devadaha’’nti laddhanāmaṃ pokkharaṇiṃ upādāya, tassa adūrabhavattāti keci. Sabbaṃ sukhādibhedaṃ vedayitaṃ. Pubbeti purimajātiyaṃ. Katakammapaccayāti katassa kammassa paccayabhāvato jātaṃ kammaṃ paṭicca. Tena sabbāpi vedanā kammaphalabhūtā eva anubhavitabbāti dasseti. Tenāha ‘‘iminā’’tiādi. Aniyametvā vuttanti, ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino’’ti evaṃ ime nāmāti avisesetvā vuttamatthaṃ. Niyametvāti, ‘‘evaṃvādino, bhikkhave, nigaṇṭhā’’ti evaṃ visesetvā dasseti.

1. ‘They play’ means they sport, revel, and delight in sensual pleasures; or they dwell in them. They wish to conquer their enemies by means of their capacity for victory. They conduct themselves by bestowing and receiving honors such as positions of authority and by giving instructions for various purposes. Or, because they shine with the radiance they have attained through the power of merit, they are called ‘devas’ and ‘kings.’ For indeed, by delighting the people with the four bases of beneficence, they themselves reign, play, and are resplendent with the aforementioned special qualities, and thus they are called ‘kings.’ ‘There’ means in that market town. ‘Sā’ means ‘that pond.’ ‘Taṃ’ means that, referring to the pond that has acquired the name ‘Devadaha’; some say because it is not far from that. ‘All feeling’ differentiated as pleasant, etc. ‘Formerly’ means in a former birth. ‘Because it is conditioned by a past deed’ means it arises in dependence on a deed that was done. Thereby he shows that all feeling whatsoever must be experienced as the fruit of kamma. Therefore he said, ‘by this,’ etc. ‘Said without specifying’ means the meaning stated without specifying who they are by name, as in: ‘There are, bhikkhus, some ascetics and brahmins who hold such a view.’ ‘Specifying’ means he shows them specifically, as in: ‘Such, bhikkhus, are the Nigaṇṭhas.’

Kalisāsananti parājayaṃ. Kalīti hi anattho vuccati, kalīti sasati vippharatīti kalisāsanaṃ, parājayo. Kalīti vā kodhamānādikilesajāti, tāya pana ayuttavāditā kalisāsanaṃ. Taṃ āropetukāmo vibhāvetukāmo[Pg.212]. Ye kammaṃ kataṃ akataṃ vāti na jānanti, te kathaṃ taṃ edisanti jānissanti. Ye ca kammaṃ pabhedato na jānanti, te kathaṃ tassa vipākaṃ jānissanti; vipākapariyositabhāvaṃ jānissanti, ye ca pāpassa kammassa paṭipakkhameva na jānanti; te kathaṃ tassa pahānaṃ kusalakammassa ca sampādanavidhiṃ jānissantīti imamatthaṃ dassento, ‘‘uttari pucchāyapi eseva nayo’’ti āha.

‘A doctrine of defeat’ means defeat. For ‘kali’ is said to be misfortune; because it harasses and spreads, it is a ‘doctrine of defeat’ (kalisāsana), that is, defeat. Or ‘kali’ is the class of defilements such as anger and pride; unrighteous speech caused by that is a ‘doctrine of defeat.’ He wishes to impose it, to demonstrate it. Those who do not know whether a deed was done or not done, how will they know such a thing? And those who do not know kamma in its diversity, how will they know its result? How will they know the finality of its result? And those who do not even know the opponent of unwholesome kamma, how will they know the method for abandoning it and for accomplishing wholesome kamma? To show this meaning, he said: ‘The same method applies to further questions as well.’

2. Kiñcāpi cūḷadukkhakkhandhepi, (ma. ni. 1.180) ‘‘evaṃ sante’’ti iminā tesaṃ nigaṇṭhānaṃ ajānanabhāvo eva ujukaṃ pakāsito heṭṭhā desanāya tathā pavattattā. Tathā hi aṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.180) vuttaṃ – ‘‘evaṃ santeti tumhākaṃ evaṃ ajānanabhāve satī’’ti, tathāpi tattha uparidesanāya sambaddho evamattho vuccamāno yujjati, na aññathāti dassetuṃ idha, ‘‘mahānigaṇṭhassa vacane sacce santeti attho’’ti vuttaṃ. Ettakassa ṭhānassāti yathāvuttassa pañcaparimāṇassa kāraṇassa.

2. Although in the Shorter Discourse on the Mass of Suffering (MN 14), by this phrase ‘this being so,’ the state of not knowing of those Nigaṇṭhas is directly revealed, because the teaching below proceeded in that way. For it is said in the commentary (MA 1.180): ‘“This being so” means “when you are in such a state of not knowing.”’ Nevertheless, to show that here the meaning connected with the subsequent teaching is fittingly stated thus and not otherwise, it is said: ‘The meaning is “if the statement of the great Nigaṇṭha is true.”’ ‘Of this much ground’ means of the reason of the fivefold measure as stated.

3. Anekavāraṃ visarañjanaṃ idha gāḷhāpalepanaṃ, na sāṭakassa viya littatāti āha – ‘‘bahalūpa…pe… littena viyā’’ti. Vuttameva, na puna vattabbaṃ, tattha vuttanayeneva veditabbanti adhippāyo.

3. Here, ‘repeated spreading’ is a thick plastering, not like the smearing of a cloth. Thus he said: ‘as if thickly… smeared.’ It has just been said, it need not be said again. The intention is that it should be understood by the method stated there.

Imesaṃ nigaṇṭhānaṃ tādisassa tesaṃ abhāvato, ‘‘jānanakālo siyā’’ti parikappavasena vadati. Tena evaṃ jānituṃ tehi sakkā siyā, tesañca dassanaṃ saccaṃ siyā. Yasmā tesaṃ dassanaṃ asaccaṃ, tasmā te na jāniṃsūti dasseti. Catūsu kālesūti vaṇamukhassa parikantanakālo, sallassa esanakālo, abbuhanakālo, vaṇamukhe agadaṅgāraodahanakāloti imesu catūsu kālesu. Suddhanteti suddhakoṭṭhāse, dukkhassa anavasesato nijjīraṇaṭṭhena niddukkhabhāveti attho. Ekāya upamāyāti, ‘‘sallena viddhassa hi viddhakāle vedanāya pākaṭakālo viyā’’ti imāya ekāya upamāya. Tayo atthāti pubbe ahuvamhā vā no vā, pāpakammaṃ akarimhā vā no vā, evarūpaṃ vā pāpakammaṃ akarimhāti ime tayo atthā. Catūhi upamāhīti vaṇamukhaparikantanādīhi catūhi upamāhi. Eko atthoti, ‘‘ettakaṃ dukkhaṃ nijjiṇṇa’’ntiādinā [Pg.213] vutto eko attho. So hi dukkhanijjīraṇabhāvasāmaññā eko atthoti vutto.

Since these Nigaṇṭhas lack such a thing, he speaks by way of conjecture, saying: ‘There might be a time of knowing.’ Thus it might be possible for them to know, and their vision might be true. Since their vision is untrue, he shows that therefore they did not know. ‘At the four times’ means at these four times: the time for cutting around the wound’s opening, the time for probing for the dart, the time for extracting it, and the time for applying a medicinal charcoal poultice to the wound’s opening. ‘Completely’ means in the pure part; the meaning is the state of being without suffering, in the sense of the wearing away of suffering without remainder. ‘By one simile’ means by this one simile: ‘Just as for one pierced by a dart, the time when the feeling is manifest is like the time of being pierced.’ ‘The three points’ are these three points: whether we existed in the past or not, whether we did an evil deed or not, and whether we did such an evil deed. ‘By four similes’ means by the four similes beginning with cutting around the wound’s opening. ‘The one point’ is the one point stated as: ‘So much suffering has been worn away,’ etc. For it is called one point because of the commonality of the state of the wearing away of suffering.

4. Ime pana nigaṇṭhā. Āsaṅkāya viddhosmīti saññaṃ uppādetvā. Paccāharitunti paccāvattituṃ, pariharitunti attho.

4. But these Nigaṇṭhas, having generated the perception, ‘I am pierced by doubt.’ ‘To ward off’ means to turn back; the meaning is to avert.

5. Atītavādaṃ saddahantānanti, ‘‘atthi kho, bho, nigaṇṭhā pubbe pāpakammaṃ kata’’nti evaṃ atītaṃsaṃ ārabbha pavattaṃ mahānigaṇṭhassa vādaṃ saddahantānaṃ. Bhūtattāti yathābhūtattā kiṃ aviparītameva atthaṃ ārammaṇaṃ katvā pavattāti pucchati. Sesapadesupi eseva nayo. Saha dhammenāti sahadhammo, so eva sahadhammiko yathā ‘‘venayiko’’ti (a. ni. 8.11; pārā. 8). ‘‘Dhammo’’ti ettha kāraṇaṃ adhippetanti āha – ‘‘sahetukaṃ sakāraṇa’’nti. Paṭiharati paṭivattetīti paṭihāro, vādo eva paṭihāro vādapaṭihāro; taṃ, uttaranti attho. Tenāha – ‘‘paccāgamanakavāda’’nti, codanaṃ parivattetvā paṭipākatikakaraṇanti attho. Tesanti idaṃ āvuttivasena gahetabbaṃ, ‘‘tesaṃ saddhāchedakavādaṃ nāma tesaṃ dassetī’’ti.

5. ‘Of those who have faith in the doctrine of the past’ means of those who have faith in the doctrine of the great Nigaṇṭha, which proceeds in relation to the past, thus: ‘Indeed, sirs, the Nigaṇṭhas have done an evil deed in the past.’ ‘Because it is true’: because it is as it really is. He asks: ‘Does it proceed having taken as its object a meaning that is indeed undeviating?’ The same method applies to the remaining phrases. ‘With the Dhamma’ (saha dhammena): this is sahadhammo, which itself is sahadhammiko, just as in ‘venayiko’ (disciplinarian). Here by ‘Dhamma’ cause is intended, thus he says: ‘with reason, with cause.’ ‘He rejects’ (paṭiharati) means he turns back (paṭivatteti), hence ‘rebuttal’ (paṭihāro). The doctrine itself is the rebuttal, a ‘doctrinal rebuttal’ (vādapaṭihāro); that is, a reply. Hence he says ‘a counter-argument,’ meaning turning back the charge and restoring the original state. ‘Of them’ (tesaṃ): this should be taken by way of what has been said, as in ‘he shows them a doctrine that shatters their faith.’

6. Avijjā aññāṇā sammohāti pariyāyavacanametaṃ. Avijjāti vā avijjāya karaṇabhūtāya. Aññāṇenāti ajānanena. Sammohenāti sammuyhanena mahāmuḷhatāya. Sāmaṃyeva opakkamikā etarahi attano upakkamahetu dukkhavedanaṃ vediyamānaṃ – ‘‘yaṃkiñcāyaṃ…pe… pubbekatahetū’’ti viparītato saddahatha. Pubbekatahetuvādasaññitaṃ vipallāsaggāhaṃ gaṇhatha.

6. ‘Ignorance, non-knowledge, delusion’—these are synonyms. ‘By ignorance’ or because of ignorance as the instrument. ‘By non-knowledge’ means by not knowing. ‘By delusion’ means by confusion, by great bewilderment. You yourselves are now experiencing a painful feeling caused by your own exertion, yet you have faith in the perverted view that ‘whatever this… is due to past deeds.’ You adopt the perverse grasp designated as the doctrine that things are caused by past deeds.

7. Diṭṭhadhammo vuccati paccakkhabhūto, tattha veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Tenāha – ‘‘imasmiṃyeva attabhāve vipākadāyaka’’nti. Payogenāti kāyikena payogena vā vācasikena vā payogena. Padhānenāti padahanena cetasikena ussāhanena. Āsanne bhavantare vipācetuṃ na sakkā, pageva dūreti dassetuṃ, ‘‘dutiye vā tatiye vā attabhāve’’ti vuttaṃ. Nibbattakabhāvato sukhavedanāya hitanti sukhavedanīyaṃ. Sā pana vipākavedanābhāvato ekantato iṭṭhārammaṇā eva hotīti āha ‘‘iṭṭhārammaṇavipākadāyaka’’nti. Viparītanti [Pg.214] aniṭṭhārammaṇavipākadāyakaṃ. Nipphanneti saddhiṃ aññena kammena nibbatte. Samparāyavedanīyassāti upapajjavedanīyassa aparāpariyavedanīyassa. Evaṃ santepīti kāmaṃ paripakkavedanīyanti diṭṭhadhammavedanīyameva vuccati, tathāpi atthettha atisayo diṭṭhadhammavisesabhāvato paripakkavedanīyassāti dassetuṃ, ‘‘ayametthā’’tiādi vuttaṃ. Yasmiṃ divase kataṃ, tato sattadivasabbhantare.

7. ‘The presently visible’ is said to be what is directly manifest; the fruit to be experienced therein is ‘to be experienced in the present life.’ Hence it is said: ‘yielding its result in this very existence.’ ‘By application’ means by bodily application or by verbal application. ‘By striving’ means by mental striving, by exertion. To show that it cannot ripen in a near future existence, still less in a distant one, it is said: ‘in the second or third existence.’ ‘Conducive to pleasant feeling’ means beneficial for pleasant feeling because of its productive nature. But since it is a resultant feeling, it is exclusively with a desirable object. Thus it is said, ‘yielding a result with a desirable object.’ ‘The opposite’ means yielding a result with an undesirable object. ‘Accomplished’ means produced together with other kamma. ‘Of what is to be experienced in a future life’ means of what is to be experienced upon rebirth, of what is to be experienced in a subsequent life. This being so: although ‘to be experienced when ripened’ is said to be just ‘to be experienced in the present life,’ still, to show that there is here a superiority because ‘to be experienced when ripened’ is a special case of ‘to be experienced in the present life,’ it is said, ‘this here,’ etc. Within seven days from the day it was done.

Tatrāti tasmiṃ paripakkavedanīyakammassa sattadivasabbhantare vipākadāne. Ekavāraṃ kasitvā nisīdi chātajjhatto hutvā. Āgacchantī āha – ‘‘ussūre bhattaṃ āharīyitthā’’ti domanassaṃ anuppādetvā yathā katapuññaṃ anumodati. Vijjotamānaṃ disvā, ‘‘kiṃ nu kho idampi tappakāro, mama cittavikappamattaṃ, udāhu suvaṇṇamevā’’ti vīmaṃsanto yaṭṭhiyā paharitvā.

‘Therein’ means in that giving of a result within seven days by kamma that is to be experienced when ripened. Having plowed once, he sat down, overcome by hunger. When she came, without generating displeasure by thinking, ‘You have brought the meal late!’, he rejoiced in the merit he had done. Seeing it shining, and investigating, ‘What now? Is this too of that kind, a mere figment of my mind, or is it really gold?’, he struck it with his staff.

Vāḷayakkhasañcaraṇattā rājagahūpacārassa nagare sahassabhaṇḍikaṃ cāresuṃ. Uppannarāgo cūḷāya ḍaṃsi. Rañño ācikkhitvāti taṃ pavattiṃ rañño ācikkhitvā. Mallikāya vatthu dhammapadavatthumhi (dha. pa. aṭṭha. 2.mallikādevīvatthu) āgatena nayena kathetabbaṃ.

Because of the roaming of a fierce yakkha in the vicinity of Rājagaha, they proclaimed a reward of a thousand in the city. With passion arisen, he bit the topknot. ‘Having told the king’ means having told that event to the king. The story of Mallikā should be related by the method that has come down in the story in the Dhammapada Commentary (Dhp-A II, the story of Queen Mallikā).

Maraṇasantikepi kataṃ, pageva tato puretaraṃ atītattabhāvesu ca kataṃ. Idha nibbattitavipākoti vutto avassaṃbhāvibhāvato. Samparāyavedanīyameva bhavantare vipākadāyakabhāvato. Idha nibbattitaguṇotveva vutto, na idha nibbattitavipākoti vimuttibhāvato. Paripakkavedanīyanti veditabbaṃ heṭṭhā vuttaparipakkavedanīyalakkhaṇānativattanato. Sabbalahuṃ phaladāyikāti etena phaluppādanasamatthatāyogena kammassa paripakkavedanīyatāti dasseti.

What was done even near the time of death, how much more what was done before that and in past existences. Here, it is said to have its result produced in this life because of its inevitable nature. It is only to be experienced in a future life because of its nature of yielding a result in a future existence. Here, it is said only to have its qualities produced, not to have its result produced in this life, because it is liberation. It should be understood as 'to be experienced when ripe' because it does not transcend the characteristic of 'to be experienced when ripe' stated previously. By 'yielding a result very quickly,' this shows that the kamma is 'to be experienced when ripe' due to its fitness to produce a result.

Catuppañcakkhandhaphalatāya saññābhavūpagaṃ kammaṃ bahuvedanīyanti vuttaṃ. Ekakhandhaphalattā asaññābhavūpagaṃ kammaṃ appavedanīyaṃ. Keci pana, ‘‘arūpāvacarakammaṃ bahukālaṃ veditabbaphalattā bahuvedanīyaṃ, itaraṃ appavedanīyaṃ. Rūpārūpāvacarakammaṃ vā bahuvedanīyaṃ, parittakammaṃ appavedanīya’’nti vadanti. Savipākaṃ kammanti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākameva. Avipākaṃ kammanti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ.

Because it has the four or five aggregates as its fruit, kamma that leads to the realm of perception is said to be 'much to be experienced.' Because it has a single aggregate as its fruit, kamma that leads to the realm of non-perception is 'little to be experienced.' Some, however, say: 'Kamma of the formless sphere is 'much to be experienced' because its fruit is to be experienced for a long time, while the other is 'little to be experienced.' Or, kamma of the form and formless spheres is 'much to be experienced,' while limited kamma is 'little to be experienced.'' 'Kamma with result' is that which is capable of producing a result when other conditions are present, not only that which has already begun to yield its result. 'Kamma without result' is that which is incapable of ripening due to a deficiency of conditions, of the various kinds such as defunct kamma.

8. Diṭṭhadhammavedanīyādīnanti [Pg.215] diṭṭhadhammavedanīyādīnaṃ dasannaṃ kammānaṃ upakkamena kammānaṃ aññāthābhāvassa anāpādanīyattā yathāsabhāveneva kammāni tiṭṭhanti. Tattha nigaṇṭhānaṃ upakkamo nippayojanoti āha ‘‘aphalo’’ti. Nigaṇṭhānaṃ padahanassa micchāvāyāmassa nipphalabhāvappavedano padhānacchedakavādo. Parehi vuttakāraṇehīti yehi kāraṇehi nigaṇṭhānaṃ vādesu dosaṃ dassenti. Tehi parehi vuttakāraṇehi. Na hi lakkhaṇayuttena hetunā vinā paravādesu dosaṃ dassetuṃ sakkā. Tenāha ‘‘sakāraṇā hutvā’’ti. Nigaṇṭhānaṃ vādā ca anuvādā cāti nigaṇṭhehi vuccamānā sakasakasamayappavedikā vādāceva sāvakehi vuccamānā tesaṃ anuvādā ca. Viññūhi garahitabbaṃ kāraṇaṃ āgacchantīti, ‘‘ayamettha doso’’ti tattha tattha viññūhi paṇḍitehi garahārahaṃ kāraṇaṃ upagacchanti, pāpuṇantīti attho. Tassatthotiādīsu ayaṃ saṅkhepattho, ‘‘vuttanayena parehi vuttena kāraṇena sakāraṇā hutvā dosadassanavasena nigaṇṭhānaṃ vādā anuppattā, tato eva taṃ vādaṃ appasādanīyabhāvadassanena sosentā hetusampattivohārasukkhanena milāpentā dukkaṭakammakārinotiādayo dasa gārayhāpadesā upagacchantī’’ti.

8. Regarding 'of those to be experienced in the present life, etc.': Because it is not possible for the ten kinds of kamma—beginning with that to be experienced in the present life—to become otherwise through exertion, the kammas remain just as they are by their own nature. Here, the exertion of the Nigaṇṭhas is purposeless; hence it is said to be 'fruitless.' The statement that cuts off striving is the declaration of the fruitlessness of the Nigaṇṭhas' striving, their wrong effort. 'By reasons stated by others' means by those reasons through which others point out the fault in the Nigaṇṭhas' doctrines. Indeed, it is not possible to point out a fault in the doctrines of others without a valid reason. Therefore it is said, 'having a reason.' 'The doctrines and the repetitions of the Nigaṇṭhas' refers to the doctrines proclaimed by the Nigaṇṭhas themselves that declare their own tenets, and the repetitions of these proclaimed by their disciples. 'They arrive at a reason to be censured by the wise' means that the wise and learned encounter a reason worthy of censure, thinking, 'This is the fault here.' As for 'its meaning,' etc., this is the summary: 'In the aforesaid manner, based on the reason stated by others, having a reason, the doctrines of the Nigaṇṭhas are understood by way of seeing their faults. Consequently, by showing the uninspiring nature of that doctrine and causing it to wither through the dryness of discourse based on sound reasons, ten blameworthy designations arise, such as 'doers of misdeeds'.'

9. Saṅgatibhāvahetūti tattha tattha yadicchāya samuṭṭhitasaṅgatinimittaṃ. Sā pana saṅgati niyatilakkhaṇāti āha ‘‘niyatibhāvakāraṇā’’ti. Acchejjasuttāvutaabhejjamaṇi viya hi paṭiniyatatā niyatipavattīti. Chaḷabhijātihetūti kaṇhābhijāti nīlābhijāti lohitābhijāti haliddābhijāti sukkābhijāti paramasukkābhijātīti imāsu abhijātīsu jātinimittaṃ. Pāpasaṅgatikāti nihīnasaṅgatikā.

9. 'The cause of the state of association' means a sign of association arising by chance here and there. That association, however, has determinism as its characteristic; hence it is said, 'the cause of the state of determinism.' For the process of determinism is a fixed state, like the unbreakable gem mentioned in the Acchejja Sutta. 'The cause of the six classes' means a sign of birth among these classes: the black class, the blue class, the red class, the yellow class, the white class, and the supremely white class. 'Of bad association' means of low association.

10. Anaddhabhūtanti ettha adhi-saddena samānattho addha-saddoti āha – ‘‘anaddhabhūtanti anadhibhūta’’nti. Yathā āpāyiko attabhāvo mahatā dukkhena abhibhuyyati, na tathā ayanti āha – ‘‘dukkhena anadhibhūto nāma manussattabhāvo vuccatī’’ti. ‘‘Acelako hotī’’tiādinā (dī. ni. 1.394) vuttāya nānappakārāya dukkarakārikāya kilamathena. Yadi evaṃ [Pg.216] kathaṃ dhutaṅgadharāti āha ‘‘ye panā’’tiādi. Niyyānikasāsanasmiñhi vīriyanti vivaṭṭasannissitaṃ katvā pavattiyamānaṃ vīriyaṃ sarīraṃ khedantampi sammāvāyāmo nāma hoti ñāyāraddhabhāvato.

10. Regarding 'anaddhabhūta': here the word 'addha' has the same meaning as the word 'adhi'; thus it is said: 'anaddhabhūta means anadhibhūta (not overwhelmed).' Just as an existence in the plane of misery is overwhelmed by great suffering, this is not so; thus it is said: 'The human existence is called 'not overwhelmed by suffering'.' This is by the hardship of the various kinds of difficult practices mentioned in the passage beginning 'He is a naked ascetic' (DN 1.167). If so, how can they be upholders of the ascetic practices? It is said, 'But those who...,' etc. For in the teaching that leads out, effort that is undertaken based on the rolling back of saṃsāra, even when it exhausts the body, is called right effort because it is undertaken in accordance with the true method.

Theroti ettha āgatamahārakkhitatthero. Tisso sampattiyo manussadevanibbānasampattiyo, sīlasamādhipaññāsampattiyo vā. Khuraggeyevāti khure sīsagge eva, khure sīsaggato apanīte evāti adhippāyo. Ayanti, ‘‘issarakule nibbatto’’tiādinā vutto. Na sabbe eva sakkārapubbakaṃ pabbajitvā arahattaṃ pāpuṇantīti āha ‘‘yo dāsikucchiya’’ntiādi. Rajatamuddikanti rajatamayaṃ aṅgulimuddikaṃ. Gorakapiyaṅgumattenapīti kapitthachallikaṅgupupphagandhamattenapi.

'The elder' here means the Elder Mahārakkhita who is mentioned. The three accomplishments are the accomplishments of the human world, the deva world, and Nibbāna; or the accomplishments of virtue, concentration, and wisdom. 'On the very tip of a razor' means right on the razor's edge, or just when removed from the razor's edge—this is the intended meaning. 'This one' refers to the one mentioned in the passage beginning 'born in a ruling family.' Not all who go forth preceded by honor attain arahantship; thus it is said, 'one from a slave girl's womb,' etc. 'A silver ring' means a finger-ring made of silver. 'Even by the measure of goraka-piyaṅgu' means even by the measure of the scent of a kaṅgu flower from wood-apple bark.

Dhammena ñāyena āgatasukhaṃ dhammasukhanti āha – ‘‘saṅghato vā…pe… paccayasukha’’nti. Amucchitoti anajjhāpanno. Idāni taṃ anajjhāpannataṃ tassa ca phalaṃ dassetuṃ ‘‘dhammikaṃ hī’’tiādi vuttaṃ. Imassāti samudayassa. So hi pañcakkhandhassa dukkhassa kāraṇabhūtattā āsanno paccakkho katvā vutto. Tenāha ‘‘paccuppannāna’’ntiādi. Saṅkhāranti yathāraddhāya sātisayaṃ karaṇato saṅkhāranti laddhanāmaṃ balavavīriyaṃ ussoḷhiṃ. Padahatoti payuñjantassa pavattentassa. Maggena virāgo hotīti ariyamaggena dukkhanidānassa virajjanā hoti. Tenāha ‘‘idaṃ vuttaṃ hotī’’ti. Iminā sukhāpaṭipadā khippābhiññā kathitā akasireneva sīghataraṃ maggapajānatāya bodhitattā. Majjhattatākāroti vīriyūpekkhamāha. Saṅkhāraṃ tattha padahatīti padhānasaṅkhāraṃ tattha dukkhanidānassa virajjananimittaṃ virajjanatthaṃ padahati. Kathaṃ? Maggappadhānena catukiccappadhāne ariyamagge vāyāmena padahati vāyamati. Ajjhupekkhatoti vīriyassa anaccāraddhanātisithilatāya vīriyasamatāyojane byāpārākaraṇena ajjhupekkhato. Tenāha ‘‘upekkhaṃ bhāventassā’’ti. Upekkhābhāvanā ca nāmettha tathāpavattā ariyamaggabhāvanā evāti āha – ‘‘maggabhāvanāya bhāvetī’’ti.

The happiness that comes righteously and justly is called 'the happiness of Dhamma'; thus it is said: '...the happiness from requisites coming from the Sangha.' 'Uninfatuated' means unattached. Now, to show that state of non-attachment and its fruit, the passage beginning 'For it is righteous...' was stated. 'Of this' means of the origin. For since it is the cause of the suffering of the five aggregates, it is spoken of as near and directly visible. Therefore it is said, 'of present things,' etc. 'Formation' here means strong effort, exertion, which has obtained the name 'formation' because it acts with surpassing energy in regard to what has been undertaken. 'Strives' means applies or engages. 'Through the path dispassion comes to be' means that through the noble path there is the fading away of the cause of suffering. Therefore it is said: 'This is what is said.' By this, the pleasant practice with quick direct knowledge is described, because one awakens by comprehending the path more swiftly and without difficulty. 'The state of neutrality' refers to equanimity connected with energy. 'He strives at the formation there' means he strives at the primary formation there for the purpose of fading away, as the sign of the fading away of the cause of suffering. How? He strives, he makes an effort, by the striving of the path, by exertion in the noble path which has the four functions as its striving. 'Observes with equanimity' means one who does so by not engaging in activity, through the balancing of energy that is neither too strained nor too slack. Therefore it is said: 'of one who develops equanimity.' And here the development of equanimity is indeed the development of the noble path proceeding in such a way; thus it is said: 'he develops it by the development of the path.'

Ettha ca evaṃ pāḷiyā padayojanā veditabbā, – ‘‘so evaṃ pajānāti. Kathaṃ? Saṅkhāraṃ me padahato saṅkhārapadahanā imassa dukkhanidānassa virāgo hoti[Pg.217], ajjhupekkhato me upekkhanā imassa dukkhanidānassa virāgo hotī’’ti. Paṭipajjamānassa cāyaṃ pubbabhāgavīmaṃsassāti gahetabbaṃ. Tattha saṅkhārappadhānāti sammasanapadena sukheneva khippataraṃ bhāvanāussukkāpanavīriyaṃ dassitanti sukhāpaṭipadā khippābhiññā dassitā. Ajjhupekkhatoti ettha kassaci nātidaḷhaṃ katvā pavattitavīriyenapi dukkhanidānassa virāgo hoti vipassanamanuyuñjatīti dassitaṃ. Ubhayatthāpi catutthīyeva paṭipadā vibhāvitāti daṭṭhabbaṃ. Idāni, ‘‘yassa hi khvāssa…pe… upekkhaṃ tattha bhāvetī’’ti vārehi tāsaṃyeva paṭipadānaṃ vasena tesaṃ puggalānaṃ paṭipatti dassitā. Vaṭṭadukkhanidānassa parijiṇṇaṃ imehi vārehi dukkhakkhayo vibhāvito.

And here the construction of the Pāli words should be understood thus: 'He understands thus. How? “For me who am striving at the formation, through this striving there is the fading away of this cause of suffering; for me who am observing with equanimity, through this equanimity there is the fading away of this cause of suffering.”' This should be understood as the preliminary investigation of one who is practicing. Therein, by the term 'striving at the formation,' the energy that arouses meditative exertion more swiftly and with ease is shown; thus the pleasant practice with quick direct knowledge is shown. Here, by 'observing with equanimity,' it is shown that for someone, the fading away of the cause of suffering occurs even with effort that is not undertaken too forcefully, as he applies himself to insight. It should be seen that in both cases the fourth practice has been explained. Now, by the sections beginning, 'For whatever person... he develops equanimity towards it there,' the practice of those persons is shown by way of those same practices. By these sections, the destruction of suffering—the exhaustion of the cause of the suffering of the round—is explained.

11. Baddhacittoti sambaddhacitto. Bahalacchandoti bahalataṇhāchando. Aticaritvāti atikkamitvā. Naṭasatthavidhinā naccanakā naṭā, naccakā itare. Somanassaṃ uppajjati, ‘‘īdisaṃ nāma itthiṃ pariccaji’’nti. Chijjāti dvidhā hotu. Bhijjāti bhijjatu. ‘‘Chijja vā bhijjavā’’ti padadvayenapi vināsameva vadati. Ñatvāti pubbabhāgañāṇena jānitvā. Tadubhayanti saṅkhārapadahanaupekkhābhāvanaṃ.

11. 'With mind bound' means with mind connected. 'Of thick desire' means of thick desire and craving. 'Having transgressed' means having overstepped. By the rule for actors and performers: dancers are 'naṭā'; the others are 'naccakā.' Joy arises, thinking: 'I have renounced such a woman!' 'May it be cut' means may it become twofold. 'May it be broken' means let it be broken. By the two words 'may it be cut or may it be broken,' he speaks only of destruction. 'Having known' means having known with the preliminary knowledge. 'That both' means the striving at formations and the development of equanimity.

12. Pesentassāti vāyamantassa. Taṃ sandhāyāti dukkhāya paṭipadāya niyyānataṃ sandhāya.

12. 'Of one who is exerting' means of one who is striving. 'Referring to that' means referring to the escape from the painful practice.

Usukāro viya yogī tejanassa viya cittassa ujukaraṇato. Gomuttavaṅkaṃ, candalekhākuṭilaṃ, naṅgalakoṭijimhaṃ cittaṃ. Alātā viya vīriyaṃ ātāpana-paritāpanato. Kañcikatelaṃ viya saddhā sinehanato. Namanadaṇḍako viya lokuttaramaggo nibbānārammaṇe cittassa nāmanato. Lokuttaramaggena cittassa ujukaraṇaṃ bhāvanābhisamayato daṭṭhabbaṃ. Antadvayavajjitā majjhimā paṭipattīti katvā kilesagaṇavijjhanaṃ pahānābhisamayo. Itarā pana paṭipadā dandhābhiññāti imesaṃ dvinnaṃ bhikkhūnaṃ imāsu dvīsu yathāvuttāsu khippābhiññāsu kathitāsu, itarāpi kathitāva honti lakkhaṇahāranayena paṭipadāsāmaññato. Sahāgamanīyāpi vā paṭipadā kathitāva, ‘‘na heva anaddhabhūtaṃ atthāna’’ntiādinā pubbabhāgapaṭipadāya kathitattā. ‘‘Āgamanīyapaṭipadā pana na kathitā’’ti [Pg.218] idaṃ savisesaṃ ajjhupekkhassa akathitataṃ sandhāya vuttanti daṭṭhabbaṃ. Nikkhamanadesananti nikkhamanupāyaṃ desanaṃ. Sesaṃ suviññeyyameva.

Like a fletcher straightens an arrow, the yogi straightens the mind. The mind is crooked like cow's urine, bent like the crescent moon, and twisted like the tip of a plough. Like a firebrand, energy is for heating and scorching. Like oil for a girdle, faith is for adhesion. Like a bending stick, the supramundane path is for bending the mind towards Nibbāna as its object. The straightening of the mind by the supramundane path should be seen as the breakthrough by means of development. Because it is the middle path that avoids the two extremes, the piercing of the host of defilements is the breakthrough by means of abandoning. But the other path is that of slow direct knowledge. When these two paths of quick direct knowledge have been spoken of for these two bhikkhus as stated, the other is also explained by the method of applying characteristics, because of the commonality of the path. Or the path that is accompanied is also explained, because the preliminary-stage path has been explained by the passage beginning, 'It is not indeed a groundless thing.' But the statement, 'The path of arrival has not been explained,' should be seen as stated with reference to the non-explanation of the one who is equanimous towards what is special. The teaching on departure is the teaching on the means of departure. The rest is easily understood.

Devadahasuttavaṇṇanāya līnatthappakāsanā samattā.

The Explanation of the Concealed Meaning in the Commentary on the Devadaha Sutta is concluded.

2. Pañcattayasuttavaṇṇanā

2. Commentary on the Pañcattaya Sutta

21. Eketi ettha eka-saddo aññattho, na gaṇanādiatthoti taṃ dassento ‘‘ekacce’’ti āha. Yaṃ pana pāḷiyaṃ ‘‘santī’’ti vuttaṃ. Tena tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnatā; tato ca nesaṃ micchāgahaṇato sithilakaraṇavivecanehi attano desanāya kiccakāritā avitathatā ca dīpitā hoti. Paramatthasamaṇabrāhmaṇesu aparantakappikatāya lesopi natthīti āha ‘‘paribbajupagatabhāvenā’’tiādi. Sassatādivasena aparantaṃ kappentīti aparantakappino, te eva aparantakappikā. Yasmā tehi aparantaṃ purimatarasiddhehi taṇhādiṭṭhikappehi kappetvā āsevanabalavatāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhiggāhehi gaṇhanti abhinivisanti parāmasanti; tasmā vuttaṃ – ‘‘aparantaṃ kappetvā vikappetvā gaṇhantī’’ti. Taṇhupādānavasena kappanagahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ. Vuttampi cetaṃ mahāniddese uddānato saṅkhepato. Taṇhādiṭṭhivasenāti taṇhāya diṭṭhiyā ca vasena. Diṭṭiyā vā upanissayabhūtāya sahajātāya abhinandanakāya ca taṇhāya sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Anāgatadhammavisayāya adhippetattā anāgatakālavācako idha apara-saddo. Rūpādikhandhavinimuttassa kappanavatthuno abhāvā anta-saddo bhāgavācakoti āha – ‘‘anāgataṃ khandhakoṭṭhāsa’’nti. Kappetvāti ca tasmiṃ aparante taṇhāya nābhinivesānaṃ samattanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ.

21. Herein, in the word eke, the word eka has the meaning 'some,' not the meaning of counting, etc. To show this, he said, ekacce. As to what was said in the Pāḷi, santi: by this is shown the uninterrupted existence of those who hold such views; and thereby, by loosening and distinguishing them from their wrong grasp, the effectiveness and truthfulness of his own teaching is revealed. He says, 'by having gone forth into the homeless life,' etc., to show that among true recluses and brahmins there is not even a trace of speculation about the future. They speculate about the future by way of eternalism, etc., thus they are aparantakappino; they themselves are aparantakappikā. Because they speculate about the future with cravings and views that were established earlier, and because they discriminate due to the strength of their practice, they grasp, adhere to, and are attached to cravings and views that have become convictions established in a later part. Therefore it is said: 'Having speculated about and discriminated the future, they grasp it.' The speculation and grasping should be understood as being by way of craving and clinging. For clinging is conditioned by craving. This has also been stated in the Mahāniddesa in summary and in brief. Taṇhādiṭṭhivasena means: by way of craving and view. Or, by way of the view that is a decisive support, is co-nascent, and is a source of delight, and by way of the craving and wrong grasp of one who adheres to the notion of eternalism, etc. Since the intended subject pertains to future phenomena, the word apara here denotes future time. Since there is no basis for speculation apart from the aggregates of form, etc., the word anta denotes a portion. Thus he says, 'a portion of the future aggregates.' And kappetvā speaks of the completion and finalization of their adherence to craving in regard to that future. Ṭhitā means not abandoning that doctrine.

Anugatāti ārammaṇakaraṇavasena anu anu gatā aparante pavattā. Ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā aparanto. Visayabhāvato [Pg.219] eva hi so tassā āgamanaṭṭhānaṃ ārammaṇapaccayo cāti vuttaṃ ‘‘āgamma paṭiccā’’ti. Adhivacanapadānīti paññattipadāni, dāsādīsu sirivaḍḍhakādisaddo viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhi-saddo uparibhāve, vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādānabhūtarūpādīnaṃ upari paññāpiyamānā upādāpaññattīti attho, tasmā paññattidīpakapadānīti attho. Paññattimattañhetaṃ vuccati, yadidaṃ, ‘‘attā loko’’ti ca, na rūpavedanādayo viya paramattho. Adhikavuttitāya vā adhimuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ pakatiādiṃ drabyādiṃ jīvādiṃ kāyādiñca abhūtamatthaṃ ajjhāropetvā diṭṭhiyo pavattantīti. Abhivadantīti, ‘‘idameva saccaṃ moghamañña’’nti abhinivisitvā vadanti, ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā vivadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānakālavacanaṃ.

Anugatā means: having followed again and again by way of taking an object, occurring with regard to the future. Ārabbha means: having taken as object. Indeed, the object of that view is the future. Precisely because it is the object, it is the ground of its arrival and its object-condition. Thus it is said, 'having come to, having been dependent on.' Adhivacanapadāni means terms of designation. Just as the word sirivaḍḍhaka in relation to a slave, etc., is a designation because it occurs having made a mere utterance its authority. Or else, the prefix adhi- is in the sense of 'over'; 'what is said' is vacanaṃ; 'a saying over' is adhivacanaṃ. The meaning is a derivative designation that is designated over and above the underlying phenomena of form, etc. Therefore, the meaning is 'terms that indicate a designation.' This is called a mere designation, that is, 'self' and 'world,' not an ultimate reality like form, feeling, etc. Or, because of their excessive assertion, views are called 'convictions' (adhimutti). For views arise by superimposing an unreal meaning—such as eternalism, primordial nature, substance, a soul, a body, etc.—upon things that exist by their intrinsic nature. Abhivadanti means: having adhered to the conviction, 'This alone is true, the other is false,' they speak; they dispute, saying, 'This is Dhamma, this is not Dhamma,' etc. The present tense is used to show that the action of asserting is still uninterrupted even today.

Saññā etassa atthīti saññīti āha ‘‘saññāsamaṅgī’’ti. Natthi etassa rogo bhaṅgoti arogoti arogasaddassa niccapariyāyatā veditabbā. Rogarahitatāsīsena vā nibbikāratāya niccataṃ paṭijānāti diṭṭhigatikoti āha ‘‘arogoti nicco’’ti. Imināti, ‘‘saññī attā arogo paraṃ maraṇā’’ti iminā vacanena. Soḷasa saññīvādāti – rūpīcatukkaṃ, arūpīcatukkaṃ, antavācatukkaṃ, ekantasukhīcatukkanti – imesaṃ catunnaṃ catukkānaṃ vasena soḷasa saññīvādā kathitā. Imesuyeva purimānaṃ dvinnaṃ catukkānaṃ vasena aṭṭha saññīvādā aṭṭha ca nevasaññīnāsaññīvādā veditabbā. Satta ucchedavādāti manussattabhāve kāmāvacaradevattabhāve rūpāvacaradevattabhāve catubbidhāruppattabhāve cavitvā sattassa ucchedapaññāpanavasena satta ucchedavādā kathitā. Asato vināsāsambhavato atthibhāvanibandhano ucchedavādoti vuttaṃ ‘‘satoti vijjamānassā’’ti. Yāvāyaṃ attā na ucchijjati, tāva vijjati evāti gahaṇato nirudayavināso idha ucchedoti adhippetoti āha ‘‘upaccheda’’nti. Visesena nāso vināso, abhāvo, so pana maṃsacakkhu-paññācakkhu-dassanapathātikkamovāti āha ‘‘adassana’’nti. Adassane [Pg.220] hi nāsa-saddo loke niruḷho. Bhavavigamanti sabhāvāpagamanaṃ yo hi nirudayavināsavasena ucchijjati, na so attano sabhāveneva tiṭṭhati.

'He has perception,' thus he is percipient (saññī). Thus he says, 'endowed with perception.' 'He has no disease or decay,' thus he is without disease (arogo). The term arogo should be understood as a synonym for 'permanent.' Or, by wishing for freedom from disease, one who holds such a view professes permanence through immutability. Thus he says, 'arogo means permanent.' By this means: by this statement, 'The self is percipient and without disease after death.' The sixteen theses of a percipient self: the sixteen theses of a percipient self are stated by way of these four tetrads: the tetrad on having form, the tetrad on being formless, the tetrad on being finite, and the tetrad on being exclusively happy. From these same first two tetrads, eight theses of a percipient self and eight theses of a neither-percipient-nor-non-percipient self should be understood. The seven annihilationist theses: the seven annihilationist theses are stated by way of positing the annihilation of a being after it has passed away from the human state, from the state of a sensual-sphere deva, from the state of a fine-material-sphere deva, and from the fourfold immaterial state. Since the destruction of what is non-existent is impossible, annihilationism is based on an existing being. Thus it is said, 'sato means of an existing being.' Because of the grasp, 'So long as this self is not annihilated, it exists,' here annihilation is intended as destruction without remainder. Thus he says, 'cutting off.' Destruction (vināso) is a special kind of perishing, non-existence; but this is the transcending of the range of vision of the fleshly eye and the wisdom eye. Thus he says, 'disappearance.' For the word 'perishing' (nāsa) is conventionally used in the world for disappearance. Departure from existence means the departure of intrinsic nature. For one who is annihilated by way of destruction without remainder does not remain with his own intrinsic nature.

Pañca diṭṭhadhammanibbānavādāti pañcakāmaguṇasukhamanubhogavasena catubbidharūpajjhānasukhaparibhogavasena ca diṭṭhadhamme nibbānappattipaññāpanavādā. Diṭṭhadhammoti dassanabhūtena ñāṇena upaladdhadhammo. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti āha – ‘‘diṭṭhadhammoti paccakkhadhammo vuccatī’’ti. Teneva ca, ‘‘tattha tattha paṭiladdhaattabhāvassetaṃ adhivacana’’nti vuttaṃ. Saññīti ādivasena tīhākārehi santanti saññī asaññī nevasaññīnāsaññīti imehi ākārehi vijjamānaṃ, sadā upalabbhamānaṃ sassatanti attho. Saññī attātiādīni tīṇi dassanāni. Santaatthavasena ekanti sassatassa attano vasena ekaṃ dassanaṃ. Itarāni dveti ucchedavāda-diṭṭhadhammanibbānavādasaññitāni dve dassanāni. Tīṇi hutvā pañca hontīti idaṃ, ‘‘santaatthavasena eka’’nti saṅgahavasena vuttassa saññīti ādivibhāgavasena vuttattā suviññeyyanti aṭṭhakathāyaṃ na uddhaṭaṃ.

The five theses of Nibbāna in this very life: these are the theses that posit the attainment of Nibbāna in this very life by way of enjoying the pleasure of the five cords of sensual desire and by way of enjoying the pleasure of the four fine-material jhānas. Diṭṭhadhamma (in this very life) is a phenomenon apprehended by knowledge that has become vision. Therein, even what is not an object for the sense faculties becomes like an object for the sense faculties because of its extreme manifestness. Thus he says: 'Diṭṭhadhamma is said to be a directly perceptible phenomenon.' For that same reason it is said: 'This is a designation for the state of existence obtained in each particular case.' By way of 'percipient,' etc., it is eternal in the sense of being existent in three modes—that is, as percipient, non-percipient, and neither-percipient-nor-non-percipient—and as being always found. The three views beginning 'The self is percipient...' In the sense of an existing thing, there is one view, that is, the one view by way of an eternal self. The other two are the two views called annihilationism and the thesis of Nibbāna in this very life. That three become five: this is easily understood because what was stated collectively as 'one in the sense of an existing thing' is stated analytically by way of the division beginning 'percipient,' and so it is not extracted in the commentary.

22. Rūpīṃ vāti ettha (dī. ni. ṭī. 1.76-77) yadi rūpaṃ assa atthīti rūpīti ayamattho adhippeto. Evaṃ sati rūpavinimuttena attanā bhavitabbaṃ saññāya viya rūpassapi attaniyattā. Na hi saññī attāti ettha saññā attā. Tathā hi vuttaṃ sumaṅgalavilāsiniyaṃ (dī. ni. aṭṭha. 1.76-77) ‘‘tattha pavattasaññañcassa saññāti gahetvāti vutta’’nti. Evaṃ sante, ‘‘kasiṇarūpaṃ attāti gaṇhātī’’ti idaṃ kathanti? Na kho panetaṃ evaṃ daṭṭhabbaṃ – ‘‘rūpaṃ assa atthīti rūpī’’ti, atha kho ‘‘ruppanasīlo rūpī’’ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti, sā ca natthīti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadi evaṃ imassa vādassa sassatadiṭṭhisaṅgaho na yujjatīti? No na yujjati kāyabhedato uddhaṃ attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ ‘‘arogo paraṃ maraṇā’’ti. Atha vā ‘‘rūpaṃ assa atthīti rūpī’’ti vuccamānepi na doso. Kappanāsiddhenapi hi bhedena sāminiddesadassanato yathā ‘‘silāputtakassa sarīra’’nti[Pg.221]. Ruppanaṃ vā ruppanasabhāvo rūpaṃ, taṃ etassa atthīti rūpī, attā ‘‘rūpino dhammā’’tiādīsu (dha. sa. 11 dukamātikā) viya. Evañca katvā rūpasabhāvattā attano ‘‘rūpaṃ attā’’ti vacanaṃ ñāyāgatamevāti ‘‘kasiṇarūpaṃ attāti gaṇhātī’’ti vuttaṃ. Arūpinti ettāpi vuttanayānusārena yathārahaṃ attho vattabbo. Santasukhumaṃ muñcitvā tabbiparītassa gahaṇe kāraṇaṃ natthīti lābhī, ‘‘kasiṇarūpaṃ attā’’ti gaṇhātīti lābhitakkino ṭhapetvā, sesatakkī lābhiggahaṇeneva gahitā. Anussutitakkikopi suddhatakkikopi vā niraṅkusattā takkanassa kasiṇarūpampi attāti kadācipi gaṇheyyāti vuttaṃ – ‘‘ubhopi rūpāni gaṇhātiyevā’’ti. Suddhatakkikassa ubhayaggahaṇaṃ na kataṃ, tasmā sāsaṅkavacanaṃ.

22. Herein, regarding 'possessed of form': if the intended meaning is 'possessed of form' in the sense 'form exists for it,' this being so, the self would have to be distinct from form, just as in the case of perception, since form too would be a property of the self. For in the expression 'the self is percipient,' perception is not the self. For so it is said in the Sumaṅgalavilāsinī: 'It is said, "having taken the perception that has occurred there as his perception."' This being so, how is it that this is said: 'He regards the kasiṇa-form as self'? But this should not be understood thus: 'possessed of form because form exists for it'; rather, it should be understood as 'possessed of form because it has the nature of being afflicted.' And here, affliction is the undergoing of change in the kasiṇa-form, due to its similarity to material form, at the time of its expansion and non-expansion. And it cannot be said that this does not exist, because there are distinctions such as being limited and extensive. If so, is it not the case that this thesis would be included in the eternalist view? No, it is not the case that it would not be included, because he intends the self to be unalterable after the breakup of the body. For so it is said: 'Healthy after death.' Alternatively, there is no fault even when it is said, 'possessed of form because form exists for it.' For a genitive designation is seen even when the distinction is merely conceptual, as in 'the body of a stone doll.' Or, affliction, the state of being afflicted, is form; this exists for it, thus it is 'possessed of form,' the self, as in such passages as 'things with form.' And having done so, because the self has the nature of form, the statement 'form is the self' is indeed logical. Thus it is said, 'He regards the kasiṇa-form as self.' In the case of 'not possessed of form' too, the meaning should be understood as appropriate in accordance with the method stated. Since there is no reason for one who has attained a meditative attainment to abandon what is peaceful and subtle and grasp its opposite, apart from the theorist who has attained an attainment and holds, 'He regards the kasiṇa-form as self,' the other theorists are included by the very mention of the one who has attained an attainment. Or, since reasoning is unrestrained, either a reasoner by hearsay or a pure reasoner might at some time regard even the kasiṇa-form as self. Thus it is said: 'Both indeed grasp forms.' The grasping of both is not made by the pure reasoner; therefore the statement is made with reservation.

Kasiṇugghāṭimākāsa-paṭhamāruppaviññāṇa-natthibhāvaākiñcaññāyatanāni arūpasamāpattinimittaṃ. Ṭhapetvā saññākkhandhanti idaṃ saññāya attaniyataṃ hadaye katvā vuttaṃ. ‘‘Rūpiṃ vā’’ti ettha vuttanayena pana atthe vuccamāne saññākkhandhaṃ bahiddhā akatvā ‘‘arūpadhamme’’icceva vattabbaṃ siyā. Missakaggāhavasenāti rūpārūpasamāpattīnaṃ nimittāni ekajjhaṃ katvā, ‘‘eko attā’’ti, tattha pavattasaññañcassa, ‘‘saññā’’ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhitāya taṃnimittaṃ rūpabhāvena arūpabhāvena ca gahetvā upatiṭṭhati, tasmā, ‘‘rūpī arūpī cā’’ti abhinivesaṃ janeti ajjhattavādino viya takkamatteneva vā rūpārūpadhamme missakavasena gahetvā, ‘‘rūpī ca arūpīca attā hotī’’ti. Takkagāhenevāti saṅkhārāvasesasukhumabhāvappattadhammā viya ca accantasukhumabhāvapattiyā sakiccasādhanāsamatthatāya thambhakuṭṭahatthapādānaṃ saṅghāto viya neva rūpī, rūpasabhāvānativattanato na arūpīti evaṃ pavattatakkagāhena. Lābhivasenapi vā antānantikacatutthavāde vakkhamānanayena aññamaññapaṭipakkhavasena attho veditabbo. Kevalaṃ pana tattha desakālabhedavasena tatiyacatutthavādā icchitā; idha kālavatthu bhedavasenāti ayameva viseso. Kālabhedavasena cettha tatiyavādassa pavatti rūpārūpanimittānaṃ saha anupaṭṭhānato; catutthavādassa pana vatthubhedavasena [Pg.222] pavatti rūpārūpadhammānaṃ samūhato, ‘‘eko attā’’ti takkavasenāti tattha vakkhamānanayānusārena veditabbaṃ.

The space remaining after the removal of the kasiṇa, the consciousness of the first formless attainment, the state of non-existence, and the base of nothingness are the objects for the formless attainments. 'Excluding the aggregate of perception': this is said bearing in mind that perception is a property of the self. But when the meaning is stated according to the method given for 'possessed of form,' without externalizing the aggregate of perception, it should be said simply 'formless states.' 'By way of mixed grasping' means by taking the objects of the form and formless attainments together as 'one self,' and by grasping the perception that occurs there as 'perception.' For this holder of a view, having attained the form and formless attainments, takes that object as having a formal aspect and a formless aspect, and it is present to him. Therefore he generates the adherence 'possessed of form and formless,' like one who speaks of an internal self, or by mere reasoning he takes form and formless states in a mixed way, holding 'the self is both possessed of form and formless.' 'By mere grasping through reasoning': like things that have reached a state of subtlety remaining from formations, and like an assemblage of posts, walls, hands, and feet, which is incapable of accomplishing its own function because of having reached a state of extreme subtlety, so by a grasping through reasoning that proceeds thus: 'it is neither possessed of form, nor is it formless, since it does not transcend the nature of form.' Or, by way of attainment, the meaning should be understood as mutually opposed in the way that will be explained in the fourth thesis of the finity-and-infinity speculators. But there, the third and fourth theses are held on the basis of a difference in place and time; here, it is on the basis of a difference in time and basis—this is the only distinction. And here, the occurrence of the third thesis is on the basis of a difference in time, because the objects of the form and formless attainments are not present together. But the occurrence of the fourth thesis is on the basis of a difference in basis, from a collection of form and formless states, by way of the reasoning 'one self.' This should be understood in accordance with the method to be explained there.

Yadipi aṭṭhasamāpattilābhino diṭṭhigatikassa vasena samāpattibhedena saññānānattasambhavato dutiyadiṭṭhipi samāpannakavasena labbhati; tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato, ‘‘paṭhamadiṭṭhi samāpannakavārena kathitā’’ti āha. Tenevettha samāpannakaggahaṇaṃ kataṃ. Ekasamāpattilābhino eva vā vasena attho veditabbo. Samāpatti bhedena saññābhedasambhavepi bahiddhā puthuttārammaṇe saññānānattena oḷārikena nānattasaññīti, ‘‘dutiyadiṭṭhi asamāpannakavārenā’’ti āha. Avaḍḍhitakasiṇavasena parittasaññitaṃ, vaḍḍhitakasiṇavasena appamāṇasaññitaṃ dassetuṃ, ‘‘tatiyadiṭṭhi suppamattena vā sarāvamattena vā’’tiādi vuttaṃ. ‘‘Aṅguṭṭhappamāṇo vā attā yavappamāṇo, aṇumatto vā attā’’tiādidassanavasena (udā. aṭṭha. 54; dī. ni. ṭī. 1.76-77) paritto saññīti parittasaññī. Kapilakaṇādādayo (vibha. anuṭī. 189) viya attano sabbagatabhāvapaṭijānanavasena appamāṇo saññīti appamāṇasaññīti evampettha attho daṭṭhabbo.

Although for a holder of a view who has attained the eight attainments, because of the possibility of diversity of perception due to the difference in attainments, the second view too is obtained by way of one who is in an attainment, nevertheless, because in an attainment perception is present in a single mode, he said: 'The first view is stated by the section on one in an attainment.' For that reason the reference to one in an attainment is made here. Or the meaning should be understood in reference to one who has attained only a single attainment. Although there is the possibility of a difference in perception due to a difference in attainment, because externally, with a variety of objects, there is a diversity of perception, he is 'one with diverse perceptions' in a gross sense. Thus he said: 'The second view is by the section on one not in an attainment.' To show the perception of the limited by way of the unexpanded kasiṇa, and the perception of the immeasurable by way of the expanded kasiṇa, it is said: 'The third view is of the size of a winnowing basket or a saucer,' etc. By way of such views as 'the self is the size of a thumb, or the size of a barley corn, or the self is a minute atom,' he is 'one with limited perception.' Like Kapila, Kaṇāda, and others, by way of professing the all-pervasive nature of the self, he is 'one with immeasurable perception.' Thus the meaning should be understood here.

Etanti, ‘‘rūpiṃ vā’’tiādinā yathāvuttaattavādaṃ. Ekesanti ekaccānaṃ. Upātivattatanti atikkamantānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Viññāṇakasiṇameke abhivadantīti yojanā. Tenāha – ‘‘saññaṃ…pe… abhivadantī’’ti. Tattha ‘‘saññaṃ ṭhapetvā sesāni tīṇī’’ti idaṃ saññāya catukkampi paripuṇṇameva gahetvā, apare aṭṭhakanti vadanti. Tadubhayanti taṃ saññāaṭṭhakanti vuttaṃ ubhayaṃ. Parato āvi bhavissatīti, ‘‘catasso rūpasaññī’’tiādinā upari pakāsessati. Vakkhati hi – ‘‘koṭṭhāsato aṭṭha, atthato pana satta saññā hontī’’ti (ma. ni. aṭṭha. 3.22). Etthāti, ‘‘etaṃ vā panā’’ti etasmiṃ vākye. Samatikkamituṃ sakkonti tattha ādīnavadassanena taduddhaṃ ānisaṃsadassanena ca brūhitasaddhādi guṇattā, vipariyāyena asakkuṇanaṃ veditabbaṃ. Ye sakkonti, teva gahitā tesaṃyeva vasena vakkhamānassa visesassa vattuṃ sakkuṇeyyattā. Sakkontānañca nesaṃ upātivattanaṃ attano ñāṇabalānurūpanti imamatthaṃ upamāya dassetuṃ, ‘‘tesaṃ panā’’tiādi vuttaṃ. Tattha appamāṇanti appamāṇārammaṇo[Pg.223], appamāṇārammaṇatā cassa āgamanavasena veditabbā anantārammaṇato vā. Na hi ārammaṇe anantanti paramānantassa pamāṇaṃ vā gaṇhāti. Sukhadukkhehi aniñjanato rūpavirāgabhāvanāvisesatāya ca āneñjaṃ patvā tiṭṭhati, ayaṃ no attāti abhivadantā tiṭṭhanti. Viññāṇakasiṇameketi viññāṇañcāyatanaṃ eke diṭṭhigatikā attāti vadanti. Tenāha – ‘‘viññāṇañcāyatanaṃ tāva dassetu’’nti. Tassa pana ārammaṇabhūtaṃ kasiṇugghāṭimākāse pavattaviññāṇanti apare. Tañhi kasiṇaṃ manasikāravasena, ‘‘viññāṇakasiṇa’’nti, viññāṇañca taṃ ārammaṇaṭṭhena āyatanañcāti, ‘‘viññāṇañcāyatana’’nti ca vuccati. Ākiñcaññāyatanameketi etthāpi eseva nayo.

'This' means the doctrine of self as stated by 'possessed of form,' etc. 'Some' means of certain ones. 'Surpass' means of those who transcend. This is a genitive of specification. The construction is: 'Some proclaim the consciousness-kasiṇa.' Therefore he said: 'perception ... they proclaim.' Here, some interpret 'having set aside perception, the remaining three' by taking the tetrad of perception as complete, while others say it is an octad. 'Both of them' means both what is called the octad of perception. 'It will become clear later': he will clarify it below with 'four with perceptions of form,' etc. For he will say: 'There are eight perceptions in terms of divisions, but seven in terms of meaning.' 'Here' means in this sentence 'But this...' They are able to transcend because of their qualities such as faith, etc., which have been developed by seeing the danger in that state and the benefit beyond it. The inability to do so should be understood in the opposite way. Only those who are able are taken, because it is possible to speak of the distinction to be discussed only in reference to them. And to show by a simile that the transcending of those who are able is in accordance with the strength of their own knowledge, 'But of them,' etc., is said. Here, 'immeasurable' means having an immeasurable object. And its having an immeasurable object should be understood by way of scripture or because its object is infinite. For one does not grasp a measure of the supremely infinite in the object 'infinite.' Being unmoved by pleasure and pain, and because of the distinction of cultivating dispassion towards form, having attained the imperturbable, he abides. They proclaim, 'This is our self,' and abide. 'Some, the consciousness-kasiṇa': some holders of views say that the base of infinite consciousness is the self. Therefore he said: 'to show, first, the base of infinite consciousness.' But others say its object is the consciousness that has occurred in the space where the kasiṇa was removed. For that consciousness, by way of attention, is called 'consciousness-kasiṇa'; and that consciousness, being an object and a base, is called 'the base of infinite consciousness.' 'Some, the base of nothingness': here too the method is the same.

Tayidanti ya-kāro padasandhikaroti āha ‘‘taṃ ida’’nti. Diṭṭhigatanti yathā vuttaṃ ‘‘saññī attā’’ti evaṃ vuttaṃ diṭṭhiṃ. Diṭṭhiyeva hi diṭṭhigataṃ ‘‘muttagataṃ (ma. ni. 2.119; a. ni. 9.11), saṅkhāragata’’ntiādīsu (mahāni. 41) viya. Gantabbābhāvato vā diṭṭhiyā gatamattaṃ diṭṭhigataṃ, diṭṭhiyā gahaṇamattanti attho. Diṭṭhipakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakārasadde samānatthe icchanti. Diṭṭhipaccayo diṭṭhikāraṇaṃ, avijjādi diṭṭhiṭṭhānanti attho. Tattha avijjāpi hi diṭṭhiṭṭhānaṃ upanissayādibhāvato. Yathāha – ‘‘assutavā, bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (dha. sa. 1007). Phassopi diṭṭhiṭṭhānaṃ. Yathāha ‘‘tadapi phassapaccayā’’ti (dī. ni. 1.118-124). Saññāpi diṭṭhiṭṭhānaṃ. Yathāha ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880; mahāni. 109). Vitakkopi diṭṭhiṭṭhānaṃ. Yathāha – ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892; mahāni. 121). Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Yathāha – ‘‘tassevaṃ manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati, atthi me attāti tassa saccato thetato diṭṭhi uppajjatī’’ti (ma. ni. 1.19). Diṭṭhārammaṇanti diṭṭhiārammaṇabhūtaṃ upādānakkhandhapañcakaṃ. Tenāha – ‘‘rūpaṃ attato samanupassatī’’tiādi (paṭi. ma. 1.130). Rūpavedanādivinimuttassa diṭṭhiyā ārammaṇassa abhāvato anādiyitvā idameva [Pg.224] dasseti – ‘‘iminā paccayena idaṃ nāma dassanaṃ gahita’’nti. Iminā paccayenāti vā ettha paccayaggahaṇena ārammaṇampi gahitamevāti daṭṭhabbaṃ.

In tayidaṃ, the letter 'y' is for euphonic conjunction; he says, 'that is this' (taṃ idaṃ). A 'tenet of view' (diṭṭhigata) is a view stated in such a way as 'the self is percipient.' For a tenet of view is just a view, as in 'gone to release' (muttagataṃ), 'gone to formations' (saṅkhāragataṃ), and so on. Or, since there is nothing to be gone to, a 'tenet of view' is merely what is gone to by a view; the meaning is, it is merely what is grasped by a view. Or, a 'tenet of view' is a type of view. For worldly people consider the words vidha (mode), yutta (connected), gata (gone to), and pakāra (type) to be synonymous. 'A condition for view' (diṭṭhipaccayo) means a cause of view; the meaning is, ignorance and so on are the basis for view. Therein, ignorance is a basis for view because it is a supporting condition, etc. As it is said: 'Bhikkhus, an uninstructed worldling, who does not see the noble ones, is not skilled in the Dhamma of the noble ones…,' and so on. Contact, too, is a basis for view. As it is said: 'That too is conditioned by contact.' Perception, too, is a basis for view. As it is said: 'For the proliferation of concepts has perception as its source.' Thought, too, is a basis for view. As it is said: 'Having fashioned a speculation among views, they speak of a duality of things: true and false.' Unwise attention, too, is a basis for view. As it is said: 'For one attending in this way, one of the six views arises. The view, "I have a self," arises for him as true and established.' 'The object of view' (diṭṭhārammaṇa) is the five aggregates subject to clinging, which have become the object of view. Hence he says: 'He regards form as self,' and so on. Since for one liberated from form, feeling, etc., there is no object for a view, without taking up anything else, he shows just this: 'By this condition, this particular view is grasped.' Or, it should be understood that here, in the phrase 'by this condition,' the object is also included by the taking up of 'condition.'

Tadevāti diṭṭhigatañceva diṭṭhipaccayañca. Rūpasaññānanti ettha iti-saddo ādiattho. Evaṃ-saddo pakārattho, ‘‘yadi rūpasaññāna’’ntiādinā pakārena vuttasaññānanti attho. Nirupakkilesā nīvaraṇādi upakkilesavimuttito. Uttamā paṇītabhāvappattito, tato eva seṭṭhā, seṭṭhattā eva uttaritarābhāvato anuttariyā. Akkhāyatīti upaṭṭhāti. Ākiñcaññāyatanasaññāya visuṃ vuccamānattā catutthāruppasaññāya ca imasmiṃ saññīvāde anotaraṇato, ‘‘yadi āruppasaññānanti iminā ākāsānañcāyatana-viññāṇañcāyatanasaññā’’icceva vuttaṃ. Itarehi pana dvīhīti, ‘‘yadi ekattasaññānaṃ, yadi nānattasaññāna’’nti imehi dvīhi padehi. Samāpannakavāro ca tathā idha kathitoti adhippāyo. Koṭṭhāsato aṭṭha saññā catukkadvayasaṅgahato. Ekattasaññīpadaṃ ṭhapetvā atthato pana satta saññā honti aggahitaggahaṇenāti adhippāyo. Tenāha – ‘‘samāpannaka…pe… saṅgahitoyevā’’ti.

That very thing (tadeva) is both the tenet of view and the condition for the view. In 'perceptions of form' (rūpasaññānaṃ), the word iti has the sense of 'and so on.' The word evaṃ indicates the type; the meaning is 'the perceptions spoken of in the way beginning "if perceptions of form," etc.' They are free from defilements because of liberation from the hindrances and other defilements. They are supreme because they have reached a sublime state; for that reason they are best; and because they are best, there being nothing further beyond, they are unsurpassed. Is declared means appears. Because the perception of the base of nothingness is mentioned separately, and because the perception of the fourth formless attainment is not included in this doctrine of percipient beings, by 'if formless perceptions' only the perceptions of the base of infinite space and the base of infinite consciousness are meant. But by the other two, that is, by the two phrases 'if perceptions of unity' and 'if perceptions of diversity.' The intention is that the section on one who has attained an attainment is also explained in the same way here. In terms of divisions, there are eight perceptions, from the inclusion of two tetrads. The intention is that, setting aside the phrase about one with perception of unity, in terms of meaning there are seven perceptions by including what was not included. Hence he says: 'one who has attained an attainment …pe… is indeed included.'

Saññāgatanti saññāvasena gataṃ, saññāsaṅgahaṃ gataṃ vā. Tassa pana adiṭṭhigatassapi upalabbhamānattā, ‘‘saddhiṃ diṭṭhigatenā’’ti vuttaṃ. Paccayehi samāgantvā katanti saha kāraṇabhūtehi paccayehi teneva saha kāraṇabhāvena samāgantvā nibbattitaṃ; paṭiccasamuppannanti attho. Saṅkhatattā oḷārikaṃ uppādavayaññathattasabbhāvato. Yassa hi uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati, taṃ khaṇe khaṇe bhijjanasabhāvato passantassa pākaṭabhūtavikāraṃ oḷārikaṃ siyā. Na cettha maggaphaladhammā nidassetabbā tesaṃ tathā ananupassitabbato; tesampi saṅkhatabhāvena itarehi samānayogakkhamatāya dunnivārayabhāvato. Tathā hi ‘‘asesavirāganirodhā’’ti (udā. 3) vacanato maggassapi nissaraṇabhāvena ‘‘atthi kho pana saṅkhārānaṃ nirodho’’ti nibbānamevettha paṭiyogabhāvena uddhaṭaṃ ‘‘nirujjhanti etthā’’ti katvā. Nirodhasaṅkhātaṃ nibbānaṃ nāma atthīti ettha, – ‘‘atthi, bhikkhave, ajātaṃ [Pg.225] abhūtaṃ asaṅkhata’’nti suttapadaṃ (udā. 73) ānetvā vattabbaṃ. Nibbānadassīti sacchikiriyābhisamayavasena nibbānadassī, tato eva itarābhisamayatthasiddhiyā taṃ saṅkhataṃ atikkanto.

'Gone to by perception' (saññāgataṃ) means gone by way of perception, or gone into the collection of perceptions. But since this is found even in one who does not hold a tenet of view, it is said, 'together with a tenet of view.' 'Made by coming together with conditions' means produced by coming together with the very conditions that are its causes, through that same causal status; the meaning is 'dependently arisen.' Because it is conditioned, it is gross due to the existence of arising, passing away, and alteration. For that of which the arising is discernible, the passing away is discernible, and the alteration while it persists is discernible, its nature of breaking up moment by moment and its manifest change would be gross to one who sees it. Here, the path and fruition states are not to be pointed out, because they are not to be contemplated in that way; yet, since they too are conditioned, their inclusion with the others is difficult to prevent because they are fit for the same application. For, in accordance with the text 'through the remainderless fading away and cessation,' the path itself being an escape, Nibbāna itself is adduced here as the counterpart to 'there is, indeed, a cessation of formations,' on the grounds that 'they cease in this.' Here, regarding the statement that there is such a thing as Nibbāna, designated as cessation, the Sutta passage, 'There is, bhikkhus, an unborn, unoriginated, unmade, unconditioned,' should be cited. 'One who sees Nibbāna' means one who sees Nibbāna by way of realization and direct experience; for that very reason, through the accomplishment of the goal of the other direct experiences, he has transcended that which is conditioned.

23. Aṭṭhasu asaññīvādesūti idaṃ brahmajāle (dī. ni. 1.78-80) āgatanayena vuttameva hi sandhāya heṭṭhā, ‘‘saññīti iminā aṭṭha asaññīvādā kathitā’’ti vuttaṃ. Idha pana cattāro vādā eva uddhaṭā. Tenāha ‘‘asaññī’’tiādi. Esa nayo parato ‘‘aṭṭhasu nevasaññīnāsaññīvādesū’’ti etthāpi. Saññāya sati tāya vedanāgāhasabbhāvato ‘‘ābādhanaṭṭhena saññā rogo’’ti vuttaṃ. Dukkhatāsūlayogato kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātapakkapabhijjanato ca saññā gaṇḍo; svāyamattho dosaduṭṭhatāya eva hotīti āha – ‘‘sadosaṭṭhena gaṇḍo’’ti. Pīḷājananato antotudanato duruddharaṇato ca saññā sallaṃ; svāyamattho attabhāvaṃ anupavisitvā avaṭṭhānenāti āha ‘‘anupaviṭṭhaṭṭhena salla’’nti. Paṭisandhiggahaṇe viññāṇaṃ kutoci āgataṃ viya hotīti vuttaṃ ‘‘paṭisandhivasena āgati’’nti. Gatinti pavattiṃ. Sā pana tāsu tāsu gatīsu vutti hotīti vuttaṃ – ‘‘cutivasena gati’’nti; vaḍḍhanavasena ghanapabandhavasenāti attho. Tenāha ‘‘aparāpara’’nti. Aparāparañhi pabandhavasena pavattamānaṃ viññāṇaṃ nandūpasecanaṃ; itaraṃ khandhattayaṃ vā nissāya abhivuddhiṃ patiṭṭhaṃ mahantañca pāpuṇātīti. Pavaḍḍhavasena vā gatiṃ, nikkhepavasena cutiṃ, tato aparāparañca rūpapavattanavasena upapattiṃ, indriyaparipākavasena vuḍḍhiṃ tassa tassa kammassa katūpacitabhāvena viruḷhiṃ; tassa kammassa phalanibbattiyā vepullanti yojetabbaṃ.

23. 'In the eight doctrines of non-percipient beings': this refers to what was already stated in the Brahmajāla Sutta in the way it is presented there; for it was said below, 'By "percipient," the eight doctrines of non-percipient beings are explained.' Here, however, only four doctrines are adduced. Hence he says, 'non-percipient,' etc. This same method applies later to 'in the eight doctrines of neither-percipient-nor-non-percipient beings.' When perception exists, since there is the grasping of feeling by means of it, it is said: 'Perception is a disease in the sense of an affliction.' Because of its connection with the stake of suffering, because it is an oozing of the impurities of the defilements, and because it is bloated, putrid, and bursts with arising, aging, and breaking, perception is a boil. This meaning is due to its being faulty and corrupt, thus he says: 'a boil in the sense of being faulty.' Because it generates affliction, pierces within, and is difficult to extract, perception is a dart. This meaning is due to its having penetrated and lodged in the individual existence, thus he says: 'a dart in the sense of having penetrated.' At the taking up of rebirth-linking, consciousness is as if it has come from somewhere; thus it is said, 'arrival by way of rebirth-linking.' 'Departure' (gati) means the ongoing process (pavatti). But since that is its occurrence in the various destinations, it is said, 'departure by way of decease.' The meaning is: by way of growth, by way of a dense continuity. Hence he says, 'again and again.' For consciousness, proceeding again and again by way of continuity, is sprinkled with delight; or, relying on the other three aggregates, it reaches growth, establishment, and greatness. Alternatively, one should connect: departure with expansion; decease with laying down; and then again and again with rebirth through the process of form; growth with the maturing of the faculties; increase with the fact that this or that kamma has been done and accumulated; and abundance with the production of the fruit of that kamma.

Kāmañcātiādinā ‘‘aññatra rūpā’’tiādikā codanā lakkhaṇavasena vuttāti dassetvā ayañca nayo codanāya avisiṭṭhavisayatāya siyā; visiṭṭhavisayā panāyaṃ codanāti dassetuṃ, ‘‘ayaṃ pana pañho’’tiādi vuttaṃ. Ettake khandheti yathāvutte rūpavedanādike cattāro khandhe. Aññatra rūpāti iminā yattha katthaci rūpena vinā viññāṇassa pavatti natthīti dīpitaṃ hoti. Bhavavisesacodanāya sabhāvato [Pg.226] eva viññāṇena vinā rūpassapi pavatti natthīti dīpitaṃ hotīti āha – ‘‘arūpabhavepi rūpaṃ, asaññābhave ca viññāṇaṃ atthī’’ti. Nirodhasamāpannassāti saññāvedayitanirodhaṃ samāpannassapi viññāṇaṃ atthi. Byañjanacchāyāya ce atthaṃ paṭibāhasīti yadi saddatthameva gahetvā adhippāyaṃ na gaṇhasi neyyatthaṃ suttanti. Ettha ca asaññabhave nibbattasattavasena paṭhamavādo; saññaṃ attato samanupassatīti ettha vuttanayena saññaṃyeva attāti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato asaññīti pavatto dutiyavādo; tathā saññāya saha rūpadhamme sabbe eva vā rūpārūpadhamme attāti gahetvā pavatto tatiyavādo; takkaggāhavaseneva pavatto catutthavādo. Tesu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayeneva veditabbaṃ. Nevasaññīnāsaññīvādepi asaññabhave nibbattassa sattassa cutipaṭisandhīsu; sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo; asaññīvāde vuttanayena sukhumāya saññāya vasena sañjānanasabhāvatāpaṭijānanavasena ca dutiyavādādayo pavattāti. Evamettha etesaṃ vādānaṃ sabbhāvo veditabbo. Sesaṃ vuttanayameva.

By the words beginning 'Kāmañca,' having shown that the objection beginning 'except for form' is stated in terms of a characteristic, and that this method might apply to an objection with an unspecific object, then to show that this objection, however, has a specific object, the words beginning 'but this question' are stated. By 'in these many aggregates,' it means the four aggregates as stated: form, feeling, etc. By 'except for form,' it is shown that consciousness does not occur anywhere without form. By the objection concerning a specific existence, it is shown that by its very nature form, too, does not occur without consciousness, so it is said: 'Even in the formless existence there is form, and in the non-percipient existence there is consciousness.' Regarding one who has attained cessation: for one who has attained the cessation of perception and feeling, consciousness exists. 'If you obstruct the meaning by the shadow of the letter' means: if you grasp only the literal meaning and do not grasp the intended meaning, the discourse is one requiring interpretation. Here, the first thesis is based on a being reborn in the non-percipient existence. The second thesis proceeds by taking perception itself as self, in accordance with the method stated in 'one regards perception as self,' and since there is no other perception because that one stands as a 'something,' one is called 'non-percipient.' The third thesis proceeds by taking all material phenomena together with perception, or all material and immaterial phenomena, as self. The fourth thesis proceeds simply by grasping speculation. Among these, whatever should be said is to be understood by the method explained below. Also in the thesis of neither-perception-nor-non-perception, the first thesis proceeds by way of acknowledging the existence of a subtle perception that is incapable of performing the function of gross perception, in the case of a being reborn in the non-percipient existence at death and rebirth-linking, or in all cases; the second and subsequent theses proceed by way of acknowledging the nature of perceiving by means of subtle perception, according to the method stated in the thesis on the non-percipient. Thus the existence of these theses should be understood here. The rest is as already explained.

24. Yattha na saññā, tattha ñāṇassa sambhavo eva natthīti āha – ‘‘asaññā sammoho’’ti, asaññabhāvo nāma sammohappavattīti attho. Yathā niyyantīti niyyāniyāti bahulaṃ vacanato kattusādhano niyyāniyasaddo, evaṃ idha viññātabbasaddoti āha – ‘‘vijānātīti viññātabba’’nti, vijānanaṃ viññāṇanti attho. Tena diṭṭhasutamutaviññātabbamattenāti diṭṭhasutamutaviññāṇappamāṇenāti attho daṭṭhabbo. Tenāha – ‘‘pañcadvārikasaññāpavattimattenā’’ti, nibbikappabhāvato pañcadvārikasaññāpavattisamena bhāvanābhinīhārenāti attho. Oḷārikasaṅkhārappavattimattenāti oḷārikānaṃ saṅkhārānaṃ pavattiyā. Oḷārikasaṅkhārāti cettha ākiñcaññāyatanapariyosānā samāpattidhammā adhippetā. Upasampadanti ye saññāya, asaññibhāve ca dosaṃ disvā nevasaññānāsaññāyatanaṃ vaṇṇentāpi rūpajjhānapaṭilābhamattena tassa sampādanaṃ paṭilābhaṃ adhigamaṃ paññapenti, tesaṃ tassa byasanaṃ akkhāyati anupāyabhāvato. Tenāha ‘‘vināso’’tiādi. Vuṭṭhānanti sadisasamāpajjanapubbakaṃ parivuṭṭhānaṃ. Samāpatti eva tesaṃ natthi anadhigatattā. Oḷārikasaṅkhārappavattiyā antamaso ākiñcaññāyatanasaṅkhārappavattiyāpi pattabbanti na akkhāyati [Pg.227] tepi samatikkamitvā pattabbato. Saṅkhārānanti niddhāraṇe sāmivacanaṃ. Avasesāti ito paraṃ sukhumabhāvo nāma natthīti sukhumabhāvāpattiyā avasesā. Tenāha – ‘‘bhāvanāvasena sabbasukhumabhāvaṃ pattā saṅkhārā’’ti. Etanti nevasaññānāsaññāyatanaṃ, pattabbaṃ nāma hoti tādisasaṅkhārappattiyaṃ tabbohārato. Saṅkhataṃ samecca sambhuyya paccayehi katattā.

24. Where there is no perception, there is no possibility for knowledge to arise, thus he says: 'Non-perception is delusion,' meaning the state of non-perception is the occurrence of delusion. Just as the word 'niyyāniya' (leading out) is formed in the agent sense from 'niyyanti' (they lead out) due to frequent usage, so here is the word 'viññātabba.' Thus he says: 'viññātabbaṃ means it cognizes (vijānāti),' the meaning being that cognition is consciousness. Therefore, 'by the mere seen, heard, sensed, and cognized' should be understood to mean 'by the measure of the consciousness of the seen, heard, and sensed.' Hence he says: 'by the mere occurrence of perception at the five doors,' meaning by the force of meditative development that is equivalent to the occurrence of perception at the five doors, because it is non-conceptual. 'By the mere occurrence of gross formations' means by the occurrence of gross formations. Here, by 'gross formations' are intended the phenomena of the attainments ending with the base of nothingness. Attainment: For those who, having seen the danger in perception and in the state of non-perception, praise the base of neither-perception-nor-non-perception, yet declare its accomplishment, attainment, and acquisition to be by the mere obtainment of the form jhānas, for them its failure is declared because it is not the right means. Hence he says 'destruction,' etc. 'Emergence' means an emergence preceded by entering a similar attainment. For them there is no attainment at all, because it has not been achieved. It is not said that it is to be attained even by the occurrence of gross formations, at the least by the occurrence of the formations of the base of nothingness, because it is to be attained by transcending even those. 'Of the formations' is the genitive of specification. 'Remaining' means that beyond this there is no state of subtlety, thus they are the remainder in the attainment of subtlety. Hence he says: 'formations that have reached the utmost subtlety by way of development.' 'This' is the base of neither-perception-nor-non-perception. It is called 'attainable' because of that designation in the attainment of such formations. 'Conditioned' because it is made by conditions coming together and assembling.

25. ‘‘Ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapentī’’ti (ma. ni. 3.25) vakkhamānattā sabuddhiyaṃ viparivattamāne ekajjhaṃ gahetvā, ‘‘tatrā’’ti bhagavatā vuttanti āha – ‘‘tatrāti sattasu ucchedavādesu bhumma’’nti. Uddhaṃ saranti uddhaṃ gataṃ sarantāti taṃ dassento āha ‘‘uddhaṃ vuccatī’’tiādi. Sarantāti yattha patthenti na labhanti, taṃ jānantā. Āsattinti āsīsanaṃ. Peccāti paraloke. Vāṇijūpamā viyāti bhavapariyāpannaphalavisesāpekkhāya paṭipajjanato. Sakkāyassa bhayāti santo kāyoti sakkāyo, paramatthato vijjamāno dhammasamūhoti katvā upādānakkhandhapañcakaṃ, tato bhāyanena. Mā khīyi mā parikkhayaṃ agamāsi. Mā osīdi mā heṭṭhā bhassi. Abbhanti ākāsaṃ mā undriyi mā bhijjitvā pati. Gaddulena baddho gaddulabaddho. Daḷhathambho viya khīlo viya ca sakkāyo dummocanīyato. Sā viya diṭṭhigatiko tassa anuparivattanato. Daṇḍako viya diṭṭhi chedanakaraṇāya asamatthabhāvakaraṇato. Rajju viya taṇhā bandhanato ca, ārammaṇakaraṇavasena samannāgamanavasena ca sambaddhabhāvato. Tena vuttaṃ – ‘‘diṭṭhidaṇḍake pavesitāya taṇhārajjuyā’’ti.

25. Since it will be said, 'Those ascetics and brahmins who proclaim the annihilation, destruction, and non-existence of an existing being' (MN 3.25), taking together all those views that revolve around what is with intelligence, he says that 'Herein' was spoken by the Blessed One, meaning: 'Herein' is the locative case referring to the seven annihilationist doctrines. 'They remember upwards' means they remember what has gone upwards; showing this, he says, 'upwards is said,' etc. 'Remembering' means knowing that which they desire but do not obtain. 'Clinging' means longing. 'After death' means in the next world. 'Like merchants' because of practicing in expectation of the special fruit included in existence. 'From fear of the personal identity': 'personal identity' (sakkāyo) is the existing body (santo kāyo); taking this as the five aggregates subject to clinging, which are a collection of phenomena existing in an ultimate sense, it means by fearing that. 'May it not be exhausted': may it not come to utter destruction. 'May it not sink down': may it not fall down. 'May it not be crushed': may it not break up and fall into space. 'Bound by a leash.' Personal identity is like a strong pillar or a stake because it is hard to get free from. He who holds the view is like the dog because he revolves around the view. The view is like a stick because of its inability to cut. Craving is like a rope because it binds, and because of the connection by way of making it an object and by way of being endowed with it. Hence it is said: 'by the rope of craving inserted into the stick of views.'

26. Bhagavā attano desanāvilāsena veneyyajjhāsayavasena (catucattārīsa aparantakappikavādā tattha tattha antogadhāti) uddesavasena pañceva saṅgahetvā yathuddesaṃ nigamento, ‘‘imāneva pañcāyatanānī’’ti [Pg.228] āha. Tattha dukkhassa nimittabhāvato diṭṭhigatānaṃ kāraṇaṭṭhena āyatanatthoti vuttaṃ – ‘‘imāneva pañca kāraṇānī’’ti. Saññīādivasena tīṇi ucchedavādoti cattāri bhājitāni. Itaraṃ pana diṭṭhadhammanibbānaṃ kuhiṃ paviṭṭhaṃ? Sarūpato abhājitattā yathābhājitesu vādesu kattha antogadhanti pucchati. Uddese pana sarūpato gahitameva, ‘‘diṭṭhadhammanibbānaṃ vā paneke abhivadantī’’ti. Itaro ekattasaññīvāde nānattasaññīvāde antogadhanti dassento ‘‘ekatta…pe… veditabba’’nti āha yathāsukhañcetaṃ vuttaṃ. Paṭhamo hi diṭṭhadhammanibbānavādo nānattasaññīvāde antogadho, itare cattāro ekattasaññīvāde.

26. The Blessed One, by the grace of his teaching and in accordance with the disposition of those to be trained (for the forty-four theses concerning the future are included here and there), summarized just five by way of an outline and, concluding in accordance with the outline, said: 'These very five bases.' Therein, because they are a sign of suffering and because they are a cause for views, the meaning of 'bases' is stated as 'cause,' thus: 'These very five causes.' By way of 'percipient,' etc., three doctrines, and the annihilationist doctrine, thus four are divided. But the other, Nibbāna in this very life, where is it included? Since it is not divided according to its own nature, he asks where it is included among the doctrines as divided. In the outline, however, it is taken according to its own nature: 'Or some proclaim Nibbāna in this very life.' Showing that the other is included in the doctrine of unity-perception and the doctrine of diversity-perception, he says, 'unity...pe... should be understood.' And this is said as is suitable. For the first doctrine of Nibbāna in this very life is included in the doctrine of diversity-perception; the other four are included in the doctrine of unity-perception.

27. Atītakoṭṭhāsasaṅkhātanti atītaṃ khandhakoṭṭhāsasaṅkhātaṃ pubbantaṃ. Pubbe nivutthadhammavisayā kappanā idhādhippetā, tasmā atītakālavācako idha pubbasaddo, rūpādikhandhavinimuttañca kappanāvatthu natthi, antasaddo ca koṭṭhāsavācako. Tena vuttaṃ ‘‘atītakoṭṭhāsasaṅkhātaṃ pubbantaṃ kappetvā’’ti. ‘‘Kappetvā’’ti ca tasmiṃ pubbante taṇhāyanābhinivisānaṃ samatthanaṃ pariniṭṭhāpanaṃ vadati. Sesampīti ‘‘pubbantānudiṭṭhī’’ti evamādikaṃ. Pubbe vuttappakāranti ‘‘aparantānudiṭṭhino’’tiādīsu vuttappakāraṃ. Ekekasmiñca attāti āhito ahaṃmāno etthāti katvā, lokoti lokiyanti ettha puññapāpāni tabbipākā cāti katvā, taṃ taṃ gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha – ‘‘rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā’’ti. Sabbadābhāvena sassato. Amaro nicco dhuvoti tasseva vevacanāni. Maraṇābhāvena amaro, uppādābhāvena sabbakālaṃ vattanato nicco, thiraṭṭhena vikārābhāvena dhuvo, yathāhātiādinā yathāvuttamatthaṃ niddesapaṭisambhidāpāḷīhi vibhāveti. Ayañca attho ‘‘rūpaṃ attato samanupassati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti (paṭi. ma. 1.130-131) imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto. ‘‘Rūpavanta’’ntiādikāya (paṭi. ma. 1.130-131) pana pañcadasavidhāya sakkāyadiṭṭhiyā vasena cattāro cattāro khandhe, ‘‘attā’’ti gahetvā tadaññaṃ – ‘‘loko’’ti paññapentīti ayampi attho labbhati, tathā ekaṃ khandhaṃ, ‘‘attā’’ti gahetvā tadaññe ‘‘loko’’ti paññapentīti evamettha attho daṭṭhabbo. Eseva nayoti iminā yathā ‘‘rūpādīsu aññataraṃ attāti [Pg.229] ca lokoti ca gahetvā sassato…pe… dhuvo’’ti attho vutto; evaṃ asassato anicco adhuvo ucchijjati vinassati na hoti paraṃ maraṇā; nicco ca anicco ca nevanicco nāniccoti evamādimatthaṃ atidisati.

27. 'Designated as a past portion' means the former end, which is designated as a portion of the past aggregates. Here, speculation about things previously experienced is intended; hence the word 'pubba' here denotes past time. There is no basis for speculation apart from the aggregates such as form, and the word 'anta' means a portion. Therefore, it is said, 'having speculated about the former end designated as a past portion.' The phrase 'having speculated' here refers to the establishing and bringing to completion of adherence to craving in that former end. The rest is also to be understood in this way, as in 'a view concerned with the former end,' and so on. The 'previously stated manner' refers to the manner stated in phrases like 'those holding views about the future end.' And in each case, because the conceit 'I am' is placed in it, it is 'self'; and because merit and demerit and their results are experienced in it, it is 'world.' Depending on the particular mode of grasping, the designation comes about, and it is explained: 'taking one of the aggregates such as form as the self and the world.' 'Eternal' because of existing always. 'Deathless,' 'permanent,' and 'stable' are its synonyms. It is 'deathless' due to the absence of death; 'permanent' because it exists at all times due to the absence of arising; 'stable' because it is unchanging due to its firm nature. As it is said, and so on, the aforesaid meaning is clarified by the Pāli texts of the Niddesa and Paṭisambhidāmagga. This meaning is also stated by way of the fivefold identity view: 'He regards form as self, feeling... perception... formations... consciousness as self' (Paṭi. Ma. 1.130–131). By way of the fifteenfold identity view, such as 'one who possesses form,' etc. (Paṭi. Ma. 1.130–131), this meaning is also obtained: that they designate four aggregates as 'self' and the other as 'the world.' Similarly, the meaning should be understood here in this way: taking one aggregate as 'self' and designating the others as 'the world.' This is the same method: Just as the meaning is stated—'taking one of the aggregates such as form as the self and the world, it is eternal... stable'—so too is the meaning extended to such views as 'it is non-eternal, impermanent, unstable'; 'it is annihilated, it perishes, it does not exist after death'; or 'it is both permanent and impermanent,' 'it is neither permanent nor impermanent,' and so on.

Cattāro sassatavādāti lābhīvasena tayo, takkīvasena ekoti evaṃ cattāro. Pubbenivāsañāṇalābhī titthiyo mandapañño anekajātisatasahassamattaṃ anussarati, majjhimapañño dasa saṃvaṭṭavivaṭṭakappāni, tikkhapañño cattārīsa saṃvaṭṭavivaṭṭakappāni, na tato paraṃ. So evaṃ anussaranto attā ca loko cāti abhivadati. Takkī pana takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ sassato attā ca loko cāti abhivadati. Tena vuttaṃ – ‘‘lābhīvasena tayo, takkīvasena ekoti evaṃ cattāro sassatavādā’’ti. Eteneva ca adhiccasamuppattikavādo viya sassatavādo kasmā duvidhena na vibhattoti ce? Paṭikkhittattāti daṭṭhabbaṃ.

There are four eternalist views: three based on attainment and one based on reasoning, thus making four. A sectarian who has gained the knowledge of past lives—one with dull wisdom recollects up to a hundred thousand existences; one with middling wisdom, ten eons of contraction and expansion; one with sharp wisdom, forty eons of contraction and expansion, but no further. Recalling thus, he declares: 'The self and the world are eternal.' But the reasoner, based on what has been hammered out by reasoning, following his investigation, and relying on his own ingenuity, declares: 'The self and the world are eternal.' Therefore it is said: 'Three based on attainment and one based on reasoning—thus, there are four eternalist views.' If it is asked, 'For this very reason, why is eternalism not divided in two ways, like the doctrine of fortuitous origination?' It should be understood that this is because it has been refuted.

Ettha ca, ‘‘sassato attā ca loko cā’’ti vāde ayamayuttatāvibhāvanā – yadi hi parena parikappito attā, loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātuṃ asakkuṇeyyatāya ahitato nivattanatthaṃ hite ca paṭipattiatthaṃ upadeso eva nippayojano siyā sassatavādino. Kathaṃ vā so upadeso pavattīyati vikārābhāvato; evañca attano ajaṭākāsassa viya dānādikiriyā hiṃsādikiriyā ca na sambhavati; tathā sukhassa dukkhassa ca anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato, jātiādīnaṃ asambhavato kuto vimokkho. Atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya. Evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ; te vā panassa dhammā avatthābhūtā tato aññe vā siyuṃ anaññe vā, yadi aññe, na tāhi tassa uppannāhipi koci viseso atthi. Yo hi karoti paṭisaṃvedeti cavati upapajjati cāti icchitaṃ. Tasmā tadavattho eva yathāvuttadoso, kiñca dhammakappanāpi niratthakā siyā. Atha anaññe, uppādavināsavantīhi avatthāhi [Pg.230] anaññassa attano tāsaṃ viya uppādavināsasambhavāpattito kuto niccatāvakāso. Tāsampi vā attano viya niccatāti bandhanavimokkhānaṃ asambhavo evāti na yujjati eva sassatavādo; na cettha koci vādī dhammānaṃ sassatabhāve parisuddhaṃ yuttiṃ vattuṃ samattho atthi; yuttirahitañca vacanaṃ na paṇḍitānaṃ cittamārādhetīti viññūhi chaḍḍito evāyaṃ sassatavādoti.

Here, this is the demonstration of the inappropriateness of the view that 'the self and the world are eternal': for if the self or the world, as postulated by others, were eternal, then due to its immutable nature, its not abandoning its previous form, and the impossibility of effecting any special change in it, instruction for turning away from the unbeneficial and for undertaking what is beneficial would be useless for an eternalist. Indeed, how could such instruction take effect, given the absence of change? And just as acts of giving and harming are not possible for unconditioned space, so too the basis for an eternalist's experience of pleasure and pain is untenable, since there is no bondage to kamma. With the impossibility of birth and so on, how could there be liberation? If, however, one were to say that for this self a mere phenomenon arises and ceases, by means of which this conventional talk of action and so on occurs, even so, for a self that is unchanging by not abandoning its previous form, it is not possible to conceive of it as a mere phenomenon. And are those phenomena states of it, different from it, or not different? If they are different, then even when they have arisen, they make no special difference to it. For what is held is that it is the self that acts, experiences, passes away, and is reborn. Therefore, the aforesaid fault remains just as it is; moreover, the postulation of phenomena would be pointless. If they are not different, then since those states are subject to arising and perishing, the self, being not different from them, would be liable to arising and perishing just like them. Whence any room for permanence? Or if those states were permanent like the self, then the impossibility of bondage and liberation would follow. Thus, the eternalist doctrine is untenable. Here, no proponent is able to state a perfectly valid reason for the permanence of phenomena, and speech devoid of reason does not please the minds of the wise. Therefore, this eternalist doctrine is rejected by the wise.

Satta ucchedavādāti ettha te sarūpamattato heṭṭhā dassitā eva, tattha dve janā ucchedadiṭṭhiṃ gaṇhanti lābhī ca alābhī ca. Tattha lābhī nāma dibbacakkhuñāṇalābhī dibbena cakkhunā arahato cutiṃ disvā upapattiṃ apassanto. Yo vā puthujjanānampi cutimattameva daṭṭhuṃ sakkoti, pubbayogābhāvena parikammākaraṇena vā upapātaṃ daṭṭhuṃ na sakkoti. So ‘‘tattha tattheva attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti. Alābhī – ‘‘ko paralokaṃ jānāti, ettako jīvavisayo, yāva indriyagocaro’’ti attano dhītuyā hatthaggaṇhanakarājā viya kāmasukhagiddhatāya vā, ‘‘yathā rukkhapaṇṇāni rukkhato patitāni na paṭisandhiyanti, evaṃ sabbepi sattā appaṭisandhikamaraṇameva gacchanti, jalabubbuḷakūpamā sattā’’ti takkamattavasena vā ucchedadiṭṭhiṃ gaṇhāti. Tattha yaṃ heṭṭhā vuttaṃ – ‘‘manussattabhāve kāmāvacaradevattabhāve rūpāvacaradevattabhāve catubbidhaarūpattabhāve cavitvā sattassa ucchedapaññāpanavasena satta ucchedavādā kathitā’’ti. Tattha yuttaṃ tāva purimesu tīsu vādesu ‘‘kāyassa bhedā’’ti vuttaṃ; pañcavokārabhavapariyāpannaṃ attabhāvaṃ ārabbha pavattattā tesaṃ vādānaṃ, na yuttaṃ catuvokārabhavapariyāpannaṃ attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu, ‘‘kāyassa bhedā’’ti vuttaṃ. Na hi arūpīnaṃ kāyo atthīti? Saccametaṃ, rūpabhave pavattavohāreneva diṭṭhigatiko arūpabhavepi kāyavohāramāropetvā āha ‘‘kāyassa bhedā’’ti. Yathā diṭṭhigatikehi diṭṭhiyo paññattā, tatheva bhagavā dassesīti. Arūpakāyabhāvato vā phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo.

Regarding the seven annihilationist views, they have been shown below only in their general form. Here, two kinds of people adopt the annihilationist view: one with attainment and one without attainment. The one with attainment is one who has gained the divine eye and, with the divine eye, sees the passing away of an arahant but does not see a rebirth. Or it is one who, even among worldlings, is able to see only their passing away but, due to a lack of previous practice or preparatory work, is unable to see their rebirth. Such a person adopts the annihilationist view, thinking: 'The self is annihilated right there and then.' The one without attainment adopts the annihilationist view either out of greed for sensual pleasures—like the king who, taking his daughter's hand, thought: 'Who knows the next world? This is the extent of life, as far as the senses reach'—or merely by way of reasoning, thinking: 'Just as leaves that have fallen from a tree are not reconnected, so all beings go to a death without relinking; beings are like water bubbles.' Here, what was stated below is: 'Seven annihilationist views are spoken of by way of proclaiming the annihilation of a being after passing away from the human state, the state of a sense-sphere deva, the state of a form-sphere deva, and the fourfold formless state.' In this context, it is appropriate that in the first three views the phrase 'with the breakup of the body' is used, since those views arise in connection with an existence included in the five-constituent becoming. But it is not appropriate that the phrase 'with the breakup of the body' is used in the last four views, which arise depending on an existence included in the four-constituent becoming. For do not formless beings have no body? This is true. However, the holder of the view, using the terminology current in the form realm, superimposes the term 'body' even on the formless realm and says 'with the breakup of the body.' The Blessed One explained the views just as they were formulated by those who held them. Alternatively, the designation 'body' in the case of the formless existence should be understood as referring to the collection of phenomena such as contact, etc., since it is a 'formless body.'

Etthāha – ‘‘kāmāvacaradevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyavādādīnaṃ yutto aparantakappikabhāvo anāgataddhavisayattā tesaṃ [Pg.231] vādānaṃ; na pana diṭṭhigatika-paccakkhabhūta-manussattabhāva-samucchedapatiṭṭhāpakassa paṭhamavādassa paccuppannavisayattā’’ti. Yadi evaṃ yathā hi dutiyādivādānaṃ, purimapurimavādasaṅgahitasseva attano uttaruttarabhavopapattiyā samucchedanato yujjati aparantakappikatā, tathā ca ‘‘no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hotī’’tiādi vuttaṃ. Evaṃ anāgatasseva manussattabhāvasamucchedassa adhippetattā paṭhamavādassapi aparantakappikatā yujjati. Evaṃ sabbassapi pubbantato āgatassa ucchedapaññāpanavasena idha pubbantakappikesu desanā gatā. Ete ucchedavādā heṭṭhā aparantakappikesu desanā gatā. Ete ucchedavādā heṭṭhā aparantakappikesu tattha tattheva ucchijjati, na tato uddhaṃ pavatti atthīti dassanatthaṃ vuttā. Jalabubbuḷakūpamā hi sattāti tassa laddhi.

Here it is said: “The status as speculation about the future is appropriate for the second view and others, which establish the complete non-existence of the state of being a sense-sphere deva and so on, because the scope of those views pertains to the future. But this is not so for the first view, which establishes the annihilation of the human state of being that is directly perceived by the view-holder, because its scope is the present.” If this is so, then just as for the second and other views, their status as speculation about the future is fitting because they involve the annihilation of one's own successively higher rebirths included in the preceding views—and thus it is said, 'But, good sirs, this self is not yet completely annihilated to this extent'—so too, since the annihilation of the human state of being in the future is intended, the first view's status as speculation about the future is also fitting. Thus, by way of proclaiming the annihilation of what has come from the past, the teaching is here included among the speculators about the past. These annihilationist views are taught below among the speculators about the future in order to show that 'one is annihilated right there and then; there is no continuation beyond that.' For his doctrine is that beings are like a water bubble.

Idhāti pubbantakappikesu. Idheva manussattabhāvādike ucchijjati vinaṭṭhavināsavasena. Evaṃ anāgate anuppattidassanaparānaṃ ucchedavādānaṃ aparantakappikesu gahaṇaṃ; pubbantato pana āgatassa attano idheva ucchedadassanaparānaṃ pubbantakappikesu gahaṇaṃ. Ito paraṃ na gacchatīti pana idaṃ atthato āpannassa atthassa dassanaṃ. Sattesu saṅkhāresu ca ekaccasassatanti pavatto ekaccasassatavādo. So pana brahmakāyika-khiḍḍāpadosika-manopadosikattabhāvato cavitvā idhāgatānaṃ takkino ca uppajjanavasena catubbidhoti āha ‘‘cattāro ekaccasassatavādā’’ti. ‘‘Saṅkhārekaccasassatikā’’ti idaṃ tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yathāsabhāvadassanavasena vuttaṃ, na panekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tathā hi vuttaṃ (dī. ni. 1.49) brahmajāle – ‘‘cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’ti. Na hi yassa bhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti; tasseva niccadhuvādibhāvo anummattakena na sakkā paṭiññātuṃ. Etena, ‘‘uppādavayadhuvatāyuttabhāvā siyā niccā, siyā aniccā, siyā na vattabbā’’tiādinā pavattassa sattabhaṅgavādassa ayuttatā vibhāvitā hoti.

'Here' means among the speculators about the past. Right here the human state of being and so on is annihilated, by way of being utterly destroyed. Thus, the annihilationists who are intent on seeing the non-occurrence of what is in the future are included among the speculators about the future; but those who are intent on seeing the annihilation right here of the self that has come from the past are included among the speculators about the past. The statement 'It does not go beyond this' shows the meaning that has been arrived at. The doctrine of partial-eternalism is that which holds that among beings and formations, some are eternal. This arises in four ways: for those who have passed away from the state of being a Brahmā-body deva, a deva corrupted by play, or a deva corrupted by mind and have come here, and for a reasoner. Thus it is said: 'There are four kinds of partial-eternalists.' The phrase 'some formations are eternal' is stated from the perspective of showing the true nature of the phenomena they grasp as eternal, not from the perspective of the partial-eternalist doctrine itself. For their doctrine is that what is considered eternal is only the unconditioned. For so it is said in the Brahmajāla Sutta: 'What is called mind or thought or consciousness—this self is permanent, stable, eternal, not subject to change, and it will stand fast like unto eternity.' For it is not possible for one who is not mad to assert that a thing which one acknowledges to have been formed by conditions is itself permanent, stable, and so on. By this, the untenability of the seven-limbed doctrine is demonstrated, which proceeds with such statements as, 'Due to possessing the nature of arising, passing away, and permanence, a thing might be permanent, might be impermanent, or might be indescribable,' and so on.

Tatthāyaṃ [Pg.232] (dī. ni. ṭī. 1.38) ayuttatāvibhāvanā – yadi, ‘‘yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī’’tiādinā vucceyya, siyā anekantavādo; atha aññena, siyā na anekantavādo; na cettha desantarādisambaddhabhāvo yutto vattuṃ tassa sabbalokasiddhattā vivādābhāvato. Ye pana vadanti – ‘‘yathā suvaṇṇaghaṭe makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbabhāvānaṃ koci dhammo nassati, koci uppajjati, sabhāvo pana tiṭṭhatī’’ti. Te vattabbā – kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe makuṭe ca avaṭṭhitaṃ? Yadi rūpādi, so saddo viya anicco, atha rūpādisamūho, samūho nāma sammutimattaṃ. Tassa vohāramattassa atthitā natthitā niccatā vā na vattabbā. Tassa paramatthasabhāvena anupalabbhanatoti anekantavādo na siyā. Dhammā ca dhammito aññe vā siyuṃ anaññe vā. Yadi aññe, na tesaṃ aniccatāya dhammī anicco aññattā. Na hi rūpā cakkhuviññāṇaṃ aññattā, na ca rūpe cakkhuviññāṇasaddo hoti; kiñca dhammakappanāpi niratthikā siyā dhammino niccāniccatāya asijjhanato atha anaññe; uppādavināsavantehi anaññassa dhammino tesaṃ viya uppādavināsasabbhāvato kuto niccatāvakāso, tesampi vā dhammino viya niccatāpatti siyā. Apica niccāniccanavattabbarūpo attā ca loko ca paramatthato vijjamānatāpaṭijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi dīpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā vattuṃ jīvassa niccādīsu aññataraṃ rūpaṃ viyāti evaṃ sattabhaṅgassa viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbāti.

In this regard, this is the demonstration of untenability: If it were said, 'A thing does not exist by the very same nature by which it is said to exist,' and so on, this would be a doctrine of non-exclusivity. But if by another nature, it would not be a doctrine of non-exclusivity. And here it is not proper to speak of a connection with a different place, etc., because that is established for the whole world and is not a point of dispute. But as to those who say: 'Just as when a golden pot is made into a crown, the pot-nature ceases, the crown-nature arises, but the gold-nature itself remains, so too for all things, some qualities cease, some arise, but their intrinsic nature persists'—they should be asked: What is that gold that persists in both the pot and the crown? If it is form, etc., that is impermanent like sound. If it is the aggregate of form, etc., an aggregate is a mere convention. Of this mere designation, one cannot speak of existence, non-existence, or permanence. Since its ultimate nature is not found, it cannot be a doctrine of non-exclusivity. And qualities might be either different from or not different from their substance. If they are different, the substance is not impermanent on account of their impermanence, because of the difference. For form is different from eye-consciousness, and the term 'eye-consciousness' is not applied to form. Moreover, the very postulation of qualities would be pointless, since the permanence or impermanence of the substance could not be established. But if they are not different, then since the substance, being non-different from things that have arising and passing away, would itself possess arising and passing away just like them, whence could there be an opportunity for permanence? Or else, they too would attain permanence like the substance. Moreover, since the self and the world are acknowledged to exist in an ultimate sense, their nature cannot be indescribable as permanent or impermanent; rather, they must be one of these, just as form is, or as lamps and so on are. For it is not possible to say of lamps and so on, which by nature arise and pass away, that their nature is indescribable as permanent or impermanent, just as the soul must be of a nature that is one among permanent, etc. Thus, just as the seven-limbed analysis is impossible, so too are the remaining 'limbs' impossible. In this way, the untenability of the seven-limbed doctrine should be understood.

Ettha ca, ‘‘issaro nicco, aññe sattā aniccā’’ti evaṃ pavattavādā sattekaccasassatavādā; seyyathāpi issaravādādayo. ‘‘Paramāṇavo niccā dhuvā, dviaṇukādayo aniccā’’ti evaṃ pavattavādā saṅkhārekaccasassatavādā; seyyathāpi kaṇādavādādayo. Nanu ca ‘‘ekacce dhammā sassatā, ekacce [Pg.233] asassatā’’ti; etasmiṃ vāde cakkhādīnaṃ asassatatāsanniṭṭhānaṃ yathāsabhāvāvabodho eva, tayidaṃ kathaṃ micchādassananti, ko evamāha – ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvābhiniveso idha micchādassanaṃ; tena pana ekavāre pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato; visasaṃsaṭṭho viya sappimaṇḍo sakiccakāraṇāsamattatāya sammādassanapakkhe ṭhapetabbataṃ nārahati. Atha vā asassatabhāvena nicchitāpi cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigati kehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tathā hi vuttaṃ brahmajāle (dī. ni. 1.49) – ‘‘cakkhunti vā…pe… kāyoti vā ayaṃ me attā’’tiādi. Evañca katvā asaṅkhatāya saṅkhatāya ca dhātuyā vasena yathākkamaṃ ekacce dhammā sassatā; ekacce asassatāti evaṃ pavatto vibhajjavādopi ekaccasassatavādo āpajjatīti evaṃpakārā codanā anokāsā hoti aviparītadhammasabhāvasampaṭipattibhāvato.

And here, the views that proceed thus, 'God is eternal, other beings are impermanent,' are partial-eternalism regarding beings; for instance, the doctrine of a creator god and others. The views that proceed thus, 'Atoms are eternal and stable, while dyads and so on are impermanent,' are partial-eternalism regarding formations; for instance, the doctrine of Kaṇāda and others. But is it not so that in the view 'Some things are eternal, some are not eternal,' the determination that the eye, etc., are not eternal is indeed an understanding in accordance with their true nature? So how is this a wrong view? Who says that 'the determination of the non-eternal nature of the eye, etc., is a wrong view'? Rather, it is the adherence to the eternal nature of certain things that are in fact not eternal that is wrong view here. But because of its association with that view, the understanding of the non-eternal nature of the eye, etc., which arises at the same time, is corrupted. Like ghee mixed with poison, it is incapable of performing its own function and does not deserve to be placed on the side of right view. Alternatively, although the eye, etc., are determined to be non-eternal, they are grasped by some view-holders as having a superimposed soul-nature. Thus, that understanding cannot be prevented from being a wrong view. For so it is said in the Brahmajāla Sutta: 'The eye... or... the body is my self,' and so on. This being so, the charge that even a proponent of the analytical doctrine, who proceeds by way of the unconditioned and conditioned elements respectively, saying 'some things are eternal, some are not eternal,' thereby falls into partial-eternalism—such a charge is baseless, because this is a correct understanding of the undistorted nature of things.

Na maratīti amarā. Kā sā? ‘‘Evantipi me no’’tiādinā (dī. ni. 1.62) nayena pariyantarahitā diṭṭhigatikassa diṭṭhi ca vācā ca, amarāya diṭṭhiyā vācāya vividho khepoti amarāvikkhepo. So etassa atthīti amarāvikkhepo. Atha vā amarāti ekā macchajāti, sā ummujjananimmujjanādivasena udake sandhāvamānā gāhaṃ na gacchati; evamevaṃ ayampi vādo ito cito ca sandhāvati, gāhaṃ nāgacchatīti amarāvikkhepo, so eva amarāvikkhepiko. Svāyaṃ vādo musāvādaanuyogachandarāgamohahetukatāya catudhā pavattoti āha – ‘‘cattāro amarāvikkhepikā vuttā’’ti. Nanu cettha (dī. ni. ṭī. 1.65-66) catubbidhopi amarāvikkhepiko kusalādike dhamme paralokattikādīni ca yathābhūtaṃ anavabujjhamāno, tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjatīti tassa kathaṃ diṭṭhigatikabhāvo. Na hi avattukāmassa viya pucchitamatthaṃ ajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Na hevaṃ pucchāvikkhepakaraṇamattena tassa diṭṭhigatikatā icchitā, atha kho micchābhinivesena. Sassatavasena micchābhiniviṭṭhoyeva hi mandabuddhitāya kusalādidhamme paralokattikādīni [Pg.234] ca, yāthāvato appaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asamatthatāya musāvādādibhayena ca vikkhepaṃ āpajjatīti. Tathā hissa vādassa sassatadiṭṭhisaṅgaho vutto. Atha vā puññapāpānaṃ, tabbipākānañca anavabodhena, asaddahanena ca, ‘‘tabbisayāya pucchāya vikkhepakaraṇaṃyeva yuttaṃ sundarañcā’’ti, khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevekā esā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbā. Tathā ceva vuttaṃ – ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā cā’’ti (dī. ni. aṭṭha. 1.61). Kathaṃ panassā sassatadiṭṭhisaṅgaho? Ucchedavasena anabhinivesato. ‘‘Natthi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa; ‘evameva’nti pana saddantarena dhamme nijjhānanā anādikālikā loke’’ti gāhavasena sassatalesopettha labbhatiyeva.

‘They do not die’ (na marati), thus they are ‘amarā.’ What is that? In line with the method beginning ‘It is not so for me…’ (DN 1.62), it is the endless view and speech of a view-adherent. The varied prevarication (vividho khepo) with a view and speech like an eel (amarā) is ‘eel-wriggling’ (amarāvikkhepo). One who has this is an eel-wriggler. Alternatively, ‘amarā’ is a species of fish; while darting about in the water, diving and surfacing, it is not caught. Similarly, this doctrine also darts here and there and is not grasped; thus it is ‘eel-wriggling,’ and one who holds it is an ‘eel-wriggler’ (amarāvikkhepiko). This doctrine is set forth in four ways, being caused by fear of being censured for false speech, by desire and attachment, and by delusion. Thus it is said: ‘Four kinds of eel-wrigglers have been spoken of.’ But here (DN-ṭ 1.65–66), since the eel-wriggler of all four kinds, not understanding wholesome states, the threefold nature of the next world, and so on, as they really are, when questioned on this or that, merely resorts to prevarication, how can he be a view-adherent? For it is not proper to call someone a view-adherent merely for prevaricating, like one who does not wish to speak or one who does not know the matter about which he is asked. Is that not so? It is not merely by prevaricating when questioned that he is considered a view-adherent, but because of wrong adherence. For it is one who is wrongly committed to eternalism who, because of his dull-wittedness, does not properly understand wholesome states, the threefold nature of the next world, and so on; and being unable to make another understand a matter he himself does not know, and out of fear of false speech and so on, he resorts to prevarication. Thus his doctrine is said to be included in the eternalist view. Alternatively, because of not understanding and not having faith in merit and demerit and their results, he generates the conviction and preference that ‘prevarication is the only proper and fine response to a question on this subject,’ and by adhering to this, a distinct view arises in him, like the sevenfold view. Thus it is said: ‘the endless view and speech of a view-adherent’ (DN-a 1.61). But how is this included in the eternalist view? Because of not adhering to annihilationism. ‘There is no one who knows phenomena as they really are because of the many disputes in the world; but the investigation of phenomena with the word “so” is without discoverable beginning in the world.’ Through this grasping, a trace of eternalism is indeed found here.

Amati gacchati ettha sabhāvo osānanti anto, mariyādo, so etassa atthīti antavā. Tenāha ‘‘sapariyanto’’ti. Avaḍḍhitakasiṇassa puggalassa evaṃ hotīti yojanā. Dutiyavādo ‘‘anantavā loko’’ti vādo. Tatiyavādo ‘‘antavā ca anantavā cā’’ti vādo. Catutthavādo ‘‘nevantavā nānantavā’’ti vādo. Ete eva cattāro vādino sandhāya brahmajāle (dī. ni. 1.53) – ‘‘antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhī’’ti vuttaṃ. Tattha (dī. ni. ṭī. 1.53) yuttaṃ tāva purimānaṃ tiṇṇaṃ vādīnaṃ antattañca anantattañca antānantattañca ārabbha pavattavādattā antānantikattaṃ. Pacchimassa pana tadubhayapaṭisedhavasena pavattavādattā kathamantānantikattanti? Tadubhayapaṭisedhavasena pavattavādattā eva. Yasmā paṭisedhavādopi antānantavisayo eva taṃ ārabbha pavattattā. Apare āhu – ‘‘yathā tatiyavāde sambhedavasena etasseva antavantatā anantatā ca sambhavati, evaṃ takkīvādepi kālabhedavasena ubhayasambhavato aññamaññapaṭisedhena ubhayaññeva vuccati. Kathaṃ? Antavantatāpaṭisedhena hi anantatā vuccati, anantatāpaṭisedhena ca antavantatā, antānantānañca tatiyavādabhāvo kālabhedassa adhippetattā. Idaṃ vuttaṃ hoti yasmā ayaṃ lokasaññito attā jhāyīhi adhigatavisesehi ananto kadāci sakkhi diṭṭho anusuyyati; tasmā nevantavā. Yasmā pana tehi [Pg.235] eva kadāci antavā sakkhi diṭṭho anusuyyati, tasmā na pana anantavā’’ti. Yathā ca anussutitakkīvasena, evaṃ jātissaratakkiādīnañca vasena yathāsambhavaṃ yojetabbaṃ. Ayañhi takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa vaḍḍhitakālavasena apaccakkhakāritāya anussavādimatte ṭhatvā – ‘‘nevantavā’’ti paṭikkhipati, avaḍḍhitakālavasena pana ‘‘nānanto’’ti. Na pana antavantatānantatānaṃ accantamabhāvena yathā taṃ ‘‘nevasaññīnāsaññī’’ti, avassañca etaṃ evaṃ viññātabbaṃ, aññathā vikkhepapakkhaṃyeva bhajeyya catutthavādo. Na hi antavantatānantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggako, kālabhedavasena ca tadubhayampi ekasmiṃ na na yujjatīti. Anantaracatukkanti ekattasaññīti āgatasaññīcatukkaṃ.

It goes (amati, gacchati) and ends (osānaṃ) here (ettha); thus it is an ‘end’ (anto), a limit (mariyādo). One who has this is ‘finite’ (antavā). Hence it is said, ‘with a limit’ (sapariyanto). This is the application for a person whose kasiṇa has not been developed. The second doctrine is the doctrine, ‘the world is infinite.’ The third doctrine is the doctrine, ‘the world is both finite and infinite.’ The fourth doctrine is the doctrine, ‘the world is neither finite nor infinite.’ It is with reference to these four proponents of doctrines that it is said in the Brahmajāla: ‘The finitists and infinitists proclaim the finitude and infinitude of the world on four grounds’ (DN 1.53). Therein (DN-ṭ 1.53), it is proper that the first three proponents of doctrines are called ‘finitists and infinitists’ because their doctrines proceed in relation to finitude, infinitude, and both finitude and infinitude. But since the doctrine of the last one proceeds by way of denying both, how can he be a ‘finitist-and-infinitist’? Precisely because his doctrine proceeds by way of denying both. For a doctrine of denial is also on the subject of the finite and infinite, since it proceeds in relation to it. Others say: ‘Just as in the third doctrine both finitude and infinitude are possible in one and the same thing by way of combination, so too in the logician's doctrine, both are possible due to a difference in time, and both are stated by way of mutual negation.’ How? By negating finitude, infinitude is stated; and by negating infinitude, finitude is stated. And the third doctrine's state of being both finite and infinite is intended to be due to a difference in time. This is what is meant: Because this self, conceived as the world, is sometimes reported to have been directly seen as infinite by meditators who have attained special states, therefore it is ‘not finite.’ And because it is sometimes reported to have been directly seen as finite by those same meditators, therefore it is ‘not infinite.’ And just as this is by way of reasoning based on oral tradition, so it should be applied as is possible in the case of reasoning based on recollection of past lives and so on. For this logician, because the counterpart sign has not previously been developed, and because the time of its development is not directly experienced, he relies only on oral tradition and so on and makes the refutation, ‘it is not finite’; and on account of the time of its non-development, ‘it is not infinite.’ But this is not through the complete absence of finitude and infinitude, as in the case of ‘neither-perception-nor-non-perception.’ This must be understood in just this way; otherwise, the fourth doctrine would fall into the party of the eel-wrigglers. For there is no other kind of state for the self apart from finitude, infinitude, and both. And the logician follows the path of reason, and due to a difference in time, both are indeed suitable in one and the same thing. ‘The subsequent tetrad’ means the tetrad concerning perception that comes next, beginning with ‘one with a perception of unity’.

Ekantasukhīti ekanteneva sukhī. Taṃ panassa sukhaṃ dukkhena avomissaṃ hotīti āha ‘‘nirantarasukhī’’ti. Ekantasukhamevāti idaṃ sukhabahulataṃ sandhāya vuttaṃ. Atītāsu sattasu jātīsūti idaṃ tato paraṃ jātissarañāṇena anussarituṃ na sakkāti katvā vuttaṃ. Tādisamevāti sukhasamaṅgimeva attabhāvaṃ. ‘‘Evaṃ sukhasamaṅgī’’ti taṃ anussarantassa jātissarassa atītajātiyampi idha viya dukkhaphuṭṭhassa taṃ anussarantassa.

‘Exclusively happy’ (ekantasukhī) means happy in an exclusive sense. That happiness of his is unmixed with suffering; hence it is said ‘uninterruptedly happy’ (nirantarasukhī). ‘Exclusively happy indeed’—this is said with reference to an abundance of happiness. ‘In the past seven births’—this is said because it is not possible to recollect beyond that with the knowledge of recollecting past lives. ‘Just like that’ means an existence endowed with happiness. ‘Thus endowed with happiness’—this refers to one with recollection of past lives who, though now touched by suffering as he is here, recollects that past happy state.

Sabbesampīti lābhīnaṃ takkīnampi. Tathāti iminā ‘‘sabbesampī’’ti idaṃ padaṃ ākaḍḍhati. Kāmāvacaraṃ nāma adukkhamasukhaṃ anuḷāraṃ avibhūtanti āha ‘‘catutthajjhānavasenā’’ti. Catutthajjhānaṃ kāraṇabhūtaṃ etassa atthi, tena vā nibbattanti catutthajjhānikaṃ. Majjhattassāti majjhattabhūtassa majjhattavedanābahulassa. Majjhattabhūtaṭṭhānameva attano majjhattatāpattameva bhūtapubbaṃ anussarantassa. Ekaccasassatikāti ekaccasassatavādino vuttā. Puggalādhiṭṭhānena hi ekaccasassatikā. Esa nayo sesesupi. Adhiccasamuppannavādo sassatavādasamuddiṭṭhoti katvā ‘‘dve adhiccasamuppannikā’’ti ca vuttaṃ.

‘Of all’ means of those who have attained jhāna and also of the reasoners. By the word ‘so’ (tathā), the phrase ‘of all’ (sabbesaṃ pi) is drawn in. He says ‘by means of the fourth jhāna’ because the neither-painful-nor-pleasant feeling is not lofty and not manifest in the sensual sphere. The fourth jhāna is its cause, or it is produced by it, thus it is ‘of the fourth jhāna.’ ‘Of one who is neutral’ means of one who has become neutral, who abounds in neutral feeling. Of one who recollects having formerly been in a state of neutrality, having himself attained neutrality. ‘Partial eternalists’ means the proponents of partial eternalism are spoken of. For it is with the person as basis that they are partial eternalists. This is the method in the remaining cases too. Because the doctrine of fortuitous origination is designated together with the doctrine of eternalism, it is also said, ‘two proponents of fortuitous origination.’

28. Diṭṭhuddhāranti yathāvuttānaṃ diṭṭhīnaṃ aniyyānikabhāvadassanavasena paduddharaṇaṃ. Paccattaṃyeva ñāṇanti aparappaccayaṃ attaniyeva ñāṇaṃ. Taṃ pana attapaccakkhaṃ [Pg.236] hotīti āha ‘‘paccakkhañāṇa’’nti. Suvaṇṇassa viya dosāpagamena upakkilesavigamena ñāṇassa visuddhanti āha ‘‘parisuddhanti nirupakkilesa’’nti. Kilesandhakāravigamato sappabhāsamujjalameva hotīti vuttaṃ – ‘‘pariyodātanti pabhassara’’nti bāhirasamayasmimpi honti jhānassa samijjhanato. Mayamidaṃ jānāmāti ‘‘sassato attā ca loko ca idameva saccaṃ moghamañña’’nti ca micchāgāhavasena aññāṇabhāgameva paribrūhetvā tato eva yathāgahitaṃ gāhaṃ sandhāya – ‘‘mayamidaṃ atthaṃ tattha jānāmā’’ti evaṃ tattha micchāgāhe avijjamānaṃ ñāṇakoṭṭhāsaṃ otārentiyeva anuppavesentiyeva. Na taṃ ñāṇaṃ, micchādassanaṃ nāmetaṃ, kiṃ pana taṃ micchādassanaṃ nāma? Sassato attā ca loko cātiādinā micchābhinivesabhāvato. Tenāha ‘‘tadapi…pe… attho’’ti. Yaṃ taṃ diṭṭhiyā upanissayabhūtaṃ ñāṇaṃ, taṃ sandhāyāha – ‘‘jānanamattalakkhaṇattā ñāṇabhāgamattamevā’’ti. Ñāṇampi hi diṭṭhiyā upanissayo hotiyeva lābhino itarassa ca tathā tathā micchābhinivesato. Anupātivattanato anatikkamanato. Asādhāraṇato na upātivattanti etenāti anupātivattanaṃ, tato. Upādānapaccayatoti upādānassa paccayabhāvato. Etena phalūpacāreneva upādānamāha. Yadi brahmajāle āgatā sabbāpi diṭṭhiyo idha kathitā honti, evaṃ sante idaṃ suttaṃ brahmajālasuttena ekasadisanti āha – ‘‘brahmajāle panā’’tiādi. ‘‘Aññatra rūpaṃ aññatra vedanā sakkāyaṃyeva anuparidhāvantī’’ti vacanato idha sakkāyadiṭṭhi āgatā. Brahmajālaṃ kathitameva hoti tattha āgatānaṃ dvāsaṭṭhiyāpi diṭṭhīnaṃ idhāgatattā. Sassatucchedābhiniveso attābhinivesapubbako, ‘‘attā sassato attā ucchedo’’ti pavattanato.

28. "Extraction of views" means the uprooting of views, as stated, by seeing their inability to lead to liberation. "Knowledge for oneself" means knowledge that is not dependent on another, arising within oneself. That, however, is directly evident to oneself, hence it is called "directly evident knowledge." Just as impurities are removed from gold, so too is knowledge purified from defilements—thus it is called "purified," meaning "undefiled." Because it dispels the darkness of defilements, it is said to shine brilliantly—hence it is called "cleansed," meaning "luminous." Even in external religious systems, these qualities arise due to the success of jhāna. By wrongly grasping and amplifying a portion of ignorance, thinking, "We know this—the self and the world are eternal, this alone is true, all else is false," and based on that wrong grasp, they claim, "We know this meaning here," thus introducing, or rather, injecting a non-existent portion of knowledge into that wrong view. That is not true knowledge—it is called wrong view. What, then, is wrong view? It is the state of wrong adherence to such ideas as "the self and the world are eternal." Therefore, it is said, "that too... is the meaning." The knowledge that serves as a basis for views is referred to as "merely having the characteristic of knowing, just a portion of knowledge." For knowledge indeed serves as a basis for views, for one who has attained it and for one who has not, due to wrong adherence in various ways. "From not revolving around it" means from not transgressing it. It is called "non-revolving" because one does not revolve around it, as it is unshared. "Because it is a condition for clinging" means because of its being a condition for clinging. By this, it speaks of clinging by way of a figurative use for the result. If all the views mentioned in the Brahmajāla Sutta are included here, then this discourse would be similar to the Brahmajāla Sutta—hence it is said, "but in the Brahmajāla..." etc. By the statement, "apart from form, apart from feeling, they only revolve around identity," identity view is included here. The Brahmajāla is already discussed, since all sixty-two views mentioned there are included here. The adherence to eternalism and annihilationism is preceded by adherence to a self, because it proceeds as, "the self is eternal, the self is annihilated."

30. Dvāsaṭṭhi…pe… dassetunti kathaṃ panāyamattho ‘‘idha, bhikkhave, ekacco’’tiādipāḷiyā dassito hotīti? Appahīnasakkāyadiṭṭhikassa pubbantāparantadiṭṭhiupādiyanajotanato. Pariccāgenāti vikkhambhanena. Catutthajjhānanirodhā tatiyajjhānaṃ upasampajja viharatīti ettha na parihīnacatutthajjhānassa tatiyajjhānaṃ bhavati, tatiyajjhānā vuṭṭhitassa pana catutthajjhānā vuṭṭhitassa ca tatiyaṃ paṭilomanayena sambhavati. Tenāha ‘‘ayaṃ [Pg.237] panetthā’’tiādi. Evaṃsampadamidaṃ veditabbanti ‘‘pavivekā pīti nirujjhatī’’ti idaṃ, ‘‘nirāmisasukhassanirodhā’’ti ettha viya vuṭṭhānanirodhavasena vuttanti veditabbanti attho. Hīnajjhānapariyādānakadomanassanti nīvaraṇasahagatadomanassamāha. Tañhi jhānapariyādānakaraṃ. Kammanīyabhāvoti samāpattiṃ patto viya samāpattisamāpajjanabhāve kammakkhamabhāvo. Somanassavidhurattā domanassaṃ viyāti domanassanti vuttaṃ. ‘‘Uppajjati pavivekā pītī’’ti puna vuttā pīti jhānadvayapīti. Yaṃ ṭhānaṃ chāyā jahatīti yaṃ padesaṃ ātapena abhibhuyyamānaṃ chāyā jahati. Tattha ātape chāyāti padesena ātapasaññitānaṃ bhūtasaṅkhatānaṃ pahānaṭṭhānamāha. Tenāha ‘‘yasmiṃ ṭhāne’’tiādi.

30. Sixty-two... and so on... how is this meaning shown in the Pāli text beginning "Here, bhikkhus, a certain person..."? It is shown because, for one with unabandoned identity view, it illuminates the clinging to views concerning the past and the future. "By relinquishment" means through suppression. Regarding the words "having entered and dwelled in the third jhāna from the cessation of the fourth jhāna," here the third jhāna does not occur for one who has fallen away from the fourth jhāna. However, for one who has emerged from the third jhāna or from the fourth jhāna, the third jhāna can occur by the reverse method. Hence it is said, "But here, this..." and so on. This accomplishment is to be understood thus: the statement "rapture born of seclusion ceases" should be understood as spoken in terms of cessation upon emergence, just as in the case of "with the cessation of unworldly pleasure." This is the meaning. "Displeasure that takes away the lower jhāna" refers to displeasure accompanied by the hindrances, for that causes the jhāna to be taken away. "State of being workable" means the state of being fit for work in attaining an absorption, like one who has already attained it. "Because it is bereft of joy, it is like displeasure; thus it is called 'displeasure.'" The rapture mentioned again in the phrase "rapture born of seclusion arises" is the rapture of the two jhānas. "The place that shade leaves" means the place that shade leaves when overcome by heat. There, by the phrase "shade in the heat," it indicates the place of abandoning conditioned things designated as "heat." Hence it is said, "In which place..." and so on.

31. Nirāmisaṃ sukhanti tatiyajjhānasukhaṃ dūrasamussāritakāmāmisattā.

31. "Unworldly pleasure" is the pleasure of the third jhāna, because the bait of sensual pleasures has been cast far away.

32. Adukkhamasukhanti catutthajjhānavedanaṃ, na yaṃ kiñci upekkhāvedanaṃ.

32. "Neither-painful-nor-pleasant" refers to the feeling of the fourth jhāna, not just any equanimous feeling.

33. Niggahaṇoti mamaṃkārabhāvena kiñcipi agaṇhanto. Nibbānassa sappāyanti nibbānādhigamassa, nibbānasseva vā avilomavasena ekantikupāyatāya sappāyaṃ. Tenāha ‘‘upakārabhūta’’nti. Sabbatthāti sabbesu tebhūmakadhammesu. Etanti etaṃ yathāvuttasamathabhāvanāya kilesānaṃ vikkhambhanaṃ. Sabbattha nikantiyā asukkhāpitattā kathaṃ nibbānassa upakārapaṭipadā nāma jātaṃ? Na jāyate vātyadhippāyo. Sabbatthāti pubbantānudiṭṭhiādike sabbasmiṃ. Aggaṇhanavasenāti taṇhāgāhena aggahaṇavasena. Yattha hi taṇhāgāho vimocito, tattha diṭṭhimānaggāhā sukkhā viya honti tadekaṭṭhabhāvato. Tādisassa nibbānagāminī paṭipadā eva āsanne, na dūre. Tena vuttaṃ – ‘‘upakārapaṭipadā nāma jāta’’nti. Tādisassa ca santohamasmītiādikā samanupassanā adhimānapakkhe tiṭṭhatīti āha – ‘‘abhivadatīti abhimānena upavadatī’’ti. Idameva upādiyatīti niyamābhāvato ‘‘aṭṭhārasavidhampī’’ti vuttaṃ. Sesapadepi eseva nayo. Diṭṭhupādāne sati sesaupādānasambhavo avuttasiddhoti tadeva uddhaṭaṃ.

33. "Not grasping" means not taking up anything with a sense of "mine-making." "Conducive to Nibbāna" means conducive to the attainment of Nibbāna, or suitable for Nibbāna itself as an exclusive means because it is not contrary to it. Therefore, it is said, "helpful." "In all" means in all phenomena of the three realms. "This" refers to this suppression of the defilements by the aforesaid development of serenity. "Since desire has not been withered away in regard to anything, how can the path that is a support for Nibbāna be said to have arisen? Or has it not arisen?—this is the intention." "In all" here means in everything, such as views about the past, etc. "By way of not grasping" means by way of not grasping with the grasp of craving. For where the grasp of craving is released, there the grasps of views and conceit become as if withered, because they share the same foundation. For such a one, the path leading to Nibbāna is indeed near, not far. Hence it is said, "the path that is a support has arisen." And for such a one, the contemplation "I am peaceful," etc., stands on the side of conceit. Therefore, it is said: "'He asserts' means he makes a claim with conceit." Because there is no rule that this alone is clung to, it is said, "even eighteen kinds." The same method applies to the remaining terms. When there is clinging to views, the arising of the other kinds of clinging is established without being stated; this is what has been extracted.

Se āyatane veditabbeti nirodhassa kāraṇaṃ nibbānaṃ veditabbaṃ. Dvinnaṃ āyatanānanti cakkhāyatanādīnaṃ dvinnaṃ āyatanānaṃ. Paṭikkhepena nibbānaṃ dassitaṃ veneyyajjhāsayavasena.

"'Those bases should be known': the cause of cessation, Nibbāna, should be known. "Of two bases" means of two of the bases beginning with the eye-base. Nibbāna is shown by way of rejection, according to the disposition of those to be trained.

Na [Pg.238] gādhatīti na patiṭṭhāti. Atoti asmā nibbānā. Sarāti taṇhā. Saṅkhārapaṭikkhepenāti saṅkhārekadesabhūtānaṃ catunnaṃ mahābhūtānaṃ paṭikkhepena.

"He does not get stuck" means he is not established. "From this" means from this Nibbāna. "The stream" is craving. "By the rejection of formations" means by the rejection of the four great elements, which are a part of formations.

Viññāṇanti visiṭṭhena ñāṇena jānitabbaṃ. Tato eva anidassanaṃ acakkhuviññeyyaṃ anindriyagocaraṃ. Anantanti antarahitaṃ, niccanti attho. Sabbato pabhanti kilesandhakārābhāvato ca samantato pabhassaraṃ. ‘‘Sabbato papa’’nti vā pāṭho, sabbato patatitthanti attho. Cattārīsakammaṭṭhānasaṅkhātehi titthehi otaritvā anupavisitabbaṃ amatasaranti vuttaṃ hoti. Anupādā kañci dhammaṃ aggahetvā vimuccanti etthāti anupādāvimokkho, nibbānaṃ. Anupādā vimuccati etenāti anupādāvimokkho, aggamaggo. Anupādāvimokkhantikatāya pana arahattaphalaṃ anupādāvimokkhoti vuttaṃ. Sesaṃ suviññeyyameva.

"Consciousness" means that which is to be known by distinguished knowledge. Therefore it is non-manifest, not cognizable by the eye, and not the domain of the sense faculties. "Endless" means without end; the meaning is "permanent." "Luminous all around" means radiant on all sides because of the absence of the darkness of defilements. Or the reading is "sabbato papaṃ," meaning a ford accessible from all sides. This means it is said to be the deathless lake which should be entered by descending through the fords numbered as the forty meditation subjects. "Liberation without grasping" is so called because one is liberated in it without grasping any phenomenon; this is Nibbāna. "Liberation without grasping" is so called because one is liberated by means of it without grasping; this is the supreme path. However, because it ends in liberation without grasping, the fruit of arahatship is called "liberation without grasping." The rest is easily understood.

Pañcattayasuttavaṇṇanāya līnatthappakāsanā samattā.

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

3. Kintisuttavaṇṇanā

3. Commentary on the Kinti Sutta

34. Bhavoti paritto. Abhavoti mahanto. Vuddhiattho hi ayaṃ a-kāro, ‘‘saṃvarāsaṃvaro, phalāphala’’ntiādīsu viya, tasmā bhavābhavahetūti khuddakassa mahantassa vā bhavassa hetu, taṃ paccāsīsamānoti attho. Tenāha – ‘‘tasmiṃ tasmiṃ bhave sukhaṃ vedissāmī’’tiādi.

34. 'Existence' (bhava) is small; 'great existence' (abhava) is vast. For this prefix 'a' has the meaning of increase, as in such cases as 'restraint and great restraint' (saṃvarāsaṃvaro) and 'fruit and great fruit' (phalāphala). Therefore, 'the cause of existence and great existence' means the cause of a small or a great existence, which one anticipates. Hence it is said: 'In this or that existence I will experience pleasure,' and so on.

35. Lokuttarabodhipakkhiyadhamme uddissa puthujjanānaṃ vivādo sambhavatīti āha – ‘‘lokiyalokuttarāva kathitā’’ti. Lokiyāpi hi bodhipakkhiyadhammā lokuttaradhammādhigamassa āsannakāraṇattā visesakāraṇanti yāva aññehi lokiyadhammehi abhivisiṭṭhoti katvā, ‘‘imesu sattatiṃsabodhipakkhiyadhammesū’’ti avisesena vuttaṃ. Atthato nānaṃ hotīti atthato bhedo hoti bodhipakkhiyadhammānaṃ samadhigatattā. Na hi kāyādayo bhāvetabbā, satiyeva pana bhāvetabbāti. Byañjanato nānaṃ bhedaṃ. Imināpi kāraṇenāti imāyapi yuttiyā. Idāni taṃ yuttiṃ dassento – ‘‘atthañca byañjanañcā’’tiādimāha[Pg.239]. Tattha samānetvāti suttantarato samānetvā, suttantarapadehi ca samānetvā. Aññathāti aññato, bhūtato apagataṃ katvāti attho. Micchā ropitabhāvoti ayāthāvato ṭhapitabhāvo. Atthañca byañjanañca viññāpanakāraṇamevāti aviparītatthassa saddassa ca bujjhanahetutāya.

35. He said that a dispute can arise among worldlings concerning the supramundane aids to enlightenment: 'Both the mundane and the supramundane have been spoken of.' For even the mundane aids to enlightenment, because they are a proximate cause for the attainment of the supramundane states, are a special cause, and since they are superior to other mundane states, it is said without distinction: 'among these thirty-seven aids to enlightenment.' 'There is diversity in meaning' means there is a difference in meaning because the aids to enlightenment have been realized. For the body, etc., are not to be developed, but only mindfulness is to be developed. There is diversity, a difference, in the phrasing. 'By this reason too' means by this same logic. Now, showing that logic, he says: 'Both meaning and phrasing,' and so on. Therein, 'having harmonized' means having harmonized it with other suttas and with the terms of other suttas. 'Otherwise' means differently; that is, having departed from what is real. 'The state of being wrongly applied' means the state of being established incorrectly. 'Both meaning and phrasing are just a cause for understanding' means because they are a cause for understanding the word and its non-deviating meaning.

37. Idha dhammavinayaṭṭhāne satiyeva satipaṭṭhānanti gahitā, atthato sameti nāma yāthāvato atthassa gahitattā. Asabhāvaniruttibhāvato byañjanato nānattanti taṃ liṅgabhedena vacanabhedena ca dassento, ‘‘satipaṭṭhānoti vā satipaṭṭhānāti vā micchā ropethā’’ti āha. Appamattakanti aṇumattaṃ sallahukaṃ, na garutaraṃ adhanitaṃ katvā vattabbampi dhanitaṃ ghosavantaṃ katvā ropite vuttadosābhāvatoti tenāha – ‘‘nibbutiṃ pattuṃ sakkā hotī’’ti.

37. Here in this Dhamma and Discipline, mindfulness itself is taken as the establishment of mindfulness; it is said to 'agree in meaning' because the meaning is grasped as it really is. Showing that there is diversity in phrasing due to unidiomatic expression, through differences in gender and number, he said: 'You might wrongly apply it as "satipaṭṭhāno" or "satipaṭṭhānā."' 'A trifling matter' means a minute, slight thing, not a grave one. Because there is no fault mentioned for applying it with aspiration and resonance even when it should be spoken unaspirated, he therefore said: 'it is possible to attain extinguishment.'

Byañjanassa micchāropanaṃ na visesantarāyakaraṃ hotīti ñāpanatthaṃ, catusu maggesu pañhaṃ kathetvāva parinibbuto. Suttantabyañjanaṃ sandhāyetaṃ vuttaṃ – ‘‘appamattakaṃ kho panā’’ti.

To make it known that the wrong application of phrasing is not a special obstacle, it is mentioned that one attained final Nibbāna only after having discussed the question concerning the four paths. This was said with reference to the phrasing of the suttas: 'But it is a trifling matter.'

38. Atha catutthavāre vivādo kasmā jāto? Yāvatā nesaṃ vacanaṃ atthato ceva sameti byañjanato cāti adhippāyo. Saññāya vivādoti kiñcāpi sameti atthato ceva byañjanato ca, saññā pana nesaṃ avisuddhā, tāya saññāya vasena vivādo jātoti dassento ‘‘aha’’ntiādimāha. Ahaṃ satipaṭṭhānanti vadāmi, ayaṃ satipaṭṭhānoti vadatīti evaṃ tesaṃ ñāṇaṃ hotīti imamatthaṃ, ‘‘eseva nayo’’ti iminā atidisati.

38. Now, why did a dispute arise on the fourth occasion? The intention is: inasmuch as their speech agrees both in meaning and in phrasing. A dispute about perception: to show that although their statements agree in meaning and phrasing, their perception is impure, and the dispute arose on account of that perception, he said, 'I,' etc. He applies this meaning by saying, 'this is the method': their knowledge is thus: 'I say "satipaṭṭhānaṃ," while this one says "satipaṭṭhāno."

39. Na codanatthāya vegāyitabbanti sīghaṃ sīghaṃ na codanā kātabbāti attho. Tasmāti yasmā ekacco kodhanabhāvena evaṃ paṭipphari, tasmā. Anādānadiṭṭhīti ādiyitvā anabhinivisanato anādānadiṭṭhī adaḷhaggāhī. Pakkhipanto viyāti gilitvā pakkhipanto viya.

39. 'One should not be impetuous in accusing' means an accusation should not be made very hastily. 'Therefore': because a certain person might react in this way due to his irascible nature, therefore... 'A view of non-adherence': because of not adhering after having taken it up, it is a view of non-adherence, one who does not grasp firmly. 'As if inserting': like swallowing and then inserting.

Upaghātoti cittappaghāto pharasupaghāto viya. Vaṇaghaṭṭitassa viyāti vaṇe ghaṭṭitassa viya dukkhuppatti cittadukkhuppatti. Dve vāre vatvāpi visajjetīti suppaṭinissaggī evaṃ pageva coditamatte vissajjeti ceti adhippāyo[Pg.240]. Kathanavasena ca kāyacittakilamatho. Evarūpoti sahasā avissajjentena codakassa vihesāvādo hutvāpi akkodhanādisabhāvo.

'Assault': a mental assault, like an assault with an axe. 'Like one whose wound is struck': just as pain arises for one whose wound is struck, so there is the arising of mental pain. 'He dismisses it even after being told twice': the intention is that, being one who relinquishes easily, he relinquishes it as soon as he is accused. And through talk, there is bodily and mental fatigue. 'Of such a kind': although the accuser's speech is vexatious to one who does not relinquish hastily, he is of a nature free from anger and so on.

Upekkhāti sakena kammena paññāyissatīti tasmiṃ puggale ajjhupekkhaṇā. Upekkhaṃ atimaññati nāma tassa anācārassa anajjhupekkhaṇato.

'Equanimity' means looking on with equanimity at that person, thinking, 'He will be known by his own kamma.' 'He scorns equanimity' means by not looking on with equanimity at that misconduct.

40. Vacanasañcāroti pesuññavasena aññathāvacanupasaṃhāro. Diṭṭhipaḷāsoti yugaggāhavasena laddhi. Sā pana cittassa anārādhaniyabhāvo satthucittassa anārādhakabhāvo. Kalahoti adhikaraṇuppādavasena pavatto viggaho bhaṇḍanassa pubbabhāgo.

40. 'Trafficking in speech' is bringing speech to a different conclusion by way of slander. 'View-obstinacy' is a doctrine held by way of dogmatic adherence. That, however, is the inability to please the mind, the state of not pleasing the Teacher's mind. 'Quarrel' is contention that proceeds by way of the arising of a legal issue; it is the preliminary stage of a brawl.

Yena kāraṇenāti yena dhammena satthusāsanena. Tameva hi sandhāya vadati – ‘‘dhammoti sāraṇīyadhammo adhippeto’’ti. Etthāti ‘‘dhammassa cānudhamma’’nti ettha. Dhammoti sambuddhassa tassa tathā pavattaṃ byākaraṇaṃ yathā vivādāpannā saññattiṃ gacchanti. Tenāha – ‘‘tesaṃ bhikkhūnaṃ saññattikaraṇa’’nti. Tadeva byākaraṇaṃ anudhammoti bhikkhunā vuccamāno anupavatto dhammo. Tenāha – ‘‘tadeva byākaroti nāmā’’ti. Kocīti yo koci. Sahadhammiko sakāraṇo. Aññattho ayaṃ kiṃ saddoti āha ‘‘añño’’ti. Assāti vuttanayena paṭipannabhikkhuno, tassa paṭipatti na kenaci garahaṇīyā hotīti attho. Sesaṃ sabbaṃ suviññeyyameva.

'By which reason' means by which Dhamma, by the Teacher's teaching. For it is with reference to this that it is said: 'By "Dhamma" is intended the Dhamma that is conciliatory.' 'Here' means here in the phrase 'of the Dhamma and what is in conformity with the Dhamma.' 'Dhamma' is the declaration set forth by the Fully Enlightened One in such a way that those who have fallen into a dispute may come to a consensus. Hence it is said: 'for bringing those bhikkhus to a consensus.' 'Anudhamma' is that same declaration, the Dhamma that is followed, as spoken by a bhikkhu. Hence it is said: 'he declares that very thing.' 'Someone' means anyone. 'In accordance with the Dhamma' means with a reason. This word 'kiṃ' has the meaning 'another'; he says, 'another.' 'His' means of the bhikkhu who is practicing in the way described; the meaning is that his practice is not to be censured by anyone. All the rest is easy to understand.

Kintisuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning of the Commentary on the Kinti Sutta is finished.

4. Sāmagāmasuttavaṇṇanā

4. Commentary on the Sāmagāma Sutta

41. Dvedhikajātāti jātadvedhikā sañjātabhedā. Dvejjhajātāti duvidhabhāvaṃ pattā. Bhaṇḍanti paribhāsanti etenāti bhaṇḍanaṃ, viruddhacittatā. Tanti bhaṇḍanaṃ. Dhammavinayanti pāvacanaṃ. Vitujjantā mukhasattīhi. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ pubbāparasambandhaṃ atthayuttaṃ. Tenāha [Pg.241] ‘‘atthasaṃhita’’nti. Adhiciṇṇanti āciṇṇaṃ. Viparāvattanti virodhadassanavasena parāvattitaṃ, parāvattaṃ dūsitanti attho. Tenāha – ‘‘cirakālavasena…pe… nivatta’’nti. Pariyesamāno cara, tattha tattha gantvā sikkhāhīti attho. Sace sakkosi, idānimeva mayā veṭhitadosaṃ nibbeṭhehi. Maraṇamevāti aññamaññaghātavasena maraṇameva.

41. `Having become divided`: this means that division has arisen, that a split has occurred. `Having become twofold`: this means having attained a state of duality. `Quarrel` (bhaṇḍana): this is that by which they quarrel and revile; it is hostility of mind. That is a quarrel. `The Dhamma and Discipline`: this means the teaching. `Piercing` with mouth-spears. `My speech is connected`: this means it is connected, coherent, consistent from beginning to end, and meaningful. Hence he said, `connected with the goal.` `Long practiced`: this means practiced. `Distorted`: this means turned around due to seeing opposition; turned around, corrupted, is the meaning. Therefore it is said: 'for a long time ... turned back.' `Seek and wander`: this means, 'Go here and there and train.' 'If you can, right now unravel the fault entangled by me.' `Only death`: this means death itself by way of mutual slaughter.

Nāṭaputtassa imeti nāṭaputtiyā. Te pana tassa sissāti āha ‘‘antevāsikesū’’ti. Purimapaṭipattito paṭinivattanaṃ paṭivānaṃ, taṃ rūpaṃ sabhāvo etesanti paṭivānarūpā. Tenāha ‘‘nivattanasabhāvā’’ti. Kathanaṃ atthassa ācikkhanaṃ. Pavedanaṃ tassa hetudāharaṇāni āharitvā bodhanaṃ. Na upasamāya saṃvattatīti anupasamasaṃvattanaṃ, tadeva anupasamasaṃvattanikaṃ, tasmiṃ. Samussitaṃ hutvā patiṭṭhāhetubhāvato thūpaṃ patiṭṭhāti āha – ‘‘bhinnathūpeti bhinnapatiṭṭhe’’ti. Thūpoti vā dhammassa niyyānabhāvo veditabbo, aññadhamme abhibhuyya samussitaṭṭhena. So nigaṇṭhassa samaye kehici abhinnasammatopi bhinno vinaṭṭhoyeva sabbena sabbaṃ abhāvatoti bhinnathūpo. So eva niyyānabhāvo vaṭṭadukkhato muccitukāmānaṃ paṭisaraṇaṃ, taṃ ettha natthīti appaṭisaraṇo, tasmiṃ bhinnathūpe appaṭisaraṇeti evamettha attho veditabbo.

`These of Nāṭaputta` means the followers of Nāṭaputta. But they were his disciples, so it says `among his pupils.` `Turning back` (paṭivāna) is reverting from the former practice. `Of a turning-back nature` (paṭivānarūpā) means this is their form, their nature. Therefore it is said, `of a reverting nature.` `Telling` is explaining the meaning. `Making known` is making it understood by adducing reasons and examples. `It does not conduce to peace`, hence it is non-conducive to peace; that itself is what is non-conducive to peace; in regard to that. `In a broken stupa` means in a broken foundation, because a stupa is a foundation, having been set up as a basis after being raised high. Alternatively, a `stupa` should be understood as the Dhamma's means of deliverance, in the sense of being raised high by having overcome other doctrines. At the time of the Nigaṇṭha, though considered by some to be unbroken, it was broken, utterly destroyed, because of its complete non-existence. Thus it is a `broken stupa`. That very means of deliverance is the refuge for those wishing to be liberated from the suffering of the round of existence. That is not found here, thus it is `without refuge`. `In this broken stupa, without refuge`: this is the meaning to be understood here.

Ācariyappamāṇanti ācariyamuṭṭhi hutvā pamāṇabhūtaṃ. Nānānīhārenāti nānākārena. ‘‘Vivādo na uppajjī’’ti vatvā tassa anuppattikāraṇaṃ dassento, ‘‘satthā hi…pe… avivādakāraṇaṃ katvāva parinibbāyī’’ti vatvā taṃ vivarituṃ ‘‘bhagavatā hī’’tiādi vuttaṃ. Patiṭṭhā ca avassayo ca, ‘‘ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsana’’nti vinicchayane mahāpadesā, pañhabyākaraṇāni ca, yasmā tesu patiṭṭhāya te avassāya dhammavinayadharā ca nicchayaṃ gacchanti. Tathā hi suttantamahāpadesato vinaye kenaci pucchito attho catunnaṃ pañhabyākaraṇānaṃ vasena suvinicchitarūpo, tasmā dhammavinayo idha satthu kiccaṃ kātuṃ sakkotīti āha – ‘‘tenevā’’tiādi, tasmā uḷārāya desanāya bhājananti adhippāyo.

`The teacher as the standard` means having become the teacher's fist and being the standard. `In various ways` means in various manners. Having stated, 'A dispute did not arise,' to show the reason for its non-arising, he said, 'For the Teacher... having established a cause for non-dispute, attained final Nibbāna.' To explain this, the passage beginning 'For by the Blessed One...' was stated. The great authorities and the ways of answering questions are the foundation and the reliance for deciding: 'This is the Dhamma, this is the Vinaya, this is the Teacher's teaching.' For, being established on them and relying on them, the upholders of the Dhamma and Vinaya reach a decision. For indeed, a point asked by someone concerning the Vinaya is well-decided by means of the four ways of answering questions, based on the great authorities of the Suttanta. Therefore, the Dhamma and Vinaya here is able to do the Teacher's work; thus it is said, `Therefore...` The intention, therefore, is that they are vessels for the sublime teaching.

42. Paṭipaviṭṭhaṃ katvā āharitabbato, saccaṃ kāritabbato pābhataṃ mūlanti āha – ‘‘kathāpābhata’’nti, dhammakathāya mūlakāraṇanti attho. Yesaṃ [Pg.242] vasena vivādo uppanno, teyeva adhammavādino, tesaṃ tāva so ahitāya dukkhāya saṃvattatu, tato aññesaṃ devamanussānaṃ kathanti, codanā paramparāya saṃkilesavatthubhāvatoti parihāro. Tenāha – ‘‘kosambakakkhandhake viyā’’tiādi.

42. `An offering for the talk` (kathāpābhata): this is said because it is the root (mūla), something to be brought forward after having been penetrated, something to be made a reality. The meaning is that it is the root cause of the Dhamma talk. The dispute arose on account of certain persons; they themselves are speakers of non-Dhamma. Let that first conduce to their harm and suffering; what then of other devas and humans? The rebuttal is that it is a basis for defilement through a series of accusations. Therefore it is said: `As in the Kosambaka section,` etc.

43. Abhiññā desitāti abhivisiṭṭhāya paññāya jānitvā bodhitā. Patissayamānarūpāti apadissa patissayamānā garukavasena nissayamānasabhāvā. Tenāha – ‘‘upanissāya viharantī’’ti, garutaraṃ nissayaṃ katvā viharantīti attho. Parivāre paññattānīti, ‘‘ājīvahetu ājīvakāraṇā’’ti, evaṃ niddhāretvā parivārapāḷiyaṃ (pari. 336) āsaṅkaravasena ṭhapitāni. ‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyā’’ti (pārā. 39, 42, 43) vibhaṅgapāṭhavaseneva hi tāni bhagavatā paññattāni. Tāni ṭhapetvā sesāni sabbasikkhāpadāni adhipātimokkhaṃ nāmāti, idaṃ gobalībaddañāyena vuttanti daṭṭhabbaṃ tesampi adhipātimokkhabhāvato.

43. `Taught through direct knowledge`: this means known and taught through superior wisdom. `Having a nature of reliance`: this means relying without being explicitly stated, having a nature of reliance due to their importance. Hence it is said, `they dwell in dependence,` meaning they dwell having made a weightier reliance. `Prescribed in the Parivāra`: this refers to what is stated in the Parivāra Pāḷi, having been determined as 'for the sake of livelihood, as a cause for livelihood,' and established there to avoid confusion. For these were prescribed by the Blessed One in accordance with the text of the Vibhaṅga: 'And thus, bhikkhus, this training rule should be recited.' Excluding these, all other training rules are called `adhipātimokkha`. This should be understood as stated by the maxim of the tethered bull, because they too have the nature of `adhipātimokkha`.

Tatrāyaṃ nayoti tasmiṃ suppajahanāya appamattakabhāve ayaṃ vakkhamāno. Tānīti paṇītabhojanāni. Yo kocīti bhikkhu vā bhikkhunī vā. Dukkaṭavatthukanti yaṃ kiñci dukkaṭāpattivatthukaṃ. Tenāti suppajahanabhāvena mūlāpattivītikkamassa aṇumattatāya.

`Herein this is the method`: in that state of being slight, for the sake of easy abandonment, this is what will be said. `Those`: fine foods. `Whoever`: a bhikkhu or a bhikkhunī. `Constituting an offense of wrong-doing`: whatever is the basis for an offense of wrong-doing. `By that`: because of its being easy to abandon and because of the slightness of the transgression of the root offense.

Pubbabhāgamagganti lokiyamaggaṃ. Tatrāti tasmiṃ pubbabhāgamaggaṃ nissāya vivāduppāde. Obhāsañāṇanti obhāsassa uppattihetubhūtaṃ ñāṇaṃ. Tattha pana so maggasaññibhāvena maggo ca catubbidhoti sutattā, ‘‘paṭṭhamamaggo nāmā’’tiādimāha. Evanti evaṃ asandiddhaṃ aparisaṅkitaṃ pariccattaṃ katvā kammaṭṭhānaṃ kathetuṃ na sakkoti.

`The preliminary path` means the mundane path. `Therein`: in the arising of a dispute based on that preliminary path. `Knowledge of illumination`: the knowledge that is the cause for the arising of illumination. But there, because he perceives it as the path and has heard that the path is fourfold, he says, `The first path is called...` etc. Thus, one is unable to teach the meditation subject in a way that is unambiguous, free from suspicion, and which abandons all doubt.

Cetiyaṃ na diṭṭhanti tassa kataṃ thūpaṃ vadati. Nindiye puthujjanabhāve ṭhitaṃ pāsaṃsaṃ ariyabhāvaṃ āropetvā taṃ micchāladdhiṃ abhinivissa paggayha voharaṇato saggopi maggopi vāritoyevāti. Vuttañhetaṃ –

`He did not see the cetiya`: he speaks of the stupa made by that person. Because, while established in a blameworthy ordinary state, he superimposes the praiseworthy noble state upon himself, and, having adhered to and championed that wrong view, speaks thus, for him both heaven and the path are indeed obstructed. For it has been said:

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindatī’’ti. (su. ni. 663;

saṃ. ni. 1.180-181;

a. ni. 4.3;

netti. 92);

“One who praises the blameworthy, or who blames the praiseworthy, gathers demerit with his mouth. Because of that demerit he finds no happiness.”

‘‘Khaṇeneva [Pg.243] arahattaṃ pāpuṇituṃ samatthakammaṭṭhānakathaṃ ācikkhissāmī’’ti hi iminā tattha kohaññampi dissati; itaresu pana vattabbameva natthi. Uppāṭetvāti uddharitvā. ‘‘Atha te bhikkhū’’tiādi sesaṃ nāma. ‘‘Amataṃ te paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’’ti (a. ni. 1.600) vacanaṃ duggahitaṃ gaṇhāpetvā, ‘‘ettāvatā vo amataṃ paribhuttaṃ nāma bhavissatī’’ti āha.

For by this statement, 'I will explain the talk on the meditation subject by which one is able to attain arahantship in a single moment,' hypocrisy is also seen here; but concerning the others, there is nothing to be said. `Uprooting`: having pulled out. The passage beginning `Then those bhikkhus...` is the remainder. Having caused them to wrongly grasp the statement, 'They partake of the Deathless who partake of mindfulness directed to the body,' he says, 'To this extent you will have partaken of the Deathless.'

44. Evanti ākāralakkhaṇametaṃ, na ākāraniyamanaṃ. Tena imināva kāraṇena ca yo vivādo uppajjeyyāti vuttaṃ hoti. Garusmiṃ garūti pavattaṃ cittaṃ garuvisayattā taṃsahacaritattā garu, tassa bhāvo gāravaṃ, garukaraṇaṃ, taṃ ettha natthīti agāravo. Tenāha ‘‘gāravavirahito’’ti. Garussa gāravavasena patissayanaṃ patissoti vuccati nīcavuttitā, tappaṭipakkhato appatissoti āha – ‘‘appatissayo anīcavuttī’’ti. Ettha yathāyaṃ puggalo satthari agāravo nāma hoti, taṃ dassetuṃ, ‘‘ettha panā’’tiādi vuttaṃ. Tattha tīsukālesu upaṭṭhānaṃ na yātītiādi samudāyakittanaanavasesadassanaṃ, avayavato pana agāravasiddhi yathā taṃ sāmaññato sikkhāpadasamādānaṃ tabbiseso bhedo. Esa nayo sesesupi.

44. `Thus`: this is a characteristic of the manner, not a prescription of the manner. And it is said that a dispute might arise for this very reason. The mind that occurs in regard to a venerable person is itself respectful (`garu`) because its object is weighty and it is associated with that. Its state is reverence (`gārava`), the act of honoring. That is absent here, hence one is irreverent (`agāravo`). Therefore he said, `devoid of reverence.` Deference (`patisso`) towards a venerable person out of reverence is called yielding, humble conduct. From its opposite, one is undeferential (`appatisso`). He says, `undeferential, not of humble conduct.` To show how this person is irreverent toward the Teacher, the passage beginning `But here...` is stated. There, 'not attending at the three times,' etc., is a statement of the whole without remainder. But the establishment of irreverence is by way of the parts, just as there is the general undertaking of the training rules and its particular, the breaking of them. This is the method in the remaining cases as well.

Sakkaccaṃ na gacchatīti ādaravasena na gacchati. Saṅghe katoyeva hoti saṅghapariyāpannattā tassa, yathā saṅghaṃ uddissa dinnaṃ ekena bhikkhunā paṭiggahitaṃ saṅghassa dinnameva hoti. Aparipūrayamānova sikkhāya agāravo. Tenāha bhagavā – ‘‘sikkhāya na paripūrakārī’’ti (ma. ni. 2.135). Attano parisāya uppannaṃ vivādamūlaṃ visesato attanā vūpasametabbato attano ca anatthāvahato ‘‘ajjhatta’’ntveva vuttaṃ. Esa nayo bahiddhāti etthāpi.

`He does not go respectfully` means he does not go with care. He is included in the Sangha because he belongs to the Sangha, just as what is given for the Sangha, when accepted by a single bhikkhu, is indeed given to the Sangha. One who does not fulfill the training is irreverent towards the training. Therefore the Blessed One said: 'He is not one who fulfills the training.' A root of dispute that has arisen in one's own assembly is called 'internal' because it should be settled especially by oneself and because it brings harm to oneself. This is the method in the case of 'external' as well.

46. Chaṭhānānīti chamūlāni. Yathā samanavasena samathānaṃ vivādādīsu adhikattubhāvo, evaṃ vivādādīnaṃ tehi adhikattabbatāpīti āha – ‘‘vūpasamanatthāya…pe… adhikaraṇānī’’ti. Tena adhikaraṇasaddassa kammatthataṃ āha. Samathā vā samanavasena adhikarīyanti etthāti adhikaraṇāni, vivādādayo.

46. `Six bases` means six roots. Just as the settlements have authority over disputes and so on by way of settling them, so too disputes and so on are to be subjected to authority by them. Thus it is said: `for the purpose of settling... legal questions.` Thereby he states the passive sense of the word `adhikaraṇa`. Or, they are `legal questions` (adhikaraṇāni) because settlements are applied to them by way of settling; these are disputes and so on.

Vivādo [Pg.244] uppannamattova hutvā parato kakkhaḷatthāya saṃvattanato yaṃ vatthuṃ nissāya paṭhamaṃ uppanno vivādānusārena mūlakaṃ viya anubandharogo tameva tadaññaṃ vā vatthuṃ katvā pavaḍḍhanto vivādādhikaraṇaṃ patvā upari vaḍḍhati nāma, anuvādāpattikiccādhikaraṇaṃ patvā vivādassa ca vaḍḍhanaṃ pākaṭameva. Tena vuttaṃ – ‘‘cattāri adhikaraṇāni patvā upari vaḍḍhanto so vivādo’’ti. Uppannānaṃ uppannānanti (dī. ni. ṭī. 3.331) uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ.

When a dispute, as soon as it has arisen, leads to harshness towards others, the matter that initially caused the dispute becomes like a root. Following the course of the dispute, it grows by taking that same matter or another as its basis, reaches the stage of a legal issue of dispute, and increases further. When it reaches the legal issues of accusation, offense, and duties, the increase of the dispute is obvious. Therefore it was said: 'Having reached the four legal issues, that dispute increases further.' `Uppannānaṃ uppannānaṃ` means 'of those that have arisen, of those that have arisen.' `Samathatthaṃ` means 'for the purpose of settlement.'

Aṭṭhārasahi vatthūhīti lakkhaṇavacanametaṃ yathā ‘‘yadi me byādhī dāheyyuṃ. Dātabbamidamosadha’’nti (saṃ. ni. ṭī. 2.3.39-42; kaṅkhā. abhi. ṭī. adhikaraṇasamathavaṇṇanā), tasmā tesu aññatarena vivadantā, ‘‘aṭṭhārasahi vatthūhi vivadantī’’ti vuccanti. Upavadanāti akkoso. Codanāti anuyogo.

'By eighteen grounds' is a characteristic expression, as in the example: 'If illnesses should afflict me, this medicine should be given.' Therefore, those who dispute over any one of these are said to 'dispute by eighteen grounds.' `Upavadanā` is reproach. `Codanā` is a charge.

Adhikaraṇassa sammukhāva vinayanato sammukhāvinayo. Sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yebhuyyasikakammassa karaṇaṃ yebhuyyasikā. Kārakasaṅghassa sāmaggivasena sammukhībhāvo, na yathā tathā kārakapuggalānaṃ sammukhatāmattaṃ. Bhūtatāti tacchatā. Saccapariyāyo hi idha dhamma-saddo ‘‘dhammavādī’’tiādīsu (dī. ni. 1.9) viya. Vineti etenāti vinayo, tassa tassa adhikaraṇassa vūpasamāya bhagavatā vuttavidhi, tassa vinayassa sammukhatā vinayasammukhatā. Vivādavatthusaṅkhāte atthe paccatthikā atthapaccatthikā, tesaṃ atthapaccatthikānaṃ. Saṅghasammukhatā parihāyati sammatapuggaleheva vūpasamanato.

Because a legal issue is settled in the presence of the key factors, it is called a settlement in presence (sammukhāvinaya). The carrying out of an act by the majority of Dhamma-speakers in an assembled council is called a decision by majority (yebhuyyasikā). The presence of the Sangha is constituted by the harmony of the acting Sangha, not merely by the presence of the individual acting persons. `Bhūtatā` means actuality, truthfulness. For here the word 'Dhamma' is a synonym for truth, as in such expressions as 'one who speaks on the Dhamma.' 'One disciplines with this,' thus it is 'Discipline' (vinaya); it is the procedure taught by the Blessed One for the settling of each legal issue. The presence of that Discipline is the presence of the Discipline (vinayasammukhatā). Opponents in a matter reckoned as a basis for dispute are `atthapaccatthikā`; of those opponents. The presence of the Sangha is lacking when a settlement is effected only by appointed individuals.

Nanti vivādādhikaraṇaṃ. ‘‘Na chandāgatiṃ gacchatī’’tiādinā (pari. 383) vuttaṃ pañcaṅgasamannāgataṃ. Guḷhakādīsu alajjussannāya parisāya guḷhako salākaggāho kātabbo; lajjussannāya vivaṭako, bālussannāya sakaṇṇajappako. Yassā kiriyāya dhammavādino bahutarā, sā yebhuyyasikāti āha – ‘‘dhammavādīnaṃ yebhuyyatāyā’’tiādi.

This refers to a legal issue of dispute. It is endowed with five factors, as stated beginning with: 'One does not go the wrong way through desire.' When the assembly is full of shameless ones, the taking of voting tickets should be done secretly; when it is full of conscientious ones, openly; when it is full of fools, by whispering in the ear. The procedure in which those who speak in accordance with the Dhamma are the majority is a decision by majority; thus he says: 'by the majority of the Dhamma-speakers,' and so on.

Evaṃ vinicchitanti āpattiṃ dassetvā ropanavasena vinicchitaṃ, paṭikammaṃ pana āpattādhikaraṇasamathe parato āgamissati. Na samaṇasāruppaṃ assāmaṇakaṃ, samaṇehi akātabbaṃ, tasmiṃ. Ajjhācāre vītikkamesati. Paṭicaratoti [Pg.245] paṭicchādentassa. Pāpussannatāya pāpiyo, puggalo, tassa kātabbakammaṃ tassapāpiyasikaṃ.

'Thus decided' means it is decided by way of imposing a penalty after pointing out the offense. The remedy, however, will come later in the settlement of legal issues concerning offenses. 'Not befitting a recluse' means un-recluse-like, not to be done by recluses. 'In that misconduct' means in the transgression. Paṭicarati refers to one who conceals. Because of an abundance of evil, he is a worse person; the formal act to be done for him is a 'formal act for a worse person' (tassapāpiyasikā).

Sammukhāvinayeneva vūpasamo natthi paṭiññāya, tathārūpāya khantiyā vā vinā avūpasamanato. Etthāti āpattidesanāyaṃ. Paṭiññāte āpannabhāvādike karaṇakiriyā, ‘‘āyatiṃ saṃvareyyāsī’’ti, parivāsadānādivasena ca pavattaṃ vacīkammaṃ paṭiññātakaraṇaṃ.

Settlement is not by settlement-in-presence alone, for there is no settlement without confession or suitable forbearance. 'Here' means in the confession of an offense. When the state of having committed an offense has been acknowledged, the verbal act of making the offender undertake a penalty, which proceeds by way of giving probation, etc., and includes the words, 'You should restrain yourself in the future,' is the 'act based on acknowledgement' (paṭiññātakaraṇa).

Yathānurūpanti ‘‘dvīhi catūhi tihi ekenā’’ti evaṃ vuttanayena yathānurūpaṃ. Etthāti imasmiṃ sutte, etasmiṃ vā samathavicāre. Vinicchayanayoti vinicchaye nayamattaṃ. Tenāha ‘‘vitthāro panā’’tiādi.

'As is suitable' means suitable according to the method stated thus: 'by two, by four, by three, by one.' 'Here' means in this sutta, or in this investigation of settlement. 'The method of decision' means merely the method in the decision. Therefore he said: 'But the detailed exposition...' and so on.

47. Saṅkhepatova vutto, na samathakkhandhake viya vitthārato. Tathāti iminā ‘‘dhammā’’ti padaṃ ākaḍḍhati, ettha iti-saddo ādiattho, evamādinā iminā pakārenāti vāti vuttaṃ hoti. Bodhipakkhiyadhammānaṃ ekantānavajjabhāvato natthi adhammabhāvo, bhagavato desitākāraṃ hāpetvā vaḍḍhetvā vā kathanaṃ yathādhammaṃ akatanti katvā adhammabhāvoti dassento āha – ‘‘tayo satipaṭṭhānā’’tiādi.

47. It is stated only concisely, not in detail as in the Chapter on Settlements. By 'thus' he draws in the word 'dhammas.' Here the word iti has the sense of 'and so on,' or it means 'in this manner, beginning thus.' Because the qualities pertaining to enlightenment are entirely blameless, there is no element of non-Dhamma in them. Showing that to speak by omitting from or adding to the manner taught by the Blessed One is not to act in accordance with the Dhamma and is thus an element of non-Dhamma, he said: 'the three establishments of mindfulness,' and so on.

Niyyānikanti sapāṭihīraṃ appaṭivānaṃ hutvā pavattati. Tathevāti iminā ‘‘evaṃ amhāka’’ntiādinā vuttamatthaṃ ākaḍḍhati. Bhūtena…pe… kātabbakammaṃ dhammo nāma yathādhammaṃ karaṇato, vuttavipariyāyato ito paraṃ adhammo. Ayaṃ vinayo nāma rāgādīnaṃ saṃvaraṇato pahānato paṭisaṅkhānato ca. Ayaṃ avinayo nāma rāgādīnaṃ avinayanato. Ayaṃ vinayo nāma yathāvinayakaraṇato, vuttavipariyāyena itaro avinayo. Vatthusampattiādinā eva sabbesaṃ vinayakammānaṃ akuppatāti āha – ‘‘vatthusampatti…pe… ayaṃ vinayo nāmā’’ti, tappaṭipakkhato avinayo veditabbo. Tenāha ‘‘vatthuvipattī’’tiādi.

'Leading out' means it proceeds efficaciously and irresistibly. 'Just so' draws in the meaning expressed by the passage beginning 'thus for us.' An act that should be done based on what is actual is called Dhamma because it is done in accordance with the Dhamma; what is contrary to what has been stated is non-Dhamma. This is called Vinaya because it involves restraining, abandoning, and reflecting upon lust, etc. This is called non-Vinaya because it involves the non-disciplining of lust, etc. This is called Vinaya because an act is done in accordance with the Vinaya; the contrary is non-Vinaya. He says, 'Accomplishment of the basis... this is called Vinaya,' to show that all formal acts of the Vinaya are irreversible due to the accomplishment of the basis, etc.; its opposite should be understood as non-Vinaya. Therefore he says, 'Failure of the basis,' and so on.

Sammāpaṭipattiyā nayanaṭṭhena yathāvutto dhammo eva netti, tato eva sattassa viya rajju asithilapavattihetutāya dhammarajjūti attho vutto. Suttantapariyāyena tāva dasa kusalakammapathā dhammoti evaṃ vuttā. Sā eva vā hotu dhammanetti, yo idha imissā vaṇṇanāya, ‘‘chattiṃsa bodhipakkhiyadhammā’’tiādinā dhammena ca vinayena ca vutto, so eva [Pg.246] vā dhammanetti hotūti ānetvā yojanā. Tāya dhammanettiyā sameti tāya yathāvuttāya dhammanettiyā saṃsandati, ekalakkhaṇameva hotīti attho. Evaṃ vivādavatthubhūto dhammo ce ‘‘dhammo’’ti, adhammo ce ‘‘adhammo’’ti, vinayo ce ‘‘vinayo’’ti, avinayo ce ‘‘avinayo’’ti nicchinantena ekaccānaṃ vivādādhikaraṇameva dassitaṃ tassa vūpasamadhammānaṃ apariyosāpitattā.

Because it guides to right practice, the Dhamma as described is the guideline (netti). For that very reason, because it is a cause for unwavering conduct, like a rope for a living being, the meaning 'Dhamma-rope' is stated. First, in the Suttanta sense, the ten wholesome courses of action are called Dhamma. Or let that very Dhamma-guideline be that which is spoken of here in this explanation by 'the thirty-six qualities pertaining to enlightenment,' etc., through the Dhamma and the Vinaya. Or let that very Dhamma-guideline be brought forward and applied—this is the connection. 'It agrees with that Dhamma-guideline' means it corresponds with that aforementioned Dhamma-guideline; the meaning is that it has the very same characteristic. Thus, by deciding that what has become a basis for dispute is 'Dhamma' if it is Dhamma, 'non-Dhamma' if it is non-Dhamma, 'Vinaya' if it is Vinaya, and 'non-Vinaya' if it is non-Vinaya, for some the legal issue of dispute itself has been shown, because the principles for its settlement have not been brought to a conclusion.

48. Taṃ panetanti vivādādhikaraṇaṃ paccāmasati. Vāre atthasaṃvaṇṇanāvasena pattepi. Dvīhīti yasmiṃ āvāse vivādādhikaraṇaṃ uppannaṃ, tattha vāsīhi dvīhipi bhikkhūhi atirekatarā.

48. 'But that': he reconsiders the legal issue of dispute, even when the turn has come for explaining the meaning. 'By two' means more than two bhikkhus residing in the monastery where the legal issue of dispute has arisen.

49. Khandhasāmantanti āpattikkhandhabhāvena samīpaṃ. Āpattisāmantaṃ nāma pubbabhāgā āpajjitabbaāpatti. Methunarāgavasena kāyasaṃsagge dukkaṭassa vatthūti āha – ‘‘paṭhamapārājikassa pubbabhāge dukkaṭa’’nti. Sesānaṃ tiṇṇaṃ pārājikānaṃ pubbabhāge thullaccayameva.

49. 'Proximity to the aggregate' (khandhasāmanta) means nearness by way of being an aggregate of offenses. 'Proximity to an offense' (āpattisāmanta) is the name for a preliminary offense that is about to be incurred. Regarding bodily contact motivated by sexual lust, he says that this is the basis for a dukkaṭa offense: 'A dukkaṭa in the preliminary stage of the first pārājika.' In the preliminary stage of the remaining three pārājikas, there is only a thullaccaya.

50. Parikkamitvā upakkamitvā. Āpattādhikaraṇaṃ dassitaṃ tattheva visesato paṭiññāya kāretabbatāya icchitabbattā.

50. 'Having striven, having endeavored.' A legal issue concerning an offense is shown right there, specifically because it is desirable that it be dealt with by means of confession.

52. Kammassa vatthu dassitaṃ na samathoti adhippāyo. Nanu cāyaṃ samathādhikāroti? Saccaṃ, samathassa pana kāraṇe dassite samatho dassitova hotīti dassetuṃ ‘‘evarūpassa hī’’tiādi vuttaṃ.

52. The intention is that the basis for the formal act is shown, not the settlement. But is this not the section on settlement? True, but to show that when the reason for the settlement is shown, the settlement itself is as good as shown, the passage beginning 'For of such a kind...' was stated.

53. Idaṃ kammanti ‘‘idaṃ amhākaṃ bhaṇḍanajātāna’’ntiādinā vuttakammaṃ. Tiṇavatthārakasadisattāti taṃsadisatāya tabbohāroti dasseti yathā – ‘‘esa brahmadatto’’ti. Ākāramattameva tiṇavatthārakakammaṃ nāma, na pana tassa sabbaso karaṇavidhānaṃ. Tenāha ‘‘khandhake’’tiādi. Gihīnaṃ hīnena khuṃsanavambhanaṃ yathā ‘‘tilasaṃguḷikā natthī’’ti. Dhammikapaṭissavesu visaṃvādanavasena āpannā āpatti. Assāti kiccādhikaraṇassa. Sammukhāvinayeneva vūpasamo saṅghasammukhatādināva vūpasamanato.

53. 'This formal act' refers to the act mentioned in the passage beginning 'this of us who have become quarrelsome...' 'Because of its similarity to covering with grass': this shows that the designation is due to its similarity, as when one says, 'This is Brahmadatta.' The 'act of covering with grass' refers merely to the manner, not the entire procedure for carrying it out. Therefore he says, 'in the Khandhaka,' and so on. The contemptuous disparagement and denigration of laypeople, as when saying, 'There are no sesame-seed cakes.' An offense is incurred by way of deceiving in regard to formal undertakings in accordance with the Dhamma. 'Of it' refers to the legal issue concerning duties. The settlement is by settlement-in-presence alone, because it is settled only by the presence of the Sangha and other factors.

54. Sotāpattiphalasacchikiriyavacanato kosambiyasutte (ma. ni. 1.492) sotāpattimaggasammādiṭṭhi kathitā, idha pana ‘‘diṭṭhisāmaññagato viharati’’cceva [Pg.247] vuttattā, ‘‘imasmiṃ sutte sotāpattiphalasammādiṭṭhi vuttāti veditabbā’’ti vuttaṃ. Pāpakammassa appatā mahantatā sāvajjabhāvassa mudutikkhabhāvena veditabbāti āha ‘‘aṇunti appasāvajjaṃ. Thūlanti mahāsāvajja’’nti. Sesaṃ suviññeyyameva.

54. Because of the statement about the realization of the fruit of stream-entry in the Kosambī Sutta (MN 48), the right view of the path of stream-entry is spoken of. Here, however, since it is just said, 'he dwells having attained to commonality of view,' it is said: 'It should be understood that in this sutta the right view of the fruit of stream-entry is spoken of.' He says that the minorness or majorness of an evil kamma is to be known by the mildness or intensity of its blameworthiness: ''Fine' means slightly blameworthy. 'Gross' means greatly blameworthy.' The rest is easy to understand.

Sāmagāmasuttavaṇṇanāya līnatthappakāsanā samattā.

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

5. Sunakkhattasuttavaṇṇanā

5. Commentary on the Sunakkhatta Sutta

55. Heṭṭhimamaggehi ñātamariyādāya pajānanato aññā, maggapaññā. Tassa phalabhāvato aggaphalapaññā, taṃsahagatā sammāsaṅkappādayo ca ‘‘aññā’’ti vuttāti āha ‘‘aññāti arahatta’’nti. Catūhi padehi kathitā, ‘‘pariciṇṇā me bhagavā’’tiādīsu viya na ekapadeneva. ‘‘Lokuttaro dhammo adhigato mayā’’ti maññanāmattaṃ adhimānoti dassento, ‘‘appatte pattasaññino’’tiādimāha.

55. Knowledge (aññā) is wisdom of the path, since it is a knowing by way of the known boundary with the lower paths. Because it is the fruit of that, it is the wisdom of the highest fruit, and right intention and so on associated with it are also called 'knowledge.' Thus he says: 'Knowledge means arahantship.' It is stated with four terms, not with just one term as in such phrases as 'the Blessed One has been served by me.' Showing that the mere conceiving, 'I have attained the supramundane Dhamma,' is conceit, he said, 'perceiving attainment in what has not been attained,' etc.

56. Idaṃ ṭhānanti idaṃ obhāsādisammutihetubhūtaṃ uḷārataraṃ udayabbayañāṇaṃ. Uḷāratarabhāvena hi taṃ maggaphalapaññāya paccayo hutvā yāthāvato dubbiññeyyatāya vipassakaṃ visaṃvādeti. Tenāha ‘‘avibhūtaṃ andhakāra’’nti. Imaṃ pañhanti imaṃ suttaṃ gambhīraṃ lokuttarapaṭisaṃyuttaṃ attanā ñātuṃ icchitaṃ atthaṃ. Uggahetvāti kevalaṃ piṭakasampādanavaseneva uggaṇhitvā. Tenāha ‘‘ajānitvā’’ti. Visevamānāti kilesavise avamānentā, sāsanassa vā anupakāravirūpapaccaye sevamānā. Evamassāti evaṃ vuttanayena tesaṃ karaṇahetu assa cittassa dhammadesanāvasena pavattassa. Aññathābhāvo adesetukāmatā hoti. Tanti yathāvuttamatthaṃ sandhāya. Etanti ‘‘tassapi hoti aññathatta’’nti evaṃ vuttaṃ.

56. 'This is the position' means this more sublime knowledge of arising and passing away, which has become the cause for the convention of light and so on. For, by its more sublime nature, having become a condition for the wisdom of the path and fruit, it deceives the insight meditator because of its being difficult to discern as it really is. Hence he said: 'unmanifest, darkness.' 'This question' means this profound sutta connected with the supramundane, the meaning of which he wished to know for himself. 'Having grasped' means having learned it merely for the sake of mastering the Piṭaka. Hence he said: 'without knowing.' 'Engaging wrongly' means despising the varieties of defilements, or engaging in conditions that are unhelpful and unsuitable for the Dispensation. 'Thus for him' means: in the way thus stated, it is the cause of their action, for this mind that proceeds by way of teaching the Dhamma. 'Alteration' is the unwillingness to teach. 'That' is with reference to the meaning as stated. 'This' means what was said thus: 'for him too there is alteration.'

58. Kilesehi āmasīyatīti āmisaṃ, lokepariyāpannaṃ āmisanti idha pañca kāmaguṇā adhippetāti tesu vaṭṭāmisabhāvepi labhite kāmāmisabhāvo siddhoti āha – ‘‘vaṭṭāmisakāmāmisalokāmisabhūtesū’’ti. Kāmaguṇā hi vaṭṭassa vaḍḍhanato vaṭṭāmisaṃ, kāmetabbato kāmataṇhāya āmasitabbato kāmāmisaṃ, yebhūyyato sattalokassa āmisabhāvato [Pg.248] lokāmisaṃ. Kāmaguṇasabhāgāti kāmaguṇānulomā kāmaguṇapaṭisaṃyuttā. Āneñjasamāpattipaṭisaṃyuttāyāti kilesiñjanarahitatāya idha āneñjāti adhippetāhi heṭṭhimāhi arūpasamāpattīhi paṭisaṃyuttāya. Evarūpoti lokāmisabhūtesu paccayesu adhimutto tanninno taggaruko tappabbhāro. Ettāvatāti evaṃ saddhānaṃ manussānaṃ dassanena tesaṃ pavattitāsayena ca. Sīsaṃ nikkhantaṃ hotīti lābhāsāya sīsaṃ bahi nikkhantaṃ viya hoti. Udaraṃ phalitanti atibahubhaṇḍaṃ pakkhipiyamānaṃ pasibbakaṃ viya laddhabbassa atipahūtabhāvena udaraṃ phītaṃ hoti.

58. 'Bait' (āmisa) is so called because it is touched by the defilements. Here, by 'worldly bait' the five cords of sensual pleasure are intended. Since the state of 'cycle-bait' is also found in them, and the state of 'sensual-bait' is established, he said: 'in what has become cycle-bait, sensual-bait, and world-bait.' For the cords of sensual pleasure are 'cycle-bait' because they augment the cycle; they are 'sensual-bait' because they are desirable and are to be touched by sensual craving; they are 'world-bait' because for the most part they constitute the bait of the world of beings. 'Of the same nature as the cords of sensual pleasure' means conforming to the cords of sensual pleasure, connected with the cords of sensual pleasure. 'Connected with the imperturbable attainment' means connected with the lower formless attainments, which are here intended by 'imperturbable' because of their freedom from the agitation of the defilements. 'Of such a kind' means one who is intent on, bent on, gravitating toward, and inclined toward requisites that have become worldly bait. 'By this much' means by seeing faithful people in this way and by their aroused intention. 'The head is put out' means the head is as if put out from desire for gain. 'The belly is split' means the belly is swollen due to the great abundance of what is to be obtained, like a sack into which too much merchandise is being put.

59. Yathā purimā dve arūpasamāpattiyo attano paccanīkakilesehi aniñjanato ‘‘aniñjā’’ti vuccanti, evaṃ itarāpi. Taṃ pavuttanti lokāmisasaṃyojanaṃ vigataṃ.

59. Just as the first two formless attainments are called 'imperturbable' because they are not perturbed by their opposing defilements, so too are the others. 'That is stated' means the fetter of worldly bait is departed.

60. Nighaṃsanti ‘‘ettako aya’’nti paricchedanti attho. Silesenāti cammakārasilesādisilesena, vajiralepasilese vattabbameva natthi. Taṃ bhinnanti āneñjasaṃyojanaṃ bhinnaṃ vidhamitaṃ samatikkantaṃ tāsu samāpattīsu apekkhābhāvato. Ajjhāsayena asambaddhattā vuttaṃ – ‘‘dvedhābhinnā selā viya hotī’’ti. Tenāha – ‘‘taṃ samāpajjissāmīti cittaṃ na uppajjatī’’ti.

60. 'They rub down' means they delimit, thinking, 'It is only this much.' 'By glue' means by a glue such as a leatherworker's glue; there is no need to mention a diamond-paste glue. 'That is broken' means the fetter of the imperturbable is broken, shattered, transcended, because of the absence of longing for those attainments. Because it is not connected with his disposition, it is said: 'It is like a rock split in two.' Therefore he said: 'The thought, "I will attain that," does not arise.'

61. Vantanti chaḍḍitaṃ, vissaṭṭhanti attho.

61. 'Vomited' means discarded, abandoned.

62. Uparisamāpattilābhinoti ettha uparisamāpattīti arahattaphalasamāpatti adhippetā, arahato ca maggādhigameneva anāgāmiphalasamāpatti, sekkhānaṃ visayā heṭṭhimā phalasamāpattiyo paṭippassaddhā. Lokiyā pana nikantippahānena paṭinissaṭṭhāti āha – ‘‘heṭṭhā…pe… na uppajjatī’’ti.

62. 'One who attains a higher attainment': here by 'higher attainment' the attainment of the fruit of arahantship is intended. For an arahant, with the attainment of the path itself, the attainment of the fruit of non-returning and the lower fruit-attainments, which are the domain of trainees, are allayed. But the worldly attainments are relinquished through the abandoning of delight. Thus he said: 'Below... does not arise.'

63. ‘‘Pañca kho ime, sunakkhatta, kāmaguṇā’’tiādinā āraddhadesanā, ‘‘sammā nibbānādhimutto purisapuggalo’’ti arahattakittanena niṭṭhāpitāti tato paraṃ, ‘‘ṭhānaṃ kho panā’’tiādikā desanā, ‘‘pāṭiyekko anusandhī’’ti [Pg.249] vuttā. Tenāha ‘‘heṭṭhā hī’’tiādi. Tattha yathā khīṇāsavassa samāpattilābhinoti yojanā, evaṃ vā khīṇāsavassa sukkhavipassakassāti yojetabbā. Paṭikkhittaṃ aṭṭhakathāyaṃ. Tassa paṭikkhepassa kāraṇaṃ dassetuṃ ‘‘samāpattilābhino hī’’tiādi vuttaṃ. Yathā sukkhavipassako adhimāniko samāpattilābhino samānayogakkhamo appatte pattasaññitāya bhedābhāvato, evaṃ sukkhavipassako khīṇāsavo samānayogakkhamo khīṇāsavabhāvena visesābhāvato, tasmā ‘‘samāpattilābhimhi kathite itaropi kathitova hotī’’ti vuttaṃ. Dvinnaṃ bhikkhūnanti samāpattilābhino adhimānikassa khīṇāsavassa ca. Tenevāha ‘‘puthujjanassa tāvā’’tiādi.

63. The teaching that was begun with 'Sunakkhatta, there are these five cords of sensual pleasure,' etc., was concluded with the praise of the arahant, 'a person rightly intent on Nibbāna.' After that, the teaching beginning 'But it is possible...' is said to be a 'separate connection.' Therefore he said, 'For below...' etc. There, just as the explanation is 'of a taint-destroyed one who is an attainer of attainments,' so it should be connected as 'of a taint-destroyed one who is a dry-insight practitioner.' This is rejected in the commentary. To show the reason for this rejection, it is said, 'For of one who attains attainments...' etc. Just as a conceited dry-insight practitioner is comparable to an attainer of attainments because there is no difference in perceiving attainment in what has not been attained, so a taint-destroyed dry-insight practitioner is comparable because there is no distinction in the state of being taint-destroyed. Therefore it is said: 'When the attainer of attainments is mentioned, the other is also mentioned.' 'Of the two bhikkhus' means of the conceited attainer of attainments and of the taint-destroyed one. Therefore he said, 'For an ordinary person...' etc.

Yadaggenāti yena bhāgena. Yadipi khīṇāsavassa asappāyārammaṇaṃ kilesānaṃ uppattiyā paccayo na hoti tesaṃ sabbaso samucchinnattā. Santavihāraparipantho pana siyā visabhāgatoti vuttaṃ – ‘‘khīṇāsavassapi asappāyamevā’’ti. Tenāha – ‘‘visaṃ nāma…pe… visamevā’’ti. Etena ‘‘yathā visajānanaṃ appamāṇaṃ, vikāruppādanato pana taṃ pariharitabbaṃ, evaṃ pariññātampi vattu atthavisesābhāvena ekarūpamevāti taṃ pariharitabbamevā’’ti dasseti. Tenāha ‘‘na hī’’tiādi. Na hi asaṃvutena bhavitabbaṃ asāruppabhāvato. Yuttapayuttenevāti sabhāgārammaṇassa ālokanādīsu yutteneva bhavituṃ vaṭṭati.

'By which tip' means by which part. Although for a taint-destroyed one an unsuitable object is not a condition for the arising of defilements, because they have been completely cut off, it could, however, be an obstacle to a peaceful dwelling because of its uncongenial nature. Thus it was said: 'Even for a taint-destroyed one it is simply unsuitable.' Therefore he said: 'Poison, namely... is just poison.' By this he shows: 'Just as the taking of poison, even a small amount, should be avoided because it produces a disorder, so too even what is fully understood should be avoided, since, being of a single nature, it lacks any special benefit.' Therefore he said: 'For not...' etc. For one should not be unrestrained, because it is unsuitable. 'Only by one who is yoked and engaged' means it is proper to be engaged in looking at suitable objects and so on.

64. Yattha sayaṃ nipatati uppajjati, tassa santānassa vippasannavasena ruppanato, visasaṅkhātassa dukkhassa mūlabhāvato ca ‘‘avijjāsaṅkhāto visadoso’’ti vuttaṃ. Ruppatīti kattabbādimucchāpādanena vikāraṃ uppādeti. Anuddhaṃseyyāti vibādheyya. Rāgo hi uppajjamānova kusalacittappavattiyā okāsaṃ adento taṃ vibādhati; tathābhūto saddhāsinehassa samathavipassanābhivuḍḍhiyā vamanena ca taṃ visoseti milāpeti. Tenāha ‘‘soseyya milāpeyyā’’ti. Sagahaṇasesanti gahetabbavisaṃ sāvasesaṃ katvāti attho. Na alaṃ na samatthanti analaṃ. Sūkapariyāyo pāḷiyaṃ vutto suka-saddoti āha – ‘‘vīhisukādi ca sūka’’nti.

64. 'Where it falls, that is, arises, by itself, it is called 'the venomous taint of ignorance' because it afflicts that continuity by way of corruption and because it is the root of the suffering called poison. 'It afflicts' means it produces a disorder by causing delusion about what should be done and so on. 'It would not destroy' means it would obstruct. For lust, while arising, obstructs the occurrence of a wholesome mind by not giving it an opportunity; being such, by vomiting up the growth of faith, affection, serenity, and insight, it dries it up and makes it wither. Therefore he said: 'It would dry up, it would wither.' 'With a remainder to be grasped' means having made the poison to be taken have a remainder. 'Not enough, not able' means unable. The word 'suka' is mentioned in the Pāli in the Sūkapariyāya. Thus he says: 'And suka is a spike of grain, etc.'

Saupādānasalluddhāro [Pg.250] viya appahīno avijjāvisadoso daṭṭhabbo mahānatthuppādanato. Asappāya…pe… asaṃvutakālo daṭṭhabbo attabhāvassa apariharaṇabhāvato. Maraṇaṃ viya sikkhaṃ paccakkhāya hīnāyāvattanaṃ adhisīlasaṅkhātassa āyuno apetattā. Maraṇamattaṃ dukkhaṃ viya āpattiyā āpajjanaṃ yathāvuttassa āyuno upapīḷanakabhāvato. Imināva nayena opammasaṃsandananti ettha anupādisesasalluddhāro viya pahīno avijjāvisadoso; sappāya…pe… susaṃvutakālo, tadubhayena vaṇe puthuttaṃ na gate maraṇābhāvo viya sikkhāya apaccakkhānaṃ, maraṇamattadukkhābhāvo viya aññatarāya saṃkiliṭṭhāya āpattiyā anāpajjananti yojanā veditabbā.

The unabandoned venomous taint of ignorance should be seen as like the extraction of a dart with its substance, because it produces great harm. The unsuitable... unrestrained time should be seen as the inability to protect one's own being. Reverting to the inferior life after rejecting the training is like death, because of the departure of the lifespan called higher morality. Falling into an offense is like the suffering of death itself, because it oppresses the aforesaid lifespan. In this same way is the comparison of similes. Here, the abandoned venomous taint of ignorance is like the extraction of a dart without remainder; the suitable... well-restrained time, and by means of both of these, the non-rejection of the training is like the absence of death when a wound has not become septic; the non-falling into any defiled offense is like the absence of the suffering of death itself—thus the connection should be understood.

65. Satiyāti ettha yasmā ‘‘ariyāyā’’ti na visesitanti āha – ‘‘sati paññāgatikā’’tiādi. Paññā cettha lokiyā adhippetā, na lokuttarāti āha – ‘‘parisuddhāya vipassanāpaññāyā’’ti.

65. 'With mindfulness': Here, because it is not specified as 'noble,' he said, 'Mindfulness has wisdom as its resort,' and so on. And here mundane wisdom is intended, not supramundane; therefore, he said, 'with purified insight-wisdom.'

Khīṇāsavassa balanti uḷāratamesu dibbasadisesupi ārammaṇesu manacchaṭṭhānaṃ indriyānaṃ anupanamanahetubhūtaṃ susaṃvutakārisaṅkhātaṃ khīṇāsavabalaṃ dassento, ‘‘saṃvutakārī’’ti vuttaṃ, ukkaṃsagatasativepullattā yathā asaṃvarassa asaṃvaro hoti, evaṃ satisampajaññabalena cakkhādidvārāni saṃvaritvā dassanādikiccakārī. Evaṃ jānitvāti ‘‘upadhi dukkhassa mūla’’nti evaṃ vipassanāpaññāsahitāya maggapaññāya jānitvā. Upadhīyati dukkhaṃ etehīti upadhī, kilesāti āha – ‘‘kilesupadhipahānā nirupadhī’’ti. Tato eva upādīyati dukkhaṃ etehīti kilesā ‘‘upādānā’’tipi vuccantīti āha – ‘‘nirupādānoti attho’’ti. Upadhī sammadeva khīyanti ettāti upadhisaṅkhayo, nibbānanti āha – ‘‘upadhīnaṃ saṅkhayabhūte nibbāne’’ti. Ārammaṇatoti ārammaṇaṃ katvā tadārammaṇāya phalavimuttiyā vimutto. Kāmupadhismiṃ kāyaṃ upasaṃharissatīti ‘‘kāmesevissāmī’’ti tattha kāyaṃ upanāmessati; kāyūpasaṃhāro tāva tiṭṭhatu, tathā cittaṃ vā uppādessatīti etaṃ kāraṇaṃ natthīti. Sesaṃ suviññeyyameva.

The power of one whose taints are destroyed: Showing the power of one whose taints are destroyed—which is the cause for the non-inclination of the six faculties headed by the mind even toward the most sublime, divine-like objects, and is designated as 'acting with good restraint'—it is said, 'He is restrained in action.' Because of the excellence and abundance of mindfulness, just as there is unrestraint for one who is unrestrained, so he acts, performing the functions of seeing and so on, having restrained the sense doors such as the eye by the power of mindfulness and clear comprehension. Having known thus: having known with the wisdom of the path accompanied by the wisdom of insight that 'substrates are the root of suffering.' That by which suffering is sustained is a substrate; this means the defilements, as he says, 'Through the abandoning of the defilements as substrates, one is without substrates.' Because suffering is clung to by them, the defilements are also called 'clinging,' as he says, 'The meaning is “without clinging.”' That wherein substrates are completely destroyed is the destruction of substrates, which is Nibbāna, as he says, 'in Nibbāna, which is the destruction of substrates.' From making it an object: having made it an object, he is liberated by the liberation of fruition that has that as its object. That he will apply his body to the substrate of sensual pleasure means that he will bring his body to it, thinking, 'I will indulge in sensual pleasures'; let alone the application of the body, there is no reason for him to even produce such a thought. The rest is easy to understand.

Sunakkhattasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Concealed Meaning in the Commentary on the Sunakkhatta Sutta is completed.

6. Āneñjasappāyasuttavaṇṇanā

6. Commentary on the Āneñjasappāya Sutta

66. Khaṇapabhaṅgutāya [Pg.251] na niccā na dhuvāti aniccā. Tato eva paṇḍitehi na iccā na upagantabbātipi aniccā. So cāyaṃ aniccattho udayavayaparicchinnatāya veditabboti dassento, ‘‘hutvā abhāvaṭṭhena aniccā’’ti āha; uppajjitvā vinassanatoti attho. Ayañca aniccatā vakkhamānā ca tucchāditā dvinnampi kāmānaṃ sādhāraṇoti āha – ‘‘vatthukāmāpi kilesakāmāpī’’ti. Rittā vivittā, tesaṃ niccasārādīnaṃ attani abhāvato tehi visuṃbhūtā. Yathā pana sabbaso sabhāvarahitamākāsaṃ ‘‘tucchaṃ ritta’’nti vuccati, na evamete. Ete pana kevalaṃ niccasārādivirahato eva tucchā rittāti dassento ‘‘na panā’’tiādimāha. ‘‘Na hi tucchamuṭṭhi nāma natthī’’ti idaṃ lokasamaññāvasena vuttaṃ, lokasamaññā lokiyakathā na laṅghitabbā.

66. Because of their momentary dissolution, they are not permanent or stable—thus, they are impermanent. For that very reason, they are not desirable and should not be approached by the wise—hence, they are impermanent. Showing that this meaning of impermanence should be understood as being defined by arising and passing away, he says: 'Impermanent in the sense of non-existence after having been.' The meaning is that they arise and then are destroyed. This impermanence, and the hollowness and so on to be described, are common to both kinds of sensual pleasures, he says: 'both sensual pleasures as objects and sensual pleasures as defilements.' Empty and void; because of the absence in them of a permanent essence and so on, they are separate from those qualities. But just as space, which is entirely devoid of intrinsic nature, is called 'hollow and empty,' these are not so. However, to show that these are hollow and empty merely from the absence of a permanent essence and so on, he says 'But not...' and so on. The statement, 'For there is no such thing as an empty fist,' is said by way of worldly convention; worldly convention, worldly talk, should not be transgressed.

Musāti ittarapaccupaṭṭhānatāya na dissatīti āha ‘‘musāti nāsanakā’’ti. Visaṃvādanaṭṭhena vā musā. Ete hi asubhādisabhāvāpi bālānaṃ subhādibhāvena upaṭṭhahantā subhādiggahaṇassa paccakkhabhāvena satte visaṃvādenti. Nassanasabhāvāti khaṇabhaṅgattā ittarapaccupaṭṭhānatāya dissamānā viyapi hutvā apaññāyanakapakatikā. Tenāha ‘‘khettaṃ viyā’’tiādi. Dhammasaddo cettha ‘‘jātidhammāna’’ntiādīsu (dī. ni. 2.398) viya pakatipariyāyo, tathā sabhāvasaddo cāti daṭṭhabbaṃ. Mosadhammāti mosanapakatikā, kusalabhaṇḍaharaṇasabhāvāti attho. Māyākatanti māyāya kataṃ udakādimaṇiādiākārena māyādinā upaṭṭhāpitaṃ; māyākataṃ viya māyākataṃ aññasabhāvā hutvā atathā upaṭṭhahanato. Tenāha ‘‘yathā’’tiādi. Cakkhupathe eva katavijjāya, na tato paranti vuttaṃ – ‘‘dassanūpacāre ṭhitasseva tathā paññāyatī’’ti. Tayidaṃ sambaravijjāvasena vuttaṃ.

False: He says, 'False means perishable,' because it is not seen due to its fleeting presence. Or, false in the sense of deceiving. For these things, though having a nature of foulness, etc., appear to fools as beautiful, etc., and thus deceive beings by presenting themselves as the opposite of what should be grasped as beautiful, etc. Of a perishable nature: because of their momentary dissolution and fleeting presence, though they seem to appear, they have a nature of not being cognized. Hence he says, 'like a field,' etc. Here, the word 'dhamma,' as in 'subject to birth' (DN 2.398), is a synonym for 'nature'; so too, it should be seen, is the word 'sabhāva' (intrinsic nature). Of a deceptive nature: having a deceptive nature; the meaning is having a nature that steals the goods of the wholesome. Made by illusion: made by illusion, presented by illusion, etc., in the form of water, gems, etc.; like something made by illusion because, having one nature, they appear as something else, untruthfully. Hence he says, 'just as,' etc. By magic performed only within the path of the eye, not beyond that, it is said: 'it appears so only to one standing within the range of vision.' This is said in connection with the magic of Sambara.

Evaṃ tāvakālikabhāvena kāmānaṃ māyākatabhāvaṃ dassetvā idāni tato aññenapi pakārena dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Aniccādisabhāvānaṃ kāmānaṃ niccādisabhāvadassanaṃ vipallāsasahagatatāya veditabbaṃ. Bālānaṃ lāpanatoti apariññātavatthukānaṃ andhabālānaṃ puggalānaṃ vipallāsahetuto. Manussaloke ṭhatvā [Pg.252] manussānaṃ vā vasena bhagavatā bhāsitattā vuttaṃ – ‘‘diṭṭhadhammikā kāmāti mānusakā pañca kāmaguṇā’’ti. Tato eva ca ‘‘samparāyikāti te ṭhapetvā avasesā’’tiādi vuttaṃ. Tattha diṭṭhadhammā paccakkhasabhāvā ārammaṇabhūtā etāsaṃ atthīti diṭṭhadhammikā. Samparāyike kāme ārabbha uppannasaññā samparāyikā. Te samecca dhīyati ettha āṇāti dheyyaṃ, āṇāpavattiṭṭhānaṃ. Mārassa dheyyanti māradheyyaṃ tassa issariyapavattanattā. Tenāha ‘‘yehī’’tiādi. Gahitanti visayavisayībhāvena gahitaṃ, ārammaṇavasena ārammaṇakaraṇavasena ca gahitanti attho. Tattha ārammaṇakaraṇavasena gahaṇaṃ nāma ‘‘idaṃ mayha’’nti avibhāgena pariggahakaraṇaṃ; ārammaṇavasena pana gahaṇaṃ bhāgaso ārammaṇānubhavananti vadanti. Ubhayassapi pana taṇhārāgavasena gahaṇaṃ sandhāya, ‘‘ubhayametaṃ gahita’’nti vuttaṃ. Māroti kilesamāro. Yadaggena kilesamāro, tadaggena devaputtamāropi te attano vasaṃ vatteti. Taṃ sandhāyāti dhammamukhena puggalaggahaṇaṃ sandhāya.

Having thus shown the illusory nature of sensual pleasures by their temporary nature, to show it now in another way, it is said, 'And just as,' etc. The seeing of sensual pleasures, which have a nature of impermanence, etc., as having a nature of permanence, etc., should be understood as being accompanied by perversion. The enticement of fools: because of the perversion of blind, foolish persons who have not fully understood the object. Because the Blessed One spoke while dwelling in the human world, or with reference to humans, it is said: 'Sensual pleasures pertaining to the here-and-now are the five human cords of sensual pleasure.' For that very reason it is said: 'Those pertaining to the future are the rest,' etc. Herein, pertaining to the here-and-now: they are so called because they have a directly perceptible nature as their object. Pertaining to the future: this is perception that has arisen in relation to future sensual pleasures. That wherein, having converged on them, command is wielded, is the domain (dheyyaṃ), the place where command operates. Māra's domain: it is Māra's domain because his sovereignty operates there. Hence he says, 'by which,' etc. Seized: seized in the sense of object and subject; the meaning is seized as object and as the making of an object. Herein, seizing as the making of an object is the act of taking possession undividedly as 'this is mine.' But seizing as an object, they say, is the partial experience of the object. However, with reference to the seizing of both by way of craving and lust, it is said, 'both are seized.' Māra: the Māra of the defilements. To the extent that it is the Māra of the defilements, to that extent Māra the devaputta also brings them under his control. With reference to that: with reference to the grasping of the person by way of the teaching.

Appahīnavipallāsā hi puggalā kāmādhimuttā mārassa issariyavattanaṭṭhānatāya ‘‘māradheyya’’nti vuttā, tathā mārassa nivāpagocarapariyāyehipi te evaṃ vuttāti dassento, ‘‘yathā coḷassā’’tiādimāha. Nivapatīti nivāpo, so eva bījanti nivāpabījaṃ. Teti kāmaguṇā. Yatthāti yasmiṃ padese.

For persons whose perversions are unabandoned, being intent on sensual pleasures, are called 'Māra's domain' because they are the place where Māra's sovereignty operates. Showing that they are also described thus by the expressions 'bait' and 'pasture' of Māra, he says, 'just as of the Coḷa...' and so on. One scatters, thus it is bait; that itself is the seed, thus 'seed of bait.' They: the cords of sensual pleasure. Where: in whatever region.

Manasi bhavāti mānasāti āha ‘‘cittasambhūtā’’ti. Te pana avijjādayo pāḷiyaṃ āgatā. Evañhi lohitasannissayo pubbo viya anurodhūpanissayo virodhoti dassento, ‘‘mamāyite vatthusmi’’ntiādimāha. Tedhāti ettha idhāti nipātamattaṃ ‘‘idhāhaṃ, bhikkhave, bhuttāvī assa’’ntiādīsu (ma. ni. 1.30) viya. Kāmalokanti kāmaguṇasaṅkhātaṃ saṅkhāralokaṃ, yattha vā loke kāmaguṇavantaṃ lokaṃ. Cittena adhiṭṭhahitvāti jhānārammaṇaṃ paṭibhāganimittaṃ bhāvanācittena uppādetvā. Parittaṃ nāma vikkhambhanaasamatthattā kilesehi parito khaṇḍitaṃ viya hoti. Tassa paṭikkhepenāti parittabhāvapaṭikkhepena. Pamāṇantipi kāmāvacarameva [Pg.253] pāpakānaṃ pamāṇakaraṇadhammānaṃ vikkhambhanavasena appajahanato. Tappaṭikkhepavasena appamāṇaṃ nāma mahaggatanti āha – ‘‘rūpāvacaraṃ arūpāvacara’’nti. Samucchedavasena kilesānaṃ appahānena mahaggatajjhānampi subhāvitaṃ nāma na hoti, pageva parittajjhānanti āha – ‘‘subhāvitanti…pe… lokuttarassevetaṃ nāma’’nti. Etassa vasenāti ‘‘subhāvita’’nti padassa vasena.

It is in the mind, thus it is mental; he says, 'born of the mind.' But those—ignorance and so on—are found in the Pāli. Thus, showing that just as pus is supported by blood, so opposition is supported by compliance, he says, 'in a thing cherished as "mine,"' etc. Herein, in 'tedha,' 'idha' is a mere particle, as in 'Here, bhikkhus, I might be one who has eaten,' etc. (MN 1.30). The world of sensual pleasure: the world of formations designated as the cords of sensual pleasure, or the world in which the cords of sensual pleasure exist. Having established it with the mind: having produced the counterpart sign, the object of jhāna, with the mind of cultivation. What is called limited is as if fragmented all around by the defilements because of its inability to suppress them. By rejecting that: by rejecting that limited state. The measurable is also just the sense sphere, because of the non-abandonment by way of suppression of the evil states that are the measure-making things. By way of rejecting that, the immeasurable is the exalted, he says: 'the fine-material sphere and the immaterial sphere.' Because the defilements have not been abandoned by way of eradication, even an exalted jhāna is not called well-developed, still less a limited jhāna; hence he says: 'Well-developed... this is a name only for the supramundane.' By means of this: by means of the term 'well-developed.'

Tameva paṭipadanti tameva abhijjhādipahānāvahaṃ jhānapaṭipadaṃ. Arahatte tassa upāyabhūtāya vipassanāya vā catutthajjhāne tassa upāyabhūte upacāre vā sati cittaṃ pasannameva hotīti āha – ‘‘arahattaṃ vā…pe… upacāraṃ vā’’ti. Adhimokkhasampasādoti ‘‘ajjeva arahattaṃ gaṇhissāmī’’ti vā vipassanāya vīthipaṭipannattā; ‘‘ajjeva catutthajjhānaṃ nibbattessāmī’’ti vā upacārasamādhinā cittassa samāhitattā adhimuccanabhūto sampasādo. Paṭilābhasampasādoti arahattassa catutthajjhānassa vā adhigamasaṅkhāto sampasādo. Paṭilābhopi hi kilesakālusiyābhibhavanato cittassa suppasannabhāvāvahattā ‘‘sampasādo’’ti vutto. Paccayāti nāmarūpapaccayā avijjādayo. Sabbathāti samudayato atthaṅgamato assādato ādīnavato nissaraṇatoti sabbappakārena. Āsāti adhimuccanavasena āsīsanā. Tenāha – ‘‘āsā santiṭṭhati, adhimokkhaṃ paṭilabhatī’’ti.

'That very path': that very path of jhāna that brings about the abandoning of covetousness and so on. When there is arahantship, or insight which is the means to it, or the fourth jhāna, or access concentration which is the means to it, the mind becomes perfectly clear; thus he says: 'arahantship or... or access concentration.' The confidence of resolution is the confidence that consists in resolving, either 'Today I will attain arahantship!' because one has entered the course of insight, or 'Today I will produce the fourth jhāna!' because the mind is concentrated by access concentration. The confidence of attainment is the confidence designated as the attainment of arahantship or the fourth jhāna. For attainment, too, is called 'clarity' because it overcomes the stain of the defilements and brings about a state of supreme clarity in the mind. 'Conditions': ignorance and so on, the conditions for name-and-form. 'In every way': in all ways—from the standpoint of origin, passing away, gratification, danger, and escape. 'Hope': aspiration by way of resolution. Hence he says: 'Hope is established, he gains resolution.'

Pādakanti padaṭṭhānaṃ. Kilesā sannisīdantīti nīvaraṇasahagatā eva kilesā vikkhambhanavasena vūpasamanti. Satīti upacārajjhānāvahā sati santiṭṭhati. Saṅkhāragatanti bhāvanāya samatāya pavattamānattā, ime dhammavicayasambojjhaṅgādayo ekarasā hutvā pavattantīti, bhāvanācittuppādapariyāpannaṃ saṅkhāragataṃ vibhūtaṃ pākaṭaṃ hutvā upaṭṭhāti. Cittuppādoti bhāvanācittuppādo. Lepapiṇḍeti silesapiṇḍe laggamāno viya appito viya hoti. Upacārena samādhiyati upacārajjhānena samādhiyati. Ayanti ayaṃ duvidhopi adhimuccanākāro adhimokkhasampasādo nāma. Tasmiṃ sampasāde satīti etasmiṃ vipassanālakkhaṇe, upacārajjhāne vā adhimokkhasampasāde sati. Yo pana arahattaṃ vā paṭilabhati catutthajjhānaṃ vā, tassa cittaṃ vippasannaṃ hotiyeva, ayaṃ nippariyāyato paṭilābhasampasādo, evaṃ santepi idhāmippetameva dassetuṃ[Pg.254], ‘‘idha panā’’tiādi vuttaṃ. Vipassanā hītiādi vuttassa samatthanaṃ. Tattha paññāyāti arahattapaññāya. Adhimuccanassāti saddahanaṃ ussukkāpajjanassa. Upacāranti upacārajjhānaṃ. Āneñjasamāpattiyā adhimuccanassa kāraṇanti yojanā.

'Basis' means foundation. 'Defilements subside' means that defilements associated with the hindrances are pacified through suppression. 'Mindfulness' means the mindfulness that leads to access concentration is established. 'Mental formations': because they proceed with balance in meditation, these factors, such as the awakening factor of investigation of states, arise having become unified in flavor; thus the mental formation included in the arising of the meditative mind becomes clear, manifest, and appears. 'The arising of the mind' means the arising of the meditative mind. 'Like a lump of clay' means it is as though clinging to a lump of clay or being smeared. 'It is concentrated by access' means it is concentrated by access jhāna. 'This' means this twofold mode of resolution is called the clarity of resolution. 'When there is that clarity': when there is that clarity of resolution characterized by insight, or in access jhāna. But whoever attains arahantship or the fourth jhāna, their mind is indeed serene; this is the clarity of attainment without qualification. Even so, to show what is intended here, it is said, 'But here,' and so on. 'Insight,' etc., is a corroboration of what was said. 'There, by wisdom' means by the wisdom of arahantship. 'Of resolution' means of conviction and striving. 'Access' means access jhāna. 'The cause of resolution for the attainment of the imperturbable'—this is the connection.

Etarahi vāti idānimeva. Āneñjaṃ vāti catutthajjhānaṃ vā. Samāpajjatīti adhigacchati. Idaṃ hītiādinā saṅkhepato vuttamatthaṃ vivarati. Arahattasacchikiriyā nāma aggamaggabhāvanāya sati atthato āpannā hoti, aggamaggapaññā eva tadatthaṃ adhimuccitabbāti dassento, ‘‘atha vā’’ti vikappantaramāha. Tattha yathā nāma pāsādassa atthāya samānītadabbasambhārāvayave appahonte kūṭāgāraṃ kātuṃ na pahontiyeva, evaṃsampadamidanti dassento, ‘‘taṃ anabhisambhuṇanto āneñjaṃ vā samāpajjatī’’ti āha. Catusaccaṃ vā sacchikaroti heṭṭhimamaggādhigamanavasena āneñjaṃ vā samāpajjati ubhayassapi hetupariggahitattā.

'Now or' means just now. 'The imperturbable or' means the fourth jhāna. 'Attains' means achieves. By 'This, indeed,' etc., he explains the meaning stated briefly. The realization of arahantship is, in meaning, attained when there is the development of the highest path; to show that the wisdom of the highest path alone should be resolved upon for that purpose, he states an alternative: 'or else'. There, just as when the constituent materials gathered for a palace are insufficient, one is indeed unable to construct the pinnacle, so this is a similar case. Thus, showing this, he says, 'not accomplishing that, he attains the imperturbable'. He realizes the four truths by way of attaining a lower path, or he attains the imperturbable, because both are included by the cause.

Tatrāti tasmiṃ ‘‘paññāya vā adhimuccati, āneñjaṃ vā samāpajjatī’’ti yathāvutte visesādhigame ayaṃ idāni vuccamāno yojanānayo. Evaṃ hotīti idāni vuccamānākārena cittābhinīhāro hoti. Kiccanti pabbajitakiccaṃ. Tatoti arahattādhigamanato. Osakkitamānasoti saṃkucitacitto. Antarā na tiṭṭhatīti asamāhitabhūmiyaṃ na tiṭṭhati. Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Tatrāyaṃ saṅkhepattho – yathā tassa purisassa vanamahiṃsaṃ gahetuṃ ussāhavato osakkantassa sasagodhādiggahaṇe vattabbameva natthi, evaṃ imassapi bhikkhuno arahattaṃ gahetuṃ ussāhavato tato osakkitvā catutthajjhānasamāpajjane vattabbameva natthīti. Eseva nayoti yathāvuttaṃ upamaṃ upamāsaṃsandanañca maggabhāvanāyojanāyaṃ catusaccasacchikiriyāyojanāyañca atidisati.

'There': in the context of the special attainment stated as, 'either becomes resolved through wisdom or attains the imperturbable,' this is the method of application now being explained. 'Thus it is' means the inclination of mind occurs in the manner now being described. 'Duty' means the duty of a monastic. 'From that' means from the attainment of arahantship. 'One whose mind has withdrawn' means one whose mind is contracted. 'Does not remain in between' means does not remain on an unconcentrated level. Now, to clarify the aforesaid meaning with a simile, what begins with 'just as' is said. Here is the summary meaning: just as for that person striving to catch a wild buffalo, when he withdraws, there is nothing to be said about catching hares, iguanas, and so on, so too for this monk striving to attain arahantship, when he withdraws from that, there is nothing to be said about attaining the fourth jhāna. 'This is the very method': he extends the aforesaid simile and its connection to the application in the development of the path and to the application in the realization of the four truths.

Hetuatthajotano yanti nipāto, karaṇe vā etaṃ paccattavacananti āha ‘‘yena kāraṇenā’’ti. Tassa saṃvattanaṃ arahati, taṃ vā payojanaṃ etassāti taṃsaṃvattanikaṃ. Viññāṇanti vipākaviññāṇaṃ. Āneñjasabhāvaṃ upagacchatīti āneñjūpagaṃ. Yathā kusalaṃ āneñjasabhāvaṃ, evaṃ taṃ vipākaviññāṇampi āneñjasabhāvaṃ upagataṃ assa bhaveyya. Tenāha – ‘‘kādisameva bhaveyyāti attho’’ti. Kecīti abhayagirivāsino. Kusalaviññāṇanti [Pg.255] vipākaviññāṇampi taṃ kusalaṃ viya vadanti. Tannāmakamevāti kusalaṃ viya āneñjanāmakameva siyā. Ettha ca purimavikappe ‘‘āneñjūpaga’’nti taṃsadisatā vuttā, dutiyavikappe tato eva taṃsamaññatā. So panāyamatthoti āneñjasadisatāya vipākakālepi taṃnāmakameva assāti yathāvutto attho. Iminā nayenāti iminā vuttanayena. Ettha hi āneñjābhisaṅkhārahetuvipākaviññāṇaṃ ‘‘āneñjūpagaṃ hoti viññāṇa’’nti vuttattā taṃnāmakameva katvā dīpitaṃ. Arahattassāpīti apisaddena aggamaggabhāvanāyapi heṭṭhimamaggabhāvanāyapīti attho saṅgahitoti daṭṭhabbo. Samādhivasena osakkanā kathitāti ‘‘vipulena mahaggatena cetasā vihareyya’’nti samathanayaṃ dassetvā desanā kathitā.

The particle 'yaṃ' indicates the meaning of cause, or it is the nominative case in the sense of instrument; thus it is said, 'by which cause'. It is worthy of its result, or that is its purpose—thus, it is conducive to that. 'Consciousness' means resultant consciousness. 'Attains the nature of the imperturbable' means it becomes imperturbable. Just as the wholesome is of the nature of the imperturbable, so too that resultant consciousness may attain the nature of the imperturbable. Therefore, it is said: 'it would be of the same kind'—this is the meaning. Some—the residents of Abhayagiri. By 'wholesome consciousness' they mean that they call even resultant consciousness wholesome, like that. 'It would have that very name' means it would have the name 'imperturbable', just like the wholesome. And here, in the first alternative, 'it becomes imperturbable' is said due to its similarity; in the second alternative, it is so named from that very thing. But this meaning—that even at the time of result, it would bear that name due to its similarity to the imperturbable—is the meaning as stated. By this method—that is, by this stated method. For here, the resultant consciousness that has the imperturbable volitional formations as its cause is said to 'become imperturbable,' and thus it is explained by giving it that name. Even for arahantship—by the word 'even,' the meaning 'for the development of the highest path and also for the development of the lower paths' is included; this should be understood. The falling away by way of concentration is explained, since the teaching was given after showing the method of serenity with 'would dwell with a vast, exalted mind'.

67. Ayañhi bhikkhūti yaṃ uddissa ayaṃ dutiyāneñjasappāyadesanāya bhikkhu vutto. Paññavantataroti vatvā taṃ dassetuṃ, ‘‘dvinnampi kammaṭṭhānaṃ ekato katvā sammasatī’’ti vuttaṃ. Heṭṭhimassa hi ‘‘ye ca diṭṭhadhammikā kāmā’’tiādinā rūpasaddagandharasaphoṭṭhabbāneva rūpamukhena vipassanābhiniveso kato, imassa pana ‘‘yaṃ kiñci rūpa’’ntiādinā sakalarūpadhammavasena. Bhagavā hi kammaṭṭhānaṃ kathento kammaṭṭhānikassa bhikkhuno kāraṇabalānurūpameva paṭhamaṃ bhāvanābhinivesaṃ dasseti; so pacchā ñāṇe vipulaṃ gacchante anavasesato dhammaṃ pariggaṇhāti. Rūpapaṭibāhanenāti rūpavirāgabhāvanāya sabbaso samatikkamena. Sabbatthāti sabbesu tatiyāneñjādīsu.

67. 'This monk' refers to the monk concerning whom this second teaching on the path to the imperturbable was given. Having stated 'more discerning,' to show that, it is said, 'He contemplates by combining both meditation subjects.' For the lower one, the application to insight is made with form as the leading factor, only with regard to forms, sounds, smells, tastes, and tangibles, as stated in 'whatever sensual pleasures pertain to this visible world,' etc. But for this one, it is with regard to all material phenomena, as stated in 'whatever form there is,' etc. Indeed, when the Blessed One teaches a meditation subject, he first shows the monk’s application to cultivation according to his capacity and strength. Later, as his knowledge expands, he comprehends the Dhamma entirely without remainder. 'By repelling form' means by completely transcending through the cultivation of dispassion toward form. 'Everywhere' refers to all, including the third imperturbable and so on.

Paññavantataroti paññuttaro. Tiṇṇampi kammaṭṭhānaṃ ekato katvāti kāmaguṇā sabbarūpadhammā kāmasaññāti evaṃ tiṇṇaṃ puggalānaṃ kammaṭṭhānavasena tidhā vutte sammasanūpagadhamme ekato katvā, ‘‘sabbametaṃ anicca’’nti ekajjhaṃ gahetvā, sammasati yathā – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; cūḷani. ajitamāṇavapucchāniddesa 4, 7, 8; tissametteyyamāṇavapucchāniddesa 10, 11; paṭi. ma. 2.30). Tenāha – ‘‘ubhayametaṃ anicca’’ntiādi. Kāmarūpasaññāvasena diṭṭhadhammikasamparāyikabhedato aṭṭha ekekakoṭṭhāsāti evaṃ kataṃ ubhayanti vuttanti āha – ‘‘diṭṭhadhammika…pe… vasena saṅkhipitvā ubhayanti vutta’’nti. Taṇhādiṭṭhivasenāti taṇhābhinandanāvasena ‘‘etaṃ mamā’’ti, diṭṭhābhinandanāvasena [Pg.256] ‘‘eso me attā’’ti evaṃ abhinandituṃ. Eseva nayoti iminā taṇhādiṭṭhivasena ‘‘etaṃ mama, eso me attā’’ti abhinandituṃ ajjhosāya gilitvā pariniṭṭhāpetvā ṭhātunti imamatthaṃ atidisati. Kāmapaṭibāhanenāti idaṃ āgamanapaṭipadādassanatthaṃ, vaṇṇabhaṇanatthañca vuttaṃ. Rūpapaṭibāhanaṃ hissa āsannaṃ, tatopi ākāsānañcāyatanasamatikkamo, taṃsamatikkamena saheva sabbe tā vipassanāvasena osakkanā kathitā ‘‘ubhayametaṃ anicca’’ntiādivacanato.

'More discerning' means superior in wisdom. 'Having combined the three meditation subjects into one' means: having unified the objects fit for contemplation—namely, sense pleasures, all material phenomena, and the perception of sensuality, which are spoken of in three ways according to the meditation subjects of the three types of persons—one contemplates by taking them as one, saying, 'All this is impermanent,' just as it is said, 'Whatever is of a nature to arise, all that is of a nature to cease.' Therefore, it is said: 'Both are impermanent,' etc. 'Both' is said, having been made thus: by way of the perception of sensuality and form, divided into the present life and the future life, there are eight individual sections. Thus it is said: 'having been summarized by way of the present life... etc., 'both' is said.' 'By way of craving and views' means to delight thus: through delighting in craving, 'This is mine,' and through delighting in views, 'This is my self.' 'This very method' extends this meaning: to delight, cling, swallow, and settle through craving and views, thinking, 'This is mine, this is my self.' 'The rejection of sensual desire' is stated here to show the path of approach and for the purpose of praising. The rejection of form is near to him, and even beyond that is the transcendence of the base of infinite space. By transcending that, all these are explained as a falling away by way of insight, due to the words, 'Both are impermanent,' etc.

68. Idha attano cāti ākiñcaññāyatanakammaṭṭhānaṃ sandhāyāha. Nirujjhanti tappaṭibaddhachandarāganirodhena, samāpajjanakkhaṇe pana anuppādanenapi. Tenāha ‘‘ākiñcaññāyatanaṃ patvā’’ti. Atappakaṭṭhenāti uḷāratarabhāvena jhānasamāpattiyā atittikarabhāvena. Tameva paṭipadanti ākiñcaññāyatanabhāvanamāha. Samādhivasena osakkanā kathitā tatiyāruppakammaṭṭhānassa vuttattā ‘‘yatthetā’’tiādinā.

68. Here, 'one's own' refers to the meditation subject of the base of nothingness. They cease due to the cessation of desire and lust connected to them, and also by their non-arising at the moment of attainment. Therefore, it is said, 'having reached the base of nothingness'. 'By the highest excellence' means by the more sublime nature, or by the unsatisfying nature, of the jhānic attainment. 'That very practice' refers to the development of the base of nothingness. The falling away by way of concentration is explained, since the third immaterial meditation subject has been stated with 'where these,' etc.

Idha attanoti dvikoṭikasuññatāmanasikārasaṅkhātaṃ vipassanākammaṭṭhānaṃ. Heṭṭhā vuttapaṭipadanti anantaraṃ vuttaākiñcaññāyatanakammaṭṭhānaṃ. Sati samathabhāvanāyaṃ suññatāmanasikārassa idha sātisayattā vuttaṃ. ‘‘Dutiyākiñcaññāyatane vipassanāvasena osakkanā kathitā’’ti.

Here, 'one's own' refers to the insight meditation subject known as the contemplation of emptiness with two aspects. 'The path stated previously' refers to the immediately preceding meditation subject of the base of nothingness. This is said because here, in the development of tranquility, the contemplation of emptiness is superior. It is said, 'In the second base of nothingness, the falling away by way of insight is explained'.

70. Tatiyākiñcaññāyatane attanoti catukoṭikasuññatāmanasikārasaṅkhātaṃ vipassanākammaṭṭhānaṃ. Etthāti etasmiṃ suññatānupassanādhikāre. Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ, bahiddhā vā. Attano attānanti sakattānaṃ. ‘‘Ayaṃ kho, bho brahmā…pe… vasī pitā bhūtabhabyāna’’ntiādinā (dī. ni. 1.42) paraparikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento ‘‘kassacī’’tiādimāha. Tattha parassāti ‘‘parā pajā’’ti ‘‘paro puriso’’ti ca evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhānapayuttoti āha ‘‘mamasaddaṃ tāva ṭhapetvā’’ti. Parassa cāti attato aññassa, ‘‘paro puriso nāma atthi mamatthāya sajito, tassa vasena mayhaṃ sabbaṃ [Pg.257] ijjhatī’’ti evaṃ ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ, tañca attano kiñcanabhūtaṃ na passatīti dassento, ‘‘na ca kvacanī’’tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano abhāvaṃ passati. Na kassaci kiñcanatasminti sakaattano eva kassaci anattaniyataṃ passati. Na ca, mamāti etaṃ dvayaṃ yathāsaṅkhyaṃ sambandhitabbaṃ, atthīti paccekaṃ. ‘‘Na ca kvacani parassa attā atthī’’ti parassa attano abhāvaṃ passati, ‘‘tassa parassa attano mama kismiñci kiñcanatā na catthī’’ti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ bahiddhā ca khandhānaṃ attattaniyasuññatā suddhasaṅkhārapuñjatā catukoṭikasuññatāpariggaṇhanena diṭṭhā hoti. Heṭṭhā vuttapaṭipadanti idhāpi ākiñcaññāyatanakammaṭṭhānameva vadati. Vipassanāvaseneva osakkanā kathitā catukoṭikasuññatādassanavisesabhāvato, tappadhānattā cassa manasikārassa.

70. In the third, the base of nothingness, 'self' refers to the insight meditation subject called the contemplation of emptiness with its four aspects. 'Here' means in this section on the contemplation of emptiness. 'Anywhere' means in any place, time, or state. Or 'anywhere' means internally or externally. 'One's own self' means one's own self. Showing that one does not see a self conceived by others—as in 'This, O Brahmā… is the sovereign, the father of what has been and what is to be' (DN 1.42)—as being anything to anyone, he says 'of anyone,' etc. Here, 'of another' refers to what is taken as 'other people' or 'another person.' Regarding 'nor is there anything of mine anywhere,' here the word 'mine' is used in an inappropriate place, thus he says, 'having first set aside the word “mine.”' And 'of another' means of someone other than oneself; showing that one does not see another self—conceived by one with a certain view, 'There is another person created for my sake, through whose power all my aims are achieved'—as being anything to oneself, he says, 'nor anywhere,' etc. Here, with 'I am not anywhere,' one sees the absence of one's own self. With 'nor is there anything of anyone,' one sees that one's own self is not a possession of anyone. The two terms 'nor' and 'of mine' should be connected respectively, with 'is' applying to each. With 'Nor is there anywhere a self of another,' one sees the absence of another's self. With 'nor is there anything of that other's self of mine,' one sees that another's self is not a possession of oneself. Thus, internally and externally, the emptiness of the aggregates in regard to self and what belongs to a self, their nature as a mere heap of formations, is seen by grasping the emptiness with its four aspects. 'The practice mentioned before': here too it speaks of the meditation subject of the base of nothingness itself. The stepping back is described by way of insight because it is a special instance of seeing the four-aspected emptiness, and because this contemplation is predominant.

Idha attanoti nevasaññānāsaññāyatanakammaṭṭhānamāha. Sabbasaññāti rūpasaññā paṭighasaññā nānattasaññā heṭṭhimā tisso arūpasaññāti evaṃ sabbasaññā anavasesā nirujjhantīti vadanti. ‘‘Heṭṭhā vuttā’’ti pana visesitattā imasmiṃ āgatā catutthajjhānasaññādayo api saññāti apare. Tanti sammutimattaṃ kāmasaññāpaṭibāhanavaseneva tesaṃ nānattasaññādinirodhassa atthasiddhattā. Samādhivasena osakkanā kathitā nevasaññānāsaññāyatanabhāvanāya samathakammaṭṭhānabhāvato.

'Here, self' refers to the meditation subject of the base of neither-perception-nor-non-perception. 'All perceptions' means that perception of form, perception of resistance, perception of diversity, and the three lower formless perceptions—all these perceptions cease without remainder, so they say. But others say that because of the specification 'mentioned before,' the perceptions of the fourth jhāna and so on that are mentioned in this sutta are also 'perceptions.' That is just a convention, since the cessation of the perception of diversity and so on is logically established simply by the warding off of sensual perceptions. The stepping back is described by way of concentration because the development of the base of neither-perception-nor-non-perception is a serenity meditation subject.

71. Pubbe pañcavidhaṃ kammavaṭṭanti purimakammabhavasmiṃ moho avijjā āyūhanā saṅkhārā nikantitaṇhā upagamanaṃ upādānaṃ cetanā bhavoti evamāgato saparikkhāro kammappabandho. Na āyūhitaṃ assāti na cetitaṃ pakappitaṃ bhaveyya. Etarahi evaṃ pañcavidhaṃ vipākavaṭṭanti viññāṇanāmarūpasaḷāyatanaphassavedanāsaṅkhāto paccuppanno vipākappabandho nappavatteyya kāraṇassa anipphannattā. Sace āyūhitaṃ na bhavissatīti yadi cetitaṃ pakappitaṃ na siyā. Yaṃ atthīti yaṃ paramatthato vijjamānakaṃ. Tenāha ‘‘bhūta’’nti. Tañhi paccayanibbattatāya ‘‘bhūta’’nti vuccati. Taṃ pajahāmīti tappaṭibaddhachandarāgappahānena tato eva āyatiṃ anuppattidhammatāpādanavasena pajahāmi pariccajāmi.

71. 'Previously, the fivefold round of kamma' is the process of kamma with its accessories that has come about thus: in a previous kamma-existence, delusion is ignorance; exertion is formations; longing is craving; approaching is clinging; volition is becoming. 'If it had not been accumulated' means if it had not been intended and contrived. 'Now, the fivefold round of result' is the present process of result consisting of consciousness, name-and-form, the six sense bases, contact, and feeling; it would not proceed because the cause has not been produced. 'If it will not be accumulated' means if it were not intended and contrived. 'What is' means what exists in the ultimate sense. Therefore he says, 'what has come to be.' For because it is produced by a condition, it is called 'what has come to be.' 'I abandon it' means: by abandoning the desire and lust connected with it, and by bringing it to a state of non-arising in the future, I abandon and relinquish it.

Parinibbāyīti [Pg.258] saha parikappanena atītattheti āha ‘‘parinibbāyeyyā’’ti. Parinibbāyeyya nu khoti vā pāṭho, so evattho. Na kiñci kathitanti nevasaññānāsaññāyatanasamāpattiyā saṅkhārāvasesasukhumabhāvena ñāṇuttarasseva visayabhāvato sarūpato na kiñci kathitaṃ, nayena panassa visesaṃ ñāpetukāmattā. Bhagavato kira etadahosi – ‘‘imissaṃyeva parisati nisinno ānando anusandhikusalatāya nevasaññānāsaññāyatanaṃ pādakaṃ katvā ṭhitassa bhikkhuno paṭisandhiṃ arahattañca sandhāya pañhaṃ pucchissati, iminā pucchānusandhinā tamatthaṃ desessāmī’’ti. Osakkanāya ca idhādhippetattā bhinnarasadesanā hotīti pucchānusandhi pucchitā. Tasmiñhi asati anusandhibhedabhinnesā desanā, na ca buddhāciṇṇā bhinnarasadesanāti. Vipassanānissitanti tannissitaṃ. Tassa bhikkhuno. Upādiyati etenāti ca upādānaṃ. Na parinibbāyati pahātabbassa appajahanato. Tenāha bhagavā – ‘‘dhammāpi kho, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240). Upādānaseṭṭhanti idaṃ nevasaññānāsaññāyatanabhavassa sabbabhavaggatādassanaparaṃ, na pana ariyabhavaggassa upādānaseṭṭhatāpaṭisedhaparaṃ.

'He attained final Nibbāna': this is in the past tense along with the contrivance, thus he says, 'he would attain final Nibbāna.' Or the reading is 'Would he attain final Nibbāna?' The meaning is the same. 'Nothing was said': because of the subtlety of the residual formations in the attainment of the base of neither-perception-nor-non-perception, and because it is a domain beyond ordinary knowledge, nothing was said about its intrinsic nature; but there was the wish to make known its distinction by way of method. It is said that this occurred to the Blessed One: 'Ānanda, sitting in this very assembly, being skilled in making connections, will ask a question concerning the rebirth and arahantship of a monk who is established having made the base of neither-perception-nor-non-perception his foundation. Through this connected line of questioning, I will teach that meaning.' And because stepping back is intended here, the connected question was asked so that the teaching would not have a different flavor. For if that were absent, the teaching would be fragmented by a break in the sequence, and a teaching with a different flavor is not the practice of the Buddhas. 'Dependent on insight' means dependent on that, on that monk. 'And that by which one grasps' is grasping. He does not attain final Nibbāna because of not abandoning what should be abandoned. Therefore the Blessed One said: 'Dhammas, too, bhikkhus, should be abandoned, how much more so wrong dhammas' (MN 22). 'The supreme grasping': this is for the purpose of showing that the existence in the base of neither-perception-nor-non-perception is the peak of all existences, not for the purpose of rejecting the supreme nature of the noble state of existence.

73. Nissāyāti bhavapariyāpannaṃ nāma dhammaṃ nissāya tappariyāpannaṃ nāma nissāya oghanittharaṇā bhagavatā akkhātā; aho acchariyametaṃ, aho abbhutametanti.

73. 'By depending': by depending on a certain Dhamma included in existence, and by depending on what is included therein, the crossing of the flood has been declared by the Blessed One. Oh, how amazing this is! Oh, how wonderful this is!

Navasupi ṭhānesu samathayānikasseva vasena desanāya āgatattā, idha ca kassacipi pādakajjhānassa anāmaṭṭhattā vuttaṃ – ‘‘ariyasāvakoti sukkhavipassako ariyasāvako’’ti. Navannampi kammaṭṭhānaṃ ekato katvā sammasatīti idaṃ jhānadhammepi anussavaladdhe gahetvā sammasanaṃ sambhavatīti katvā vuttaṃ; tebhūmakasaṅkhāragataṃ idha vuttanti anavasesato pariggahaṇaṃ sandhāya vuttaṃ – ‘‘yāvatā sakkāyo’’ti.

Because in all nine cases the teaching has been given in terms of one whose vehicle is serenity, and because here no base jhāna at all has been touched upon, it is said: 'A noble disciple is a noble disciple who is a bare-insight practitioner.' 'He comprehends the nine meditation subjects together': this is said because it is possible to comprehend them by taking even the jhāna factors that have been acquired by hearsay. What is said here—'the formations belonging to the three planes'—is said with reference to their complete inclusion, as stated: 'as far as identity extends.'

Etaṃ amatanti amataṃ nibbānaṃ ārabbha pavattiyā etaṃ arahattaṃ amatarasaṃ. Tenāha – ‘‘etaṃ amataṃ santaṃ, etaṃ paṇīta’’nti. ‘‘Anupādāya kiñcipi aggahetvā cittaṃ vimuccī’’ti vuttattāpi anupādā cittassa vimokkho nibbānaṃ aññattha sutte vuccati.

'This is the deathless': because it occurs in relation to the deathless, Nibbāna, this arahantship has the taste of the deathless. Therefore he says: 'This is the deathless, the peaceful; this is the sublime.' And because it is said, 'Without clinging to anything, the mind was liberated,' the mind's liberation without clinging is called Nibbāna in another sutta.

Tiṇṇaṃ [Pg.259] bhikkhūnanti abhinivesabhedena tividhānaṃ. Pādakaṃ katvā ṭhitassa osakkanāya abhāve kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ. Samodhānetvāti sammadeva odahitvā tasmiṃ tasmiṃ ṭhāne asaṅkarato vavatthapetvā. Sukathitaṃ nāma hoti kathetabbassa anavasesetvā kathitattā.

'Of the three bhikkhus' means of the three kinds distinguished by their adherence. The reason for the absence of stepping back for one who is established having made it a foundation should be understood by the method stated before. 'Having connected' means having rightly placed and established them in their respective places without confusion. It is 'well-spoken' because what should be said has been said without omission.

Āneñjasappāyasuttavaṇṇanāya līnatthappakāsanā samattā.

Here ends the Elucidation of the Hidden Meaning, the commentary on the Āneñjasappāya Sutta.

7. Gaṇakamoggallānasuttavaṇṇanā

7. The Commentary to the Gaṇakamoggallāna Sutta

74. Yathā heṭṭhimasopānaphalakaṃ orohantassa pacchimaṃ nāma hoti, evaṃ ārohantassa paṭhamaṃ nāma hotīti vuttaṃ – ‘‘yāva pacchimasopānakaḷevarāti yāva paṭhamasopānaphalakā’’ti. Vatthuṃ sodhetvāti vatthuvijjācariyena vuttavidhinā pāsādavatthuno sodhanavidhiṃ katvā. Etthāti pāsādakaraṇe. Sattadhā bhinnassa vālaggassa aṃsukoṭivedhako vālavedhi nāma. Ṭhānasampādananti vesākhamaṇḍalādīnaṃ sampādanaṃ. Muṭṭhikaraṇādīhīti usumuṭṭhikaraṇajiyāgāhajiyāvijjhādīhi. Evaṃ gaṇāpemāti ekaṃ nāma ekameva, dve dukā cattāri, tīṇi tikāni nava, cattāri catukkāni soḷasātiādinā evaṃ gaṇanaṃ sikkhāpema.

74. Just as the lowest step of a staircase is called the last for one descending, so it is called the first for one ascending—thus it is said: 'until the last step of the staircase-body' means 'until the first step of the staircase.' 'Having purified the site' means having performed the purification of the building site according to the method taught by the experts in site-lore. 'Here' means in the construction of the palace. One who pierces the tip of a hair split sevenfold is called a hair-piercer. 'Arranging the positions' means preparing the Vesākha circle and so on. 'With fist-making and so on' means with making a fist for the arrow, gripping the bowstring, shooting, and so on. 'Thus we teach counting' means: we instruct in counting thus: one is just one, two twos are four, three threes are nine, four fours are sixteen, and so on.

75. Kerāṭikā hontīti samayassa anupakkiliṭṭhakaraṇamāyāsāṭheyyena samannāgatā honti. Taṃ damanaṃ jīvitahetupi nātikkamati, ayamassa jātidosābhāvo.

75. 'They are deceitful' means they are endowed with fraud and trickery that defiles an agreement. He does not transgress that training even for the sake of his life; this is his freedom from any fault in his breeding.

76. Satisampajaññāhi samaṅgibhāvatthāyāti satatavihāribhāvasādhanehi satisampajaññehi samannāgamatthāya. Nanu ca khīṇāsavā sativepullappattā paññāvepullappattā ca, kathaṃ tassa satisampajaññaṃ payogasādhanīyaṃ pavattanti āha ‘‘dve hī’’tiādi. Satatavihārīti satataṃ samāpattivihāribahulā, tasmā te icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti. Vuttavipariyāyena nosatatavihārino daṭṭhabbā. Tenāha ‘‘tatthā’’tiādi. Appetuṃ na sakkoti anāciṇṇabhāvato.

76. 'For the purpose of being endowed with mindfulness and clear comprehension' means for the purpose of being equipped with mindfulness and clear comprehension, which are the means for achieving the state of a constant dweller. But have not the destroyers of the taints attained an abundance of mindfulness and an abundance of wisdom? How then can their mindfulness and clear comprehension proceed as something to be achieved by application? He says, 'For two…,' etc. 'A constant dweller' means one who dwells frequently in meditative attainments; therefore, they enter the attainment of fruition at any moment they wish. Those who are not constant dwellers should be understood in the opposite way. Hence he says, 'In that case…,' etc. He cannot apply it because it has not been practiced.

Taṃ vitakkentoti ‘‘sāmaṇerassa senāsanaṃ natthi, araññañca sīhādīhi saparissayaṃ, kiṃ nu kho tassa bhavissatī’’ti taṃ vitakkento. Evarūpoti [Pg.260] ediso yathāvuttasāmaṇerasadiso khīṇāsavo. Ime dhammeti imasmiṃ sutte āgate sīlādidhamme. Āvajjitvāvāti attano parisuddhasīlatādiāvajjanahetu eva samāpajjituṃ sakkhissati.

'Reflecting on that' means reflecting thus: 'The novice has no lodging, and the wilderness is perilous with lions and other dangers—what, I wonder, will become of him?' 'Such a one' means a destroyer of the taints similar to the aforementioned novice. 'These qualities' means the qualities such as virtue that come in this sutta. 'Having adverted' means that he will be able to attain it precisely because of adverting to his own pure virtue and so on.

78. ‘‘Yeme, bho gotamā’’ti vacanassa sambandhaṃ dassetuṃ, ‘‘tathāgate kirā’’tiādi vuttaṃ. Evanti ‘‘yeme, bho gotamā’’tiādiākārehi vattumāraddho.

78. To show the connection with the statement, 'These, Master Gotama…,' it is said, 'Regarding the Tathāgata, it seems…,' etc. 'Thus' means he began to speak in the manner of 'These, Master Gotama…,' etc.

Ajjadhammesūti apurātanadhammesu. Takkanamattāni hi tehi kappetvā sayaṃpaṭibhānaṃ viracitāni. Purātanatāya paripuṇṇatāya ekantaniyyānikatāya ca paramo uttamo. Tenāha – ‘‘tesu…pe… uttamoti attho’’ti. Sesaṃ suviññeyyameva.

'In present-day teachings' means in teachings that are not ancient. For those were composed by them based on mere reasoning, fabricated by their own ingenuity. Because of its antiquity, its completeness, and its being exclusively emancipating, it is supreme, the highest. Hence he says: 'Among them… the meaning is “the highest.”' The rest is easy to understand.

Gaṇakamoggallānasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary to the Gaṇakamoggallāna Sutta is completed.

8. Gopakamoggallānasuttavaṇṇanā

8. The Commentary on the Gopakamoggallāna Sutta

79. Kammaṃyeva kammanto, so ettha atthīti kammakaraṇaṭṭhānaṃ ‘‘kammanto’’ti vuttaṃ. Tenāha ‘‘kammantaṭṭhāna’’nti. Tehi dhammehīti buddhaguṇehi. Te pana sabbaññutaññāṇappamukhāti katvā āha ‘‘sabbaññutaññāṇadhammehī’’ti. Sabbena sabbanti sabbappakārena anavasesaṃ, ettako guṇānaṃ pakārabhedo, tesu kiñcipi pakāraṃ anavasesetvā. Sabbakoṭṭhāsehi sabbanti yattakā guṇabhāgā, tehi sabbehi anavasesaṃ nissesameva katvā. Yopi ahosīti yopi kosambivāsīnaṃ bhikkhūnaṃ vasena kosambiyaṃ kalaho ahosi. Sopi tattheva uppannaṭṭhāneyeva uppannamatto vūpasamito. Parinibbutakāle panassāti assa sammāsambuddhassa parinibbutakāle pana. Bhiyyosomattāya bhikkhū samaggā jātā, kathañca saṃvego jātoti dassetuṃ ‘‘aṭṭhasaṭṭhī’’tiādi vuttaṃ. Sātisayaṃ abhiṇhañca upasamappattiyā ativiya upasantupasantā. Anusaṃyāyamānoti anu anu sammadeva jānanto vicārento vosāsamāno. ‘‘Anusaññāyamāno’’ti vā pāṭho. Tattha ya-kārassa ña-kāraṃ katvā niddesoti āha ‘‘anuvicaramāno’’ti.

79. 'Work' (`kammanta`) is just work (`kamma`). Because it exists here, a place of work is called 'work.' Hence he says, 'a place of work.' 'By those qualities' means by the Buddha's qualities. Since these are headed by the knowledge of omniscience, he says, 'by the qualities of the knowledge of omniscience.' 'In every respect' means in every way, without remainder; of all the different kinds of qualities, not leaving out any kind at all. 'With all its parts' means with all the portions of the qualities that exist, with all of them without remainder, leaving nothing out. 'And whatever there was' means whatever quarrel arose in Kosambī on account of the monks residing there. That too was pacified right in the place where it arose, as soon as it arose. 'But at the time of his Parinibbāna' means but at the time of the Parinibbāna of the Perfectly Self-Enlightened One. The bhikkhus became even more harmonious. To show how a sense of spiritual urgency arose, it is said, 'sixty-eight…,' etc. Exceedingly and frequently, through the attainment of peace, they were extremely pacified and calmed. 'Considering carefully' means knowing rightly again and again, investigating, determining. Or the reading is 'perceiving carefully.' In that case, the explanation is given with 'y' changed to 'ñ'; thus he says, 'investigating thoroughly.'

80. Heṭṭhimapucchamevāti [Pg.261] gopakamoggallānena pucchitapucchameva. So hi ‘‘tehi dhammehī’’tiādinā, ‘‘atthi koci tumhākaṃ sāsanassa sārabhūto bhikkhū’’ti pucchi. Ayañca tameva ‘‘paṭisaraṇo’’ti pariyāyena pucchi. Appaṭisaraṇeti yaṃ tumhe bhikkhuṃ paṭibodheyyātha, tādisassa abhāvena appaṭisaraṇe. Tathāgatena pavedito dhammo paṭisaraṇaṃ etesanti dhammapaṭisaraṇā. Tenāha ‘‘dhammo avassayo’’ti.

80. 'The previous question itself' means the very question asked by Gopaka Moggallāna. For he asked, by way of 'By those qualities…,' etc., 'Is there any bhikkhu among you who is the essence of your teaching?' And this one asked the same thing in a roundabout way, as 'a refuge.' 'Without a refuge' means without a refuge in the sense that there is no such bhikkhu whom you could enlighten. The Dhamma made known by the Tathāgata is a refuge for them, thus they are 'those who have the Dhamma as their refuge.' Therefore he says, 'the Dhamma is the support.'

81. Āgacchatīti vācuggatabhāvena āgacchati. Vatthuvītikkamasaṅkhāte garugarutaralahulahutarādibhede ajjhācāre āpattisamaññāti āha – ‘‘āpatti…pe… āṇātikkamanamevā’’ti. Yathādhammanti dhammānurūpaṃ. Yathāsiṭṭhanti yathānusiṭṭhaṃ. Dhammo noti ettha no-saddo avadhāraṇe ‘‘na no samaṃ atthi tathāgatenā’’tiādīsu (khu. pā. 6.3; su. ni. 226) viya. Tenevāha ‘‘dhammova kāretī’’ti.

81. 'He incurs' means he incurs it by way of utterance. In regard to misconduct, which is reckoned as a transgression concerning a rule and is divided into grave, graver, light, lighter, etc., the designation is 'offense.' Hence he says: 'an offense… is simply the transgression of a command.' 'According to the Dhamma' means in conformity with the Dhamma. 'As instructed' means as directed. In 'the Dhamma, not' (`dhammo no`), the word `no` is emphatic, as in 'There is indeed none equal to the Tathāgata' (Khp 6.3; Sn 226), etc. Therefore he says, 'The Dhamma itself makes one act.'

83. ‘‘Yathā taṃ tumhādisehi rakkhakehi gopakehī’’ti evaṃ pasannavesena attānaṃ ukkaṃsāpetukāmo. Ariyūpavādapāpaṃ khamāpane sati antarāyāya na hotīti āha – ‘‘iccetaṃ kusala’’nti. Gonaṅgalamakkaṭoti gonaṅguṭṭhamakkaṭo.

83. 'Just as by guardians and protectors like you': thus he wishes to have himself exalted, with a guise of faith. Since, when forgiveness is obtained for the evil of slandering noble ones, it does not become an obstacle, he says, 'this is wholesome.' 'Ox-plow monkey' means an ox-tail monkey.

84. Ayaṃ ukkaṃsāpetuṃ icchitaṃ yathāraddhamatthaṃ visaṃvādeti avaṇṇitampi vaṇṇitaṃ katvā kathento; imassa vacanassa paṭikkhepena iminā dātabbapiṇḍapātassa antarāyo mā hotūti evaṃ piṇḍapātaṃ rakkhituṃ na kho pana sakkāti yojanā. Idanti ‘‘na kho, brāhmaṇa, so bhagavā’’tiādidesanaṃ. Abbhantaraṃ karitvāti nibbānantogadhaṃ katvā, antaraṃ vā tassa nijjhānassa kāraṇaṃ katvā. Kāmarāgavasena hi taṃ nijjhānaṃ hotīti. Idhāti imasmiṃ suttapadese. Sabbasaṅgāhikajjhānanti lokiyalokuttarassa antarāyo mā hotūti evaṃ katvāpi rūpāvacarassa maggajhānassa phalajhānassāti sabbassapi saṅgaṇhanavasena desitattā sabbasaṅgāhakajjhānaṃ nāma kathitaṃ.

84. This one, wishing to have himself exalted, misrepresents the matter as it was begun, speaking of what was not praised as if it were praised. The connection is: 'It is not, however, possible to protect the almsfood thus: “Let there not be an obstacle to the almsfood that should be given by this person on account of the rejection of his statement.”' 'This' means the teaching beginning, 'No, brahmin, that Blessed One…' 'Having made it internal' means having made it included within Nibbāna, or having made the internal the cause of that contemplation. For that contemplation occurs by way of sensual lust. 'Here' means in this passage of the sutta. 'The all-inclusive jhāna': it is called the all-inclusive jhāna because it is taught by way of including all—that is, the path jhāna and fruition jhāna of the form sphere—even when one has acted thus: 'Let there not be an obstacle to the mundane and supramundane.'

Yaṃ no mayanti ettha noti nipātamattaṃ. Taṃ noti ettha pana noti amhākanti attho. Usūyati rājakiccapasutatādhīnatāya ekatthābhinivesabhāvato[Pg.262]. Mandapaññatāya vassakāragataissābhibhūtacittatāya paripuṇṇaṃ katvā vuttampi atthaṃ anupadhārento āha – ‘‘ekadesameva kathesī’’ti. Sesaṃ suviññeyyameva.

In 'what we…' (`yaṃ no mayaṃ`), here `no` is a mere particle. But in 'that of ours' (`taṃ no`), here `no` means 'of us.' He is jealous because he is dependent on his preoccupation with royal duties, and because of his adherence to a single goal. Being of dull wisdom, his mind being overcome by jealousy toward Vassakāra, not considering the meaning that was spoken in full, he said: 'You speak of only one part.' The rest is easy to understand.

Gopakamoggallānasuttavaṇṇanāya līnatthappakāsanā samattā.

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

9. Mahāpuṇṇamasuttavaṇṇanā

9. The Commentary on the Greater Full-Moon Sutta

85. Tasmiṃ ahūti tasmiṃ ahanīti āha ‘‘tasmiṃ divase’’ti. Anasanenāti sabbaso āhārassa abhuñjanena sāsanikasīlena bāhirakaanasanena upetā hutvāti yojanā. Vā-saddena khīrapānamadhusāyanādividhiṃ saṅgaṇhāti. Upecca vasitabbato uposatho, pātimokkhuddeso. Upetena samannāgatena hutvā vasitabbato santāne vāsetabbato uposatho, sīlaṃ. Anasanādidhammādiṃ vā upecca vasanaṃ upavāso uposatho. Tathārūpe hatthijātivisese uposathoti samaññāmattanti āha – ‘‘uposatho nāma nāgarājātiādīsu paññattī’’ti. Vuttanayena upavasanti etthāti uposatho, divaso. So panesa uposatho. Māsapuṇṇatāyāti māsassa pūritabhāvena. Sampuṇṇāti sabbaso puṇṇā. Tāya hi rattiyā vasena māso anavasesato puṇṇo hoti. Māsaddhamāsādibhedaṃ kālaṃ māti minanto viya hotīti ca ‘‘mā’’iti cando vuccati. Etthāti etissā rattiyā. Puṇṇo paripuṇṇakalo jātoti puṇṇamā. Tañhi candapāripūriyā māsapāripūriyā evamāha. Etena tassa uposathabhāvaṃ dasseti.

85. ‘On that occasion’ (tasmiṃ ahūti) means ‘on that day’ (tasmiṃ ahanīti); he says, ‘on that day’ (tasmiṃ divase). ‘By abstaining from food’ (anasanena) means by completely abstaining from all food; the construction is that one is endowed with the religious observance and with external fasting. The word ‘or’ (vā-saddena) includes practices such as drinking milk, honey, and so forth. Uposatha is so called because it is to be observed by approaching (upecca vasitabbato); it is the recitation of the Pātimokkha. Uposatha is also the precepts (sīlaṃ), so called because it is to be observed by becoming endowed with them (upetena samannāgatena hutvā vasitabbato) or by making them dwell in one's mental continuum (santāne vāsetabbato). Or, upavāsa (fasting) is uposatha, which is dwelling by approaching practices such as abstaining from food. It is said that ‘uposatha’ is merely a designation for a particular kind of elephant, as in ‘Uposatha is the name designated for elephant kings,’ and so forth. In the manner stated, ‘uposatha’ means the day (divaso), because one observes the uposatha on it (upavasanti ettha). Now, this is the uposatha. ‘Because of the full moon of the month’ (māsapuṇṇatāya) means ‘because of the month’s state of being full’ (māsassa pūritabhāvena). ‘Completely full’ (sampuṇṇā) means ‘entirely full’ (sabbaso puṇṇā). For by reason of that night, the month becomes completely full without remainder. The moon (cando) is called ‘mā’ because it is as if it measures (māti minanto viya hoti) time divided into months, half-months, and so forth. ‘Here’ (ettha) means ‘on this night’ (etissā rattiyā). ‘Full moon’ (puṇṇamā) means ‘the orb has become fully complete’ (puṇṇo paripuṇṇakalo jāto). Indeed, it is spoken thus because of the fullness of the moon and the fullness of the month. This indicates its being an uposatha.

Dissati phalaṃ sandissatīti deso, hetūti āha ‘‘desanti kāraṇa’’nti. Sabbaṃ kathenti sabbaṃ attanā pariggahitappakāraṃ kathenti. Kathetuṃ na sakkonti avisayattā. Pāsādapariveṇeti pāsādassa purato vivaṭaṅgaṇe. Heṭṭhā vuttanayenāti sekhasutte (ma. ni. aṭṭha. 2.22) vuttanayena vitthāretabbaṃ.

‘Desa’ is so called because the result is seen (dissati phalaṃ) and becomes evident (sandissati); it is the cause (hetu), as he says, ‘desa means cause’ (desanti kāraṇa). They explain everything; they explain all aspects as understood by themselves. They cannot explain because it is beyond their scope. ‘Pāsādapariveṇa’ means ‘in the open courtyard in front of the palace’. ‘In the manner stated previously’ (heṭṭhā vuttanayena) means it should be elaborated in the manner stated in the Sekha Sutta (Majjhima Nikāya Aṭṭhakathā 2.22).

86. Ime nu khoti ettha nūti saṃsayajotanoti āha – ‘‘vimatipucchā viya kathitā’’ti. Jānantenātiādi pucchāvattadassanaparaṃ daṭṭhabbaṃ, na [Pg.263] pucchakassa satthu attano ajānanabhāvadīpanaparaṃ. Jānāti hi bhagavā. Ajānantena viya hutvā pucchite. Yathābhūtasabhāvaṃ jānanto viya pucchati kohaññe ṭhatvā. Tenāha – ‘‘thero evarūpaṃ vacanaṃ kiṃ karissatī’’ti kāraṇassa suppahīnattāti adhippāyo.

86. Here, ‘nū’ in ‘Ime nu kho’ indicates doubt, hence it is said: ‘It is spoken as if a question of uncertainty.’ ‘By one who knows,’ and so forth, should be understood as intended to show the nature of questioning, not to indicate a lack of knowledge on the part of the questioner, the Teacher. For the Blessed One knows. He questions as if he were one who does not know. Knowing the true nature, he questions as it were, feigning ignorance. Therefore, he said: ‘What will the elder do with such speech?’—the meaning being that the cause for it is completely abandoned.

Chandamūlakāti taṇhāchandamūlakā. Taṇhā hi dukkhasamudayo. Kusalasañño vā thiravisadanipuṇasañño vā, kusalasaṅkhāro vā tikhiṇathiravisadasaṅkhāro vā; suvisuddhavipulodāraviññāṇo vāti imamatthaṃ ‘‘saññādīsupi eseva nayo’’ti iminā atidisati. Kasmā panettha anāgatakālavaseneva desanā āgatāti āha ‘‘yasmā panā’’tiādi.

‘Rooted in desire’ (chandamūlakā) means ‘rooted in the desire that is craving’ (taṇhāchandamūlakā). For craving is the origin of suffering. Whether it is wholesome perception, or firm, clear, and subtle perception; or wholesome formation, or sharp, firm, and clear formation; or very pure, vast, and sublime consciousness—this meaning is indicated by the phrase ‘the same method applies to perception, and so forth’ (saññādīsupi eseva nayo). Why, then, is the teaching here given only with reference to the future tense? It is said: ‘Because,’ and so forth (yasmā panā’ti ādi).

Khandhānaṃ khandhapaṇṇattīti khandhasaddābhidheyyānaṃ ruppanānubhavanasañjānanābhisaṅkharavijānanasabhāvānaṃ atthānaṃ ‘‘khandho’’ti ayaṃ samaññā. Kittakenāti kiṃparimāṇena atthena, rāsatthabhāgatthādīsu kīdisenāti adhippāyo.

‘The designation of aggregates for the aggregates’ (khandhānaṃ khandhapaṇṇattīti) means that the designation ‘aggregate’ (khandho) is a convention for the meanings of things denoted by the word ‘aggregate,’ namely, the nature of being afflicted, experienced, perceived, formed, and cognized. ‘By what measure?’ (kittakena) means ‘by what measure of meaning?’ (kiṃparimāṇena atthena), intending ‘of what kind, such as the meaning of a mass, a part, and so forth.’

Hetuhetūti hetupaccayabhūto hetu. Yo hi lobhādīnaṃ sahajātadhammesu mūlaṭṭhenupakārakabhāvo nippariyāyena hetuttho; so pathavīādīsupi paccayabhāvamattena hetupariyāyadassanato dutiyena hetu-saddena visesetvā vutto ‘‘hetuhetū’’ti. Avijjā puññābhisaṅkhārādīnaṃ sādhāraṇapaccayattā sādhāraṇahetu, ‘‘atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipāka’’nti ettha vijjamānesupi aññesu paccayesu iṭṭhāniṭṭhavipākaniyāmakattā kammaṃ tassa padhānakāraṇanti āha – ‘‘kusalākusalaṃ attano attano vipākadāne uttamahetū’’ti. ‘‘Mahābhūtā hetū’’ti ayamevattho ‘‘mahābhūtā paccayo’’ti imināpi vuttoti hetusaddapaccayasaddānaṃ samānatthattā paccayo eva hetu paccayahetu, yo ca rūpakkhandhassa hetu, so eva tassa paññāpanāya paccayoti vuttoti āha – ‘‘idha paccayahetu adhippeto’’ti. Yadaggena paccayadhammo attano paccayuppannassa uppādāya ṭhitiyā ca paccayo, tadaggena tassa bhāvato samaññāto paññāpanāyapi so paccayoti vattabbataṃ arahatīti. Pāḷiyaṃ avibhāgena vuttamatthaṃ vibhāgena dassetuṃ, ‘‘tattha pathavīdhātū’’tiādi vuttaṃ. Tattha paññāpanāyāti sahetuahetukantiādiākārehi bodhanāya[Pg.264]. Taṃ pana sabbodhanaṃ ñāṇena dassanaṃ hotīti vuttaṃ ‘‘dassanatthāyā’’ti.

‘Cause of causes’ (hetuhetu) means ‘a cause that is a condition’ (hetupaccayabhūto hetu). Indeed, the meaning of ‘cause’ in the direct sense is the state of being a fundamental support among co-arisen phenomena like greed, and so forth; that is distinguished by the second word ‘cause’ and stated as ‘cause of causes’ because in the case of earth, and so forth, a figurative sense of cause is seen merely by its state of being a condition. Ignorance is a common cause because it is a shared condition for meritorious formations, and so forth. Although other conditions exist, as in ‘the results of past, future, and present actions in terms of their basis and cause,’ kamma is the primary cause because it determines desirable and undesirable results. Therefore, it is said: ‘Wholesome and unwholesome actions are the foremost causes in producing their respective results.’ Because this very meaning, ‘the great elements are causes,’ is also stated by the phrase ‘the great elements are conditions,’ and because the words ‘hetu’ and ‘paccaya’ are synonymous, a condition is itself a cause, a condition-cause. And because it is said that whatever is the cause of the form aggregate is also the condition for its designation, he says: ‘Here, a condition-cause is intended.’ To the extent that a conditional phenomenon is a condition for the arising and persistence of its own conditioned resultant, to that extent it deserves to be called a condition even for the designation of that resultant, both in terms of its nature and its convention. To show with distinctions the meaning stated without distinction in the Pāli, ‘there, the earth element,’ and so forth, is stated. There, ‘for the purpose of designation’ means ‘for the purpose of instructing in ways such as ‘with cause and without cause,’ and so forth.’ However, all such instruction becomes seeing by knowledge, as stated: ‘for the purpose of seeing.’

Phassoti phassasamaṅgībhāvo. So cettha sakiccanipphādanasamatthassa phassassa nibbatti. Nibbatto hi phasso tathārūpāya vedanāya paccayo hotīti. Etadatthamevettha bhagavatā puggalādhiṭṭhānā desanā katā, tasmā paccuppannātītakālavasena dvikāliko phassasaddo veditabbo. Phasse sati vedeti phassapaccayā vedanāicceva vuttaṃ hoti. Sesapadadvayepi eseva nayo. Yatheva hi vedanāya evaṃ saññāya saṅkhārānampi phasso visesapaccayo tasmiṃ asati abhāvato. Cetanāggahaṇena āyūhanānurūpatāya tappadhānattā saṅkhārakkhandhadhammā gahitā. Tathā hi suttantabhājanīye saṅkhārakkhandhabhājanīye (vibha. 21, 22) ca ‘‘cakkhusamphassajā cetanā’’tiādinā cetanāva niddiṭṭhā. Viññāṇakkhandhassāti ettha ekasmiṃ bhave ādibhūtaviññāṇassa nāmarūpapaccayataṃ dassetuṃ, ‘‘paṭisandhiviññāṇena tāvā’’tiādi vuttaṃ. Tattha gabbhaseyyakassa sabhāvakassa rūpapavattiṃ sandhāya ‘‘uparimaparicchedenā’’ti vuttaṃ samatiṃsato upari paṭisandhikkhaṇe tassa rūpānaṃ asambhavato. Idāni pavattiviññāṇassa nāmarūpapaccayaṃ dvāravasena dassetuṃ, ‘‘cakkhudvāre’’tiādi vuttaṃ. Nanu ca viññāṇassapi phasso paccayo, kasmā tayo eva khandhā phassapaccayā vuttāti? Saccametaṃ, yathā pana viññāṇasahito phasso vedanādīnaṃ paccayo, na evaṃ viññāṇassa. Tenāha bhagavā – ‘‘tiṇṇaṃ saṅgati phasso’’ti (ma. ni. 1.204; ma. ni. 3.421, 425, 426; saṃ. ni. 2.44, 45; 2.4.60) phasso viya nāmarūpaṃ viññāṇassa visesapaccayo yathā nāmarūpapaccayāpi viññāṇanti. Tasmā imaṃ visesaṃ dassetuṃ nāmarūpasseva viññāṇapaccayatā vuttā, na phassassa.

‘Contact’ (phasso) means ‘the state of being endowed with contact’ (phassasamaṅgībhāvo). Here, it is the arising of contact capable of fulfilling its function. For arisen contact becomes a condition for feeling of that kind. It was for this very purpose that the Blessed One gave a teaching based on the individual’s standpoint; therefore, the word ‘contact’ should be understood as referring to both present and past times. When there is contact, one feels—this is what is meant by ‘feeling conditioned by contact.’ The same principle applies to the remaining two terms. Just as contact is a specific condition for feeling, so too is it for perception and formations, since in their absence they do not arise. By the inclusion of volition (cetanāggahaṇena), the phenomena of the aggregate of formations are included, due to its conformity with exertion and its predominance. Indeed, in the Suttanta analysis and the analysis of the aggregate of formations (Vibhaṅga 21, 22), it is volition that is specified, as in ‘volition born of eye-contact,’ and so forth. As for the consciousness aggregate, here, to show that name-and-form is conditioned by consciousness, which is primary in a given existence, it is said, ‘beginning with rebirth-consciousness,’ and so forth. There, concerning the natural manifestation of form in a being lying in the womb, it is said, ‘by the upper limit,’ because at the moment of rebirth-linking, above the thirtyfold material phenomena, those forms are not possible. Now, to show that name-and-form is conditioned by active consciousness by way of the sense-doors, it is said, ‘in the eye-door,’ and so forth. But is not contact also a condition for consciousness? Why then are only the three aggregates said to be conditioned by contact? This is true. However, while contact accompanied by consciousness is a condition for feeling and the rest, it is not so in the same way for consciousness itself. Therefore, the Blessed One said: ‘The meeting of the three is contact.’ Like contact, name-and-form is a specific condition for consciousness, just as consciousness is also conditioned by name-and-form. Therefore, to show this distinction, the conditioning of consciousness by name-and-form is stated, not by contact.

87. Yāva sakkāyadiṭṭhi samuppajjati, tāva vaṭṭassa pariyanto natthevāti appahīnasakkāyadiṭṭhiko vaṭṭe paribbhamatīti āha – ‘‘kathaṃ pana, bhanteti vaṭṭaṃ pucchanto’’ti. Yathā ca sakkāyadiṭṭhijotanā vaṭṭapucchā, evaṃ tabbhedanajotanā vivaṭṭapucchāti āha – ‘‘sakkāyadiṭṭhi na hotīti vivaṭṭaṃ pucchanto’’ti.

87. As long as identity view arises, there is no end to the cycle; thus, one with unabandoned identity view wanders in the cycle. Therefore, it is said: ‘How, venerable sir?’—this is asking about the cycle. Just as the clarification of identity view is a question about the cycle, so too the clarification of its destruction is a question about the un-rolling of the cycle. Therefore, it is said: ‘When there is no identity view’—this is asking about the un-rolling.

88. Ayaṃ [Pg.265] rūpe assādoti yāthāvato dassanaṃ pariññābhisamayo, dukkhasaccapariyāpannañca rūpanti āha – ‘‘iminā pariññāpaṭivedho ceva dukkhasaccañca kathita’’nti. ‘‘Yaṃ rūpaṃ anicca’’ntiādivacanato aniccādibhāvo tattha ādīnavo, so cassa paccayādhīnavuttitāya paccayo samudayasaccanti samudayappahānena ādīnavasamatikkamoti ādīnavaggahaṇena siddhamatthamāha – ‘‘pahānapaṭivedho ceva samudayasaccañcā’’ti. Sabbasaṅkhatanissaraṇaṃ nibbānañca sacchikiriyābhisamayavasena paṭivijjhitabbanti āha – ‘‘iminā sacchikiriyāpaṭivedho ceva nirodhasaccañcā’’ti. Imesu tīsu ṭhānesūti yathāvuttesu dukkhādīsu tīsu abhisamayaṭṭhānesu. Ye sammādiṭṭhiādayo dhammāti ye ariyamaggasaññitā sammādiṭṭhiādayo aṭṭha, satta vā dhammā. Bhāvanāpaṭivedho maggasaccanti bhāvanābhisamayavasena pavattaṃ maggasaccaṃ. Sesapadesupīti, ‘‘ayaṃ vedanāya assādo’’tiādipadesupi.

88. ‘This is the gratification in form’—the seeing of this as it actually is, is the penetration of full understanding; and form is included in the truth of suffering. Thus he says: ‘By this, both the penetration of full understanding and the truth of suffering are spoken of.’ From the statement ‘Whatever form is impermanent,’ etc., its nature of impermanence, etc., is the danger therein. And since its mode of being is dependent on conditions, the condition is the truth of the origin; the overcoming of danger is through the abandoning of the origin. Thus, by the grasping of danger, he states the established meaning: ‘the penetration of abandoning and the truth of the origin.’ The escape from all conditioned things is Nibbāna, and this should be penetrated by way of the breakthrough of realization. Thus he says: ‘By this, both the penetration of realization and the truth of cessation are spoken of.’ ‘In these three instances’ means in the three aforementioned instances of breakthrough regarding suffering, etc. ‘Those phenomena such as right view, etc.’ means those eight or seven phenomena designated as the noble path, such as right view, etc. ‘The penetration of development is the truth of the path’ means the truth of the path that proceeds by way of the penetration of development. ‘Similarly in the remaining terms’ means also in terms such as ‘this is the gratification in feeling,’ etc.

89. Imasminti āsannapaccakkhatāya sakaattabhāvo gahito, tadeva ajjhattā khandhāti tappaṭiyogitāya, ‘‘bahiddhāti parassa saviññāṇake kāye’’ti vuttaṃ. Sabbanimittesūti sabbesu rūpanimittādīsupi. Tāni pana indriyabaddhānipi anindriyabaddhānipi taṃsabhāvānīti āha ‘‘anindriyabaddhampi saṅgaṇhātī’’ti. Viññāṇaggahaṇenevettha vedanādayopi gahitā avinābhāvatoti, ‘‘saviññāṇake kāye’’ti vuttaṃ. ‘‘Kāyo’’ti vā khandhasamūhoti attho.

89. “In this” refers to one’s own individual existence, grasped as near and directly perceived. That very same is designated the internal aggregates; in contrast to that, it is said, “External” refers to another’s conscious body. “In all signs” means in all signs such as form-signs and so on. And those signs, whether bound by the faculties or not bound by the faculties, are of the same nature—thus it is said, “It includes even what is not bound by the faculties.” Here, by the grasping of consciousness, feeling and so on are also included due to their inseparability; thus it is said, “in a conscious body.” Or, “Body” means an assemblage of aggregates.

90. Anattani ṭhatvāti attarahite anattasabhāve khandhakoṭṭhāse ṭhatvā taṃ ādhāraṃ katvā katāni kammāni. Katarasmiṃ attani ṭhatvāti kīdise attani nissayavipākaṃ dassanti vipaccissanti. Etena kārakavedakarahitattā attapakkhakammakāni na yujjantīti dasseti, khandhānaṃ khaṇikattā ca katanāsaakatabbhāgamadoso ca āpajjatīti.

90. “Having stood on non-self” means: having stood on the portion of the aggregates, which is devoid of self and of a non-self nature, and having made that the basis, deeds are done. “Having stood on which self?” means: on what kind of self will they show their result as a support, will they ripen? This shows that because there is no doer or experiencer, deeds done on the side of self are not justified; and because the aggregates are momentary, the fault of the destruction of what is done and the encountering of what is not done also arises.

Tatrāyaṃ (itivu. aṭṭha. 74; sārattha. ṭī. 1.5) codanāsodhanāvidhi – pāṇātipātavasena tāva kammapathasambandhavibhāvanā, khaṇe khaṇe hi nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, so arūpattā [Pg.266] na chedanabhedanādivasena vikopanasamattho, napi vikopanīyo. Atha rūpasantāno, so acetanattā kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipātāpuññaṃ pasavati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappahārādiko atītesu vā saṅkhāresu bhaveyya, anāgatesu, paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo? Khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa pāṇātipātakammabaddhoti?

Here is the method of accusation and refutation: regarding the destruction of life, first is the analysis of the connection to the course of action. In every moment, conditioned phenomena cease by their very nature—so who kills, and who is killed? If it is the continuum of mind and mental factors, since it is formless, it is not capable of being disrupted by cutting or breaking, nor can it be disrupted. If it is the continuum of material form, since it is insentient, it is like a piece of wood or a clod of earth—thus, killing through cutting, etc., does not produce the demerit of destroying life there, just as it does not in a corpse. Moreover, the effort involved in destroying life—such as striking or hitting—would have to apply either to past, future, or present conditioned phenomena. It cannot apply to past or future phenomena because they do not exist. As for present phenomena, due to their momentary nature and their inherent tendency to cease, they are already on the verge of destruction—so such effort would be purposeless. Since destruction is without a cause, death is not caused by the effort of striking or hitting. And because conditioned phenomena are unmotivated, whose effort is that? Given their momentary nature, since the one being injured at the time of the intention to kill does not endure until the completion of the act, to whom is the kamma of destroying life bound?

Vuccateyathāvuttavadhakacetanāsahito saṅkhārapuñjo sattasaṅkhāto hanti. Tena pavattitavadhappayoganimittaṃ apagatausmāviññāṇajīvitindriyo matavohārapavattinibandhano yathāvuttavappayogakaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattitavibandhakavisadirūpuppattiyā vigate vicchedo hotīti na pāṇātipātassa asambhavo; nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katappayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito. Khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ; na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādane niyatesu kāraṇesu kattuvohārasiddhito yathā – ‘‘padīpo pakāseti, nisākaro candimā’’ti. Na ca kevalassa vacādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato; santānavasena pavattamānānañca [Pg.267] padīpādīnaṃ atthakiriyasiddhi dissatīti attheva pāṇātipātena kammunā baddho; tato eva yasmiṃ santāne pāṇātipātacetanā pavattā; tattheva santāne paccayantarasamavāyena bhavantare nirayādīsu tassā phalappavattīti nattheva katavināso akatabbhāgamo ca. Iminā nayena adinnādānādīnañca vasena yathārahaṃ kammapathasambandhavibhāvanā veditabbāti.

It is said: the aggregate of formations, designated as a being and accompanied by the aforementioned intention to kill, kills. That which is killed is the assemblage of material and immaterial phenomena—or merely the continuum of mind and mental factors—which is fit to arise from the performance of the aforementioned application, which is the basis for the occurrence of the designation ‘dead,’ from which heat, consciousness, and the life-faculty have departed, and which is the sign of the activated application of killing. Even if the continuum of mind and mental factors is not the object of the application of killing, in its five-constituent existence, its mode of existence is dependent on the material continuum. By means of the application of cutting off the life-faculty, applied by another to the material continuum, when the arising of obstructive, dissimilar forms produced by that ceases, there is a cutting off; thus, the destruction of life is not impossible. Nor is the destruction of life without a cause, nor is the application without purpose, because by means of the application made to present conditioned phenomena, the group of conditioned phenomena fit to arise immediately thereafter does not arise in that way. Because the momentary death of momentary conditioned phenomena is not intended here as death, and because the death of the continuum is causally conditioned as stated, death is not without a cause. Nor is the application of destroying life devoid of an agent, since the designation of an agent is established even in unmotivated conditioned phenomena that are helpful by their mere presence, and in causes that are determined to produce their respective results, as in the examples, “The lamp illuminates,” and “The moon, the maker of night.” Nor is the destruction of life intended to be merely the aggregate of mind and mental factors accompanied by the intention to kill, since it is acknowledged as being established by way of a continuum. And since the accomplishment of the purpose of lamps and so on, which occur in a continuum, is seen, one is indeed bound by the kamma of destroying life. Therefore, in whichever continuum the intention to kill arises, in that very continuum, through the conjunction of other conditions, its fruit manifests in a future existence in hell, etc.—so there is indeed no destruction of what is done, nor encountering of what is not done. In this way, the analysis of the connection to the courses of action, such as taking what is not given, should be understood accordingly.

Sabbo diṭṭhiggāho taṇhāvasagatasseva hotīti āha ‘‘taṇhādhipateyyenā’’ti. Tesu tesu dhammesūti mayā desiyamānadassanadhammesu. Pakatikammaṭṭhānanti tassa therassa santike gahetvā parihariyamānakammaṭṭhānaṃ. Aññaṃ navakammaṭṭhānanti bhagavato desanānusārena gahitaṃ aññaṃ navaṃ kammaṭṭhānaṃ. Sesaṃ suviññeyyameva.

All grasping of views is indeed under the sway of craving, thus it is said, 'Because of craving as the ruling condition.' 'In these various phenomena' means in the phenomena of the doctrine being taught by me. 'The usual meditation subject' means the meditation subject taken and being practiced in the presence of that elder. 'Another new meditation subject' means another new meditation subject taken up in accordance with the Blessed One's teaching. The rest is easily understood.

Mahāpuṇṇamasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of Hidden Meanings on the Commentary to the Mahāpuṇṇama Sutta is complete.

10. Cūḷapuṇṇamasuttavaṇṇanā

10. The Commentary on the Cūḷapuṇṇama Sutta

91. Tuṇhībhūtaṃ tuṇhībhūtanti āmeḍitavacanaṃ byāpanicchāvasena vuttanti āha – ‘‘yaṃ yaṃ disa’’ntiādi. Anuviloketvāti ettha anusaddopi byāpanicchāyamevāti anu anu viloketvāti attho. Tenevāha – ‘‘tato tato viloketvā’’ti. Asanto nīco purisoti asappurisoti āha – ‘‘pāpapuriso lāmakapuriso’’ti. Soti asappuriso. Tanti asappurisaṃ jānituṃ na sakkoti asappurisadhammānaṃ yāthāvato ajānanato. Pāpadhammasamannāgatoti kāyaduccaritādiasantuṭṭhitādilāmakadhammasamannāgato. Asappurise bhatti etassāti asappurisabhatti. Tenāha – ‘‘asappurisasevano’’ti. Asappurisadhammo asappuriso uttarapadalopena, tesaṃ cintanasīloti asappurisacintī. Tenāha ‘‘asappurisacintāya cintako’’ti, duccintitacintīti attho. Asappurisamantananti asādhujanavicāraṃ asappurisavīmaṃsaṃ. Asappurisavācanti catubbidhaṃ dubbhāsitaṃ. Asappurisakammaṃ nāma tividhampi kāyaduccaritaṃ. Asappurisadiṭṭhi nāma visesato dasavatthukā micchādiṭṭhi, tāya samannāgato asappurisadiṭṭhiyā samannāgato, asappurisadānaṃ [Pg.268] nāma asakkaccadānādi. Sabbopāyamattho pāḷito eva viññāyati.

91. 'Silent, silent' is a reduplicated expression said with the intention of pervasion—hence he says: 'whatever direction,' etc. Regarding 'anuviloketvā' (having looked around): here, the prefix 'anu' also signifies pervasion, so the meaning is 'having looked again and again.' Therefore, he says: 'having looked here and there.' 'Asanto nīco puriso' (an inferior, lowly person) means 'asappuriso' (an unprincipled person); hence he says: 'an evil person, a base person.' 'So' (he) refers to the unprincipled person. 'Taṃ' (that) means he is unable to recognize an unprincipled person because of not knowing the qualities of an unprincipled person as they really are. 'Pāpadhammasamannāgato' (endowed with evil qualities) means endowed with base qualities such as bodily misconduct, discontent, and so on. 'Asappurise bhatti etassa' (he has devotion to an unprincipled person) means 'asappurisabhatti' (devotion to unprincipled persons). Therefore, he says: 'one who associates with unprincipled persons.' 'Asappurisadhammo' becomes 'asappuriso' (an unprincipled person) by elision of the latter part of the compound. 'Tesaṃ cintanasīlo' (one whose habit is to think of them) means 'asappurisacintī' (one who thinks like an unprincipled person). Therefore, he says: 'one who thinks with the thoughts of an unprincipled person,' meaning one who thinks wrongly-thought thoughts. 'Asappurisamantanaṃ' (the counsel of an unprincipled person) means the deliberation of wicked individuals, the investigation of unprincipled people. 'Asappurisavācā' (the speech of an unprincipled person) refers to the four kinds of wrongly spoken speech. 'Asappurisakammaṃ' (the deeds of an unprincipled person) are the threefold bodily misconduct. 'Asappurisadiṭṭhi' (the view of an unprincipled person) specifically refers to the wrong view with ten bases. 'Tāya samannāgato' (being endowed with that) means 'asappurisadiṭṭhiyā samannāgato' (being endowed with the view of an unprincipled person). 'Asappurisadānaṃ' (the giving of an unprincipled person) refers to disrespectful giving, and so on. The meaning of all these terms is understood from the Pāli itself.

‘‘Pāṇaṃ hanissāmī’’tiādikā cetanā kāmaṃ parabyābādhāyapi hotiyeva, yathā pana sā attano balavataradukkhatthāya hoti, tathā na parassāti imamatthaṃ dassetuṃ, ‘‘attano dukkhatthāya cinteti’’icceva vutto. Yathā asuko asukantiādīhi pāpako pāpavipākekadesaṃ balavaṃ garutaraṃ vā paccanubhontopi yathā paro paccanubhoti, na tathā sayanti dasseti. Tenāha ‘‘parabyābādhāyā’’ti. Gahetvāti pāpakiriyāya sahāyabhāvena gahetvā.

An intention such as, 'I will kill a living being,' is indeed also for the harm of others; but to show that it is for one's own stronger suffering, and not so for another's, it is said: 'He intends for his own suffering.' He shows that although a wrongdoer, through such and such actions, experiences a portion of the strong or very heavy result of evil, he himself does not experience it in the same way as the other person does. Therefore, he says, 'for the harm of others.' 'Gahetvā' (having taken) means having taken others as companions in an evil action.

Asakkaccanti anādaraṃ katvā. Deyyadhammassa asakkaraṇaṃ appasannākāro, puggalassa asakkaraṇaṃ agarukaraṇanti imamatthaṃ dassento, ‘‘deyyadhammaṃ na sakkaroti nāmā’’tiādimāha. Acittīkatvāti na citte katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, tato na bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipatti cittīkaraṇaṃ, sambhāvanakiriyā. Tappaṭikkhepato acittīkaraṇaṃ, asambhāvanakiriyā. Apaviddhanti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakhittakaṃ. Tenāha – ‘‘chaḍḍetukāmo viyā’’tiādi. Rogaṃ pakkhipanto viyāti rogikasarīraṃ odanādīhi pamajjitvā vammike rogaṃ pakkhipanto viya. Addhā imassa dānassa phalaṃ mameva āgacchatīti evaṃ yassa tathā diṭṭhi atthi, so āgamanadiṭṭhiko, ayaṃ pana na tādisoti āha ‘‘anāgamanadiṭṭhiko’’ti. Tenāha – ‘‘no phalapāṭikaṅkhī hutvā detī’’ti.

'Asakkaccaṃ' (disrespectfully) means acting without respect. Not honoring the gift is an unpleased manner, while not honoring a person is failing to show reverence—to show this meaning, he says: 'He does not honor the gift,' and so on. 'Acittīkatvā' (without making it a matter of mind) means not placing it in the mind, not revering it—that is the meaning. For one who reveres places the object of reverence in the mind and does not put it aside. Or, `cittīkaraṇaṃ` is the practice of making the mind astonished, an act of esteem. Its rejection is `acittīkaraṇaṃ`, an act of disrespect. 'Apaviddhaṃ' (cast away) means discarded like something to be thrown away, such as leftovers. Hence he says, 'as if wishing to discard it,' and so on. 'Like one casting away a disease' means like one who, after wiping a sick person's body with rice and so on, casts the disease into an anthill. 'Surely, the fruit of this gift will come only to me'—one who holds such a view is called 'one with the view of its coming.' But this person is not like that, hence he is called 'one without the view of its coming.' Therefore, he says, 'He gives not expecting a result.'

Kāmañcāyaṃ yathāvuttapuggalo asaddhammādīhi pāpadhammehi samannāgato, tehi pana sabbehipi micchādassanaṃ mahāsāvajjanti dassetuṃ, ‘‘tāya micchādiṭṭhiyā niraye upapajjatī’’ti vuttaṃ. Vuttapaṭipakkhanayenāti kaṇhapakkhe vuttassa atthassa vipariyāyena sukkapakkhe attho veditabbo. ‘‘Sadevakaṃ loka’’ntiādīsu (pārā. 1) devasaddo chakāmāvacaradevesu, evamidhāti āha ‘‘chakāmāvacaradevā’’ti. Tattha brahmānaṃ visuṃ gahitattā kāmāvacaradevaggahaṇanti ce? Idha dānaphalassa adhippetattā kāmāvacaradevaggahaṇaṃ[Pg.269], tatthāpi chakāmāvacaraggahaṇaṃ daṭṭhabbaṃ devamahattatādivacanato. Tiṇṇaṃ kulānaṃ sampattīti khattiyamahattādīnaṃ tiṇṇaṃ kulānaṃ sampatti, na kevalaṃ kulasampadā eva adhippetā, atha kho tattha āyuvaṇṇayasabhogaissariyādisampadāpi adhippetāti daṭṭhabbaṃ uḷārassa dānamayapuññassa vasena tesampi samijjhanato. Suddhavaṭṭavaseneva kathitaṃ sukkapakkhepi sabbaso vivaṭṭassa anāmaṭṭhattā. Saddhādayo hi lokiyakusalasambhārā evettha adhippetāti. Sesaṃ suviññeyyameva.

Indeed, this person, as described, is endowed with evil qualities such as lack of faith, and so on. Yet, to show that among all these, wrong view is of great fault, it is said, 'With that wrong view, one is reborn in hell.' 'By the method of the opposite side' means: the meaning in the bright side should be understood as the reverse of the meaning stated in the dark side. In phrases like 'the world with its devas' (Pārā. 1), the term 'deva' refers to the six sense-sphere devas; so too here, he says, 'the six sense-sphere devas.' If it is asked: 'Since Brahmās are mentioned separately there, does this imply the inclusion of only sense-sphere devas?' Here, because the fruit of generosity is intended, the inclusion of sense-sphere devas is meant. Even there, the inclusion of the six sense-sphere devas should be understood from statements about the greatness of devas, etc. 'The attainment of the three clans' means the attainment of the three clans—khattiya greatness, etc. Not only is the accomplishment of clan intended here, but it should be understood that accomplishment in longevity, beauty, fame, enjoyment, sovereignty, and other kinds of prosperity are also intended, as they too are achieved through the power of the great merit consisting of generosity. It is spoken purely in terms of the round of existence, for even in the bright side, that which transcends the round is not touched upon at all. For faith and so on are intended here only as mundane wholesome accumulations. The rest is easily understood.

Cūḷapuṇṇamasuttavaṇṇanāya līnatthappakāsanā samattā.

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

Niṭṭhitā ca devadahavaggavaṇṇanā.

And completed is the commentary on the Devadaha Chapter.

2. Anupadavaggo

2. The Chapter on the Successive

1. Anupadasuttavaṇṇanā

1. Commentary on the Anupada Sutta

93. Iddhimāti [Pg.270] guṇo pākaṭo paratoghosena vinā pāsādakampanadevacārikādīhi sayameva pakāsabhāvato; dhutavādādiguṇānampi tathābhāve eteneva nayena tesaṃ guṇānaṃ pākaṭayogato ca paresaṃ nicchitabhāvato ca. Paññavato guṇāti paññāpabhedapabhāvite guṇavisese sandhāya vadati. Te hi yebhuyyena paresaṃ avisayā. Tenāha – ‘‘na sakkā akathitā jānitu’’nti. Visabhāgā sabhāgā nāma ayonisomanasikārabahulesu puthujjanesu, te pana appahīnarāgadosatāya parassa vijjamānampi guṇaṃ makkhetvā avijjamānaṃ avaṇṇameva ghosentīti āha – ‘‘visabhāga…pe… kathentī’’ti.

93. The quality of possessing psychic powers is evident without reports from others, as it is self-revealing through actions like shaking palaces, wandering among devas, and so on. The qualities of one who observes the ascetic practices and so on are also like this; by this same method, those qualities are evident due to their manifest nature and because others are certain of them. 'The qualities of a wise one' is said in reference to the special virtues illuminated by the varieties of wisdom. These are mostly beyond the scope of others. Therefore, he says: 'It is impossible to know them when unspoken.' 'Those of dissimilar and similar nature' refers to ordinary people who abound in unwise attention; due to their unabandoned greed and hatred, they disparage even the existing virtues of others and proclaim only non-existent dispraise. Hence he says: 'Those of dissimilar... speak...'

Yā aṭṭhārasannaṃ dhātūnaṃ samudayato atthaṅgamato assādato ādīnavato yathābhūtaṃ pajānanā, ayaṃ dhātukusalatā. Āyatanakusalatāyapi eseva nayo. Avijjādīsu dvādasasu paṭiccasamuppādaṅgesu kosallaṃ paṭiccasamuppādakusalatā. Idaṃ imassa phalassa ṭhānaṃ kāraṇaṃ, idaṃ aṭṭhānaṃ akāraṇanti evaṃ ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānanā, ayaṃ ṭhānāṭṭhānakusalatā. Yo pana imesu dhātuādīsu pariññābhisamayādivasena nissaṅgagatiyā paṇḍāti laddhanāmena ñāṇena ito gato pavatto, ayaṃ paṇḍito nāmāti āha – ‘‘imehi catūhi kāraṇehi paṇḍito’’ti. Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha – ‘‘mahāpaññādīhi samannāgatoti attho’’ti.

The understanding of the eighteen elements as they truly are—their arising, their passing away, their gratification, and their danger—this is skill in the elements. This same method applies to skill in the sense bases. Skill regarding the twelve links of dependent origination beginning with ignorance is skill in dependent origination. Understanding as it truly is what is possible as possible and what is impossible as impossible, thus: 'This is the basis, the cause of this result; this is not the basis, not the cause'—this is skill in what is possible and impossible. Moreover, one who, by means of full understanding and comprehension of these elements and so on, proceeds on a detached course with the knowledge by which he has obtained the name 'wise'—he is called a wise one. Hence he says: 'He is wise for these four reasons.' Because he grasps great meanings, great wisdom is his; thus, he is 'one of great wisdom.' This same method applies to the remaining terms; hence he says, 'endowed with great wisdom and so forth' is the meaning.

Nānattanti yāhi mahāpaññādīhi samannāgatattā thero ‘‘mahāpañño’’tiādinā kittīyati, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā. Yassa kassaci (dī. ni. ṭī. 3.216; saṃ. ni. ṭī. 1.1.110; a. ni. ṭī. 1.1.584) visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento, ‘‘mahante sīlakkhandhe pariggaṇhātīti mahāpaññā’’tiādimāha. Tattha hetumahantatāya paccayamahantatāya nissayamahantatāya pabhedamahantatāya kiccamahantatāya [Pg.271] phalamahantatāya ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetū alobhādayo, paccayā hirottappasaddhāsativīriyādayo. Nissayā sāvakabodhipaccekabodhisammāsambodhiniyatatā taṃsamaṅgino ca purisavisesā. Pabhedo cārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhassa vidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.9) ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā veditabbā, ṭhānāṭṭhānādīnaṃ pana mahantabhāvo mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasutte (ma. ni. 3.124 ādayo) sayameva āgamissati. Vihārasamāpattīnaṃ samādhikkhandhe niddhāritanayena veditabbā, ariyasaccānaṃ sakalasāsanasaṅgahaṇato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) āgatanayena. Satipaṭṭhānādīnaṃ vibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena. Sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca. Abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito ca. Nibbānassa madanimmadanādimahatthasiddhito mahantatā veditabbā.

'Diversity' refers to those qualities, such as great wisdom, by being endowed with which the elder is praised as 'one of great wisdom,' and so forth. This is the diversity, this is the distinction, of those qualities of great wisdom and so on. The greatness of any immaterial phenomenon, specifically, should be understood through the accomplishment of its function. To illustrate this accomplishment of function, it is said: 'It is great wisdom because it comprehends the great aggregate of virtue,' and so on. Here, the greatness of the aggregate of virtue should be understood in terms of the greatness of the cause, the greatness of the condition, the greatness of the support, the greatness of the division, the greatness of the function, the greatness of the result, and the greatness of the benefit. Therein, the causes are non-greed and so on. The conditions are moral shame, moral dread, faith, mindfulness, energy, and so on. The supports are the certainty of attaining the awakening of a disciple, of a paccekabuddha, and of a sammāsambuddha, and the particular individuals endowed with these. The division is the distinction into conduct and so on. The function is the destruction of opposing factors by way of their constituents. The result is the accomplishment of heavenly bliss and the accomplishment of Nibbāna. The benefit is being dear and agreeable, and so on. This is a summary here; the detailed explanation, however, should be understood according to the method presented in the Visuddhimagga and in the Ākaṅkheyyasutta and other texts. By this method, the greatness of the aggregates of concentration and so on should also be determined and understood as is appropriate. The greatness of possibilities and impossibilities, however, should be understood by their vast scope. Regarding this, the vast scope of possibilities and impossibilities will be shown in the Bahudhātuka Sutta itself. The greatness of meditative abidings and attainments should be understood in the way determined for the aggregate of concentration. The greatness of the Noble Truths is to be understood from their inclusion of the entire teaching, according to the method given in the Saccavibhaṅga and its commentary. The greatness of the foundations of mindfulness and so on is to be understood according to the method given in the Vibhaṅga and its commentary. The greatness of the fruits of recluseship lies in their production of great benefit, great happiness, great welfare, and great security from bondage, as well as their being peaceful, sublime, subtle, beyond the sphere of reasoning, and to be experienced by the wise. The greatness of the higher knowledges is due to their great accumulation, vast scope, great function, great power, and great accomplishment. The greatness of Nibbāna should be understood from its accomplishment of great purposes, such as the subduing of intoxication and so on.

Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – nānākhandhesu ñāṇaṃ pavattatīti, ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti, evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ‘‘ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho, ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho, ekavidhena saññākkhandho…pe… ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ ekekassa khandhassa ekavidhādivasena atītādibhedavasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve catubhūmakā’’ti evaṃ āyatananānattaṃ paṭicca ñāṇaṃ pavattati.

Regarding 'manifold wisdom' (`puthupaññā`), the meaning here should also be understood according to the method already explained. This, however, is the distinction: knowledge proceeds in regard to the various aggregates: 'This is called the form aggregate… up to… this is called the consciousness aggregate.' Thus, knowledge proceeds in dependence on making the five aggregates distinct. Even within these, knowledge proceeds in dependence on making each aggregate distinct in various ways, such as being of one kind, and so on, and also by way of distinctions such as past, and so on: 'The form aggregate is of one kind, the form aggregate is of eleven kinds; the feeling aggregate is of one kind, the feeling aggregate is of many kinds; the perception aggregate is of one kind… up to… the consciousness aggregate is of one kind, the consciousness aggregate is of many kinds.' Likewise, knowledge proceeds in dependence on the diversity of the sense bases: 'This is called the eye base… up to… this is called the mind-object base. Among these, ten sense bases belong to the sense-sphere, and two belong to the four planes.' Thus, knowledge proceeds in dependence on the diversity of the sense bases.

Nānādhātūsūti [Pg.272] ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve catubhūmakā’’ti evaṃ nānādhātūsu paṭicca ñāṇaṃ pavattati. Tayidaṃ upādiṇṇakadhātuvasena vuttanti veditabbaṃ. Paccekabuddhānañhi dvinnañca aggasāvakānaṃ upādiṇṇakadhātūsuyeva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tañca kho ekadesatova, no nippadesato, anupādiṇṇakadhātūnaṃ pana nānākaraṇaṃ na jānantiyeva. Sabbaññubuddhānaṃyeva pana, ‘‘imāya nāma dhātuyā ussannattā imassa rukkhassa khandho seto hoti, imassa kaṇho, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ, imassa pupphaṃ nīlaṃ pītaṃ lohitaṃ odātaṃ sugandhaṃ duggandhaṃ, phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ madhuraṃ tittakaṃ ambilaṃ kaṭukaṃ kasāvaṃ, kaṇṭako tikhiṇo atikhiṇo ujuko kuṭilo lohito odāto hotī’’ti dhātunānattaṃ paṭicca ñāṇaṃ pavattati.

Regarding the various elements, knowledge proceeds in dependence on them, thus: 'This is called the eye element... this is called the mind-consciousness element. Among these, sixteen elements belong to the sense-sphere, and two belong to the four planes.' Thus, knowledge proceeds in dependence on the diversity of elements. This should be understood as stated with reference to the elements that are clung to. For Paccekabuddhas and the two chief disciples, knowledge proceeds in dependence on making distinct only the elements that are clung to. And that, too, is only partial, not complete, for they do not know at all the distinctions among the elements that are not clung to. For the Omniscient Buddhas alone, however, knowledge proceeds in dependence on the diversity of elements: 'Due to the predominance of such-and-such an element, the trunk of this tree is white, of that one black; of this one thick-barked, of that one thin-barked; of this one the leaf is of such a kind in terms of color, shape, and so on; of that one the flower is blue, yellow, red, or white, fragrant or foul-smelling; the fruit is small, large, long, round, well-formed, smooth, rough, fragrant, sweet, bitter, sour, pungent, or astringent; the thorn is sharp, very sharp, straight, crooked, red, or white.' Thus, their knowledge proceeds in dependence on the diversity of elements.

Atthesūti rūpādīsu ārammaṇesu. Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato santānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgānañhi paccekaṃ paṭiccasamuppādasaññitāti. Tenāha – saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahato suññasabhāvesu, tato eva itthipurisaattaattaniyādivasena anupalabbhesu sabhāvesu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādinānāatthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātāsu nānāniruttīsu. Paṭibhānesūti ettha atthapaṭisambhidādīsu visayabhūtesu, ‘‘imāni idamatthajotakānī’’ti (vibha. 725-745) tathā tathā paṭibhānato paṭibhānānīti laddhanāmesu ñāṇesu. Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva. Itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha – ‘‘puthu nānājanasādhāraṇe dhamme samatikkammā’’ti. Tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.

'In various meanings' (`atthesu`): in objects such as form, and so on. 'In diverse dependent origination': in the factors of dependent origination, which are of various kinds due to the distinction between internal and external, and the differentiation of continua. For the factors beginning with ignorance are each designated as a 'dependent origination.' Hence it is said in the Abhidhamma Piṭaka: 'Twelve conditions are twelve dependent originations.' 'In various empty and unobtainable things': in diverse natures empty of permanence, essence, etc., and thus unobtainable as male, female, self, or what belongs to a self. Here, the letter 'm' is a euphonic consonant. 'In various meanings': in the various meanings that are the domain of the analytical knowledge of meaning, such as the meanings of conditionally arisen phenomena. 'In phenomena': in the various phenomena that are the domain of the analytical knowledge of phenomena, such as conditions. 'In expressions': in the various expressions designated as the elucidating speech of those very meanings and phenomena. 'In analytical knowledges' (`paṭibhānesu`): here, this refers to the knowledges named 'analytical knowledges' because they arise in such and such a way with regard to the domains of the analytical knowledge of meaning, and so on, illuminating them thus: 'These things illuminate this meaning.' Regarding 'in the diverse and manifold aggregate of virtue,' and so on: the manifoldness and diversity of virtue have already been stated. The rest is clear, as it is easily understood according to the method stated. However, regarding Nibbāna, which is undivided and one, its manifoldness is to be understood figuratively. As it is said: 'having transcended the phenomena common to various diverse people.' Thus, its manifoldness is illustrated through descriptions such as 'the subduing of intoxication.'

Evaṃ [Pg.273] visayavasena paññāya mahattaṃ puthuttañca dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvañca dassetuṃ, ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā pītisahagatāya paññāya. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullā vikasitā viya pavattati; na upekkhāsahagatāti pātimokkhasīlaṃ ṭhapetvā hāsanīyaṃ paraṃ tividhampi sīlaṃ paripūretīti attho. Visuṃ vuttattā puna sīlakkhandhamāha. Samādhikkhandhantiādīsupi eseva nayo.

Having thus demonstrated the greatness and variety of wisdom by way of its domain, now, to show its quality of gladness by way of associated states, its quality of swiftness by way of its mode of occurrence, and its quality of sharpness, and so forth, by way of its function, it is said, 'What is glad wisdom?' and so forth. Here, 'abounding in gladness' means abounding in joy. The remaining terms are synonyms for it. 'He fulfills virtue' means being joyful and elated, uplifted and exultant, by means of wisdom accompanied by joy. For wisdom accompanied by joy and happiness proceeds in its object like a blossoming and opening flower, due to delight; it is not accompanied by equanimity. Thus, the meaning is that, having set aside the Pātimokkha virtue, he fulfills the remaining threefold virtue that is a cause for gladness. Because it is stated separately, he again mentions the aggregate of virtue. The same principle applies to the aggregate of concentration, and so forth.

Rūpaṃ aniccato khippaṃ javatīti rūpakkhandhaṃ aniccanti sīghaṃ vegena pavattiyā paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ paṭivijjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegasā paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ, ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pañcakkhandhaṃ vibhūtaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne ninnapoṇapabbhāravasena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ, puna ‘‘rūpa’’ntiādi vuttaṃ. Vuṭṭhānagāminivipassanāvasenāti keci.

It is swift regarding the impermanence of form—thus, due to its swift and forceful occurrence, the removal of opposition, and the excellence of prior formations, it penetrates the characteristic of impermanence in the aggregate of form with speed, without delay, like a thunderbolt released by Indra. Therefore, this is called 'swift wisdom.' The same principle applies to the remaining terms. Having thus shown swift wisdom by way of insight that has characteristics as its object, to show it by way of powerful insight, 'form,' and so forth, is said. Here, 'by the meaning of destruction' means that because it has a destructive nature, wherever it arises, there it disintegrates. 'By the meaning of fear' refers to its fearful nature. 'By the meaning of insubstantiality' means being devoid of a self-essence and devoid of a permanent essence, and so forth. 'Having weighed' means having weighed with insight wisdom that has become a balance. 'Having judged' means having judged with that same wisdom which has become the means of judgment. 'Having clarified' means having made the five aggregates manifest by illuminating them as they truly are. 'In the cessation of form' refers to Nibbāna, which is the cessation of the aggregate of form, by way of inclining, sloping, and tending towards it. Now, to illustrate swift wisdom by way of insight that has reached its peak, the terms 'form,' and so forth, are repeated. Some say this is by way of insight leading to emergence.

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

The sharpness of wisdom is to be understood as the complete cutting off of opposing factors with distinction, as it is said, 'One with sharp wisdom quickly cuts off defilements.' Then, showing those defilements in detail, he said, 'arisen sensual thought,' and so forth. For one with sharp wisdom has quick direct knowledge, and his practice does not waver, as it is said, 'In a single sitting, the four noble paths are attained,' and so forth.

‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā nirodhadhammā’’ti yāthāvato dassanena saccasampaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ, ‘‘sabbasaṅkhāresu [Pg.274] ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhaṃ pavattasaṃvego. Uttāsabahuloti ñāṇutrāsavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti pana iminā nibbidānupassanaṃ āha – aratibahulotiādinā tassā eva aparāparuppattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhā, sāva paññā nibbedhikā. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā suviññeyyameva.

'All conditioned things are impermanent, suffering, subject to change, compounded, dependently arisen, subject to decay, subject to vanishing, subject to cessation'—seeing this as it truly is leads to the thorough penetration of the truths, not otherwise. This is to show, by way of reason, the penetrative wisdom. 'One is often agitated regarding all conditioned things,' and so forth, is said. Here, 'often agitated' means, in the way described, the frequently arising spiritual urgency regarding all conditioned things. 'Often terrified' means being frequently frightened in mind regarding all conditioned things due to the terror arising from knowledge. Through this, the contemplation of danger is indicated. 'Often discontented' refers to the contemplation of disenchantment—'often displeased,' and so forth, indicates its repeated occurrence. 'Turned outward' means having the faculty of knowledge directed toward Nibbāna, which is external to all conditioned things, or having the faculty of liberation directed thus. 'Penetrating' is penetration; this wisdom possesses it. Or, because it penetrates, it is penetration; that very wisdom is penetrative. As for what is not explicitly explained here in terms of meaning, that should be easily understood by the method stated before.

Pajjati etena vipassanādikoti padaṃ, samāpatti, tasmā anupadanti anusamāpattiyoti attho. Padaṃ vā sammasanupagā dhammā vipassanāya pavattiṭṭhānabhāvato. Tenāha ‘‘samāpattivasena vā’’ti. Jhānaṅgavasena vāti jhānaṅgavasenāti ca attho. Aṭṭhakathāyaṃ pana kamattho idha padasaddo, tasmā anupadaṃ anukkamenāti ayamettha atthoti āha ‘‘anupaṭipāṭiyā’’ti. Dhammavipassananti taṃtaṃsamāpatticittuppādapariyāpannānaṃ dhammānaṃ vipassanaṃ. Vipassatīti samāpattiyo jhānamukhena te te dhamme yāthāvato pariggahetvā, ‘‘itipi dukkhā’’tiādinā sammasati. Addhamāsena arahattaṃ patto ukkaṃsagatassa sāvakānaṃ sammasanacārassa nippadesena pavattiyamānattā, sāvakapāramīñāṇassa ca tathā paṭipādetabbattā. Evaṃ santepīti yadipi mahāmoggallānatthero na cirasseva arahattaṃ patto; dhammasenāpati pana tato cirena, evaṃ santepi yasmā moggallānattheropi mahāpaññova, tasmā sāriputtattherova mahāpaññataroti. Idāni tamatthaṃ pākaṭataraṃ kātuṃ, ‘‘mahāmoggallānatthero hī’’tiādi vuttaṃ. Sammasanaṃ carati etthāti sammasanacāro, vipassanābhūmi, taṃ sammasanacāraṃ. Ekadesamevāti sakaattabhāve saṅkhāre anavasesato pariggahetuñca sammasituñca asakkontaṃ attano abhinīhārasamudāgatañāṇabalānurūpaṃ ekadesameva pariggahetvā sammasanto. Nanu ca ‘‘sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāyā’’ti (saṃ. ni. 4.26) vacanato vaṭṭadukkhato muccitukāmena sabbaṃ pariññeyyaṃ parijānitabbameva? Saccametaṃ, tañca kho sammasanupagadhammavasena vuttaṃ. Tasmā sasantānagate sabbadhamme[Pg.275], parasantānagate ca tesaṃ santānavibhāgaṃ akatvā bahiddhābhāvasāmaññato sammasanaṃ, ayaṃ sāvakānaṃ sammasanacāro. Thero pana bahiddhādhammepi santānavibhāgena keci keci uddharitvā sammasi, tañca kho ñāṇena phuṭṭhamattaṃ katvā. Tena vuttaṃ – ‘‘yaṭṭhikoṭiyā uppīḷento viya ekadesameva sammasanto’’ti. Tattha ñāṇena nāma yāvatā neyyaṃ pavattitabbaṃ, tathā apavattanato ‘‘yaṭṭhikoṭiyā uppīḷento viyā’’tiādi vuttaṃ. Anupadadhammavipassanāya abhāvato ‘‘ekadesameva sammasanto’’ti vuttaṃ.

'One goes by means of this'—i.e., insight and so on—thus it is a `pada` (basis), which is a `samāpatti` (attainment). Therefore, 'anupada' means 'following the samāpatti.' Or, the term 'pada' refers to phenomena that are objects of contemplation, because they are the basis for the arising of insight. Hence, it is said, 'by means of samāpatti.' 'By means of jhāna factors' also means 'through the factors of jhāna.' In the commentary, however, the term 'pada' here has the meaning of 'order'; therefore, 'anupada' means 'in sequence,' and this is its meaning, as explained as 'in order.' 'Dhammavipassanā' refers to the insight into phenomena included in the arising of consciousness pertaining to the various samāpattis. 'He sees insightfully' means he comprehends those phenomena as they really are through the door of jhāna and contemplates them, investigating them as 'this is suffering,' and so forth. He attained arahantship in half a month because the practice of contemplation for disciples of superior caliber proceeds without interruption, and the knowledge of a disciple’s perfection must be developed accordingly. Even so, though the Venerable Mahāmoggallāna attained arahantship quickly, the General of the Dhamma (Sāriputta) attained it after that. Still, even though the Venerable Moggallāna was also of great wisdom, the Venerable Sāriputta was of greater wisdom. Now, to make that meaning clearer, it is said, 'the Venerable Mahāmoggallāna,' and so forth. 'He engages in contemplation here' means the sphere of contemplation, the ground of insight—that is the practice of contemplation. 'Only partially' means, being unable to fully comprehend and contemplate all formations in his own existence completely, he contemplates only a portion suitable to the power of his knowledge that arose from his aspiration. But isn’t it said, 'Monks, without directly knowing, without fully understanding, without dispassion for and abandoning all, one is incapable of the destruction of suffering' (Saṃyutta Nikāya 4.26)? Thus, one who seeks release from the suffering of the cycle must fully understand everything. This is true, but it is stated with reference to phenomena suitable for contemplation. Therefore, the disciples’ practice of contemplation involves contemplating all phenomena within their own continuum and, without distinguishing the continuum of others, contemplating them generally as external. The Elder, however, extracted certain external phenomena by distinguishing their continuums and contemplated them, but only to the extent of making them touched by knowledge. Hence, it is said, 'like pressing with the tip of a staff, he contemplated only partially.' Therein, the phrase 'like pressing with the tip of a staff' is used because knowledge does not proceed as far as its object, the knowable, extends. Because there was no anupada-dhammavipassanā, it is said, 'he contemplated only partially.'

Buddhānaṃ sammasanacāro dasasahassilokadhātuyaṃ sattasantānagatā, anindriyabaddhā ca saṅkhārāti vadanti, koṭisatasahassacakkavāḷesūti apare. Tathā hi addhattayavasena paṭiccasamuppādanayaṃ osaritvā chattiṃsakoṭisatasahassamukhena buddhānaṃ mahāvajirañāṇaṃ pavattaṃ. Paccekabuddhānaṃ sasantānagatehi saddhiṃ majjhimadesavāsisattasantānagatā anindriyabaddhā ca sammasanacāroti vadanti, jambudīpavāsisattasantānagatāti keci. Dhammasenāpatinopi yathāvuttasāvakānaṃ vipassanābhūmiyeva sammasanacāro. Tattha pana thero sātisayaṃ niravasesaṃ anupadadhammaṃ vipassi. Tena vuttaṃ – ‘‘sāvakānaṃ sammasanacāraṃ nippadesaṃ sammasī’’ti.

The range of contemplation of the Buddhas extends to the continua of beings in the ten-thousandfold world-system, and they say that formations are not bound by faculties, while others say it extends to a hundred thousand koṭis of world-systems. Indeed, having entered into the method of dependent origination by way of the three periods of time, the great diamond-like knowledge of the Buddhas proceeds through thirty-six hundred thousand koṭis of openings. For the Paccekabuddhas, they say their range of contemplation includes the continua of beings dwelling in the middle country, not bound by faculties, along with their own continua; some say it includes the continua of beings dwelling in Jambudīpa. For the General of the Dhamma as well, the range of contemplation is solely the ground of insight of the disciples, as previously described. There, however, the Elder, with distinction and without remainder, contemplated the Dhamma element by element. Therefore, it is said: 'He contemplated the disciples' range of contemplation without remainder.'

Tattha ‘‘sāvakānaṃ vipassanābhūmī’’ti ettha sukkhavipassakā lokiyābhiññappattā pakatisāvakā aggasāvakā paccekabuddhā sammāsambuddhāti chasu janesu sukkhavipassakānaṃ jhānābhiññāhi anadhigatapaññānepuññattā andhānaṃ viya icchitapadesokkamanaṃ vipassanākāle icchikicchitadhammavipassanā natthi. Te yathāpariggahitadhammamatteyeva ṭhatvā vipassanaṃ vaḍḍhenti. Lokiyābhiññappattā pana pakatisāvakā yena mukhena vipassanaṃ ārabhanti; tato aññena vipassanaṃ vitthārikaṃ kātuṃ sakkonti vipulañāṇattā. Mahāsāvakā abhinīhārasampannattā tato sātisayaṃ vipassanaṃ vitthārikaṃ kātuṃ sakkonti. Aggasāvakesu dutiyo abhinīhārasampattiyā samādhānassa sātisayattā vipassanaṃ tatopi vitthārikaṃ karoti. Paṭhamo pana tato mahāpaññatāya sāvakehi asādhāraṇaṃ vitthārikaṃ karoti. Paccekabuddho tehipi mahābhinīhāratāya attano abhinīhārānurūpaṃ tatopi vitthārikavipassanaṃ karonti. Buddhānaṃ, sammadeva, paripūritapaññāpāramipabhāvita-sabbaññutaññāṇādhigamanassa anurūpāyāti. Yathā [Pg.276] nāma katavālavedhaparicayena sarabhaṅgasadisena dhanuggahena khitto saro antarā rukkhalatādīsu asajjamāno lakkhaṇeyeva patati; na sajjati na virajjhati, evaṃ antarā asajjamānā avirajjhamānā vipassanā sammasanīyadhammesu yāthāvato nānānayehi pavattati. Yaṃ mahāñāṇanti vuccati, tassa pavattiākārabhedo gaṇato vuttoyeva.

Here, regarding 'the ground of insight for disciples,' among the six types of persons—dry-insight practitioners, those who have attained mundane direct knowledge, ordinary disciples, chief disciples, Paccekabuddhas, and Perfectly Self-Enlightened Buddhas—dry-insight practitioners, lacking the proficiency in wisdom attained through jhāna and direct knowledge, are like the blind stepping onto a desired spot; during insight meditation, there is no insight into phenomena as wished. They develop insight by standing only on the measure of phenomena they have grasped. Ordinary disciples who have attained mundane direct knowledge, however, begin insight through one approach but, due to their expansive knowledge, can elaborate on insight through another. Great disciples, being endowed with the perfection of their aspiration, can elaborate on insight with even more distinction. Among the chief disciples, the second, due to the superiority of his concentration from the perfection of his aspiration, elaborates on insight even further. The first, however, due to his great wisdom, elaborates on it in a way uncommon among disciples. Paccekabuddhas, possessing an even greater aspiration, develop insight in accordance with their own aspiration, elaborating on it more extensively than them. For the Buddhas, it is indeed in accordance with the attainment of omniscient knowledge, developed through the fulfilled perfection of wisdom. Just as an arrow shot by an archer like Sarabhaṅga, skilled in piercing a hair through practice, does not get caught on trees or vines along the way but strikes the target precisely—not sticking, not failing—so too does insight proceed according to reality among the objects of contemplation, without getting stuck or failing along the way, in various analytical modes. As for what is called 'great knowledge,' the differentiation of its modes of operation has already been stated in terms of enumeration.

Etesu ca sukkhavipassakānaṃ vipassanācāro khajjotapabhāsadiso, abhiññappattapakatisāvakānaṃ dīpapabhāsadiso, mahāsāvakānaṃ okkāpabhāsadiso, aggasāvakānaṃ osadhitārakāpabhāsadiso, paccekabuddhānaṃ candapabhāsadiso, sammāsambuddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadiso upaṭṭhāsi. Tathā sukkhavipassakānaṃ vipassanācāro andhānaṃ yaṭṭhikoṭiyā gamanasadiso, lokiyābhiññappattapakatisāvakānaṃ daṇḍakasetugamanasadiso, mahāsāvakānaṃ jaṅghasetugamanasadiso, aggasāvakānaṃ sakaṭasetugamanasadiso, paccekabuddhānaṃ mahājaṅghamaggagamanasadiso, sammāsambuddhānaṃ mahāsakamaggagamanasadisoti veditabbo.

Among these, the practice of insight of dry-insight practitioners is like the light of a firefly; for ordinary disciples who have attained direct knowledge, it is like the light of a lamp; for great disciples, it is like the light of a torch; for the chief disciples, it is like the light of the morning star; for Paccekabuddhas, it is like the light of the moon; for the Perfectly Self-Enlightened Buddhas, it appeared like the orb of the autumn sun adorned with a thousand rays. Similarly, the practice of insight of dry-insight practitioners is like a blind person going with the tip of a staff; for ordinary disciples who have attained direct knowledge, it is like going on a log bridge; for great disciples, it is like going on a footbridge; for the chief disciples, it is like going on a cart bridge; for Paccekabuddhas, it is like going on a great footpath; for the Perfectly Self-Enlightened Buddhas, it should be understood as like going on a great highway for carts.

Arahattañca kira patvāti ettha kira-saddo anussavaladdhoyamatthoti dīpetuṃ vutto. Patvā aññāsi attano vipassanācārassa mahāvisayattā tikkhavisadasūrabhāvassa ca sallakkhaṇena. Kathaṃ panāyaṃ mahāthero dandhaṃ arahattaṃ pāpuṇanto sīghaṃ arahattaṃ pattato paññāya attānaṃ sātisayaṃ katvā aññāsīti āha – ‘‘yathā hī’’tiādi. Mahājaṭanti mahājālasākhaṃ ativiya sibbitajālaṃ. Yaṭṭhiṃ pana sāraṃ vā ujuṃ vā na labhati veṇuggahaṇe anuccinitvā veṇussa gahitattā. Evaṃsampadanti yathā tesu purisesu eko veḷuggahaṇe anuccinitvā veḷuyaṭṭhiṃ gaṇhāti, eko uccinitvā, evaṃ nipphattikaṃ. Padhānanti bhāvanānuyuñjanaṃ.

“It is said that he attained Arahantship”—here the word ‘kira’ is used to indicate that this meaning is learned by tradition. Having attained, he knew through discerning the great scope of his practice of insight, and its sharp, clear, and brave nature. But how did this great elder, though slow in attaining Arahantship, come to know that he surpassed in wisdom one who attained Arahantship quickly? He explains, “Just as…” and so on. “Great tangle” (Mahājaṭaṃ) refers to a branch with a great web, an exceedingly woven tangle. As for the staff, he does not obtain one that is strong or straight because, in taking the bamboo, he did not select it carefully, taking bamboo without choosing. “Thus accomplished” (Evaṃsampadaṃ) means that just as among those men, one takes a bamboo staff without choosing, while another chooses carefully, so is the result. “Striving” (Padhānaṃ) means applying oneself to cultivation.

Sattasaṭṭhi ñāṇānīti paṭisambhidāmagge (paṭi. ma. 1.73 mātikā) āgatesu tesattatiyā ñāṇesu ṭhapetvā cha asādhāraṇañāṇāni sutamayañāṇādīni paṭibhānapaṭisambhidāñāṇapariyosānāni sattasaṭṭhi ñāṇāni. Tāni hi sāvakehi pavicitabbāni, na itarāni. Soḷasavidhaṃ paññanti (saṃ. ni. aṭṭha. 3.5.379; saṃ. ni. ṭī. 3.5.379) mahāpaññādikā, navānupubbavihārasamāpattipaññāti idaṃ soḷasavidhaṃ paññaṃ.

The sixty-seven knowledges: From the seventy-three knowledges mentioned in the Paṭisambhidāmagga (Paṭi. Ma. 1.73, Mātikā), after setting aside the six uncommon knowledges, there remain sixty-seven knowledges. For these are to be investigated by disciples, not the others. The sixteen kinds of wisdom (Saṃyutta Nikāya Aṭṭhakathā 3.5.379; Saṃyutta Nikāya Ṭīkā 3.5.379): this refers to 'great wisdom' and so on, and the wisdom of the nine successive dwelling attainments.

Tatrāti [Pg.277] tassa. Idaṃ hotīti idaṃ dāni vuccamānaṃ anupubbasammasanaṃ hoti. Vipassanākoṭṭhāsanti vitakkādisammasitabbadhammavibhāgena vibhattavipassanābhāgaṃ.

‘Therein’ (tatra) means ‘of that’ (tassa). ‘This is’ means this which is now being spoken of is the successive contemplation. ‘The section of insight’ means the part of insight divided according to the division of phenomena to be contemplated, such as initial thought and so on.

94. Paṭhame jhāneti upasilese bhummaṃ, tasmā ye paṭhame jhāne dhammāti ye paṭhamajjhānasaṃsaṭṭhā dhammāti attho. Antosamāpattiyanti ca samāpattisahagate cittuppāde samāpattisamaññaṃ āropetvā vuttaṃ. Vavatthitāti katavavatthanā nicchitā. Paricchinnāti ñāṇena paricchinnā salakkhaṇato paricchijja ñātā. Olokentoti ñāṇacakkhunā paccakkhato passanto. Abhiniropanaṃ ārammaṇe cittassa āropanaṃ. Anumajjanaṃ ārammaṇe cittassa anuvicāraṇaṃ. Pharaṇaṃ paṇītarūpehi kāyassa byāpanaṃ, vipphārikabhāvo vā. Sātanti sātamadhuratā. Adhikkhepo vikkhepassa paṭipakkhabhūtaṃ samādhānaṃ. Phusanaṃ indriyavisayaviññāṇassa tato uppajjitvā ārammaṇe phusanākārena viya pavatti. Vedayitaṃ ārammaṇānubhavanaṃ. Sañjānanaṃ nīlādivasena ārammaṇassa sallakkhaṇaṃ. Cetayitaṃ cetaso byāpāro. Vijānanaṃ ārammaṇūpaladdhi. Kattukamyatā cittassa ārammaṇena atthikatā. Tasmiṃ ārammaṇe adhimuccanaṃ, sanniṭṭhānaṃ vā adhimokkho. Kosajjapakkhe patituṃ adatvā cittassa paggaṇhanaṃ paggāho, adhiggahoti attho. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Samappavattesu assesu sārathi viya sakiccapasutesu sampayuttesu ajjhupekkhanaṃ majjhattatā. Sampayuttadhammānaṃ ārammaṇe anunayanaṃ saṃcaraṇaṃ anunayo. Sabhāvatoti yathābhūtasabhāvato. Soḷasannaṃ eva cettha dhammānaṃ gahaṇaṃ tesaṃyeva therena vavatthāpitabhāvato, te evassa tadā upaṭṭhahiṃsu, na itareti vadanti. Vīriyasatiggahaṇena cettha indriyabhāvasāmaññato saddhāpaññā; satiggahaṇeneva ekantānavajjabhāvasāmaññato passaddhiādayo cha yugaḷā; alobhādosā ca saṅgahitā jhānacittuppādapariyāpannattā tesaṃ dhammānaṃ. Therena ca dhammā vavatthānasāmaññato āraddhā. Te na upaṭṭhahiṃsūti na sakkā vattunti apare.

94. “In the first jhāna” means the locative case of association; therefore, “the qualities in the first jhāna” means the qualities associated with the first jhāna. “Within the attainment” is said referring to the mental states concurrent with the attainment, by designating those mental states as the attainment itself. “Defined” means defined and ascertained. “Delimited” means delimited by knowledge, known by distinguishing their individual characteristics. “Observing” means seeing directly with the eye of knowledge. “Application” is the directing of the mind to the object. “Examining” is the repeated consideration of the object. “Pervasion” is the permeation of the body with refined forms, or the state of being diffused. “Pleasant” is delightfulness and sweetness. “Directing-towards” is concentration, which is the opposite of distraction. “Contact” is the proceeding of sense consciousness, which, having arisen from that, occurs as if in the manner of touching the object. “Feeling” is the experience of the object. “Perception” is the marking of the object as blue, etc. “Volition” is the activity of the mind. “Knowing” is the apprehension of the object. “Desire for action” is the mind’s being concerned with the object. “Determination,” or conviction, is the settling or determination on that object. “Exertion” is the uplifting of the mind, not allowing it to fall into the side of laziness; it means holding on. “Establishment” is abiding by approaching the object, or not abandoning it. “Equanimity” is the middleness of observing the associated states like a charioteer overseeing well-trained horses fully engaged in their tasks. “Concurrence” is the leading of the associated states towards the object, a moving about. “By nature” means according to their true inherent nature. Here, only these sixteen qualities are mentioned because only they were determined by the Elder; only these arose for him at that time, not others, some say. Here, by the inclusion of energy and mindfulness, faith and wisdom are included due to their shared characteristic of being faculties; and by the inclusion of mindfulness alone, the six pairs beginning with tranquility are included due to their shared characteristic of being entirely faultless; non-greed and non-hatred are also included because those qualities are included within the jhāna consciousness-arising. And the Elder commenced with the states in terms of their commonality of being defined. Others say that it cannot be said that these did not occur to him.

Viditā uppajjantīti uppādepi nesaṃ vedanānaṃ pajānanaṃ hotiyevāti attho. Sesapadadvayepi eseva nayo. Taṃ jānātīti taṃñāṇo, tassa [Pg.278] bhāvo taṃñāṇatā, ñāṇassa attasaṃvedananti attho. Taṃsamānayogakkhamāhi sampayuttadhammā. Ñāṇabahutāti ñāṇassa bahubhāvo, ekacittuppāde anekañāṇatāti attho. Idāni tamevatthaṃ vivarituṃ, ‘‘yathā hī’’tiādi vuttaṃ. Na sakkā jānituṃ ārammaṇakaraṇassa abhāvato. Asammohāvabodho ca īdisassa ñāṇassa natthi. Ekekameva ñāṇaṃ uppajjati tasmiṃ khaṇe ekasseva āvajjanassa uppajjanato, na ca āvajjanena vinā cittuppatti atthi. Vuttañhetaṃ –

“They arise, being known” means that even in their arising, there is understanding of those feelings. The same principle applies to the remaining two phrases. “One who knows that” is a “that-knower”; the state of this is “that-knowing-ness,” meaning the self-awareness of knowledge. “Capable of bearing the same combination” refers to the associated phenomena. “Abundance of knowledge” means the multiplicity of knowledge—the presence of multiple knowledges in a single thought-moment. Now, to elaborate on this very point, it is said, “Just as…” It is impossible to know because of the absence of making an object. And there is no non-deluded understanding of such knowledge. Only one knowledge arises at that moment because only one adverting arises then, and there is no occurrence of consciousness without adverting. For it has been said—

‘‘Cullāsītisahassāni, kappā tiṭṭhanti ye marū;

Na tveva tepi jīvanti, dvīhi cittehi saṃyutā’’ti. (mahāni. 10, 39) ca,

“For eighty-four thousand aeons the Maruts endure; yet even they do not live conjoined with two minds.” (Mahāni. 10, 39)

‘‘Natthi citte yugā gahī’’ti ca –

“There is no simultaneous grasping in the mind.”

Vatthārammaṇānaṃ pariggahitatāyāti yasmiñca ārammaṇe ye jhānadhammā pavattanti, tesaṃ vatthārammaṇānaṃ pageva ñāṇena paricchijja gahitattā. Yathā nāma migasūkarādīnaṃ āsayepariggahite tatra ṭhitā migā vā sūkarā vā tato uṭṭhānatopi āgamanatopi nesādassa sukhaggahaṇā honti, evaṃsampadamidaṃ. Tenāha ‘‘therena hī’’tiādi. Tenāti vatthārammaṇānaṃ pariggahitabhāvena. Assāti therassa. Tesaṃ dhammānanti jhānacittuppādapariyāpannānaṃ dhammānaṃ. Uppādaṃ āvajjantassātiādinā uppādādīsu yaṃ yadeva ārabbha ñāṇaṃ uppajjati; tasmiṃ tasmiṃ khaṇe tassa tasseva cassa pākaṭabhāvo dīpito. Na hi āvajjanena vinā ñāṇaṃ uppajjati. Ahutvā sambhontīti pubbe avijjamānā hutvā sambhavanti, anuppannā uppajjantīti attho. Udayaṃ passati tesaṃ dhammānaṃ, ‘‘ahutvā sambhontī’’ti uppādakkhaṇasamaṅgibhāvadassanato. Pubbe abhāvabodhako hi attalābho dhammānaṃ udayo. Hutvāti uppajjitvā. Paṭiventīti paṭi khaṇe khaṇe vinassanti. Vayaṃ passati, ‘‘hutvā paṭiventī’’ti tesaṃ dhammānaṃ bhaṅgakkhaṇasamaṅgibhāvadassanato. Viddhaṃsabhāvabodhako hi dhammānaṃ vijjamānato vayo.

Because the base and object have been fully comprehended—that is, because the jhāna-states that arise in a particular object are preemptively known and grasped by knowledge, having clearly discerned and grasped their base and object. Just as when a hunter has fully comprehended the lair of deer or boars, the deer or boars standing there are easily caught by the hunter whether they rise or come—so too is this analogy. Hence it is said, “by the elder,” etc. “By that” means by the fact that the base and object have been fully comprehended. “Of him” refers to the elder. “Of those states” refers to the states included in the jhāna consciousness-arising. By “adverting to their arising,” etc., it is shown that whatever knowledge arises concerning the arising, etc., at each moment, the manifest nature of that very thing is illuminated. For knowledge does not arise without adverting. “They come to be after not having been” means they come to be after not having existed before; the meaning is that the unarisen arises. One sees the arising of those states, by seeing their being endowed with the arising-moment, as “they come to be after not having been.” For the arising of states is the realization of their prior absence. “Having been” means having arisen. “They cease” means they perish moment by moment. One sees their passing away, by seeing their being endowed with the cessation-moment, as “having been, they cease.” For the passing away of states is the realization of their destruction from a state of existence.

Tesu dhammesu natthi etassa upayo rāgavasena upagamananti anupayo, ananurodho. Hutvā viharatīti yojanā. Tathā natthi etassa apāyo paṭighavasena apagamananti anapāyo, avirodho. ‘‘Etaṃ mama, [Pg.279] eso me atthā’’ti tassa taṇhādiṭṭhiabhinivesābhāvato taṇhādiṭṭhinissayehi anissito. Appaṭibaddhoti anupayānissitabhāvato vipassanāya paribandhavasena chandarāgena na paṭibaddho na vibandhito. Vippamuttoti tato eva vikkhambhanavimuttivasena kāmarāgato vimutto. Visaṃyutto vikkhambhanavaseneva paṭipakkhadhammehi visaṃyutto.

In these states, there is no approach for him by way of passion—thus, no approach, no compliance. The connection is: “he dwells.” Likewise, there is no departure for him by way of aversion—thus, no departure, no opposition. Because there is no craving, view, or adherence in him thinking, “This is mine, this is my self,” he is not dependent on the supports of craving and views. “Unbound” means not bound or obstructed by desire and lust, which act as an obstruction to insight, because of his state of non-approach and non-dependence. “Freed” means liberated from sensual desire by way of the freedom of suppression. “Disjoined” means disjoined from opposing states by way of suppression.

Kilesamariyādā tena katā bhaveyyāti antosamāpattiyaṃ pavatte soḷasa dhamme ārabbha pavattamānaṃ vipassanāvīthiṃ bhinditvā sace rāgādayo uppajjeyyuṃ; tassa vipassanāvīthiyā kilesamariyādā tena cittena, cittasamaṅginā vā katā bhaveyya. Tesūti tesu dhammesu. Assāti therassa. Ekopīti rāgādīsu ekopīti ca vadanti. Vuttākārena ekaccānaṃ anāpāthagamane sati vipassanā na tesu dhammesu nirantarappavattāti ārammaṇamariyādā bhaveyya. Vikkhambhitapaccanīkattāti vipassanāya paṭipakkhadhammānaṃ pageva vikkhambhitattā idānipi vikkhambhetabbā kilesā natthīti vuttaṃ.

The boundary of defilements would be made by that—that is, if lust and other defilements were to arise, breaking through the course of insight which is proceeding with the sixteen states as its object within the attainment, then the boundary of defilements for that course of insight would be established by that mind, or by one endowed with that mind. “In those” means in those states. “Of him” refers to the elder. “Even one” means “even one among lust and other defilements,” some say. In the stated manner, if for some, insight does not occur continuously in those states because they do not come into its range, then there would be a boundary of the object. “Because the opposing factors have been suppressed” means that since the states opposing insight have already been suppressed, it is said that there are no defilements to be suppressed now.

Itoti paṭhamajjhānato. Anantaroti uparimo jhānādiviseso. Tassa pajānanassāti, ‘‘atthi uttari nissaraṇa’’nti evaṃ pavattajānanassa. Bahulīkaraṇenāti punappunaṃ uppādanena.

“From this” means from the first jhāna. “The next” means a higher special attainment, such as jhāna and so forth. “Of one who understands” means of the knowing that proceeds in this way: “There is a further escape.” “By developing it” means by repeatedly producing it.

Sampasādanaṭṭhenāti kilesakālusiyāpagamanena, tassa vicārakkhobhavigamena vā cetaso sammadeva pāsādikabhāvena.

By the meaning of tranquilizing: through the removal of the impurity of defilements, or through the mind's genuine serenity due to the cessation of the disturbance of sustained thought.

Vīriyaṃ sati upekkhāti āgataṭṭhāne pārisuddhiupekkhā, adukkhamasukhāvedanāti ettha jhānupekkhāti, ‘‘sukhaṭṭhāne vedanupekkhāvā’’ti vuttaṃ. Sukhaṭṭhāneti ca paṭhamajjhānādīsu sukhassa vuttaṭṭhāne. Passaddhattāti samadhuracetayitabhāvena ārammaṇe visaṭavitthatabhāvato yo so cetaso ābhogo vutto. Sāmaññaphalādīsu satiyā pārisuddhi, sā thana atthato sativinimuttā natthīti āha ‘‘parisuddhāsatiyevā’’ti. Pārisuddhiupekkhā, na jhānupekkhādayo.

Regarding 'effort, mindfulness, and equanimity'—in the context where this appears, it is the equanimity of purity. Regarding 'the feeling of neither-painful-nor-pleasant'—here, it is jhāna-equanimity. It is said, 'or equanimity regarding feeling in the state of pleasure.' 'The state of pleasure' refers to the place where pleasure is mentioned, such as in the first jhāna and so on. Tranquility is that mental application which is spoken of, due to its being evenly yoked and diffused in the object. In texts like the Samaññaphala Sutta, the purity of mindfulness is mentioned. He says, 'It is only pure mindfulness,' meaning that in essence, this purity is not separate from mindfulness. It is the equanimity of purity, not jhāna-equanimity or other types.

95. Īdisesu ṭhānesu satiyā na kadācipi ñāṇaviraho atthīti āha – ‘‘ñāṇena sampajāno hutvā’’ti. Tathā hi tatiyajjhāne, ‘‘satimā sukhavihārī’’ti ettha sampajānoti ayamattho vutto eva hoti[Pg.280]. Na sāvakānaṃ anupadadhammavipassanā hoti saṅkhārāvasesasukhumappavattiyā duviññeyyattā vinibbhujitvā gahetuṃ asakkuṇeyyabhāvato. Tenāha – ‘‘kalāpavipassanaṃ dassento evamāhā’’ti.

95. In such instances, there is never a lack of knowledge when mindfulness is present—thus it is said: 'being fully aware with knowledge.' For in the third jhāna, where it says, 'mindful, dwelling in happiness,' this very meaning of full awareness is expressed. Disciples do not have sequential insight into phenomena, because the subtle occurrence of the remaining formations is difficult to discern and because they are unable to disentangle and grasp them. Therefore, to show insight into aggregates, he spoke thus.

96. Paññāya cassadisvā āsavā parikkhīṇā hontīti dassanasamakālaṃ khīyamānā āsavā, ‘‘disvā parikkhīṇā hontī’’ti vuttā. Samānakālepi hi ediso saddappayogo dissati –

96. When the influxes are destroyed upon seeing with wisdom, it means that the influxes are destroyed at the very moment of seeing, and thus they are said to be 'destroyed upon seeing.' For such a usage of words is seen even when things happen simultaneously—

‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43-45; 2.4.60; kathā. 465, 467).

"Dependent on the eye and forms, eye-consciousness arises." (Majjhima Nikāya 1.204, 400; 3.421, 425, 426; Saṃyutta Nikāya 2.43-45; 2.4.60; Kathāvatthu 465, 467).

‘‘Nihantvā timiraṃ sabbaṃ, uggatejo samuggato;

Verocano rasmimālī, lokacakkhupabhaṅkaro’’ti. (paṭṭhā. anuṭī. 1.25-34;

visuddhi. mahāṭī. 2.580) ca –

"Having dispelled all darkness, with intense energy arisen; the Illuminator, garlanded with rays, the eye of the world, the maker of light."

Evamādīsu. Hetuattho vā ayaṃ disvāsaddo asamānakattuko yathā – ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’ti (visuddhi. mahāṭī. 2.802). Dassanahetuko hi āsavānaṃ parikkhayo pariññāsacchikiriyābhāvanābhisamaye sati pahānābhisamayassa labbhanato. Yuganaddhaṃ āharitvāti paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha jhānadhamme sammasanto samathavipassanaṃ yuganaddhaṃ bhāveti. Evaṃ yāva nevasaññānāsaññāyatanaṃ samāpajjitvā vuṭṭhāya tattha sammasanto samathavipassanaṃ yuganaddhaṃ katvā yathā thero arahattaṃ pāpuṇi. Taṃ sandhāya vuttaṃ – ‘‘arahattaṃ pattavāro idha gahito’’ti. Idhāti imasmiṃ sutte. Dīghanakhasuttadesanāya (ma. ni. 2.205-206) hi thero arahattaṃ patto. Tadā ca anāgāmī hutvā nirodhaṃ samāpajjatīti vacanaavasaro natthi, tasmā vuttaṃ – ‘‘arahattaṃ pattavāro idha gahito’’ti. Yadi evaṃ – ‘‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharatī’’ti idaṃ kasmā vuttanti? There vijjamāne paṇḍitaguṇe anavasesato dassetvā arahattanikūṭena desanaṃ niṭṭhāpetuṃ. Nirodhasamāpajjanaṃ pana therassa āciṇṇasamāciṇṇaṃ. Tenāha ‘‘nirodhaṃ pana…pe… vadantī’’ti. Tena phalasamāpattimpi antarā samāpajjatiyevāti dasseti.

In such cases. Or this word 'disvā' (having seen) has the meaning of cause, with a different agent, as in—'Having drunk ghee, there is strength; having seen a lion, there is fear' (Visuddhimagga Mahāṭīkā 2.802). For the destruction of the influxes is caused by seeing, since the penetration of abandoning is obtained when there is the penetration of full understanding, realization, and development. 'Having yoked them together' means having attained the first jhāna, emerged from it, and contemplating the jhāna-factors there, thus developing serenity and insight yoked together. In this way, up to the base of neither-perception-nor-non-perception, having attained it, emerged, and contemplating there, he develops serenity and insight yoked together, in the way the elder attained arahantship. It is in reference to this that it is said—'Here, the case of the attainment of arahantship is taken.' 'Here' means in this sutta. For the elder attained arahantship during the teaching of the Dīghanakha Sutta (Majjhima Nikāya 2.205–206). And at that time, there is no occasion to speak of him as a non-returner attaining cessation, hence it is said—'Here, the case of the attainment of arahantship is taken.' If so, why is it said—'Having completely transcended the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling'? To fully display the elder’s qualities of wisdom without omission and to conclude the teaching with the height of arahantship. Moreover, the attainment of cessation was practiced and habitual for the elder. Hence it is said—'But cessation… they say.' This also indicates that he would indeed attain the fruition attainment in between.

Vomissaṃ [Pg.281] vivarituṃ ‘‘tatthassā’’tiādi vuttaṃ. Tattha ‘‘nirodhaṃ samāpajjissāmī’’ti ābhogena samathavipassanaṃ yuganaddhaṃ āharitvā ṭhitassa nirodhasamāpatti sīsaṃ nāma hoti, tassa ābhogavasena nirodhassa vāro āgacchati. Phalasamāpatti gūḷho hoti, ‘‘phalasamāpattiṃ samāpajjissāmī’’ti ābhogassa abhāvato. Phalasamāpatti sīsaṃ hotīti etthāpi vuttanayena attho veditabbo. Etena ābhogapaṭibaddhametesaṃ āgamananti dīpitanti veditabbaṃ. Jambudīpavāsino therā panātiādi aṭṭhakathāruḷhameva taṃ vacanaṃ. Antosamāpattiyanti nirodhaṃ samāpannakāle. Tisamuṭṭhānikarūpadhammeti utukammāhāravasena tisamuṭṭhānikarūpadhamme.

To explain what was mixed, the passage beginning 'Therein, for him...' was stated. Here, for one who remains having brought forth serenity and insight yoked together with the intention, 'I will attain cessation,' the attainment of cessation is called the 'head,' and due to that intention, the turn for cessation arrives. The fruition-attainment is obscure because there is no intention such as, 'I will attain fruition-attainment.' Where it says, 'The fruition-attainment is the head'—here too, the meaning should be understood in the way stated. By this, it should be understood that their arrival is shown to be dependent on intention. As for the statement, 'The elders dwelling in Jambudīpa,' etc., that statement is merely one established in the commentary. 'During the attainment within' means at the time of having attained cessation. 'The material phenomena arising from three origins' refers to material phenomena arising from the three origins of temperature, kamma, and nutriment.

97. Ciṇṇavasitanti paṭipakkhadūribhāvena subhāvitavasībhāvaṃ. Nipphattiṃ pattoti ukkaṃsaparinipphattiṃ patto. Ure vāyāmajanitāya oraso. Pabhāvitanti uppāditaṃ. Dhammenāti ariyamaggadhammena. Tassa hi adhigamena ariyāya jātiyā jāto nibbattoti katvā, ‘‘dhammajo dhammanimmito’’ti vuccati. Dhammadāyassāti navavidhassa lokuttaradhammadāyassa. Ādiyanatoti gaṇhanato, sasantāne uppādanatoti attho. Sesaṃ suviññeyyameva.

97. 'Ciṇṇavasitaṃ' means the state of well-developed mastery through being far from opposition. 'Nipphattiṃ patto' means having attained supreme accomplishment. 'Uraso' means born of the breast, generated by effort. 'Pabhāvitaṃ' means brought forth. 'Dhammena' refers to the Dhamma of the Noble Path. For, through the attainment of that, having been born the noble birth, he is called 'born of Dhamma, created by Dhamma.' 'Of the Dhamma-heritage' means of the ninefold supramundane Dhamma-heritage. 'Ādiyanato' means from taking up, that is, from generating in one's own continuity. The rest is easily understood.

Anupadasuttavaṇṇanāya līnatthappakāsanā samattā.

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

2. Chabbisodhanasuttavaṇṇanā

2. Commentary on the Chabbisodhana Sutta

98. Khīṇā jātīti attano jātikkhayaṃ paṭijānantena arahattaṃ byākataṃ hoti arahato tadabhāvato. Tathā vusitaṃ brahmacariyanti maggabrahmacariyavāso me pariyositoti paṭijānantenapi. Kataṃ karaṇīyanti catūhi maggehi catūsu saccesu pariññādivasena soḷasavidhassapi kiccassa attanā niṭṭhāpitabhāvaṃ paṭijānantenapi. Nāparaṃ itthattāyāti āyatiṃ punabbhavābhāvaṃ, āyatiṃ vā pariññādikaraṇīyābhāvaṃ paṭijānantenapīti āha – ‘‘ekenapi padena aññā byākatāva hotī’’ti. Dvikkhattuṃ baddhaṃ pana subaddhaṃ viyāti vuttaṃ. Idha pana aññābyākaraṇaṃ catūhi padehi āgataṃ, tasmā vattabbameva cettha natthīti [Pg.282] adhippāyo. Cetanāya diṭṭhavāditā nāma ariyavohāro. Sabhāvoti pakatiattho hi ayaṃ dhammasaddo, ‘‘jātidhammā jarādhammā’’tiādīsu (ma. ni. 1.274-275) viya tasmā, anudhammoti ariyabhāvaṃ anugatā pakatīti attho. Paramappicchatāya ariyā attano guṇe anāvikarontāpi sāsanassa niyyānikabhāvapavedanatthañceva sabrahmacārīnaṃ sammāpaṭipattiyaṃ ussāhajananatthañca tādisānaṃ parinibbānasamayeyeva āvikarontīti adhippāyenāha – ‘‘parinibbutassa…pe… kātabbo’’ti.

98. By 'Destroyed is birth,' one declares the destruction of one's own birth, and by this, Arahantship is announced, because for an Arahant that is absent. Likewise, by 'the holy life has been lived,' one declares, 'My dwelling in the holy life of the path has been completed.' By 'The task has been done,' one declares that the sixteenfold duty regarding the four truths by means of the four paths, in terms of full understanding and so on, has been accomplished by oneself. By 'There is no more of this state of being,' one declares the absence of future rebirth, or the absence of any future task to be done, such as full understanding. Thus he says: 'Even by a single phrase, final knowledge is declared.' But it is said, 'What is bound twice is as if well-bound.' Here, however, the declaration of final knowledge comes with four phrases, so the meaning is that there is nothing more to be said. Speaking what is seen, with intention, is called noble speech. This word 'dhamma' has the meaning of 'nature,' as in 'subject to the nature of birth, subject to the nature of aging,' etc. Therefore, 'in accordance with the Dhamma' means the nature that conforms to the noble state. Although the noble ones, due to their supreme modesty, do not reveal their own virtues, they do reveal them at the time of their final passing away for the purpose of demonstrating the liberating nature of the Dispensation and for generating enthusiasm for the right practice among their fellow practitioners. With this in mind, he said: 'For one who has attained final Nibbāna... it should be done.'

99. Dubbalanti pheggu viya subhejjanīyaṃ balavirahitaṃ, asāranti attho. Virāgutanti palujjanasabhāvaṃ. Vigacchanasabhāvanti vināsagamanasabhāvaṃ. Aniccadukkhavipariṇāmattā assāsalesassapi abhāvato assāsavirahitaṃ. Ārammaṇakaraṇavasena samannāgamanavasena ca yathārahaṃ upenti upagacchantīti upayā, ‘‘etaṃ mama, eso me attā’’ti upādiyanti daḷhaggāhaṃ gaṇhantīti upādānā. Adhitiṭṭhati cetaso abhinandanabhūtāti cetaso adhiṭṭhānaṃ. Tāhīti taṇhādiṭṭhīhi. Tanti cittaṃ. Abhinivisatīti abhirativasena nivisati, ayañhettha attho – sakkāyadhammesu cittaṃ abhinivisati ‘‘etaṃ mamaṃ, eso me attā’’ti ajjhosāya tiṭṭhati etāhi abhinivesāhi, tathā sakkāyadhammesu cittaṃ anuseti etāhīti anusayā, taṇhādiṭṭhiyo. Yadaggena hi tebhūmakadhammesu rāgādayo anusenti, tadaggena taṃsahagatadhammā tattha anusentīti pariyāyena, ‘‘taṃ anusetī’’ti vuttaṃ. Khayā virāgāti hetumhi nissakkavacananti ‘‘khayena virāgenā’’ti hetumhi karaṇavasena attho vutto. Virāgenāti ca itisaddo ādi attho. Tena ‘‘nirodhenā’’ti evamādikaṃ gahitaṃ hoti. Aññamaññavevacanāneva upayādīnaṃ samucchedasseva bodhanato.

99. "Weak" means like a brittle piece of wood, easily broken, lacking strength; that is, without essence. "Fading away" (virāga) means having the nature of decaying. "Subject to vanishing" means having the nature of going to destruction. Due to impermanence, suffering, and change, lacking even a trace of comfort, it is devoid of solace. They approach as is fit, by way of making an object and by way of being endowed with it—these are 'approaches' (upayā). They grasp tightly, thinking, "This is mine, this is my self"—these are 'clingings' (upādānā). It persists as a delight of the mind—this is mental adherence. "With those" refers to craving and views. "That" refers to the mind. "Adheres" means it settles with strong attachment—here, the meaning is this: the mind adheres to identity-phenomena, thinking, "This is mine, this is my self," and remains fixated with these adherences. Likewise, the mind lies latent in identity-phenomena by means of these—these are the 'underlying tendencies' (anusayā), namely, craving and views. For to whatever extent lust and other defilements lie latent in phenomena of the three realms, to that extent, associated phenomena lie latent there; this is said figuratively. Thus, it is said, "it lies latent in that." The phrase "from destruction, from dispassion" (khayā virāgā) is an expression of cause—the meaning is stated in the instrumental sense of cause, as "through destruction and through dispassion." And the word `iti` here indicates 'and so on'. Therefore, "through cessation" and similar terms are understood. The terms "approaches" and others are merely synonyms, intended to convey the complete cutting off.

100. Patiṭṭhāti ettha sesabhūtattayaṃ upādārūpañcāti patiṭṭhānā, nijjīvaṭṭhena dhātucāti patiṭṭhānadhātu. Nhānīyacuṇṇaṃ bāhiraudakaṃ viya sesabhūtattayaṃ ābandhatīti ābandhanaṃ. Pacanīyabhattaṃ bāhiratejo viya sesabhūtattayaṃ paripācetīti paripācanaṃ. Bāhiravāto viya sesabhūtattayaṃ vitthambhetīti vitthambhanaṃ. Dhātusaddattho vuttoyeva. Asamphuṭṭhadhātūti [Pg.283] asamphusitabhāvo tesaṃ viparimaṭṭhatābhāvato. Vijānanaṃ ārammaṇūpaladdhi. Ahaṃ attāti ahaṃ, ‘‘rūpadhammo me attā’’ti attakoṭṭhāsena attabhāvena na upagamiṃ na gaṇhiṃ. Nissitanissitāpi nissitā eva nāmāti āha ‘‘pathavīdhātunissitāvā’’ti. Attanā vā pana tannissitāti ‘‘ekena pariyāyenā’’ti. Upādārupampi kāmaṃ nissitampi hoti. Tathāpi taṃ nissitaṃ hotiyevāti taṃ na uddhaṭaṃ. Paricchedakarattā paricchedākāsassa ‘‘avinibbhogavasenā’’ti vuttaṃ. Tena ca tathā paricchinnattā sabbampi bhūtupādārūpaṃ ākāsadhātunissitaṃ nāma. Taṃ nissāya pavattiyā upādārūpaṃ viya bhūtarūpāni, arūpakkhandhā viya ca vatthurūpāni, ‘‘taṃnissitarūpavatthukā arūpakkhandhā’’ti vuttanayena ākāsadhātunissitacakkhādirūpadhammavatthukā vedanādayo arūpakkhandhā ākāsadhātunissitā nāmāti imamatthaṃ tathā-saddena upasaṃharati. Idhāpīti ākāsadhātunissitapadepi, na pathavīdhātunissitapadādīsu eva. Rūpārūpanti sabbampi rūpārūpaṃ gahitameva hoti, aggahitaṃ natthi. Sahajātā…pe… nissitanti idaṃ nippariyāyasiddhaṃ nissayattaṃ gahetvā vuttaṃ. Heṭṭhā vuttanayena pariyāyasiddhe nissayatte gayhamāne – ‘‘pacchājātapaccayoti pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11) vacanato sabbaṃ catusamuṭṭhānikarūpaṃ, ‘‘viññāṇadhātunissita’’nti vattabbaṃ. Tathā anantaraviññāṇadhātupaccayā pavattanato, ‘‘viññāṇadhātunissita’’nti vattabbaṃ.

100. Here, the remaining three primary elements and the derived form stand, hence they are called 'foundations' (patiṭṭhānā). By the nature of being lifeless, it is called the 'foundation element' (patiṭṭhānadhātu). Just as bathing powder binds external water, so it binds the remaining three primary elements—this is called 'binding' (ābandhana). Just as external heat ripens food that is to be cooked, so it ripens the remaining three primary elements—this is called 'ripening' (paripācana). Just as external wind supports, so it supports the remaining three primary elements—this is called 'supporting' (vitthambhana). The meaning of the term "element" has already been stated. "Uncontacted elements" means the state of not being touched, due to the absence of their being rubbed against. Cognition is the apprehension of an object. "I am the self"—this "I" did not assume or grasp the self in terms of "form is my self," as a portion or identity of self. Even what is dependent on something else is still called dependent, as stated: "dependent on the earth element." Or, dependent on that by its own nature—thus, "in one way." Even the derived form may indeed be dependent. Nevertheless, it is still dependent, so it is not omitted. Because space has a delimiting function, this is said to be 'by way of inseparability.' And because it is delimited in that way, all primary and derived material form is called dependent on the space element. Depending on that, just as derived form arises, so do the primary elements; and just as the formless aggregates depend on the material base, so the feeling and other formless aggregates, which have material phenomena like the eye as their base, dependent on the space element, are called dependent on the space element. This meaning is conveyed by the term "tathā" (thus). Here too—even in the term "dependent on the space element," not just in terms like "dependent on the earth element"—all form and formless is included, nothing is left out. "Co-arisen... dependent"—this is stated by taking the dependence relation as established without elaboration. When the dependence relation is established through elaboration, as previously explained— "Post-nascence condition means that later-born mental phenomena are a condition for this earlier-born body by way of post-nascence condition" (Paṭṭhāna 1.1.11)—thus, all material form arising from the four causes should be called "dependent on the consciousness element." Similarly, because it proceeds dependent on the immediately preceding consciousness element, it should be called "dependent on the consciousness element."

101. Ruppati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpanti ayamattho cakkhudvāre āpāthagate rūpāyatane nippariyāyato labbhati, na āpāthamanāgate. Cakkhuviññāṇaviññātabbabhāvo pana āpāthamanāgatepi tasmiṃ labbhateva taṃsabhāvānativatthanato. Rūpāyatanaṃ dvidhā vibhajitvā. Thero pana āpāthaṃ anāgatassāpi rūpāyatanassa rūpabhāvaṃ na sakkā paṭikkhipitunti dvidhākaraṇaṃ nānujānanto channovādaṃ nidasseti, ‘‘upari channovāde kinti karissathā’’ti. Tattha hi ‘‘cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme’’ti (ma. ni. 3.391) āgataṃ, na cettha cakkhudvāre āpāthaṃ āgatameva rūpāyatanaṃ cakkhuviññāṇaviññātabbapadena gahitaṃ, na āpāthaṃ anāgatanti sakkā viññātuṃ [Pg.284] aviseseneva rūpāyatanena taṇhāmānadiṭṭhigāhābhāvassa jotitattā. Tenāha ‘‘na yidaṃ labbhatī’’ti. Rūpamevāti rūpāyatanameva. Yadi evaṃ ‘‘cakkhuviññāṇaviññātabbesu dhammesū’’ti padaṃ kathaṃ netabbanti āha – ‘‘cakkhuviññāṇasampayuttā panā’’tiādi. Cakkhuviññāṇena saddhiṃ viññātabbesūti yena manoviññāṇena cakkhuviññāṇaṃ aniccantiādinā cakkhuviññāṇena saddhiṃ tena viññātabbesu taṃsampayuttadhammesūti attho. Taṇhāchandoti tassanasabhāvo chando, na kattukamyatā chandoyevāti taṇhāchando. Rajjanavasenāti vatthaṃ viya raṅgajātaṃ cittassa anurañjanavasena. Abhinandanavasenāti ārammaṇe abhiramitvā nandanavasena. Sappītikataṇhā hi nandīti vuccati. Taṇhāyanavasena taṇhā.

101. "Rūpa" means that which is affected, undergoing alteration, manifesting a state of being agreeable to the heart. This meaning is obtained directly in the visible form base (rūpāyatana) when it comes into the range of the eye-door, not when it is out of range. However, the state of being knowable by eye-consciousness is indeed obtained in it even when it is out of range, because its own nature is not overstepped. Having divided the form base into two. But the Elder, not approving of the twofold division, because it is not possible to reject the nature of form of the form base even for that which is not in range, points to the Channovāda, saying: "What will you do in the further Channovāda?" For there it is said, "Friend Channa, the eye, eye-consciousness, and the things knowable by eye-consciousness" (Majjhima Nikāya 3.391). But here it is not possible to discern that the form base is grasped by the term 'knowable by eye-consciousness' only when it has come into the range of the eye-door and not when it has not come into range, because the absence of grasping due to craving, conceit, and views is indicated with respect to the form base generally, without distinction. Therefore, he says, "This is not obtainable." "Rūpa indeed" means the form base indeed. If so, how is the phrase "in the things knowable by eye-consciousness" to be interpreted? He says, "But those associated with eye-consciousness," etc. "Knowable together with eye-consciousness" means, those things that are knowable by that mind-consciousness by which eye-consciousness is known as 'impermanent' and so on; the meaning is, in the things associated with it. "Taṇhāchando" is desire whose nature is thirsting, not the desire that is simply wanting to do; it is craving-desire. "By way of coloring" means by way of coloring the mind like a dyed cloth. "By way of delighting" means by way of taking delight and pleasure in the object. For craving connected with joy is called "nandī." "Taṇhā" is craving by way of yearning.

102. Ahaṅkāroti ‘‘seyyohamasmī’’tiādinā (dha. sa. 1121, 1239; vibha. 832, 866; saṃ. ni. 4.108; mahāni. 21, 178) ahaṃkaraṇaṃ. Yena hi mamaṃ karoti, etaṃ mamaṅkāro. Svevāti ‘‘ahaṅkāro’’ti vuttamāno. Evaṃ catutthajjhāne niddiṭṭhe sabbāsu lokiyābhiññāsu vuccamānāsu heṭṭhā vijjādvayaṃ vattabbanti adhippāyena, ‘‘pubbenivāsaṃ dibbacakkhuñca avatvā kasmā vutta’’nti āha? Itaro idha sabbavāresupi lokuttaradhammapucchā adhikatā tasmā ‘‘so evaṃ samāhite’’tiādinā tatiyā vijjā kathitāti dassento, ‘‘bhikkhū lokiyadhammaṃ na pucchantī’’tiādimāha. Ekavissajjitasuttaṃ nāmetaṃ tatiyavijjāya eva āgatattā. Ariyadhammavasenapissa samaññā atthevāti dassento, ‘‘chabbisodhanantipissa nāma’’nti vatvā tesu dhammesu bhedaṃ dassetuṃ, ‘‘ettha hī’’tiādi vuttaṃ. Visuddhāti tassā codanāya sodhanavasena visodhitā. Ekameva katvāti ekavāravaseneva pāḷiyaṃ ekajjhaṃ āgatattā ekameva koṭṭhāsaṃ katvā. Yadi evaṃ kathaṃ vā chabbisodhanatāti āha – ‘‘catūhi āhārehi saddhi’’nti kathaṃ panettha cattāro āhārā gahetabbāti? Keci tāva āhu – ‘‘sādhūti bhāsitaṃ abhinanditvā anumoditvā uttari pañho pucchitabbo’’ti heṭṭhā āgatena nayena āhāravāro āharitvā vattabboti. ‘‘Bahiddhā sabbanimittesū’’ti ettha āhārānampi saṅgahitattā āhārā atthato āgatā evāti aññe. Apare pana rūpakkhandhaggahaṇena kabaḷīkāro āhāro[Pg.285], saṅkhārakkhandhaggahaṇena phassāhāro, manosañcetanāhāraggahaṇena viññāṇāhāro sarūpatopi gahitoti vadanti.

102. The term 'ahaṅkāra' refers to the making of 'I' (ahaṃkaraṇaṃ), as in thinking 'I am superior' (Dhs. 1121, 1239; Vibh. 832, 866; SN 4.108; MN 21, 178). That by which one makes something 'mine' is called mamaṅkāra. That very thing is what is meant by 'ahaṅkāra'. Thus, when the fourth jhāna has been pointed out and all the mundane higher knowledges are being spoken of, with the intention that the two knowledges should be mentioned first, he asked: 'Why was it stated without having mentioned the knowledge of previous existences and the divine eye?' The other speaker says that here, in all instances, questions concerning supramundane states are predominant. Therefore, to show that the third knowledge is explained through phrases like 'so evaṃ samāhite' (when his mind is thus concentrated), he says, 'monks do not ask about mundane matters,' and so on. This is called the Ekavissajjitasutta because it comes only with the third knowledge. To indicate that it also has a designation by way of the noble Dhamma, it is said, 'It is also called the Sixfold Purification,' and distinctions among these states are shown with phrases like 'herein, indeed.' 'Purified' means cleansed by way of purification of that accusation. 'Made into one' refers to treating it as a single section because in the Pāli it appears as a unified passage in one instance. If this is so, how is it the sixfold purification? It is explained: 'together with the four nutriments.' But how are the four nutriments to be understood here? Some say that the section on nutriment should be brought in and spoken of according to the method that came earlier: 'Having approved and rejoiced in what was well-spoken, a further question should be asked.' Others say that since nutriments are included in 'all external signs,' they are present by way of meaning. Still others argue that by the inclusion of the aggregate of form, the physical nutriment is included; by the inclusion of the aggregate of formations, the nutriment of contact is included; and by the inclusion of the nutriment of mental volition, the nutriment of consciousness is included; thus they are included even in their own nature.

‘‘Chabbisodhana’’nti imassa suttassa samaññāya anvatthataṃ dassetvā āyatimpi tādisena byākaraṇena bhikkhūnaṃ paṭipattimpi dassanatthaṃ, ‘‘ime panā’’tiādi āraddhaṃ. Vinayaniddesapariyāyenāti vinayaniddese āgatena kāraṇena. Vinaye vā āgataniddesānukkamena.

Having shown the meaning of the discourse's title, Chabbisodhana, in accordance with its contents, and with the intention of showing the future conduct of the monks through such an explanation, the section beginning with 'ime panā' ('But these...') was commenced. 'Vinayaniddesapariyāyena' means by the reason given in the Vinayaniddesa, or according to the order of exposition found in the Vinaya.

Adhigantabbato adhigamo, jhānādiadhigamapucchā. Tenāha – ‘‘jhānavimokkhādīsū’’tiādi. Upāyapucchāti adhigamopāyapucchā. Kintīti kena pakārena vidhināti attho.

Adhigamo is called attainment because it is to be attained, meaning a question about the attainment of jhāna and so forth. Hence it is said, 'Regarding jhāna, liberation, etc.' Upāyapucchā means a question about the means to attainment. 'Kintī' means 'in what manner or by what method'—this is the meaning.

Katamesaṃ tvaṃ dhammānaṃ lābhīti idaṃ pana pubbe ‘‘kiṃ te adhigata’’nti aniddhāritabhedā jhānādivisesā pucchitāti idāni tesaṃ niddhāretvā pucchanākāradassanaṃ. Tasmāti yasmā yathāvuttehi ākārehi adhigamabyākaraṇaṃ sodhetabbaṃ, tasmā. Ettāvatāvāti ettakena byākaraṇamatteneva na sakkāro kātabbo. Byākaraṇañhi ekaccassa ayāthāvatopi hoti, yathā nāma jātarūpapatirūpaṃ jātarūpaṃ viya khāyatīti jātarūpaṃ nighaṃsanatāpanachedanehi sodhetabbaṃ evamevaṃ imesu idāneva vuttesu chasu ṭhānesu pakkhipitvā sodhanatthaṃ vattabbo vimokkhādīsūti ādi-saddena samādhi-samāpatti-ñāṇadassana-maggabhāvanā-phalasacchikiriyā saṅgaṇhāti.

As for 'Katamesaṃ tvaṃ dhammānaṃ lābhī' ('Of which qualities are you a gainer?'), this shows the manner of questioning now, having specified the distinctions of special attainments like jhāna, which were previously asked without specification as 'kiṃ te adhigata' ('What have you attained?'). Therefore, since the declaration of attainment should be purified by the aforementioned methods, for that reason, by this much—by this mere declaration alone—respect should not be shown. For the declaration of some may be inaccurate, just as counterfeit gold appears like real gold, thus gold must be purified by rubbing, heating, and cutting. Similarly, in these cases, having placed them in the six mentioned bases, one should speak for the purpose of purification. By the word 'etc.' in 'liberations, etc.', it includes concentration, attainments, knowledge and vision, path cultivation, and realization of the fruit.

Pākaṭo hoti adhigatavisesassa satisammosābhāvato. Sesapucchāsupi ‘‘pākaṭo hotī’’ti pade eseva nayo. Uggahaparipucchākusalāti sajjhāyamaggasaṃvaṇṇanāsu nipuṇā. Yāya paṭipadāya yassa ariyamaggo āgacchati, sā pubbabhāgapaṭipatti āgamanapaṭipadā. Sodhetabbāti suddhā udāhu asuddhāti vicāraṇavasena sodhetabbā. Na sujjhatīti tattha tattha pamādapaṭipattibhāvato. Apanetabbo attano paṭiññāya. ‘‘Sujjhatī’’ti vatvā sujjhanākāraṃ dassetuṃ, ‘‘dīgharatta’’ntiādi vuttaṃ. Paññāyatīti ettha ‘‘yadī’’ti padaṃ ānetvā yadi so bhikkhu tāya paṭipadāya yadi paññāyatīti sambandho. Khīṇāsavapaṭipattisadisā paṭipadā hoti dīgharattaṃ vikkhambhitakilesattā.

He is evident because of the absence of confusion of mindfulness in one who has attained distinction. In the remaining questions as well, the phrase 'pākaṭo hoti' ('he is evident') follows this same method. 'Uggahaparipucchākusalā' means skilled in the explanations of the path of recitation. The preliminary practice by which a person's noble path arises is called the path of approach. 'Sodhetabbā' means it should be examined—whether it is pure or impure—by way of investigation. 'Na sujjhatī' means it is not purified because of negligent practice here and there. One should retract one's own assertion. Having said 'Sujjhatī' ('it is purified'), the manner of purification is shown by stating 'dīgharattaṃ' ('for a long time'), etc. Here, with the word 'paññāyati' ('is discerned'), the word 'yadī' ('if') is supplied to make the connection: 'if that bhikkhu, by that practice, is discerned...' The practice is similar to the practice of one whose cankers are destroyed because the defilements have been suppressed for a long time.

Nadiyā [Pg.286] samuddaṃ pakkhandanaṭṭhānaṃ nadīmukhadvāraṃ. Maddamānoti badarasāḷavaṃ sarasaṃ patte pakkhitto hutvā maddamāno. Sesaṃ suviññeyyameva.

The river's mouth is the place where the river enters the sea, the gateway to the river (nadīmukhadvāraṃ). 'Maddamāno' refers to crushing fresh jujube pulp after placing it in a bowl. The rest is easily understood.

Chabbisodhanasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition clarifying the hidden meaning of the Commentary on the Chabbisodhanasutta is complete.

3. Sappurisadhammasuttavaṇṇanā

3. Commentary on the Discourse on the Qualities of a True Person

105. Sappurisadhammanti sappurisabhāvakaraṃ dhammaṃ. So pana yasmā sappurisānaṃ paveṇiko dhammo hoti. Tasmā āha – ‘‘sappurisānaṃ dhamma’’nti, esa nayo asappurisadhammanti etthāpi. Evaṃ padhānaṃ anuṭṭhātabbañca sappurisadhammaṃ ādiṃ katvā mātikaṃ ṭhapetvā ayathānupubbiyā niddisanto ‘‘katamo ca, bhikkhave, asappurisadhammo’’tiādimāha. Tathā pana niddisanto udāharaṇapubbakaṃ hetuṃ dassetuṃ, ‘‘yathā nāmā’’tiādi vuttaṃ. Tena icchitabbapariccāgapubbakaṃ gahetabbaggahaṇaṃ nāma ñāyapaṭipatti, tasmā sappurisadhammā sampādetabbāti dīpento satthā ayathānupubbiyā niddhārīyatīti imamatthaṃ dasseti. Tathā aññatthāpi ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti. Etadeva hi kuladvayaṃ ‘‘uccakula’’nti vuccati nippariyāyato. Tathāhi antimabhavikā bodhisattā tattheva paṭisandhiṃ gaṇhanti. Soti sāmīcippaṭipanno bhikkhu. Antaraṃ karitvāti taṃ kāraṇaṃ katvā. Paṭipadā hi viññūnaṃ pūjāya kāraṇaṃ, na uccakulīnatā. Mahākulāti vipulakulā upāditoditakulasampavattikāti attho.

105. ‘Qualities of a true person’ (sappurisadhamma) means the quality that makes one a true person. Since that is the traditional quality of true persons, it is said: ‘the quality of true persons.’ This same method applies to ‘qualities of an untrue person’ (asappurisadhamma) here as well. Having thus established the subject matter, beginning with the qualities of a true person and that which is not to be undertaken, and indicating them out of order, he says: ‘And what, bhikkhus, are the qualities of an untrue person?’ and so on. Further, while indicating them, ‘Just as…’ and so on is stated to show the reason with an example. Therefore, taking that which should be taken, preceded by abandoning that which is desired, is called a proper course of practice; therefore, the Teacher, revealing that the qualities of a true person should be fulfilled, shows this meaning by determining it out of order. Similarly, elsewhere it is said: ‘Not associating with fools, and associating with the wise.’ Indeed, this pair of families is called ‘high family’ without qualification. For even the Bodhisattas in their final existence take rebirth right there. ‘He’ refers to a bhikkhu who practices properly. ‘Having made an interval’ means having made that a reason. For the practice is a reason for the wise to honor him, not merely high birth. ‘Great families’ means extensive families, with an unbroken lineage of wealth and fame. That is the meaning.

106. Yasasaddo parivāravācako. Yasassīti ca sātisayaparivāravantatā vuccatīti āha ‘‘parivārasampanno’’ti. Ādhipateyyābhāvato paresaṃ uparinatti etesaṃ īso īsanaṃ issariyanti akkhātabbāti appesakkhā. Tenāha ‘‘appaparivārā’’ti. Abhāvattho hi idha appa-saddo.

106. The word ‘yasa’ is a term denoting retinue. And ‘yasassī’ is said to mean possessing a superior retinue; hence it is stated: ‘endowed with a retinue.’ They are called ‘appesakkhā’ (of little power) because, due to an absence of sovereignty, they cannot be said to have lordship or authority over others. Therefore, it is said: ‘with a small retinue.’ Indeed, here the word ‘appa’ has the meaning of absence.

107. Naveva dhutaṅgāni āgatānīti ettha yathā ukkaṭṭhapaṃsukūlikassa tecīvarikatā sukarā. Evaṃ ukkaṭṭhapiṇḍapātikassa sapadānacārikatā sukarā. Ekāsanikassa ca pattapiṇḍikakhalupacchābhattikatā sukarā evāti – ‘‘paṃsukūliko hotī’’tiādivacaneneva pāḷiyā anāgatānampi āgatabhāvo veditabbo pariharaṇasukaratāya tesampi samādānasambhavato. Tenāha ‘‘terasa hontī’’ti.

107. Here, regarding the phrase ‘only nine ascetic practices have come,’ just as for one who excels in wearing rag-robes, the three-robe practice is easy. Similarly, for one who excels in eating alms-food, the practice of walking for alms from house to house is easy. And for one who eats only in one session, the practice of eating from the bowl and the practice of refusing subsequent meals are likewise easy—thus, by the statement ‘he is a rag-robe wearer’ and so on in the Pāli, even practices not explicitly mentioned should be understood as having come, due to the ease of observing them and the possibility of undertaking them. Therefore, it is said: ‘there are thirteen.’

108. Kāmataṇhādikāya [Pg.287] tāya taṇhāya nibbattāti tammayā, puthujjanā, pakatibhāvūpagamanena tesaṃ bhāvo tammayatā, tappaṭikkhepato atammayatā, nittaṇhatā. Taṃyeva kāraṇaṃ katvāti paṭhamajjhānepi taṇhāpahānaṃyeva kāraṇaṃ katvā. Citte uppādetvāti atammayatāpariyāyena vutte taṇhāya paṭipakkhadhamme sampādetvā. Na maññatīti maññanānaṃ ariyamaggena sabbaso samucchinnattā kismiñci okāse kāmabhavādike kenaci vatthunā hatthiassakhettavatthādinā pattacīvaravihārapariveṇādinā ca puggalaṃ na maññati. Sesaṃ suviññeyyameva.

108. ‘Tammayā’ (made of that) means born from that craving, which begins with craving for sensual pleasures. For ordinary people, their state is ‘tammayatā’ (made of that-ness) by adopting that nature; its rejection is ‘atammayatā’ (not made of that-ness), which is freedom from craving. ‘Taking that very reason into account’ means, even in the first jhāna, having taken the abandonment of craving as the very reason. ‘Having aroused in the mind’ means having developed the qualities that are the opposite of craving, which are expressed by the term ‘not made of that-ness’. ‘He does not conceive’ means, because conceivings are utterly uprooted in every way by the noble path, in any instance, such as sensual existence and so on, he does not conceive a person by means of any thing whatsoever, such as elephants, horses, fields, and lands, or bowls, robes, dwellings, and monasteries. The rest is easily understood.

Sappurisadhammasuttavaṇṇanāya līnatthappakāsanā samattā.

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

4. Sevitabbāsevitabbasuttavaṇṇanā

4. Commentary on the Sevitabbāsevitabba Sutta.

109. Aññamaññanti aññaṃ aññaṃ. Tenāha ‘‘aññaṃ sevitabba’’ntiādi. Sattahi padehīti sattahi vākyehi. Pajjati etena yathādhippeto atthoti padaṃ, vākyaṃ. Sāriputtattherassa okāsakaraṇaṃ dhammadāyāde (ma. ni. 1.31) vuttanayena veditabbaṃ.

109. ‘Aññamaññaṃ’ (one another) means ‘aññaṃ aññaṃ’ (each to the other). Hence it is said: ‘one is to be cultivated,’ and so on. ‘By seven phrases’ means by seven statements. A ‘pada’ (phrase) is that by which the intended meaning is reached; it is a sentence. The Venerable Sāriputta's request for an opportunity should be understood in the manner described in the Dhammadāyāda Sutta (MN 3).

113. Diṭṭhiyeva paccayavasena paṭiladdhatāya diṭṭhipaṭilābho. Saññāpaṭilābhepi eseva nayo. Micchādiṭṭhisammādiṭṭhiyo…pe… na gahitā kammapathappattānaṃ tesaṃ manosamācārabhāvena gahitattā. Yadi evaṃ kasmā diṭṭhi cittuppādavāre na gahitāti? Kāmaṃ micchādiṭṭhiyā avayavibhāvo labbhati, tathāpi cittuppādakkhaṇe lokiyalokuttaracittuppādesu kammapathakoṭṭhāso na uddhaṭo.

113. ‘Acquisition of view’ (diṭṭhipaṭilābho) is so called because it is acquired by way of conditions for view itself. The same method applies to the acquisition of perception. Wrong view and right view… (and so on) are not included because, having reached the status of a course of action, they are included as mental conduct. If so, why is view not included in the section on the arising of thought? Granted, the component parts of wrong view are found; nevertheless, at the moment of the arising of thought—in mundane or supramundane thought-arisings—the portion that is a course of action is not extracted.

115. Kāmasaññādīnanti ettha ādi-saddena yathā byāpādavihiṃsāsaññā saṅgahitā, evaṃ anabhijjhāabyāpādaavihiṃsāsaññā saṅgahitā paṭhamena ādisaddena ‘‘anabhijjhāsahagatāya saññāyā’’tiādipāṭhassa saṅgahitattā.

115. Here, in ‘perceptions of sensuality, etc.’ (kāmasaññādīnaṃ), just as perceptions of ill-will and harmfulness are included by the word ‘etc.’, so too are perceptions of non-covetousness, non-ill-will, and non-harmfulness included, because by the first ‘etc.’ word the reading ‘with perception accompanied by non-covetousness,’ and so on, is included.

117. Ti kāmabhavādīnaṃ apariyosānāya pariyosānaṃ icchatopi tādisassa bhavānaṃ apariyosānameva hoti[Pg.288]. Cattāro honti puggalavasena. Tenāha ‘‘puthujjanopi hī’’tiādi. Akusalā dhammā vaḍḍhantīti tesaṃ pahānāya appaṭipajjamānassāti adhippāyo, tato eva kusalā dhammā parihāyanti. Tenassa kilesadukkhena vipākadukkhena ca sadukkhameva attabhāvaṃ abhinibbatteti. Orambhāgiyasaṃyojanāni pahāya suddhāvāsesu nibbattanāraho anāgāmī kathaṃ…pe… abhivaḍḍhantīti āha ‘‘anāgāmīpī’’tiādi. Sadukkhameva attabhāvaṃ abhinibbatteti, yāya labbhamānaakusalābhivuddhiṃ kusalaparihāniñca gahetvā anāgāminopi sabyābajjhaattabhāvābhinibbattanaṃ vuttaṃ. Evaṃ yathālabbhamānaṃ akusalaparihāniṃ kusalābhivuddhiñca gahetvā puthujjanassapi antimabhavikassa abyābajjhaattabhāvābhinibbattanaṃ vuttanti daṭṭhabbaṃ. Tenāha ‘‘puthujjanopī’’tiādi. Akusalameva hāyati,na kusalaṃ tassa buddhipakkhe ṭhitattā. Tatthāpi vipassanameva gabbhaṃ gaṇhāpeti, na vaṭṭagabbhaṃ antimabhavikatāya vivaṭṭūpanissitattā ajjhāsayassa, ñāṇassa ca pākagamanato.

117. Even for one who desires an end to the endless sensual existence and other existences, for such a person, there is indeed no end to such existences. There are four types of individuals in this regard. Therefore, it is said: ‘Even an ordinary person,’ and so on. ‘Unwholesome states increase’—this implies for one who is not practicing to abandon them. Consequently, wholesome states decline. Thus, such a person generates an existence filled only with suffering—both the suffering of defilements and the suffering of results. How for a non-returner, who has abandoned the lower fetters and is worthy of rebirth in the Pure Abodes… (and so on)… do things increase? To this it is said: ‘Even a non-returner,’ and so on. ‘He generates an existence filled only with suffering’—by this is meant the non-returner’s generation of an afflicted existence, taking into account the potential increase of unwholesome qualities and the decline of wholesome ones. Similarly, it should be understood that even for an ordinary person in their final existence, the generation of a non-afflicted existence is stated, taking into account the potential decline of unwholesome qualities and the growth of wholesome ones. Therefore, it is said: ‘Even an ordinary person,’ and so on. Only the unwholesome declines, not the wholesome, because he is established on the side of growth. Even in that case, insight alone causes conception, not conception in the round of rebirth, due to being in the final existence, because his disposition is reliant on what is contrary to the round, and because his knowledge has reached maturity.

119. Ekaccassāti sāmivacanaṃ ‘‘abhinandatī’’tiādīsu paccattavasena pariṇāmetabbaṃ, tathā ‘‘nibbindatī’’tiādīsupi. Uggaṇhitvāpīti pi-saddo luttaniddiṭṭho. Bhagavato bhāsitassa atthaṃ ajānantā tāva dīgharattaṃ hitasukhato paribāhirā hontu jānantānampi sabbesaṃ dīgharattaṃ hitāya sukhāya hotīti anekaṃsikataṃ codento ‘‘evaṃ santepī’’tiādimāha. Itaro sabbesampi dīgharattaṃ hitāya sukhāya hotiyevāti, ‘‘appaṭisandhikā’’tiādinā anekaṃsikataṃ pariharati. Sesaṃ suviññeyyameva.

119. ‘Ekaccassa’ is a genitive expression; in phrases like ‘abhinandati’ (he delights), it should be construed in the nominative case. Similarly, in phrases like ‘nibbindati’ (he becomes disenchanted). In ‘uggaṇhitvāpi,’ the particle ‘pi’ is indicated as elided. Let those who do not understand the meaning of the Blessed One’s words be excluded from welfare and happiness for a long time. But even for those who understand, it is not for the welfare and happiness of all for a long time; thus, pointing out this ambiguity, he says: ‘Even so…’ and so on. The other (the opponent) says it is indeed for the welfare and happiness of all for a long time; with phrases like ‘appaṭisandhikā’ (without rebirth), he refutes the ambiguity. The rest is easily understood.

Sevitabbāsevitabbasuttavaṇṇanāya līnatthappakāsanā samattā.

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

5. Bahudhātukasuttavaṇṇanā

5. The Commentary on the Many Elements Discourse

124. Bhayanti (a. ni. ṭī. 2.3.1) cittasaṃsappatāti āha ‘‘cittutrāso’’ti. Upaddavoti antarāyo. Tassa pana vikkhepakāraṇattā vuttaṃ ‘‘anekaggatākāro’’ti. Upasaggoti upasajjanaṃ. Tato appatīkāravighātāpatti [Pg.289] yasmā patīkārābhāvena vihaññamānassa kiñci kātuṃ asamatthassa osīdanakāraṇaṃ, tasmā vuttaṃ – ‘‘tattha tattha lagganākāro’’ti. Vañcetvā āgantuṃ yathāvutte divase anāgacchantesu. Bahi anikkhamanatthāya dvāre aggiṃ datvā.

124. ‘Bhaya’ (fear) is the agitation of the mind; thus it is said to be ‘terror of the mind’ (cittutrāso). ‘Upaddavo’ (calamity) is an obstacle. But because it is a cause of distraction, it is said to be ‘a state of non-unification.’ ‘Upasaggo’ (affliction) is a besetment. From that comes the falling into ruin for which there is no remedy. Since it is a cause of sinking down for one who is afflicted by the absence of a remedy and is unable to do anything, it is therefore said to be ‘a state of getting stuck here and there.’ ‘Having deceived them about coming’ refers to not arriving on the appointed day. ‘For the purpose of not exiting’ means having set fire to the door.

Naḷehīti naḷacchannasaṅkhepena upari chādetvā tehiyeva dārukacchadananiyāmena paritopi chāditā. Eseva nayoti iminā tiṇehi channataṃ, sesasambhārānaṃ rukkhamayatañca atidisati. Vidhavāputteti adantabhāvopalakkhaṇaṃ. Te hi nippitikā avinītā asaṃyatā akiccakārino honti.

‘With reeds’ means having covered the top with a construction of reed-thatching, and having also covered it all around with those same reeds in the manner of a wooden roof. ‘This is the method’: by this, he extends the meaning to being thatched with grass and to the wooden nature of the remaining materials. ‘Widow's son’ signifies the characteristic of being untamed. For such sons are fatherless, undisciplined, unrestrained, and doers of what should not be done.

Matthakaṃ apāpetvāva niṭṭhāpitāti kasmā bhagavā evamakāsīti? Ānandattherassa pucchākosalladīpanatthameva, tattha nisinnānaṃ sannipatitabhikkhūnaṃ desanāya jānanatthañca. Te kira saṅkhepato vuttamatthaṃ ajānantā andhakāraṃ paviṭṭhā viya ṭhitā. Pucchānusandhivasena pariggayha jānissantīti.

Why did the Blessed One do this, namely, conclude without bringing the teaching to its summit? It was for the very purpose of revealing the Venerable Ānanda's skill in questioning, and also so that the assembled monks seated there might understand the teaching. They, it is said, not understanding the meaning stated in brief, stood as if they had entered darkness. The thought was: ‘They will understand by grasping it through the sequence of the question’.

125. Rūpapariggahova kathito, na aññaṃ kiñcīti attho. Idāni tato saccāni niddhāretvā catusaccakammaṭṭhānaṃ dassetuṃ, ‘‘sabbāpī’’tiādi vuttaṃ. Pañcakkhandhā hontīti addhekādasa dhātuyo rūpakkhandho, addhaṭṭhamā dhātuyo yathārahaṃ vedanādayo cattāro arūpino khandhāti evaṃ aṭṭhārasa dhātuyo pañcakkhandhā honti. Pañcapi khandhā taṇhāvajjā dukkhasaccaṃ. Appavattīti appavattinimittaṃ. Nirodhapajānanāti paññāsīsena maggakiccamāha. Sammādiṭṭhipamukho hi ariyamaggo. Matthakaṃ pāpetvā kathitaṃ hoti sammasanassa bhūmiyā nipphattiyā ca kathitattā. Jānāti passatīti iminā ñāṇadassanaṃ kathitaṃ taṃ pana lokiyaṃ lokuttaranti duvidhanti tadubhayampi dassento āha – ‘‘saha vipassanāya maggo vutto’’ti.

125. Only the grasping of form is spoken of, nothing else—this is the meaning. Now, to show the meditation subject of the four truths by extracting the truths from that, ‘all,’ etc., is stated. The five aggregates exist—thus, ten and a half elements are the form aggregate, and seven and a half elements, as appropriate, are the four immaterial aggregates, namely feeling and the others. In this way, the eighteen elements become the five aggregates. The five aggregates, with the exception of craving, are the truth of suffering. ‘Non-occurrence’ means the sign of non-occurrence. ‘Knowing cessation’ speaks of the function of the path, which has wisdom as its head. For the noble path is headed by right view. It is said to have been brought to its summit, since both the ground of comprehension and its completion have been spoken of. ‘He knows, he sees’—by this, knowledge and vision are described. And that is twofold: mundane and supramundane. Showing both, it is said, ‘The path is taught together with insight’.

Ettāvatāpi khoti pi-saddaggahaṇena aññena pariyāyena satthā dhātukosallaṃ desetukāmoti thero, ‘‘siyā pana, bhante’’ti pucchatīti bhagavā pathavīdhātuādivasenapi dhātukosallaṃ vibhāveti. Tattha pathavīdhātuādisaddena desanākāraṇaṃ vibhāvento, ‘‘pathavīdhātu…pe… vuttā’’ti āha. Tāpi hi ādito cha dhātuyo. ‘‘Viññāṇadhātuto [Pg.290] nīharitvā pūretabbā’’ti vatvā kathaṃ rūpadhātuyo nīharīyantīti codanaṃ sandhāya taṃ nayaṃ dassetuṃ, ‘‘viññāṇadhātū’’tiādi vuttaṃ. Kāmañcettha kāyaviññāṇadhātuyā ārammaṇaṃ phoṭṭhabbadhātupathavīdhātu ādivasena desanāruḷameva, kāyadhātu pana nīharitabbāti ekaṃsameva nīharaṇavidhiṃ dassento, ‘‘esa nayo sabbatthā’’ti āha. Purimapacchimavasena manodhātūti pacchimabhāgavasena kiriyāmanodhātu gahetabbā tassānurūpabhāvato. Nanu cettha manodhātu nāmāyaṃ manoviññāṇadhātuyā asaṃsaṭṭhā, visuṃyeva cesā dhātūti? Saccametaṃ aṭṭhārasadhātudesanāya, cittavibhattiniddese chaviññāṇakāyadesanāyaṃ pana sā manoviññāṇakāyasaṅgahitāvāti daṭṭhabbaṃ. Yaṃ panettha vattabbaṃ taṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.517) vuttanayena veditabbaṃ. Atha vā purimapacchimavasenāti purecarānucaravasena. Manodhātūti vipākamanodhātu gahetabbā purecaraṇato, parato uppajjanakiriyāmanoviññāṇadhātuyā anantaraṃ manodhātuyā, kiriyāmanodhātuyā anantaraṃ manoviññāṇadhātuyā anuppajjanato ca.

Thus far, the Teacher, wishing to explain skill in elements by another method through the particle 'pi,' the Elder asks, 'But might it be, Venerable Sir?' The Blessed One then elaborates on skill in elements through the earth element and so on. Here, explaining the reason for the teaching through the term 'earth element,' he says, 'The earth element... as stated.' Indeed, these are the six elements from the beginning. Having said, 'One should extract and fill from the consciousness element,' to address the question of how the form elements are extracted and to show the method, it is stated, 'from the consciousness element,' and so on. Here, although the object of the body-consciousness element—the tangible element—is established in the teaching as the earth element and so on, the body element itself must be extracted. To indicate the single method of extraction throughout, it is said, 'This is the method in all cases.' Regarding the phrase 'mind element in the earlier and later sense,' in the latter part, the functional mind element should be taken due to its corresponding nature. But here, is not this mind element unassociated with the mind-consciousness element, being a separate element indeed? This is true in the teaching of the eighteen elements, but in the exposition of consciousness classification, in the teaching of the six consciousness bodies, it should be seen as included within the mind-consciousness body. What should be said here is to be understood according to the method stated in the commentary on the Path of Purification (Visuddhimagga Mahāṭīkā 2.517). Alternatively, 'in the earlier and later sense' means according to the preceding and following order. The mind element here refers to the resultant mind element, which should be taken because it precedes, and because the mind element does not arise immediately after the functional mind-consciousness element that arises later, and because the mind-consciousness element does not arise immediately after the functional mind element.

Dhammānaṃ yāvadeva nissattanijjīvavibhāvanatthāya satthu dhātudesanāti aññesu sabhāvadhāraṇādiatthesu labbhamānesupi ayamettha attho padhānoti āha – ‘‘esanayo sabbatthā’’ti. Sappaṭipakkhavasenāti sappaṭibhāgavasena sukhaṃ dukkhena sappaṭibhāgaṃ, dukkhaṃ sukhena, evaṃ somanassadomanassāti. Yathā sukhādīnaṃyeva samudācāro vibhūto, na upekkhāya, evaṃ rāgādīnaṃyeva samudācāro vibhūto, na mohassa, tena vuttaṃ ‘‘avibhūtabhāvenā’’ti. Kāyaviññāṇadhātu pariggahitāva hoti tadavinābhāvato. Sesāsu somanassadhātuādīsu, pariggahitāva hoti avinābhāvato eva. Na hi somanassādayo manodhātuyā vinā vattanti. Upekkhādhātuto nīharitvāti ettha cakkhuviññāṇadhātuādayo catasso viññāṇadhātuyo tāsaṃ vatthārammaṇabhūtā cakkhudhātuādayo cāti aṭṭha rūpadhātuyo, manodhātu, upekkhāsahagatā manoviññāṇadhātu, upekkhāsahagatā eva dhammadhātūti evaṃ pannarasa dhātuyo upekkhādhātuto nīharitabbā. Somanassadhātuādayo pana catasso dhātuyo dhammadhātuantogadhā[Pg.291], evaṃ sukhadhātuto kāyaviññāṇadhātuyā tassā vatthārammaṇabhūtānaṃ kāyadhātuphoṭṭhabbadhātūnañca nīharaṇā heṭṭhā dassitanayāti, ‘‘upekkhādhātuto nīharitvā pūretabbā’’icceva vuttaṃ.

The teaching of the elements by the Teacher is solely for the purpose of clarifying the non-self and lifeless nature of phenomena. Even though other meanings, such as the sustaining of inherent characteristics, can be found, this is the primary meaning here. Hence, it is said: 'This is the method in all cases.' By way of opposition—that is, by way of counterparts: pleasure is the counterpart of pain, pain is the counterpart of pleasure. Similarly, joy and displeasure. Just as the occurrence of pleasure and the like is clearly evident, but not equanimity, so too the occurrence of lust and the like is clearly evident, but not delusion. Therefore, it is said: 'Due to its non-evident nature.' The body-consciousness element is already included because it is inseparable from it. As for the remaining elements, such as the joy element, they are already included due to their inseparability. For joy and the like do not occur apart from the mind-element. 'Excluding from the equanimity element'—here, the four consciousness elements beginning with eye-consciousness, and their bases and objects—the eight material elements consisting of eye-element and so on which are the bases and objects of these consciousnesses, the mind-element, the mind-consciousness element accompanied by equanimity, and the mental-data element itself accompanied by equanimity—thus, fifteen elements should be excluded from the equanimity element. However, the four elements beginning with the joy element are included within the mental-data element. Similarly, the body-consciousness element is to be excluded from the pleasure element, along with its bases and objects—the body element and the tangible-data element—as explained earlier. Thus, it is said: 'Excluding from the equanimity element, it should be completed.'

Kāmavitakkādayo idha kāmadhātuādipariyāyena vuttāti ‘‘kāmadhātuādīnaṃ dvedhāvitakke kāmavitakkādīsu vuttanayena attho veditabbo’’ti āha. Tattha hi ‘‘kāmavitakkoti kāmapaṭisaṃyutto vitakko, byāpādavitakkoti byāpādapaṭisaṃyutto vitakko, vihiṃsāvitakkoti vihiṃsāpaṭisaṃyutto vitakko, nekkhammapaṭisaṃyutto vitakko nekkhammavitakko, so yāva paṭhamajjhānā vaṭṭati. Abyāpādapaṭisaṃyutto vitakko abyāpādavitakko, so mettāpubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭati. Avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko, so karuṇāya pubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭatī’’ti vuttaṃ. Ayaṃ panattho abhidhamme vitthārato āgato evāti dassetuṃ, ‘‘abhidhamme’’tiādi vuttaṃ. Kāmadhātuto nīharitvāti ettha kāmaggahaṇena gahitā rūpadhātuādayo cha, taṃvisayā sattaviññāṇadhātuyo, tattha pañcannaṃ viññāṇadhātūnaṃ cakkhudhātuādayo pañcāti aṭṭhārasa. Nekkhammadhātuādayo pana dhammadhātuantogadhā eva.

Here, thoughts of sensuality and others are spoken of in terms of the sensual element and so forth; as it is said: 'The meaning concerning the sensual element and others in the context of the twofold thoughts should be understood in the way explained in relation to thoughts of sensuality and so forth.' In that context it is said: 'Thought of sensuality is a thought connected with sensuality. Thought of ill-will is a thought connected with ill-will. Thought of harm is a thought connected with harm. Thought connected with renunciation is thought of renunciation, which persists up to the first jhāna. Thought connected with non-ill-will is thought of non-ill-will, which arises from the preliminary stage of loving-kindness and persists up to the first jhāna. Thought connected with non-harm is thought of non-harm, which arises from the preliminary stage of compassion and persists up to the first jhāna.' To show that this meaning is explained in detail in the Abhidhamma, it is said, 'in the Abhidhamma,' and so on. 'Having extracted from the sensual element'—here, by the term 'sensual,' the eighteen elements are taken: the six objective elements beginning with the form element, the seven consciousness elements, and the five sense-base elements beginning with the eye element. The elements of renunciation and others, however, are included within the element of mental phenomena.

Kāmataṇhāya visayabhūtā dhammā kāmadhātūti āha – ‘‘pañca kāmāvacarakkhandhā kāmadhātū’’ti. Tathā rūpataṇhāya visayabhūtā dhammā rūpadhātu, arūpataṇhāya visayabhūtā dhammā arūpadhātūti āha – ‘‘cattāro arūpāvacarakkhandhā’’tiādi. Kāmataṇhā kāmo uttarapadalopena, evaṃ rūpārūpataṇhā rūpārūpaṃ. Ārammaṇakaraṇavasena tā yattha avacaranti, te kāmāvacarādayoti evaṃ kāmāvacarakkhandhādīnaṃ kāmataṇhādibhāvo veditabbo. Ādinā nayenāti etena ‘‘uparito paranimmitavasavattideve antokaritvā etthāvacarā’’tiādipāḷiṃ (vibha. 1020) saṅgaṇhāti. Etthāvacarāti avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vuttaṃ, tadokāsatā ca taṇhāya tanninnattā veditabbā. Sesapadadvayepi eseva nayo. Paripuṇṇaaṭṭhārasadhātukattā kāmāvacaradhammānaṃ ‘‘kāmadhātuto nīharitvā pūretabbā’’ti [Pg.292] vuttaṃ. Manoviññāṇadhātudhammadhātu ekadesamattameva hi rūpārūpāvacaradhammāti.

The phenomena that are the objects of sensual craving are called the sensual element—'the five aggregates pertaining to the sensual realm constitute the sensual element.' Similarly, the phenomena that are the objects of form craving are called the form element, and the phenomena that are the objects of formless craving are called the formless element—'the four aggregates pertaining to the formless realm,' and so on. Sensual craving is sensuality, by the omission of the latter part of the compound; likewise, form and formless craving are form and formlessness. By way of being the object and the means, those realms where they operate are called the sensual realm, and so forth. Thus, the nature of the aggregates pertaining to the sensual realm, etc., as related to sensual craving and so on, should be understood. By the method indicated by 'and so on,' this includes the passage from the texts: 'extending upward, including even the Paranimmitavasavatti devas, operating within this realm.' 'Within this realm' refers to the scope of sensual craving, with its objective sphere limited to the space from Avīci up to the Paranimmita devas. The extent of that space should be understood as craving's inclination towards it. The same principle applies to the remaining two terms. Because the phenomena pertaining to the sensual realm have the completeness of eighteen elements, it is said that 'they must be taken out from the sensual element and filled in.' For only a portion of the mind-consciousness element and the mental-phenomena element belong to the realms of form and the formless.

Samāgantvāti sahitā hutvā. Yattakañhi paccayadhammā attano phalassa kāraṇaṃ, tattha tannibbattane samāgatā viya hoti vekalle tadanibbattanato. Saṅkhatadhātuto nīharitvā pūretabbā asaṅkhatāya dhātuyā dhammadhātuekadesabhāvato.

‘Having come together’ means being united. For whatever conditional phenomena are the cause of their own result, in the production of that result they are as if come together, because when there is a deficiency, that result is not produced. Having extracted it from the conditioned element, it should be filled in, for the unconditioned element is a part of the mental-phenomena element.

126. Evaṃ pavattamānā mayaṃ attāti gahaṇaṃ gamissāmāti iminā viya adhippāyena attānaṃ adhikicca uddissa pavattā ajjhattā, tesu bhavā tappariyāpannattāti ajjhattikāni. Tato bahibhūtāni bāhirāni. Āyatanakathā paṭiccasamuppādakathā ca visuddhimagge (visuddhi. 2.510, 570, 571) vuttanayeneva veditabbāti na vitthāritā.

126. Those things which proceed concerning and directed towards oneself, as if with the intention, 'Thus proceeding, we will grasp this as self,' are internal (`ajjhattā`). Because they arise in and are included within those, they are called 'internal things' (`ajjhattikāni`). Those that are external to this are external. The discourse on the sense bases and the discourse on dependent origination should be understood in the manner explained in the Visuddhimagga (Visuddhi. 2.510, 570, 571), and therefore are not elaborated here.

127. Avijjamānaṃ ṭhānaṃ aṭṭhānaṃ (a. ni. ṭī. 1.1.268; vibha. mūlaṭī. 809), natthi ṭhānanti vā aṭṭhānaṃ. Anavakāsoti ettha eseva nayo. Tadatthanigamanameva hi ‘‘netaṃ ṭhānaṃ vijjatī’’ti vacananti. Tenāha ‘‘ubhayenapī’’tiādi. Yanti kāraṇe paccattavacanaṃ, hetuattho ca kāraṇatthoti āha – ‘‘yanti yena kāraṇenā’’ti. Ukkaṭṭhaniddesena ettha diṭṭhisampatti veditabbāti vuttaṃ ‘‘maggadiṭṭhiyā sampanno’’ti. Kuto panāyamattho labbhatīti? Liṅgato. Liṅgañhetaṃ, yadidaṃ niccato upagamanapaṭikkhepo. Catubhūmakesūti idaṃ catutthabhūmakasaṅkhārānaṃ ariyasāvakassa visayabhāvūpagamanato vuttaṃ; na pana te ārabbha niccato upagamanasabbhāvato. Vakkhati ca ‘‘catutthabhūmakasaṅkhārā panā’’tiādinā. Abhisaṅkhatasaṅkhāraabhisaṅkharaṇakasaṅkhārānaṃ sappadesattā nippadesasaṅkhāraggahaṇatthaṃ ‘‘saṅkhatasaṅkhāresū’’ti vuttaṃ. Lokuttarasaṅkhārānaṃ pana nivattane kāraṇaṃ sayameva vakkhati. Etaṃ kāraṇaṃ natthi setughātattā. Tejussadattāti saṃkilesavidhamanatejassa adhikabhāvato. Tathā hi te gambhīrabhāvena duddasā. Akusalānaṃ ārammaṇaṃ na hontīti idaṃ pakaraṇavasena vuttaṃ. Appahīnavipallāsānaṃ sattānaṃ kusaladhammānampi te ārammaṇaṃ na honti.

127. A non-existent state is an impossibility (aṭṭhāna); or, ‘aṭṭhāna’ means ‘there is no such state.’ This same principle applies to ‘no opportunity’ (anavakāsa), for the conclusion of that meaning is the statement, ‘This state does not exist.’ Therefore, it is said, ‘by both,’ and so on. ‘Yanti’ is a personal verb in the sense of cause, and the meaning of reason is the meaning of cause; thus it is said, ‘yanti yena kāraṇena’ (by which cause). Here, the accomplishment of view should be understood through the supreme explanation, as stated, ‘accomplished in the vision of the path.’ But from where is this meaning obtained? From the indicator. For this is the indicator: the rejection of approaching them as permanent. ‘In the four planes’—this is said because the formations of the fourth plane come into the domain of the noble disciple, not on account of the existence of an occasion to approach them as permanent. And it will be said, ‘But the formations of the fourth plane…,’ and so on. Because formations that have been conditioned and formations that are conditioning have a specific domain, the phrase ‘in conditioned formations’ is stated for the purpose of grasping formations without a specific domain. As for the turning back of supramundane formations, the reason will be stated by the text itself: this reason does not exist because of the destruction of the bridge. ‘Due to the abundance of fiery energy’ means because of the predominance of the fiery energy that dispels defilements. For thus, they are difficult to see due to their profundity. ‘They are not an object for unwholesome states’—this is said according to the context of the treatise. For beings whose perversions have not been abandoned, they are not an object even of their wholesome states.

Asukhe ‘‘sukha’’nti vipallāso ca idha sukhato upagamanassa ṭhānanti adhippetanti dassento, ‘‘ekanta…pe… vutta’’nti. Attadiṭṭhivasenāti padhānadiṭṭhimāha[Pg.293]. Diṭṭhiyā nibbānassa avisayabhāvo heṭṭhā vutto evāti ‘‘kasiṇādipaṇṇattisaṅgahattha’’nti vuttaṃ. Paricchedoti saṅkhārānaṃ paricchedo saṅkhārānaṃ paricchijjagahaṇaṃ. Svāyaṃ yesaṃ niccādito upagamanaṃ bhavati tesaṃyeva vasena kātabboti dassento ‘‘sabbavāresū’’tiādimāha. Sabbavāresūti niccādisabbavāresu. Puthujjano hīti hi-saddo hetuattho. Yasmā yaṃ yaṃ saṅkhāraṃ niccādivasena puthujjanakāle upagacchati, taṃ taṃ ariyamaggādhigamena aniccādivasena gaṇhanto yāthāvato jānanto taṃ gāhaṃ taṃ diṭṭhiṃ viniveṭheti vissajjeti. Tasmā yattha gāho tattha vissajjanāti catutthabhūmakasaṅkhārā idha saṅkhāraggahaṇena na gayhatīti attho.

The perversion of seeing ‘pleasure’ in what is painful is intended here to show that it is the basis for approaching it as pleasure, as stated, ‘utterly… etc. … it is said.’ ‘By means of the view of self’ refers to the primary view. That Nibbāna is not an object for views was stated earlier; hence, it is said, ‘for the purpose of including concepts like the kasiṇas.’ ‘Delimitation’ means the delimitation of formations, the grasping of formations as delimited. To show that this should be done only in respect of those formations which are approached as permanent, etc., he says, ‘in all cases,’ and so on. ‘In all cases’ means in all cases of permanence, etc. In ‘Because the ordinary person,’ the word ‘hi’ signifies a reason. Because whatever formation one approaches as permanent, etc., at the time of being an ordinary person, upon attaining the noble path, one takes it up as impermanent, etc., knows it as it really is, and thus unravels and relinquishes that grasping, that view. Therefore, where there is grasping, there is relinquishing. The meaning is that the formations of the fourth plane are not included here by the term ‘formations.’

128. Puttasambandhena mātāpitusamaññā, dattakittimādivasenapi puttavohāro loke dissati, so ca kho pariyāyato nippariyāyasiddhaṃ taṃ dassetuṃ, ‘‘janikā va mātā janako pitā’’ti vuttaṃ. Tathā ānantariyakammassa adhippetattā ‘‘manussabhūtova khīṇāsavo arahāti adhippeto’’ti vuttaṃ. ‘‘Aṭṭhānameta’’ntiādinā mātuādīnaṃyeva jīvitā voropane ariyasāvakassa abhabbabhāvadassanato tadaññaṃ ariyasāvako jīvitā voropetīti idaṃ atthato āpannamevāti maññamāno vadati – ‘‘kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyā’’ti? ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti vacanato, ‘‘etampi aṭṭhāna’’nti vuttaṃ. Tenāha ‘‘sacepi hī’’tiādi. Baladīpanatthanti saddhādibalasamannāgamadīpanatthaṃ. Ariyamaggenāgatasaddhādibalavasena hi ariyasāvako tādisaṃ sāvajjaṃ na karoti.

128. The designation ‘mother’ and ‘father’ is in relation to a child. In the world, the term ‘child’ is also seen in cases of adoption, creation, and so on, but that is in a figurative sense. To show that which is established in the direct sense, it is said: ‘The birth-giver is the mother, the begetter is the father.’ Similarly, because an immediately resultant action is intended, it is said: ‘An arahant with taints destroyed who is a human being is intended.’ Because the statement ‘This is impossible,’ etc., shows the incapability of a noble disciple to deprive his own mother and others of life, one, thinking that it is therefore implied that a noble disciple might deprive another of life, asks: ‘But could a noble disciple deprive another of life?’ In accordance with the statement, ‘This, monks, is impossible, there is no opportunity, that a person accomplished in view would intentionally deprive a living being of life—this state does not exist,’ it is said, ‘This too is impossible.’ Therefore, he said, ‘Even if…,’ and so on. ‘For the purpose of showing strength’ means for the purpose of showing the possession of the strength of faith and so forth. For it is due to the strength of faith and so forth, which comes by way of the noble path, that a noble disciple does not commit such a blameworthy act.

Pañcahi kāraṇehīti idaṃ atthanipphādakāni tesaṃ pubbabhāgiyāni ca kāraṇāni kāraṇabhāvasāmaññena ekajjhaṃ gahetvā vuttaṃ, na pana sabbesaṃ pañcannaṃ sahayogakkhamato. Ākārehīti kāraṇehi. Anussāvanenāti anurūpaṃ sāvanena. Bhedassa anurūpaṃ yathā bhedo hoti, evaṃ bhinditabbānaṃ bhikkhūnaṃ attano vacanassa sāvanena viññāpanena. Tenāha ‘‘nanu tumhe’’tiādi. Kaṇṇamūle vacībhedaṃ katvāti etena [Pg.294] ‘‘pākaṭaṃ katvā bhedakaravatthudīpanaṃ vohāro, tattha attano nicchitamatthaṃ rahassavasena viññāpanaṃ anussāvana’’nti dasseti.

‘By five reasons’: this is said by grouping together the causes that produce the result and their preliminary causes under the general term ‘cause,’ not because all five are capable of acting in conjunction. ‘By modes’ means by causes. ‘By announcement’ means by an appropriate proclamation. Appropriate to the schism means by announcing and making known one's own word to the monks who are to be divided, in such a way that a schism occurs. Therefore, he says, ‘Are you not…,’ and so on. By this phrase, ‘having made a verbal split at the root of the ear,’ he shows that: ‘Making manifest the matter that causes the schism is the declaration (vohāra); therein, making known one's own decided meaning secretly is the announcement (anussāvana).’

Kammameva uddeso vā pamāṇanti tehi saṅghabhedasiddhito vuttaṃ, itare pana tesaṃ pubbabhāgabhūtā. Tenāha ‘‘vohārā’’tiādi. Tatthāti vohāre. Cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni tannibbattanena anantarakaraṇasīlāni, anantarappayojanāni cāti ānantariyāni, tāni eva ‘‘ānantariyakammānī’’ti vuttāni.

The act itself or the declaration is the standard, it is said, because the schism of the Sangha is accomplished by them; the others, however, are preliminary to them. Therefore, he says, ‘by declaration,’ and so on. ‘Therein’ means in the context of the declaration. The result immediately after death is called ‘immediate.’ Those actions connected with that immediate result, which produce it, have the nature of causing an immediate result, and have an immediate purpose, are called ‘immediately resultant.’ They are what are called ‘immediately resultant actions (ānantariyakammāni).’

Kammatoti ‘‘evaṃ ānantariyakammaṃ hoti, evaṃ anantariyakammasadisa’’nti evaṃ kammavibhāgato. Dvāratoti kāyādidvārato. Kappaṭṭhitiyatoti ‘‘idaṃ kappaṭṭhitikavipākaṃ, idaṃ na kappaṭṭhitikavipāka’’nti evaṃ kappaṭṭhitiyavibhāgato. Pākāti ‘‘idamettha vipaccati, idaṃ na vipaccatī’’ti vipaccanavibhāgato. Sādhāraṇādīhīti gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇato, ādi-saddena vedanādivibhāgato ca.

‘By kamma’ means according to the division of kamma, as in: ‘thus, there is an immediately resultant kamma, and thus, there is a kamma similar to an immediately resultant kamma.’ ‘By door’ means according to the doors of body, and so on. ‘By duration for an aeon’ means according to the division of duration for an aeon, as in: ‘this has a result lasting for an aeon, this does not have a result lasting for an aeon.’ ‘By ripening’ means according to the division of ripening, as in: ‘this ripens here, this does not ripen here.’ ‘By commonality, etc.’ means according to being common or uncommon to householders and the ordained, and by the word ‘etc.,’ also according to the division of feeling, and so on.

Yasmā manussattabhāve ṭhitasseva ca kusaladhammānaṃ tikkhavisadasūrabhāvāpatti, yathā taṃ tiṇṇampi bodhisattānaṃ bodhittayanibbattiyaṃ, evaṃ manussabhāve ṭhitasseva akusaladhammānampi tikkhavisadasūrabhāvāpattīti āha ‘‘manussabhūtassevā’’ti. Pākatikamanussānampi ca kusaladhammānaṃ visesappatti vimānavatthuaṭṭhakathāyaṃ (vi. va. aṭṭha. 3) vuttanayena veditabbā. Yathā vutto ca attho samānajātiyassa vikopane kammaṃ garutaraṃ, na tathā vijātiyassāti vuttaṃ – ‘‘manussabhūtaṃ mātaraṃ vā pitaraṃ vā’’ti. Liṅge parivatte ca so eva ekakammanibbatto bhavaṅgappabandho, jīvitindriyappabandho ca, na aññoti āha ‘‘api parivattaliṅga’’nti. Arahantepi eseva nayo. Tassa vipākantiādi kammassa ānantariyabhāvasamatthanaṃ, catukoṭikañcettha sambhavati. Tattha paṭhamā koṭi dassitā, itarāsu visaṅketaṃ dassetuṃ, ‘‘yo panā’’tiādi vuttaṃ. Yadipi tattha visaṅketo, kammaṃ pana garutaraṃ ānantariyasadisaṃ bhāyitabbanti āha – ‘‘ānantariyaṃ āhacceva tiṭṭhatī’’ti. Ayaṃ pañhoti ñāpanicchānibbattā kathā.

Because it is only when one is in the human state that wholesome qualities attain a sharp, clear, and heroic nature—as for the three Bodhisattas in the production of the threefold enlightenment—so too, it is only when one is in the human state that unwholesome qualities attain a sharp, clear, and heroic nature. Hence, it is said, ‘only while being human.’ Moreover, the attainment of distinction in wholesome qualities even by ordinary humans should be understood according to the method stated in the commentary on the Vimānavatthu. And the meaning is as stated: the action of harming one of the same species is graver, not so for one of a different species—hence, it is said, ‘a human mother or father.’ Even when the gender changes, it is that very same stream of the life-continuum produced by a single kamma, and the stream of the life-faculty, not another. Therefore, it is said, ‘even if the gender changes.’ This same principle applies to an Arahant. ‘The result of that…,’ and so on, is the establishing of the kamma’s state of having an immediate result, and a four-point analysis is possible here. Therein, the first point is shown. To show the distinction in the other cases, it is said, ‘But whoever…,’ and so on. Even if there is a distinction in that case, the kamma should be feared as grave, similar to an immediately resultant one. Therefore, it is said, ‘it stands bordering on an immediately resultant kamma.’ This discourse is produced from the desire to make known the answer to this question.

Ānantariyaṃ phusati maraṇādhippāyeneva ānantariyavatthuno vikopitattā. Ānantariyaṃ na phusati ānantariyavatthuabhāvato. Sabbattha [Pg.295] hi purimaṃ abhisandhicittaṃ appamāṇaṃ, vadhakacittaṃ pana tadārammaṇaṃ jīvitindriyañca ānantariyanānantariyabhāve pamāṇanti daṭṭhabbaṃ. Saṅgāmacatukkaṃ sampattavasena yojetabbaṃ.

It constitutes an act with immediate result because, with the intention to kill, the object of an act with immediate result has been violated. It does not constitute an act with immediate result due to the absence of an object of an act with immediate result. For in all cases, the preceding intentional consciousness is immeasurable, but the killing consciousness, its object, and the life faculty should be understood as the measure in the matter of whether it is an act with immediate result or not. The tetrad concerning battle should be applied in terms of attainment.

Tenevāti teneva payogena. Arahantaghāto hotiyeva arahato māritattā. Puthujjanasseva dinnaṃ hotīti yasmā yathā vadhakacittaṃ paccuppannārammaṇampi pabandhavicchedavasena ca jīvitindriyaṃ ārammaṇaṃ katvā pavattati, na evaṃ cāgacetanā, sā hi cajitabbavatthuṃ ārammaṇaṃ katvā cajanamattameva hoti, aññasantakabhāvakaraṇañca tassa cajanaṃ, tasmā yassa taṃ santakaṃ kataṃ. Tasseva dinnaṃ hotīti.

'By that very means' means by that very application. 'It is indeed the killing of an Arahant' because an Arahant has been killed. 'It is given only to an ordinary person' because, just as the killing consciousness, even with a present object, proceeds by taking the life faculty as its object through the severing of continuity, the volition of giving is not like that. For it merely consists of the act of relinquishing, taking the object to be relinquished as its object; and that relinquishing is the act of making it the property of another. Therefore, it is given only to the one to whom it is made to belong.

Lohitaṃ samo saratīti abhighātena pakuppamānaṃ sañcitaṃ hoti. Mahantataranti garutaraṃ. Sarīrapaṭijaggane viyāti satthurūpakāyapaṭijaggane viya.

'Blood flows together' means that, being agitated by a blow, it becomes accumulated. 'Greater' means 'heavier'. 'Like tending to one's body' means like tending to the Teacher's physical body.

Asannipatiteti idaṃ sāmaggiyadīpanaṃ. Bhedo ca hotīti saṅghassa bhedo hoti. Vaṭṭatīti saññāyāti īdisakaraṇaṃ saṅghassa bhedāya na hotīti saññāya. Navato ūnaparisāyaṃ karontassa tathāti yojetabbaṃ, tathāti iminā ‘‘na ānantariyakammanti’’ imaṃ ākaḍḍhati, na pana ‘‘bhedo hotī’’ti idaṃ. Heṭṭhimantena hi navannameva vasena saṅghabhedo. Dhammavādino anavajjā yathādhammaṃ avaṭṭhānato. Saṅghabhedassa pubbabhāgo saṅgharāji.

'When they have not assembled': this indicates harmony. 'And there is schism' means there is a schism of the Sangha. 'It is proper' means with the perception that such an act does not lead to a schism of the Sangha. For one who acts in an assembly of less than nine, 'thus' should be connected; by 'thus,' 'it is not an act with immediate result' is drawn in, but not 'there is schism.' For, by the lower limit, a schism of the Sangha occurs only by means of nine monks. The speakers of Dhamma are blameless because they stand firm in accordance with the Dhamma. The preliminary stage of a schism of the Sangha is a faction in the Sangha.

Kāyadvārameva pūrenti kāyakammabhāveneva lakkhitabbato.

They fulfill only the body-door, since they are to be characterized solely as bodily action.

‘‘Saṇṭhahante hi…pe… muccatī’’ti idaṃ kappaṭṭhakathāya na sameti. Tathā hi kappaṭṭhakathāyaṃ (kathā. aṭṭha. 654-657) vuttaṃ – ‘‘āpāyikoti idaṃ suttaṃ yaṃ so ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kālaṃ tiṭṭheyya, taṃ āyukappaṃ sandhāya vutta’’nti. Kappavināseyevāti pana āyukappavināseyevāti atthe sati natthi virodho. Ettha ca saṇṭhahanteti idampi ‘‘svevavinassissatī’’ti viya abhūtaparikappavasena vuttaṃ. Ekadivasameva niraye paccati tato paraṃ kappābhāve āyukappassapi abhāvatoti avirodhato [Pg.296] atthayojanā daṭṭhabbā. Sesānīti saṅghabhedato aññāni ānantariyakammāni.

'When the kappa is established... he is released'—this does not accord with the commentary on the kappa. For in the commentary on the kappa (Kathā. Aṭṭha. 654-657) it is said: 'This discourse on being 'bound for the planes of misery' is spoken with reference to a life-span kappa, meaning that if one were to divide a single kappa into eighty parts, one would remain for a period of time equal to just one of those parts.' However, if the meaning of 'at the destruction of the kappa' is 'at the destruction of the life-span kappa,' there is no contradiction. And here, this 'when it is established' is also spoken by way of a hypothetical assumption, like 'he will perish tomorrow.' One is tormented in hell for only a single day, and after that, due to the absence of the kappa, there is also an absence of the life-span kappa—thus the application of the meaning should be seen as non-contradictory. 'The rest' means the other acts with immediate result apart from schism of the Sangha.

Ahosikammaṃ…pe… saṅkhyaṃ gacchanti, evaṃ sati kathaṃ nesaṃ ānantariyatā cutianantaraṃ vipākadānābhāvato. Atha sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā nicchitā, na phaladānaniyamena, evampi niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ diṭṭhadhammavedanīyānañca niyatatā āpajjeyya. Tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatatā ānantariyatā ca veditabbā. Avassañca ānantariyasabhāvā tato eva niyatasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ aññassa balavato ānantariyassa abhāve cutianantaraṃ ekantena phaladānato.

'Defunct kamma'... they are reckoned as such. This being so, how can they have the nature of an act with immediate result, since they do not give their result immediately after death? But when there is the giving of a result, the time for their result is indeed immediately after death, and no other. Thus, their fixed nature is determined by the fixedness of the time of the result, not by the fixedness of the giving of the result. If this were so, a fixed nature would also apply to other kammas whose time of result is fixed, such as those to be experienced in the next existence and those to be experienced in this very life. Therefore, it should be understood as follows: just as for phenomena whose nature it is to give a result, even when they are not ripening due to a deficiency of other conditions, their nature to give a result exists by their own nature, so too for acts with immediate result that are not ripening because a result has been given by a stronger act with immediate result, their fixed nature and their nature as an act with immediate result in giving a result persists. Thus, their fixed nature and their nature as an act with immediate result should be understood as determined solely by the fixedness of giving a result by their own nature. And it should be accepted that their nature as an act with immediate result, and from that their fixed nature, certainly persists, because in the absence of another, stronger act with immediate result, they definitely give their result immediately after death.

Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantaramekantena phaladānato niyatasabhāvā anantariyasabhāvā ca pavatti āpajjatīti? Nāpajjati. Asamānajātikena cetopaṇidhivasena upaghātakena ca nivattetabbavipākattā anantare ekantaphaladāyakattābhāvā. Na pana ānantariyakānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā. Na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammaphalaṃ ānantariyaphalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyopaghātakaṃ kiñci kammaṃ atthi, tasmā tesaṃyeva anantare ekantavipākajanakasabhāvā pavattīti. Anekāni ca ānantariyāni katāni ekanteneva vipāke niyatasabhāvattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kātabbakiccassa teneva katattā na dutiyaṃ tatiyaṃ vā paṭisandhiṃ karonti. Na samatthatāvighātattāti natthi tesaṃ ānantariyakatā nivatti; garutarabhāvo pana tesu labbhatevāti saṅghabhedassa siyā [Pg.297] garutarabhāvoti, ‘‘yena…pe… vipaccatī’’ti āha. Ekassa pana aññāni upatthambhakāni hontīti daṭṭhabbāni. Paṭisandhivasena vipaccatīti vacanena itaresaṃ pavattivipākadāyitā anuññātā viya dissati. No vā tathā sīlavatīti yathā pitā sīlavā, tathā sīlavatī no vā hotīti yojanā. Sace mātā sīlavatī, mātughāto paṭisandhivasena vipaccatīti yojanā.

But then, for other kammas to be experienced in a subsequent existence, when there is no other kamma to give a result, would it not follow that their operation is of a fixed nature and an immediate nature, giving their result invariably immediately after death? It does not follow. Because their result can be averted by an aspiration of a different class or by a destructive kamma, and because they do not invariably give their result immediately after. But for the acts with immediate result, there is no result-averter of a different class—like the second jhāna, etc., for the first jhāna, etc.—because all acts with immediate result have their result in Avīci. Nor is there an aspiration capable of averting the result of an act with immediate result—like the aspiration of a virtuous person wishing for a lower rebirth which can avert the result of a kamma generating a higher rebirth—because it casts one into Avīci even if one does not wish it. And there is no kamma whatsoever that can destroy an act with immediate result. Therefore, their nature is to invariably generate a result immediately after. And when many acts with immediate result have been done, since they are of a fixed nature in invariably giving a result and are not considered to have a nature of not ripening once arisen, they are determined by nature to be fixed. Among these of the same nature, when one has given its result, the others do not produce a second or third rebirth-linking, since the task to be done by them has been done by that one. Because their capacity is not impaired, there is no cessation of their nature as an act with immediate result; but a state of being heavier is indeed found among them. Thus, there might be a state of being heavier for schism of the Sangha, so it is said, 'By which... it ripens...' It should be understood that the others become supporters for one. By the statement 'it ripens by way of rebirth-linking', the capacity of the others to give results in the course of existence seems to be permitted. 'Or not so virtuous' means: the construction is 'just as the father is virtuous, so the mother is virtuous, or not.' If the mother is virtuous, matricide ripens by way of rebirth-linking—this is the construction.

Pakatattoti anukkhitto. Samānasaṃvāsakoti apārājiko. Samānasīmāyanti ekasīmāyaṃ.

'A monk in good standing' means one who is not suspended. 'One of common communion' means one who has not committed a pārājika offense. 'In the same boundary' means 'in one boundary'.

Satthukiccaṃ kātuṃ asamatthoti yaṃ satthārā kātabbakiccaṃ anusāsanādi, taṃ kātuṃ asamatthoti bhagavantaṃ paccakkhāya. Aññaṃ titthakaranti aññaṃ satthāraṃ.

'Unable to do the Teacher's duty' means that, having rejected the Blessed One, he was unable to perform the duties to be done by the Teacher, such as giving instruction and so on. 'Another sectarian teacher' means another teacher.

129. Abhijātiādisu (a. ni. ṭī. 1.1.277) pakappanena devatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhemaṃ dasasahassaparimāṇaṃ ṭhānaṃ jātikhettaṃ, saraseneva āṇāpavattiṭṭhānaṃ āṇākhettaṃ, visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Dasasahassī lokadhātūti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitā dasasahassī lokadhātu. Tattakānaṃyeva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci. ‘‘Sabbesampi buddhānaṃ tattakaṃ eva jātikhettaṃ tannivāsīnaṃyeva ca devatānaṃ dhammābhisamayo’’ti ca vadanti. Mātukucchiokkamanakālādīnaṃ channaṃ eva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhamānato. Āṇākhettaṃ nāma yaṃ ekajjhaṃ saṃvaṭṭati ca vivaṭṭati ca. Āṇā vattati āṇāya tannivāsīnaṃ devatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena, adhippāyavasena pana ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā pavatteyya.

129. In the section on origin and so forth (A. Ni. ṭī. 1.1.277), by designation through divine visitation and so on, the sphere of birth (jātikhetta) is a place ten thousandfold in extent, sharing a common security with the birth-cosmos. The sphere of command (āṇākhetta) is the place where the command operates by its own power. The sphere of range (visayakhetta) is the place that is its object. 'The ten-thousandfold world-system' means the ten-thousandfold world-system standing surrounding this world-system, together with this world-system. That the sphere of birth extends just this far should be understood as a matter of natural law. Some say it is 'by way of inclusion' (pariggahavasena). They also say, 'For all Buddhas, the sphere of birth is of such extent, and the realization of the Dhamma occurs only for the deities dwelling therein.' The mention of the six occasions, such as the time of descending into the mother’s womb, is merely illustrative, since such trembling is obtainable even at the time of the great aspiration and so on. The sphere of command is that which contracts and expands together. The command operates when the deities dwelling therein receive it with their heads, and this occurs solely through the Buddha’s power, not by intention. However, by intention, as stated in the phrase 'as far as one might wish' (A. Ni. 3.81), the command could extend even beyond that.

Na uppajjantīti pana atthīti, ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādiṃ (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 4.5.11) imissaṃ lokadhātuyaṃ ṭhatvā vadantena bhagavatā, ‘‘kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā [Pg.298] bhagavatā samasamā sambodhiyanti, evaṃ puṭṭho ahaṃ, bhante, noti vadeyya’’nti (dī. ni. 3.161), vatvā tassa kāraṇaṃ dassetuṃ, ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti imaṃ suttaṃ (dī. ni. 3.161; mi. pa. 5.1.1) dassentena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo.

As to the statement 'they do not arise,' the intention is that, setting aside this world-system which has become a Buddha-field, their non-arising elsewhere is spoken of. This is shown by the Blessed One, who, standing in this world-system, declared, 'I have no teacher, nor is there anyone equal to me,' and so on (Ma. Ni. 1.285; 2.341; Mahāva. 11; Kathā. 405; Mi. Pa. 4.5.11); and by the General of the Dhamma, who, after stating, 'When asked, "But, friend Sāriputta, are there now other ascetics or brahmins who are equally enlightened with the Blessed One?", I would say, "No, venerable sir"' (Dī. Ni. 3.161), pointed to this sutta to show the reason: 'It is impossible, it cannot be, that in one world-system two Arahants, Fully Enlightened Ones, should arise' (Dī. Ni. 3.161; Mi. Pa. 5.1.1).

Ekatoti saha, ekasmiṃ kāleti attho. So pana kālo kathaṃ paricchinnoti carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānāti dassento ‘‘tatthā’’tiādimāha. Nisinnakālato paṭṭhāyāti paṭilomakkamena vadati. Parinibbānato paṭṭhāyāti anupādisesāya nibbānadhātuyā parinibbānato paṭṭhāya. Etthantareti carimabhave bodhisattassa paṭisandhiggahaṇaṃ dhātuparinibbānanti etesaṃ antare.

'Together' (ekato) means 'at one time.' But how is that time defined? To show that it is from the taking of rebirth-linking in the final existence up to the final cessation of the relics, he says 'therein' and so on. 'From the time of sitting' is stated in reverse order. 'From the final cessation' means from the final cessation into the Nibbāna-element without remainder. 'Here, in the interval' refers to the period between the Bodhisatta's taking of rebirth-linking in the final existence and the final cessation of the relics.

Aññassa buddhassa uppatti na nivāritā, tattha kāraṇaṃ dassetuṃ ‘‘tīṇi hī’’tiādi vuttaṃ. Paṭipattiantaradhānena hi sāsanassa osakkitattā aparassa buddhassa uppatti laddhāvasarā hoti. Paṭipadāti paṭivedhāvahā pubbabhāgapaṭipadā. ‘‘Pariyatti pamāṇa’’nti vatvā tamatthaṃ bodhisattaṃ nidassanaṃ katvā dassetuṃ, ‘‘yathā’’tiādi vuttaṃ tayidaṃ hīnaṃ katanti daṭṭhabbaṃ. Niyyānikadhammassa ṭhitiñhi dassento aniyyānikadhammaṃ nidasseti.

The arising of another Buddha is not prevented. To explain the reason for this, it is said, 'For there are three...' and so on. Indeed, because the Dispensation has declined through the disappearance of practice, the opportunity for another Buddha to arise is obtained. 'Practice' (paṭipadā) means the preliminary practice that leads to penetration. Having stated, 'The scriptures are the standard,' and to explain that point by making the Bodhisatta an illustration, it is said, 'Just as...' and so on—this should be understood as demonstrating an inferior case. For in demonstrating the stability of the liberating Dhamma, one also illustrates the non-liberating Dhamma.

Mātikāya antarahitāyāti, ‘‘yo pana bhikkhū’’tiādinayappattā sikkhāpadapāḷi mātikā, tāya antarahitāya nidānuddesasaṅkhāte pātimokkhuddese pabbajjāyupasampadākammesu ca sāsanaṃ tiṭṭhatīti attho. Atha vā pātimokkhe dharanteyeva pabbajjā upasampadā ca, evaṃ sati tadubhayaṃ pātimokkhe antogadhaṃ tadubhayābhāve pātimokkhābhāvato, tasmā tayidaṃ tayaṃ sāsanassa ṭhitihetūti āha – ‘‘pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhatī’’ti. Yasmā vā upasampadādhīnaṃ pātimokkhaṃ, upasampadā ca pabbajjādhīnā, tasmā pātimokkhe siddhe, siddhāsu pabbajjāupasampadāsu ca sāsanaṃ tiṭṭhati. Pacchimapaṭivedhato hi paraṃ paṭivedhasāsanaṃ, pacchimasīlato ca paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hoti. Osakkitaṃ nāmāti pacchimakapaṭivedhasīlabhedadvayaṃ ekato katvā tato paraṃ vinaṭṭhaṃ nāma hotīti attho.

'When the Mātikā has disappeared' means: the Mātikā is the text of the training rules, reached by the method beginning 'Whatever bhikkhu...'. When that has disappeared, the Dispensation remains in the Pātimokkha recitation, which is known as the recitation of the introduction, and in the formal acts of going forth and higher ordination—this is the meaning. Alternatively, while the Pātimokkha is maintained, so too are the going forth and higher ordination. In this case, both are included within the Pātimokkha, because in the absence of those two, there is no Pātimokkha. Therefore, he said that these three are the causes for the stability of the Dispensation: 'When the Pātimokkha, going forth, and higher ordination remain, the Dispensation remains.' Or, because the Pātimokkha is dependent on the higher ordination, and the higher ordination is dependent on the going forth, the Dispensation remains when the Pātimokkha is established, and when the going forth and higher ordination are established. For after the last penetration, the Dispensation of penetration is said to be destroyed. And after the last virtue, the Dispensation of practice is said to be destroyed. 'Declined' (osakkitaṃ) means that when these two divisions—the last penetration and the last virtue—are taken together, from that point onward, it is called destroyed.

Tena [Pg.299] kāmaṃ ‘‘sāsanaṭṭhitiyā pariyatti pamāṇa’’nti vuttaṃ, pariyatti pana paṭipattihetukāti paṭipattiyā asati appatiṭṭhā hoti, tasmā paṭipattiantaradhānaṃ sāsanosakkanassa visesakāraṇanti dassetvā tayidaṃ sāsanosakkanaṃ dhātuparinibbānosānanti dassetuṃ, ‘‘tīṇi parinibbānānī’’ti vuttaṃ.

For that reason, although it is said, 'Scripture is the measure for the stability of the Dispensation,' scripture, having practice as its cause, is not established in the absence of practice. Therefore, having shown that the disappearance of practice is a specific cause for the decline of the Dispensation, and to show that this decline of the Dispensation culminates in the final cessation of the relics, it is said, 'There are three final cessations.'

Kāruññanti paridevanakāruññaṃ. Jambudīpe dīpantaresu devanāgabrahmalokesu ca vippakiritvā ṭhitānaṃ dhātūnaṃ mahābodhipallaṅke ekajjhaṃ sannipatanaṃ, rasmivissajjanaṃ, tattha tejodhātuyā uṭṭhānaṃ, ekajālībhāvo cāti sabbametaṃ satthu adhiṭṭhānavaseneva veditabbaṃ.

'Compassion' refers to the compassion of lamentation. The gathering of the relics—scattered throughout Jambudīpa, other continents, and the realms of devas, nāgas, and brahmās—onto the throne of great awakening all at once; the emission of rays; the arising of the fire element there; and the becoming a single mass of flame—all this should be understood as occurring solely by the power of the Teacher's determination.

Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvadosatoti attho. Buddhā nāma majjhe bhinnaṃ suvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā evāti āha – ‘‘desanāya ca visesābhāvato’’ti. Etenapi anacchariyattameva sādheti. Vivādabhāvatoti etena vivādābhāvatthaṃ dve ekato na uppajjantīti dasseti.

'Due to the lack of wonder' means due to the fault of there being an absence of wonder should two arise. Buddhas are indeed uniform, like a piece of gold broken in the middle. Thus, their teachings are also of a single flavor—hence it is said, 'and because there is no difference in the teaching.' By this, too, the lack of wonder is established. 'Due to the absence of dispute' shows that two do not arise together in order to avoid dispute.

Tatthāti milindapañhe. Ekaṃ buddhaṃ dhāretīti ekabuddhadhāraṇī. Etena evaṃ sabhāvā ete buddhaguṇā, yena dutiyabuddhaguṇe dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi guṇadhammānaṃ bhāriyo viseso na sakkā dhāretunti, ‘‘na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyantarenapi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena nameyya. Onameyyāti osīdeyya. Vinameyyāti vividhaṃ itocito ca nameyya. Vikireyyāti vātena thusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca katthaci na tiṭṭheyyāti āha ‘‘na ṭhānamupagaccheyyā’’ti.

'Therein' means in the Questions of Milinda. 'Bearing one Buddha' (ekabuddhadhāraṇī) means it bears one Buddha. By this, it shows that the qualities of a Buddha are of such a nature that this world-system is incapable of bearing the qualities of a second Buddha. For the immense excellence of qualities produced by specific conditions cannot be borne. Thus, having said 'it could not bear,' he explains that inability to bear in another way, saying 'it would shake,' and so on. Therein, 'it would shake' (caleyya) means it would quiver. 'It would quake' (kampeyya) means it would tremble. 'It would bend' (nameyya) means it would incline to one side. 'It would sink' (onameyya) means it would subside. 'It would bend variously' (vinameyya) means it would bend in various ways, here and there. 'It would be scattered' (vikireyya) means it would be dispersed like a handful of chaff in the wind. 'It would be blown away' (vidhameyya) means it would be destroyed. 'It would be utterly demolished' (viddhaṃseyya) means it would be completely shattered. And being in such a state, it would not stand anywhere, thus he says, 'it would not find a footing.'

Idāni tattha nidassanaṃ dassento, ‘‘yathā, mahārājā’’tiādimāha. Tattha samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃ gāminīti attho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena[Pg.300]. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho.

Now, showing an illustration for that, he says, 'Just as, great king,' and so on. Therein, 'evenly laden' (samupādikā) means that which proceeds and moves evenly upwards; the meaning is that it travels evenly upon the water. 'By appearance' (vaṇṇena) means by form. 'By measure' (pamāṇena) means by height. 'By being slender or stout' (kisathūlena) means by the state of being slender or stout, that is, by circumference.

Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandīkatoti tena bhojanena tandībhūto. Anonamitadaṇḍajātoti yāvadatthaṃ bhojanena onamituṃ asakkuṇeyyatāya anonamitadaṇḍo viya jāto. Sakiṃ bhutto vameyyāti ekampi ālopaṃ ajjhoharitvā vameyyāti attho.

'Chādentaṃ' means pleasing, producing satisfaction. 'Tandīkato' means being sluggish due to that food. 'Anonamitadaṇḍajāto' means, being unable to bend down because of having had enough food, he becomes like an unbent stick. 'Sakiṃ bhutto vameyya' means he would vomit even after consuming just a single morsel.

Atidhammabhārena pathavī calatīti dhammena nāma pathavī tiṭṭheyya. Sā kiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ‘‘ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ abhimatañca lokena attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhaṃ. Evaṃdhammo ca hitasukhavisesehi taṃsamaṅginaṃ dhārento abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavīcalanassa kāraṇaṃ hotī’’ti dassento, ‘‘idha, mahārāja, dve sakaṭā’’tiādimāha. Eteneva tathāgatassa mātukucchiokkamanādikāle pathavīkampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekasakaṭato ratananti ekasmā, ekassa vā sakaṭassa ratanaṃ, tasmā sakaṭato gahetvāti attho.

The earth trembles under the excessive weight of the Dhamma. But by the Dhamma, the earth should stand firm. Does it then tremble and perish because of this? This is the meaning behind the question. Again, the elder says, 'In the world, a treasure that maintains a household is seen as an excessive burden, though it is cherished by the world due to its inherent weightiness, and it becomes the cause of the cart's breaking. Similarly, the Dhamma, bearing one endowed with it through exceptional welfare and happiness, is cherished by the wise, yet due to its profound and immeasurable nature, and its inherent weightiness, it becomes an excessive burden—the cause of the earth’s trembling.' Thus, illustrating this, he begins with, 'Here, great king, are two carts...' It should be understood that in this very way, the cause of the earth’s trembling at the time of the Tathāgata’s descent into his mother’s womb and other such occasions is described. 'Ekasakaṭato ratanaṃ' means 'from one cart, a treasure'—from one cart, or the treasure of one cart; therefore, the meaning is, 'having taken from that cart.'

Osāritanti uccāritaṃ, vuttanti attho. Aggoti sabbasattehi aggo.

'Osāritaṃ' means uttered, proclaimed; that is, said. 'Aggo' means the foremost of all beings.

Sabhāvapakatīti sabhāvabhūtā akittimā pakati. Kāraṇamahantatāyāti mahantehi buddhakārakadhammehi pāramitāsaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathaviādīni mahantāni vatthūni, mahantā ca sakkabhāvādayo attano attano visaye ekekā eva, sammāsambuddhopi mahanto attano visaye ekova, ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyaṃ. Evaṃ ‘‘ākāso viya anantavisayo bhagavā ekova hotī’’ti vadanto paracakkavāḷesu dutiyassa buddhassa abhāvaṃ dasseti.

'Sabhāvapakatī' means a natural, unartificial state. 'Kāraṇamahantatāya' means that the Buddha's qualities are produced by great causes, namely the Buddha-making qualities called perfections. The great elements such as earth, and great beings like Sakka and so forth, are each singular in their respective domains. Similarly, the Perfectly Self-Enlightened One is singular in his domain. And what is his domain? The Buddha-ground, or as much as is knowable. Thus, saying 'The Blessed One is singular like space, with an infinite domain,' he shows the absence of a second Buddha in other world-systems.

Imināva [Pg.301] padenāti ‘‘ekissā lokadhātuyā’’ti iminā eva padena. Dasacakkavāḷasahassāni gahitāni jātikhettattā. Ekacakkavāḷenevāti iminā ekacakkavāḷeneva. Yathā – ‘‘imasmiṃyeva cakkavāḷe uppajjantī’’ti vutte imasmimpi cakkavāḷe jambudīpeyeva, tatthapi majjhimapadese evāti paricchindituṃ vaṭṭati; evaṃ ‘‘ekissā lokadhātuyā’’ti jātikhette adhippetepi imināva cakkavāḷena paricchindituṃ vaṭṭati.

'Imināva padena' means by this very word, that is, by the word 'ekissā lokadhātuyā' (in one world-system). Ten thousand world-spheres are taken as such because it is the birth-field. 'Ekacakkavāḷeneva' means by this very single world-sphere. Just as when it is said, 'they arise in this very world-sphere,' it is proper to delimit this to Jambudīpa within this world-sphere, and there too, to the middle region; similarly, even though the birth-field is intended by 'in one world-system,' it is proper to delimit this to this very world-sphere.

Vivādūpacchedatoti vivādūpacchedakāraṇā. Dvīsu uppannesu yo vivādo bhaveyya, tassa anuppādoyevettha vivādupacchedo. Ekasmiṃ dīpetiādinā dīpantarepi ekajjhaṃ na uppajjanti, pageva ekadīpeti dasseti. So parihāyethāti cakkavāḷassa padese eva vattitabbattā parihāyeyya.

'Vivādūpacchedato' means from the cause of cutting off disputes. The dispute that would arise, were two to have arisen—the non-arising of that is itself the cutting off of disputes here. By 'in one island' and so forth, it is shown that they do not arise together even on different islands, let alone on one island. 'So parihāyetha' means it would be diminished, because it would exist only in a region of the world-system.

130. Manussattanti manussabhāvo tasseva pabbajjādiguṇasampattiādīnaṃ yoggabhāvato. Liṅgasampattīti purisabhāvo. Hetūti manovacīpaṇidhānapubbikā hetusampadā. Satthāradassananti satthusammukhībhāvo. Pabbajjāti kammakiriyavādīsu tāpasesu, bhikkhūsu vā pabbajjā. Guṇasampattīti abhiññādiguṇasampadā. Adhikāroti buddhaṃ uddissa adhiko sakkāro. Chandatāti sammāsambodhiṃ uddissa sātisayo kattukamyatākusalacchando. Aṭṭhadhammasamodhānāti etesaṃ aṭṭhannaṃ dhammānaṃ samāyogena. Abhinīhāroti kāyapaṇidhānaṃ. Samijjhatīti nipphajjatīti ayamettha saṅkhepo, vitthāro pana paramatthadīpaniyā cariyāpiṭakavaṇṇanāya (cariyā. aṭṭha. pakiṇṇakakathā) vuttanayeneva veditabbo.

130. 'Manussattaṃ' refers to the state of being human, because of its suitability for the attainment of qualities such as going forth. 'Liṅgasampatti' means the state of being a male. 'Hetu' refers to the accomplishment of the cause, preceded by mental and verbal resolution. 'Satthāradassana' means being in the presence of the Teacher. 'Pabbajjā' refers to going forth among ascetics who are proponents of kamma and its result, or among monks. 'Guṇasampatti' means the accomplishment of qualities such as the higher knowledges. 'Adhikāra' means special honor directed toward a Buddha. 'Chandatā' refers to a superior skillful desire to act, directed toward perfect enlightenment. 'Aṭṭhadhammasamodhāna' means by the combination of these eight factors. 'Abhinīhāra' refers to the resolution. 'Samijjhati' means it is accomplished—this is the summary here. The detailed explanation, however, should be understood in accordance with the method stated in the commentary on the Cariyāpiṭaka.

Sabbākāraparipūramevāti paripuṇṇalakkhaṇatāya sattussadādīhi sabbākārehi sampannameva. Na hi itthiyā kosohitavatthaguyhatā sambhavati, dutiyapakati ca nāma paṭhamapakatito nihīnā eva. Tenevāha anantaravāre ‘‘yasmā’’tiādi.

'Sabbākāraparipūraṃ' means being complete in every aspect due to the perfection of characteristics, endowed with all features such as the seven prominences. For a woman, the quality of having the private organ concealed in a sheath is not possible, and the so-called 'second nature' is indeed inferior to the first nature. Therefore, in the immediately following passage, he says: 'Because...' and so forth.

Idha purisassa tattha nibbattanatoti imasmiṃ manussaloke purisabhūtassa tattha brahmaloke brahmattabhāvena nibbattanato. Tena asatipi purisaliṅge purisākārā brahmāno hontīti dasseti. Taṃyeva hi purisākāraṃ [Pg.302] sandhāya vuttaṃ – ‘‘yaṃ puriso brahmattaṃ kareyyā’’ti. Tenevāha ‘‘samānepī’’tiādi. Yadi evaṃ itthiyo brahmaloke na uppajjantīti āha ‘‘brahmatta’’ntiādi.

'Here, for a male being reborn there' means: for one who is a male in this human world, being reborn there in the Brahma-world in the state of a Brahmā. By this it is shown that even without male characteristics, Brahmās have a male form. For it was said with reference to that very male form: 'Whatever man would attain to Brahmāhood...' Therefore he said, 'Even when...' and so forth. If this is so, [does it mean that] women do not arise in the Brahma-world? To this, he said 'Brahmāhood...' and so forth.

131. Kāyaduccaritassātiādipāḷiyā kammaniyāmo nāma kathito. Samañjanaṃ samaṅgo, so etassa atthīti samaṅgī, samannāgato. Samañjanasīlo vā samaṅgī. Pubbabhāge āyūhanasamaṅgitā, sanniṭṭhāpakacetanāvasena cetanāsamaṅgitā. Cetanāsantativasena vā āyūhanasamaṅgitā, taṃtaṃcetanākhaṇavasena cetanāsamaṅgitā. Katūpacitassa avipakkavipākassa kammassa vasena kammasamaṅgitā, kamme pana vipaccituṃ āraddhe vipākappavattivasena vipākasamaṅgitā. Kammādīnaṃ upaṭṭhānakālavasena upaṭṭhānasamaṅgitā. Kusalākusalakammāyūhanakkhaṇeti kusalakammassa ca akusalakammassa ca samīhanakkhaṇe. Tathāti iminā kusalākusalakammapadaṃ ākaḍḍhati. Yathā kataṃ kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Vipākārahanti dutiyabhavādīsu vipaccanārahaṃ. Uppajjamānānaṃ upapattinimittaṃ upaṭṭhātīti yojanā. Calatīti parivattati. Ekena hi kammunā tajje nimitte upaṭṭhāpite paccayavisesavasena tato aññena kammunā aññassa nimittassa upaṭṭhānaṃ parivattanaṃ.

131. By the Pāli passage beginning 'Kāyaduccaritassa,' the law of kamma is explained. `Samañjana` means connection; `samaṅgo`, associated; one who possesses this is `samaṅgī`, endowed. Or, `samaṅgī` refers to one whose habit is to associate. In the preliminary stage, there is connection through exertion; by means of the determining volition, there is connection through volition. Alternatively, connection through exertion is by means of the continuity of volition, and connection through volition is by means of the moment of each specific volition. Connection through kamma is by means of kamma that has been performed and accumulated, whose result has not yet ripened. When the kamma begins to ripen, connection through result is by means of the occurrence of the result. Connection through manifestation is by means of the time of manifestation of the kamma and so forth. 'The moment of exertion in wholesome and unwholesome kamma' refers to the moment of instigation of both wholesome and unwholesome kammas. By 'thus,' the term 'wholesome and unwholesome kamma' is drawn in. `Upacitaṃ` means performed in such a way that the kamma becomes capable of yielding fruit. 'Worthy of ripening' means capable of ripening in a second existence and so on. The construction is: the rebirth-sign appears to those who are about to be reborn. 'It fluctuates' means it changes. For when one kamma has presented its sign, the presentation of a different sign by another kamma, due to some specific condition, is a change.

Sunakhajīvikoti sunakhehi jīvanasīlo. Talasantharaṇapūjanti bhūmitalassa pupphehi santaraṇapūjaṃ. Āyūhanacetanākammasamaṅgitāvasenāti kāyaduccaritassa aparāparaṃ āyūhanena sanniṭṭhāpakacetanāya tasseva pakappane kammakkhayakarañāṇena akhepitattā yathūpacitakammunā ca samaṅgibhāvassa vasena.

'Sunakhajīviko' means one whose habit is to live by means of dogs. 'Talasantharaṇapūjaṃ' means worship by scattering flowers on the ground surface. 'Āyūhanacetanākammasamaṅgitāvasena' means: in the case of bodily misconduct, by means of repeated exertion and conclusive volition in the planning of that very action, because it has not been exhausted by the knowledge that destroys kamma, and by means of being connected with kamma accumulated accordingly.

132. Evaṃ sassirikanti vuttappakārena anekadhātuvibhajanādinā nānānayavicittatāya paramanipuṇagambhīratāya ca atthato byañjanato ca sasobhaṃ katvā.

132. Thus, 'splendid' means: having made it beautiful in meaning and expression, in the manner described, through the analysis of multiple elements and so on, by the diversity of various methods, and by its supreme subtlety and profundity.

Naṃ dhārehīti ettha nanti nipātamattaṃ. Dhātuādivasena parivaṭṭīyanti atthā etehīti parivaṭṭā, desanābhedā. Cattāro parivaṭṭā etassa, etasmiṃ vāti catuparivaṭṭo, dhammapariyāyo. Dhammo ca so pariyattibhāvato yathāvuttenatthena ādāsoti dhammādāso. Upaṭṭhānaṭṭhena yathādhammānaṃ ādāsotipi dhammādāso. Yathā hi ādāsena [Pg.303] sattānaṃ mukhe maladosaharaṇaṃ, evaṃ imināpi suttena yogīnaṃ mukhe maladosaharaṇaṃ. Tasmāti yasmā iminā suttena kilese madditvā samathādhigamena yogino jayappattā; tasmā amatapurappavesane ugghosanamahābheritāya ca amatadundubhi. Idha vuttanti imasmiṃ sutte vuttaṃ. Anuttaro saṅgāmavijayoti anuttarabhāvato kilesasaṅgāmavijayo, ‘‘vijeti etenā’’ti katvā. Sesaṃ suviññeyyameva.

In 'Naṃ dhārehīti,' 'naṃ' is merely a particle. 'Parivaṭṭā' are those by which meanings revolve according to roots and so forth; they are the divisions of the teaching. There are four 'parivaṭṭā' to it, hence it is 'catuparivaṭṭo,' an exposition of the Dhamma. And that Dhamma, due to its nature of being studied and by the meaning as stated, is a mirror of the Dhamma, 'dhammādāso.' It is also a 'dhammādāso' in the sense of being a support, a mirror for things as they are. For just as a mirror removes stains and blemishes from the faces of beings, so too does this sutta remove stains and blemishes from the faces of yogis. Therefore, since through this sutta yogis, having crushed the defilements and attained serenity, achieve victory, it is the drum of the Deathless, the great drum announcing entry into the city of the Deathless. 'Idha vuttaṃ' means 'what is stated in this sutta.' 'Anuttaro saṅgāmavijayo' means the unsurpassed victory in the battle against defilements, due to its unsurpassed nature, because 'one conquers by this.' The rest is easily understood.

Bahudhātukasuttavaṇṇanāya līnatthappakāsanā samattā.

The commentary on the Bahudhātukasutta, elucidating the hidden meanings, is complete.

6. Isigilisuttavaṇṇanā

6. Commentary on the Isigili Sutta

133. Samaññāyati etāyāti samaññā, nāmanti attho. Ayamayaṃ nāmāti paññāpenti etāya, tathāpaññāpanamattanti vā paññatti, nāmameva. Tenāha ‘‘purimapadasseva vevacana’’nti. Sesesupīti ‘‘paṇḍavassa pabbatassā’’tiādīsu tīsu vāresupi.

133. 'Samaññāyati etāyāti samaññā' means designation; 'name' is the meaning. They designate with this, 'this is this name,' or it is mere designation, simply the name. Therefore, it is said, 'just a synonym for the prior word.' 'Sesesupīti' means also in the remaining instances, such as 'of the Paṇḍava mountain,' etc., in the three occurrences.

Samuṭṭhānaṃ tāva suttassa kathetvā atthasaṃvaṇṇanaṃ kātuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Na pabbatehi atthoti na bhagavato pabbatehi kathitehi attho atthi. Isigilibhāvoti isigilināmatā. Itīti iminā kāraṇena, imaṃ aṭṭhuppattiṃ avekkhantoti attho.

First, having stated the origin of the sutta, 'tadā kirā,' etc., was said in order to explain the meaning. 'Na pabbatehi atthoti' means the Blessed One has no purpose in mentioning the mountains. 'Isigilibhāvoti' means the state of being named Isigili. 'Itīti' means 'for this reason'; the meaning is 'considering this occasion.'

Cetiyagabbheti cetiyaghare cetiyassa abbhantare. Yamakamahādvāranti yamakakavāṭayuttaṃ mahantaṃ dvāraṃ. Dvedhā katvāti pabbatassa abbhantare maṇḍapasaṅkhepena leṇaṃ nimminitvā dvedhā katvā tadā te tattha vasiṃsu.

'Cetiyagabbheti' means inside the shrine chamber, within the cetiya. 'Yamakamahādvāranti' means a great gate fitted with double door leaves. 'Dvedhā katvāti' means having created a dwelling inside the mountain in the manner of a pavilion and dividing it in two, they then dwelt there.

Vasitakālañca kathento tesaṃ mātuyā yāva tatiyabhavato paṭṭhāya samudāgamaṃ dassetuṃ, ‘‘atīte kirā’’tiādi vuttaṃ. Patthesīti tassā kira khettakuṭiyā vīhayo bhajjantiyā tattha mahākarañjapupphappamāṇā mahantā manoharā pañcasatamattā lājā jāyiṃsu. Sā tā gahetvā mahante paduminipatte ṭhapesi. Tasmiñca samaye eko paccekabuddho tassā anuggahatthaṃ avidūre khettapāḷiyā gacchati. Sā taṃ disvā [Pg.304] pasannamānasā supupphitaṃ mahantaṃ ekaṃ padumaṃ gahetvā tattha lāje pakkhipitvā paccekabuddhaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā, ‘‘imassa, bhante, puññassa ānubhāvena ānubhāvasampanne pañcasataputte labheyya’’nti pañca puttasatāni patthesi. Tasmiṃyeva khaṇeti yadā sā yathāvuttaṃ patthanaṃ paṭṭhapesi; tasmiṃyeva khaṇe pañcasatā migaluddakā sambhatasambhārā paripakkapaccekabodhiñāṇā tasseva paccekabuddhassa madhuramaṃsaṃ datvā, ‘‘etissā puttā bhaveyyāmā’’ti patthayiṃsu. Atītāsu anekajātīsu tassā puttabhāvena āgatattā tathā tesaṃ ahosīti vadanti. Pāduddhāreti pāduddhāre pāduddhāre. Pāduddhārasīsena cettha nikkhipanaṃ āha.

While speaking of the period of their dwelling, in order to show their mother’s connection with them from the third previous existence, 'In the past, it is said,' and so on was stated. 'She desired': it is said that while the paddy in her field hut was being roasted, five hundred large and delightful grains of roasted rice, the size of great karañja flowers, were produced. She took them and placed them on a large lotus leaf. At that time, a Paccekabuddha, intending to favor her, was walking along a field-dike not far away. Seeing him, with a joyful mind, she took a large, fully bloomed lotus, placed the roasted rice in it, approached the Paccekabuddha, paid homage with the five-point prostration, and made an aspiration: 'Venerable sir, by the power of this merit, may I obtain five hundred sons endowed with power.' At that very instant, when she made the aspiration as stated, five hundred deer-hunters, who had gathered their provisions and whose knowledge for Paccekabodhi was mature, having given sweet meat to that same Paccekabuddha, aspired: 'May we become her sons.' They say that it happened thus for them because they had been her sons in many past births. 'Pāduddhāre' means at every lifting of the foot. Here, by the heading 'pāduddhāra' (lifting of the foot), he speaks of the placing down.

Gabbhamalaṃ nissāyāti bahi nikkhantaṃ gabbhamalaṃ nissayaṃ katvā saṃsedajabhāvena nibbattā. Opapātikabhāvenāti keci. Khayavayaṃ paṭṭhapetvāti vipassanaṃ ārabhitvā. Vipassanāti aniccānupassanāpubbikā sappaccayanāmarūpadassanapubbikā ca, saṅkhāre sammasantassa aniccalakkhaṇe diṭṭhe, ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti sesalakkhaṇāni suviññeyyāneva honti. Paccekabodhiñāṇaṃ nibbattayiṃsūti dve asaṅkhyeyyāni kappānaṃ satasahassañca paccekabodhipāramitāya parinipphannattā ñāṇassa paripākattā vuttanayena sayameva vipassanaṃ pavattetvā matthakaṃ pāpetvā paccekabodhiñāṇaṃ adhigacchiṃsu. Sabbepi te taṃyeva gāthaṃ abhāsiṃsūti āha – ‘‘ayaṃ tesaṃ byākaraṇagāthā ahosī’’ti.

'Gabbhamalaṃ nissāyāti' means having relied on the womb's impurity that has come out, they were born with a moisture-born nature. Some say they were born through spontaneous birth. 'Khayavayaṃ paṭṭhapetvāti' means having begun insight meditation. Insight is preceded by the contemplation of impermanence and by seeing name-and-form with its conditions. When one contemplates the formations and the characteristic of impermanence is seen, the remaining characteristics—'whatever is impermanent is suffering, whatever is suffering is non-self'—become very easily understood. 'They produced the knowledge of Paccekabodhi' means that because they had fulfilled the perfections for Paccekabodhi for two incalculable eons and one hundred thousand eons, and because their knowledge was mature, they developed insight by themselves in the way stated, brought it to its culmination, and attained the knowledge of Paccekabodhi. All of them spoke that same verse—thus it is said: 'This was their declaration verse.'

Saroruhanti sarasi jātaṃ. Padumapalāsapattajanti khuddakamahantehi kamaladalehi sahajātaṃ. Khuddakamahantakamaladalasaṅkhātāni vā padumapalāsapattāni ettha santīti padumapalāsapattaṃ, padumagacchaṃ. Tattha jātanti padumapalāsapattajaṃ. Supupphitanti suṭṭhu pupphitaṃ sammā vikasitaṃ. Bhamaragaṇānuciṇṇanti bhamaragaṇehi anukulañceva anuparibbhamitañca. Aniccatāyupagatanti khaṇe khaṇe vaṇṇabhedādivasena aniccatāya upagataṃ. Viditvāti vipassanāpaññāsahitāya maggapaññāya jānitvā. Eko careti tasmā aññopi mādiso hotukāmo evaṃ paṭipajjitvā eko care khaggavisāṇakappoti.

'Saroruha' means born in a lake, a lotus. 'Padumapalāsapattaja' means born together with small and large lotus petals. Or, 'padumapalāsapatta' means a lotus clump, because small and large lotus leaves and petals are found there; 'born there' refers to 'padumapalāsapattaja'. 'Supupphita' means well-bloomed, perfectly opened. 'Bhamaragaṇānuciṇṇa' means both frequented and circled by swarms of bees. 'Aniccatāyupagata' means subject to impermanence, having undergone change from moment to moment by way of changes in color and so on. 'Viditvā' means having known with the wisdom of the path accompanied by the wisdom of insight. 'Eko care' means 'one should wander alone'; therefore, another who wishes to be like me, having practiced thus, should wander alone like the horn of a rhinoceros.

135. Satisārasīlasārādisamannāgamanena [Pg.305] sattesu sārabhūtā. Sabbaso vaṭṭadukkhassa vigatattā niddukkhā. Samucchinnataṇhatāya nittaṇhā. Mānacchidoti thutivacanaṃ.

135. By being endowed with the essence of mindfulness, the essence of virtue, and the like, they are the essence among beings. Because the suffering of the round of existence has completely departed, they are without suffering. Because craving is eradicated, they are without craving. 'One who has cut off conceit' is a word of praise.

Etesaṃ ekanāmakāyevāti etesaṃ āgatānaṃ paccekabuddhānaṃ pāḷiyaṃ anāgatā aññe paccekabuddhā samānanāmakā eva. Vuttamevatthaṃ pākaṭīkaraṇatthaṃ ‘‘imesu hī’’tiādi vuttaṃ. Visuṃ visuṃ avatvāti paccekaṃ sarūpato avatvā. Aññe cāti asādhāraṇattā āha. Sesaṃ suviññeyyameva.

'Etesaṃ ekanāmakāyevāti' means that other Paccekabuddhas not mentioned in the Pāli text have the same names as these Paccekabuddhas who are mentioned. To clarify this very point, 'imesu hī,' etc., was said. 'Not speaking separately' means not speaking of each one individually according to their own form. And 'others' is said because they are uncommon. The rest is easily understood.

Isigilisuttavaṇṇanāya līnatthappakāsanā samattā.

The commentary on the Isigili Sutta, elucidating the hidden meanings, is complete.

7. Mahācattārīsakasuttavaṇṇanā

7. Commentary on the Mahācattārīsaka Sutta

136. Dosehi ārakāti ariyaṃ. Tenāha ‘‘niddosa’’nti. Sā pana niddosatā lokuttarabhāvena savisesāti āha ‘‘lokuttara’’nti. Sammā sundaro pasattho niyyāniko samādhi sammāsamādhīti āha – ‘‘sammāsamādhinti maggasamādhi’’nti. Upanisīdati ettha phalaṃ tappaṭibaddhavuttitāyāti upanisaṃ, kāraṇanti āha – ‘‘saupanisanti sappaccaya’’nti. Parikaroti parivāretīti parikkhāroti āha – ‘‘saparikkhāranti saparivāra’’nti.

136. 'Noble' (ariyaṃ) is so called because of being far (ārakā) from faults (dosehi). Therefore, he said 'faultless' (niddosaṃ). Furthermore, that faultlessness is special because of its supramundane nature; therefore, he said 'supramundane' (lokuttaraṃ). Concentration that is rightly beautiful, praised, and leading to release is 'right concentration' (sammāsamādhi); thus he said, 'Right concentration means the concentration of the path.' Because fruit sits down near (upanisīdati) it, due to its occurrence being connected to that, it is a 'proximate cause' (upanisā); this means 'cause' (kāraṇa). Thus he said: 'with proximate cause' (saupanisaṃ) means 'with condition' (sappaccayaṃ). Because it equips (parikaroti) and surrounds (parivāreti), it is 'equipment' (parikkhāro); thus he said: 'with equipment' (saparikkhāraṃ) means 'with retinue' (saparivāraṃ).

Parivāritāti sahajātādipaccayabhāvena parivārantehi viya upagatā. Purecārikāti vuṭṭhānagāminibhāvanā sahajātādipaccayavasena paccayattā purassarā. Tenāha – ‘‘vipassanāsammādiṭṭhi cā’’ti. Idāni tāni kiccato dassetuṃ, ‘‘vipassanāsammādiṭṭhī’’tiādi vuttaṃ. Tattha parivīmaṃsaggahaṇaṃ tattha tattha cittuppāde vīmaṃsādhipateyyena pavattiyā sammādiṭṭhiyā pubbaṅgamabhāvadassanatthaṃ. Tenassa maggasamādhissa nānākhaṇikaṃ pubbaṅgamabhāvaṃ dasseti. Vīmaṃsanapariyosāneti tathāpavattaanulomañāṇassa osāne. Bhūmiladdhaṃ vaṭṭaṃ samugghāṭayamānāti attano santāne dīgharattaṃ anusayitaṃ kilesavaṭṭaṃ samucchindanti. Vūpasamayamānāti tasseva vevacanaṃ. Vūpasamayamānāti vā tato eva avasiṭṭhampi vaṭṭaṃ appavattikaraṇavasena vūpasamenti. Tenevāha – ‘‘maggasammādiṭṭhi…pe… uppajjatī’’ti. Sāti sammādiṭṭhi. Duvidhāpīti [Pg.306] yathāvuttā duvidhāpi. Idha adhippetā vipassanāpaññāsahitāya maggapaññāya kiccassa dassitattā.

'Surrounded' means approached as if by attendants, by way of being a condition through co-nascence and other factors. 'Preceding' refers to the development leading to emergence, being foremost because it is a condition by way of co-nascence and other factors. Hence it is said: 'and right view of insight.' Now, to show their functions, it is stated: 'Right view of insight,' etc. Herein, the inclusion of 'investigation' is to show the leading role of right view, which proceeds with investigation as dominant in various arisings of consciousness. Thus, it indicates the intermittent leading role for this path-concentration. 'Concluding with investigation' means at the end of the conformity knowledge that has proceeded in such a way. 'Uprooting the cycle attained in the plane' means they cut off the cycle of defilements that has long lain dormant in one’s own continuity. 'Pacifying' is a synonym for this. Alternatively, 'pacifying' means they calm even the remaining cycle by causing its non-occurrence. Therefore, it is said: 'Right view of the path... arises.' That is right view. 'Of two kinds' refers to both of the two kinds as stated. Here, this is the intended meaning, since the function of path-wisdom, together with insight-wisdom, has been shown.

Lakkhaṇe paṭivijjhamāne lakkhaṇiko dhammo paṭividdho hotīti āha – ‘‘micchādiṭṭhiṃ…pe… ārammaṇato pajānātī’’ti. Vipassanāsammādiṭṭhiyampi eseva nayo. Kiccatoti bhāvanākiccato. Sammādiṭṭhiyaṃ tadadhigataasammohatāya asammohato pajānāti. Kiccatoti paṭivedhakiccato. Taṃ pana sabbathā asammuyhanamevāti āha ‘‘asammohato’’ti. Evaṃ pajānanāti micchādiṭṭhi micchādiṭṭhīti yāthāvato avabodho. Assāti taṃsamaṅgino puggalassa.

When a characteristic is penetrated, the phenomenon possessing that characteristic is penetrated. Hence it is said: 'One understands wrong view... as an object.' This same principle applies to right view of insight. 'In terms of function' means in terms of the function of cultivation. In right view, one understands without delusion due to the non-delusion attained thereby. 'In terms of function' means in terms of the function of penetration. That, however, is in every way non-confusion itself; hence it is said: 'without delusion.' Understanding thus is the comprehension of 'wrong view is wrong view' according to reality. 'Of him' refers to the person endowed with it.

Dvāyanti -kāro dīghaṃ katvā vutto. Tenāha ‘‘dvayaṃ vadāmī’’ti. Dve avayavā etassāti dvayaṃ. Tenāha ‘‘duvidhakoṭṭhāsaṃ vadāmī’’ti. Puññassa eko bhāgo so eva puññabhāgiko, ka-kārassa ya-kāraṃ katvā itthiliṅgavasena ‘‘puññabhāgiyā’’ti vuttaṃ. Upadhisaṅkhātassāti khandhapabandhasaṅkhātassa.

In 'dvāyaṃ', the vowel is made long. Hence it is said: 'I declare a twofold division.' Because it has two parts, it is a 'dyad.' Hence it is said: 'I declare a twofold section.' One part is of merit; that very part is 'puññabhāgika' (partaking of merit). By changing the 'ka' to 'ya' and using the feminine gender, it is stated as 'puññabhāgiyā' (partaking of merit). 'Of what is termed a substratum' means of what is termed the continuity of the aggregates.

Amatadvāranti ariyamaggaṃ. Paññapetīti niyyānādipakārato paññapeti. Tenāha ‘‘vibhajitvā dassetī’’ti. Tattha sammohassa viddhaṃsanena asammohato dasseti. Tasmiṃ attheti amatadvārapaññāpane atthe. Bojjhaṅgappattāti bojjhaṅgabhāvappattā. Maggabhāvena niyyānabhāvena pavattiyā maggapaññāya aṭṭhannampi sādhāraṇattā samudāyassa ca avayavo aṅganti katvā sesadhamme aṅgikabhāvena dassento ‘‘ariyamaggassa aṅga’’nti āha. So bhikkhūti micchādiṭṭhiṃ ‘‘micchādiṭṭhī’’ti sammādiṭṭhiṃ ‘‘sammādiṭṭhī’’ti jānanto bhikkhu. Pajahanatthāyāti samucchedavasena pajahanāya. Paṭilābhatthāyāti maggasammādiṭṭhiyā adhigamāya. Kusalavāyāmoti vipassanāsampayuttova kosallasambhūto vāyāmo. Saratīti sato, taṃ panassa saraṇaṃ satisamaṅgitāyāti āha ‘‘satiyā samannāgato’’ti. Kāmañcettha vipassanāsammādiṭṭhiṃ yathābhūtā sammāvāyāmasatiyo sahajātā ca purejātā ca hutvā parivārenti, ‘‘itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattantī’’ti pana vacanato, ‘‘ettha hī’’tiādinā maggasammādiṭṭhiyā eva sesadhammānaṃ yathārahaṃ sahacaraṇabhāvena parivāraṇaṃ yojitaṃ. Sammāsaṅkappādīnanti ādi-saddena sammāvācākammantājīvānaṃ gahaṇaṃ itaresaṃ parivārabhāvena gahitattā[Pg.307]. Na hi sakkā te eva parivāre parivāravante ca katvā vattuṃ saṅkarato sammohajananato ca. Tayoti sammādiṭṭhivāyāmasatiyo sahajātaparivārāva honti maggakkhaṇikānaṃ tesaṃ adhippetattā vipassanākhaṇaviratīnaṃ asambhavato.

'The door to the Deathless' means the noble path. 'Proclaims' means proclaims by way of liberation and so forth. Hence it is said, 'having analyzed, he shows.' Therein, he shows without delusion by the dispelling of delusion. 'In that meaning' means in the meaning of proclaiming the door to the Deathless. 'Having attained the enlightenment factors' means having attained the state of being enlightenment factors. Because all eight are common to path-wisdom which proceeds as the path-state and as the liberation-state, and considering a part of the collection as a 'limb,' while showing the remaining qualities in their role as components, he said 'a limb of the noble path.' 'That monk' means the monk who knows 'wrong view is wrong view' and 'right view is right view.' 'For the sake of abandoning' means for abandoning by way of eradication. 'For the sake of attainment' means for the acquisition of right view of the path. 'Skillful effort' is effort connected with insight or arisen from skill. 'He is mindful' means he remembers; but this remembering of his is due to being endowed with mindfulness, hence it is said 'endowed with mindfulness.' And although here right effort and mindfulness, being both co-nascent and pre-nascent, surround right view of insight as it really is, yet, according to the passage 'thus these three qualities run after and revolve around right view,' by the words 'for here,' etc., the surrounding of right view of the path by the remaining qualities, in their role as suitable companions, is applied. 'Of right intention, etc.': by the word 'etc.' right speech, right action, and right livelihood are included, since the others have been taken as surrounding factors. For it is not possible to speak of those same things as both the surrounding factors and the surrounded, because it would lead to confusion and generate delusion. 'The three'—right view, effort, and mindfulness—are indeed co-nascent companions, because they are intended as being of the path-moment, and because of the impossibility of the abstinences at the moment of insight.

137. Takkanavasena lokasiddhenāti adhippāyo. ‘‘Evañcevañca bhavitabba’’nti vividhaṃ takkanaṃ kūpe viya udakassa ārammaṇassa ākaḍḍhanaṃ vitakkanaṃ vitakko. Saṅkappanavasenāti taṃ taṃ ārammaṇaṃ gahetvā kappanavasena. Takkanaṃ kappananti ca ataṃsahajātānamevāti daṭṭhabbaṃ. Ekaggoti iminā samādhinā laddhupakārasseva vitakkassa appanāpariyāyo hotīti dasseti. Visesena vā appanā vitakkassa vasena cittaṃ ārammaṇaṃ abhiropeti, vitakke asati kathanti āha ‘‘vitakke panā’’tiādi. Attanoyeva dhammatāya cittaṃ ārammaṇaṃ abhiruhatīti, etena ārammaṇadhammānaṃ gahaṇaṃ nāma sabhāvasiddhaṃ, na dhammantaramapekkhati, vitakko pana pavattamāno ārammaṇābhiniropanavaseneva pavattatīti dasseti. Evaṃ santepi sabhāvāvitakkacittuppādato savitakkacittuppādassa ārammaṇaggahaṇaviseso vitakkena jātoti katvā vitakko cittassa ārammaṇaggahaṇe visesapaccayoti pākaṭoyamattho. Apare pana bhaṇanti – yathā koci rājavallabhaṃ, taṃsambandhīnaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati vitakkassa ārammaṇābhiniropanasabhāvattā, aññesaṃ dhammānañca avitakkasabhāvato. Tenāha bhagavā – ‘‘cetaso abhiniropanā’’ti (dha. sa. 7).

137. The meaning is 'by way of reasoning, as is established in the world.' Thinking 'it must be thus and thus'—this various reasoning, this drawing in of an object like water from a well, is initial thought. 'By way of conceptualization' means by way of forming concepts after grasping this or that object. And it should be understood that 'reasoning' and 'conceptualizing' are only for those mental states not co-nascent with them. 'One-pointed': by this it is shown that the absorption-phase of initial thought occurs only when it has received assistance from concentration. Or, absorption especially makes the mind ascend to the object by means of initial thought. When initial thought is absent, how could it be? Hence, it is said, 'but when there is initial thought...' and so on. The mind ascends to the object by its own nature. This shows that the grasping of objective phenomena is established by its own nature and does not depend on another phenomenon. However, when initial thought occurs, it occurs precisely by way of directing the mind onto an object. Even so, because the distinction in the grasping of an object by an arising of consciousness with initial thought—compared to one without it—is born from initial thought, this meaning is clear: that initial thought is a specific condition for the mind's grasping of an object. But others say: Just as someone, relying on a royal favorite or their associate, ascends to and enters the king's palace, so too does the mind, relying on initial thought, ascend to its object, because initial thought has the nature of directing onto an object, whereas other mental factors have a nature devoid of initial thought. Therefore, the Blessed One said: 'the directing of the mind' (Dhammasaṅgaṇī 7).

Yadi evaṃ kathaṃ avitakkacittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati. Paricayenāti ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhanaṃ ciraparicitaṃ; tena taṃ kadāci vitakkena vināpi tattha pavattateva; yathā ñāṇasahagataṃ cittaṃ sammasanavasena ciraparicitaṃ kadāci [Pg.308] ñāṇarahitampi sammasanavasena pavattati; yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃ sampadamidaṃ daṭṭhabbaṃ.

If so, how does a mind without initial thought ascend to an object? By the very power of initial thought. For just as a person, through familiarity, enters the king’s house without hesitation even without that guide, so too, through familiarity, a mind without initial thought ascends to an object even without initial thought. And by 'familiarity' is meant the familiarity designated as the cultivation of initial thought occurring in one's mental continuity. For when initial thought has frequently occurred in one's continuity, the mind’s ascent to the object becomes long-practiced; therefore, it sometimes occurs there even without initial thought—just as a mind accompanied by knowledge, being long-accustomed to the mode of thorough scrutiny, sometimes functions in the mode of thorough scrutiny even when devoid of knowledge. Or, just as that which has occurred accompanied by defilements may, through familiarity, function by the power of the latent tendencies of defilements even when entirely free from defilements, so should this case be understood.

Vācaṃ saṅkharotīti vācaṃ uppādeti, vacīghosuppattiyā visesapaccayo hotīti attho. Lokiyavitakko dvattiṃsacittasahagato vācaṃ saṅkharoti vacīviññattijananato. Vacīsaṅkhārotveva panassa nāmaṃ hoti ruḷhito, taṃsamatthatānirodhato vā sambhavato pana saṅkhāroti. ‘‘Lokuttarasammāsaṅkappaṃ parivārentī’’ti vatvā tividhe sammāsaṅkappe kadāci katamaṃ parivārentīti? Codanaṃ sandhāyāha ‘‘etthā’’tiādi. Nānācittesu labbhanti nānāsamannāhārahetukattā, pubbabhāgeyeva ca te uppajjantīti. Tīṇi nāmāni labhati tividhassapi paṭipakkhassa samucchindanena sātisayaṃ tiṇṇampi kiccakaraṇato. Esa nayo sammāvācādīsupi.

He fabricates speech, that is, he generates speech; it is a specific condition for the arising of vocal sound—this is the meaning. Mundane thought, accompanied by thirty-two cittas, fabricates speech by generating verbal intimation. Indeed, the name 'verbal fabrication' is established for it by convention, either because it ceases when its function is completed, or because it is a fabrication arising from that. Having stated, 'they encompass the right intention of the supramundane,' with regard to the threefold right intentions, when do they encompass which one? In reference to this question, it is said, 'here,' and so on. They are found in diverse minds because they are caused by diverse applications; and indeed, they arise only in the preliminary stage. It obtains three names because, by thoroughly cutting off the threefold opposition, it exceedingly performs all three functions. This method applies to right speech and the others as well.

138. Viramati etāyāti veramaṇī virati vuccati. Sā musāvādato viramaṇassa kāraṇabhāvato cetanāpi verassa maṇanato vināsanato viratipīti āha – ‘‘viratipi cetanāpi vaṭṭatī’’ti. Ārakā ramatīti samucchinnehi dūrato samussāreti. Vinā tehi ramatīti accantameva tehi vinā bhavati. Tato tatoti diṭṭhe adiṭṭhavādādito musāvādā. Visesato anuppattidhammattā paṭinivattā hutvā.

138. One abstains by means of it, thus it is `veramaṇī`; it is called `virati` (abstinence). Because it is the cause of abstention from false speech, that abstinence is also the intention (`cetanā`); and because it crushes, that is, destroys enmity (`vera`), it is also `virati`. Hence it is said: 'Both abstinence (`virati`) and intention (`cetanā`) are applicable.' It delights in being far away (`ārakā ramati`), for it keeps one far from what has been eradicated. It delights in being without them (`vinā tehi ramati`), for one becomes completely without them. 'From this, from that' refers to false speech, beginning with speaking of what is seen as unseen. Having turned away, specifically because of the nature of a non-arisen state.

140. Tividhena kuhanavatthunāti paccayapaṭisevana-sāmantajappana-iriyāpathapavattanasaṅkhātena pāpicchatā nibbattena tividhena kuhanavatthunā. Etāya kuhanāya karaṇabhūtāya paccayuppādanatthaṃ nimittaṃ sīlaṃ etesanti yojanā. Attavisayalābhahetu akkosanakhuṃsanavambhanādivasena pisanaṃ ghaṭṭanaṃ viheṭhanaṃ nippeso. Ito laddhaṃ aññassa, tato laddhaṃ parassa datvā evaṃ lābhena lābhaṃ nijigīṃsatīti lābhena lābhaṃ nijigīṃsanā. Pāḷiyaṃ āgato kuhanādivasena micchāājīvo. Ko pana soti āha ‘‘ājīvahetū’’tiādi. Tāsaṃyevāti avadhāraṇaṃ, ‘‘ājīvo kuppamāno kāyavacīdvāresu eva kuppatī’’ti katvā vuttaṃ.

140. By the threefold ground for deceit: that is, by the threefold ground for deceit characterized by the use of requisites, hinting, and affected demeanor, which is produced by evil desire. By this deceit, which serves as the means, they make their virtue a sign for the purpose of obtaining requisites—this is the connection. For the sake of personal gain, there is slander, striking, harassing, and crushing by way of reviling, disparagement, contempt, and so on. Having obtained something from here and given it to another, and having obtained something from there and given it to someone else, one thus seeks to conquer gain with gain; this is seeking gain with gain. In the Pāli text, wrong livelihood is presented by way of deceit and so on. But what is that? It is said, 'for the sake of livelihood,' and so on. 'Of those only' is an emphatic statement, made because 'when livelihood is corrupted, it is corrupted only through the doors of body and speech.'

141. Sammā [Pg.309] pasatthā sobhanā niyyānikā diṭṭhi etassāti sammādiṭṭhi, puggalo. Tassa pana yasmā sammādiṭṭhi saccābhisamayassa nibbānasacchikiriyāya avassayo, tasmā vuttaṃ – ‘‘maggasammādiṭṭhiyaṃ ṭhitassā’’ti. Pahoti bhavati tāya saheva uppajjati pavattati. Paccavekkhaṇañāṇaṃ yāthāvato jānanaṭṭhena sammāñāṇanti idhādhippetaṃ, tañca kho maggasamādhimhi ṭhite eva hotīti imamatthaṃ dassetuṃ āha – ‘‘maggasammāsamādhimhi…pe… sammāñāṇaṃ pahotī’’tiādi. Iminā kiṃ dassetīti? Yathā maggasammādiṭṭhiyaṃ ṭhito puggalo, ‘‘sammādiṭṭhī’’ti vutto, evaṃ maggaphalapaccavekkhaṇañāṇe ṭhito, ‘‘sammāñāṇo’’ti vutto, tassa ca maggaphalasammāsamādhipavattiyā pahoti sammāñāṇassa sammāvimuttiyā pahotīti imamatthaṃ dasseti. Phalasamādhi tāva pavattatu, maggasamādhi pana kathanti? Tampi akuppabhāvatāya accantasamādhibhāvato kiccanipphattiyā pavattatevāti vattabbataṃ labhati. Ṭhapetvā aṭṭhaphalaṅgānīti phalabhūtāni sammādiṭṭhiādīni aṭṭhaṅgāni, ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādinā visuṃ gahitattā ṭhapetvā. Sammāñāṇaṃ paccavekkhaṇaṃ katvāti paccavekkhaṇañāṇaṃ sammāñāṇaṃ katvā. Phalaṃ kātunti phaladhammasahacaritatāya vipākasabhāvatāya ca ‘‘phala’’nti laddhanāme phalasampayuttadhamme sammāvimuttiṃ kātuṃ vaṭṭatīti vuttaṃ. Tathā ca vuttaṃ sallekhasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.83) ‘‘phalasampayuttāni pana sammādiṭṭhiādīni aṭṭhaṅgāni ṭhapetvā sesadhammā sammāvimuttīti veditabbā’’ti.

141. The person for whom view is right, praiseworthy, excellent, and leading out is 'one of right view.' Since for that person right view is the basis for the realization of the truths and the direct experience of Nibbāna, it is said: 'for one established in the right view of the path.' 'It arises' (`pahoti`) means it comes into being and proceeds together with it. Reviewing knowledge, in the sense of knowing things as they truly are, is here intended as 'right knowledge,' and to show that this arises only when one is established in right concentration of the path, it is said: 'in right concentration of the path… right knowledge arises,' and so on. What is shown by this? Just as a person established in right view of the path is called 'one of right view,' so too, one established in the knowledge of reviewing the path and fruit is called 'one of right knowledge'; and for that one of right knowledge, right liberation arises through the functioning of the right concentration of the path and fruit. This is the meaning conveyed. 'Let the fruit-concentration proceed, but what of the path-concentration?' It too, because of its unshakeable nature, its being ultimate concentration, and the fulfillment of its function, is said to proceed. 'Excluding the eight fruit factors' means excluding the eight factors such as right view, etc., which have become the fruit, because they are taken up separately by the passage beginning, 'for one of right view, right intention arises.' 'Having made reviewing into right knowledge' means having made reviewing knowledge into right knowledge. 'To make the fruit' means it is said to be proper to make into right liberation the states associated with the fruit, which are called 'fruit' due to their association with the fruit-dhamma and their nature as a result. Similarly, it is stated in the commentary to the Sallekha Sutta: 'Apart from the eight factors—right view, etc., which are associated with the fruit—the remaining dhammas should be understood as right liberation.'

142. Nijjiṇṇāti nijjīritā, viddhastā vināsitāti attho. Phalaṃ kathitanti ‘‘sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hotī’’ti iminā vārena sāmaññaphalaṃ kathitanti vadanti, nijjīraṇaṃ paṭippassambhananti adhippāyo. Nijjīraṇaṃ pana samucchindananti katvā, majjhimabhāṇakā…pe… maggo kathitoti vadanti. Dassanaṭṭhenāti pariññābhisamayādivasena catunnaṃ saccānaṃ paccakkhato dassanaṭṭhena. Viditakaraṇaṭṭhenāti paccakkhena yathādiṭṭhānaṃ maggaphalānaṃ pākaṭakaraṇaṭṭhena. Tadadhimuttaṭṭhenāti tasmiṃ yathāsacchikate nibbāne adhimuccanabhāvena.

142. 'Worn out' (`nijjiṇṇā`) means consumed, destroyed, annihilated. 'The fruit has been spoken of': by this section, 'For one of right view, bhikkhus, wrong view is worn out,' they say the fruit of recluseship has been spoken of; the meaning of 'worn out' is tranquilization. However, taking 'worn out' as eradication, the reciters of the Middle-Length Discourses say that the path has been spoken of. 'In the sense of seeing' means in the sense of directly seeing the four truths by way of full understanding, realization, and so forth. 'In the sense of making known' means in the sense of directly manifesting the path and fruits as they have been seen. 'In the sense of being resolved upon that' means through the state of being resolved upon Nibbāna as it has been directly experienced.

Kusalapakkhāti anavajjakoṭṭhāsā. Mahāvipākadānenāti mahato vipulassa lokuttarassa sukhavipākassa ceva kāyikādidukkhavipākassa ca dānena.

'The wholesome side' means the faultless portion. 'By the giving of a great result' means by the giving of both a great and abundant supramundane happy result and a painful result of bodily suffering and so on.

Yathā [Pg.310] mahāvipākassa dānena mahācattārīsakaṃ, tathā bahutāyapi mahācattārīsakoti dassetuṃ, ‘‘imasmiñca pana sutte pañca sammādiṭṭhiyo kathitā’’tiādi vuttaṃ. Bahuatthopi hi mahā-saddo hoti ‘‘mahājano’’tiādīsu (ma. ni. 2.65). Ettha ca ‘‘natthi dinna’’ntiādinā vatthubhedena dasa micchādiṭṭhidhammā kathitā, vatthubhedeneva, ‘‘atthi dinna’’ntiādinā dasa sammādiṭṭhidhammāti vīsati hoti. Yathā ‘‘sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahotī’’tiādinā maggavasena dasa sammattadhammā, tappaṭipakkhabhūtā ‘‘micchādiṭṭhissa micchāsaṅkappo pahotī’’tiādinā atthato dasa micchattadhammāti vīsati, tathā phalavasena tesu evaṃ vīsati. Kathaṃ vārepi sammādiṭṭhiādayo dasāti vīsati? Evamete dve cattārīsakāni purimena saddhiṃ tayo cattārīsakā vibhāvitāti veditabbā.

To show that just as it is the Great Fortyfold by the giving of a great result, so too it is the Great Fortyfold by its abundance, it is said, 'And in this discourse, five kinds of right view are spoken of,' and so on. For the word 'great' has many meanings, as in 'a great many people' and the like. Here, by the division of topics such as 'there is nothing given,' ten wrong view phenomena are spoken of; and by the same division of topics, such as 'there is what is given,' ten right view phenomena—thus making twenty. Just as, by way of the path, ten right qualities arise from 'for one of right view, bhikkhus, right intention arises,' and so on, and their opposites, ten wrong qualities, are implied by 'for one of wrong view, wrong intention arises,' and so on—thus making twenty—so too, by way of the fruit, there are twenty in these. How, in the section on the path factors, are there also twenty, with right view and so on being ten? Thus, these two forties, together with the former one, make three forties, which should be understood as having been explained.

143. Pasaṃsiyassa ujuvipaccanīkaṃ nindiyaṃ pasaṃsantopi atthato pasaṃsiyaṃ nindanto nāma hoti. Pasaṃsiyassa guṇaparidhaṃsanamukheneva hi nindiyassa pasaṃsāya pavattanatoti āha – ‘‘micchādiṭṭhināmāyaṃ sobhanāti vadantopi sammādiṭṭhiṃ garahati nāmā’’tiādi. Evamādīti ādisaddena ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’ti (dī. ni. 1.168; ma. ni. 2.227) evamādiṃ saṅgaṇhāti; tasmā evaṃvādinoti evaṃ hetu paṭikkhepavādinoti attho. Okkantaniyāmāti ogāḷhamicchattaniyāmā. Evarūpaṃ laddhiṃ gahetvātiādīsu yaṃ vattabbaṃ, taṃ cūḷapuṇṇamasuttavaṇṇanāyaṃ vuttanayameva tasmā tattha vuttanayeneva veditabbaṃ. Ediso hi ‘‘buddhānampi atekiccho’’tiādi vuttasadiso.

143. Even when praising the blameworthy, which is the direct opposite of the praiseworthy, one is in essence blaming the praiseworthy. For praise of the blameworthy proceeds only by way of destroying the qualities of the praiseworthy. Thus it is said: 'Even when saying, “This thing called wrong view is beautiful,” one is in essence disparaging right view,' and so on. By the word 'and so on,' it includes such statements as 'There is no cause, no condition for the defilement of beings.' Therefore, 'one who speaks thus' means one who speaks in denial of cause in this way. 'Entered upon the fixed course' means plunged into the fixed course of wrongness. What should be said about 'having grasped such a view' and so on, has already been explained in the commentary to the Cūḷapuṇṇama Sutta; therefore it should be understood in the same way as explained there. For such a one is similar to what was described as 'incurable even for the Buddhas.'

Attano nindābhayenāti ‘‘sammādiṭṭhiñca nāmete garahantī’’ādinā upari parehi vattabbanindābhayena. Ghaṭṭanabhayenāti tathā paresaṃ āsādanābhayena. Sahadhammena parena attano upari kātabbaniggaho upārambho, garahato parittāso upārambhabhayaṃ, taṃ pana atthato upavādabhayaṃ hotīti āha ‘‘upavādabhayenā’’ti. Sesaṃ suviññeyyameva.

“Out of fear of blame for oneself” means out of fear of blame to be spoken by others later on, as in “they disparage even right view,” and so on. “Out of fear of collision” means, similarly, out of fear of offending others. “Rebuke” (upārambha) is the censure to be made by another upon oneself according to the Dhamma; the fear from one who censures is “fear of rebuke,” but that, in essence, is “fear of reproach,” therefore it says “out of fear of reproach.” The rest is easily understood.

Mahācattārīsakasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition clarifying the hidden meaning in the commentary to the Great Forty Sutta is complete.

8. Ānāpānassatisuttavaṇṇanā

8. The Commentary to the Ānāpānassati Sutta

144. Pubbenāti [Pg.311] nissakke karaṇavacanaṃ. ‘‘Aparaṃ visesa’’nti vuttattā visesavisayo ca pubbasaddoti āha – ‘‘sīlaparipūraṇādito pubbavisesato’’ti.

144. 'Pubbena' is an impersonal instrumental expression. Since 'another distinction' was stated, the word 'pubba' refers to a prior distinction. Thus it is said: 'from the perfection of virtue onwards, as a prior distinction.'

145. Āraddho yathānusiṭṭhaṃ paṭipattiyā ārādhito. Yadatthāya sāsane pabbajjā, visesāpatti ca, tadevettha appattanti adhippetaṃ, taṃ jhānavipassanānimittanti āha – ‘‘appattassa arahattassā’’ti. Komudīti kumudavatī. Tadā kira kumudāni supupphitāni honti. Tenāha – ‘‘kumudānaṃ atthitāya komudī’’ti. Kumudānaṃ samūho, kumudāni eva vā komudā, te ettha atthīti komudīti. Pavāraṇasaṅgahanti mahāpavāraṇaṃ akatvā āgamanīyasaṅgahaṇaṃ.

145. 'Āraddho' means one who has embarked on the practice according to instruction, and has thus accomplished it. The purpose for which one went forth in the Dispensation, and the attainment of distinction—that very thing is intended here as 'not yet attained.' This refers to the sign of jhāna and insight, thus it is said: 'for one who has not yet attained arahantship.' 'Komudī' means 'possessing lotuses.' At that time, it is said, lotuses were in full bloom. Hence it is said: 'Komudī, due to the presence of lotuses.' It is a collection of lotuses, or lotuses themselves, that are 'komudā'; these are present here, hence 'Komudī.' 'Pavāraṇasaṅgaha' refers to the acceptance of requisites for those who have arrived, without having performed the great Pavāraṇā.

Āraddhavipassakassāti ārabhitavipassanassa, vipassanaṃ vaḍḍhetvā ussukkāpetvā vipassissa. Bhikkhū idha osarissanti vutthavassā pavāritapavāraṇā ‘‘bhagavantaṃ vandissāma, kammaṭṭhānaṃ sodhessāma, yathāladdhaṃ visesañca pavedissāmā’’ti ajjhāsayena. Ime bhikkhūti ime taruṇasamathavipassanā bhikkhū. Visesaṃ nibbattetuṃ na sakkhissanti senāsanasappāyādialābhena. Apalibuddhanti aññehi anupaddutaṃ. Senāsanaṃ gahetuṃ na labhanti antovassabhāvato. Ekassa dinnopi sabbesaṃ dinnoyeva hoti, tasmā sutasutaṭṭhāneyeva ekamāsaṃ vasitvā osariṃsu.

'Āraddhavipassakassa' means one who has begun insight, having developed and diligently cultivated insight. The monks will return here, having completed the rains retreat and performed the Pavāraṇā, with the intention: 'We will pay homage to the Blessed One, clarify our meditation subject, and declare whatever distinction we have attained.' 'These monks' refers to these young monks practicing serenity and insight. They will not be able to produce distinction due to not obtaining suitable lodging, etc. 'Apalibuddha' means unhindered by others. They could not obtain lodging due to being within the rains period. Even if given to one, it is considered given to all; therefore, they stayed for one month in well-known places before returning.

146. Alanti yuttaṃ, opāyikanti attho, ‘‘alameva nibbinditu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 128, 134, 143) viya. Puṭabaddhaṃ pariharitvā asitaṃ puṭosaṃ a-kārassa o-kāraṃ katvā. Tenāha ‘‘pātheyya’’nti.

146. 'Alaṃ' means suitable, that is, 'conducive,' as in phrases like 'enough to become disenchanted' (Dī. Ni. 2.272; Saṃ. Ni. 2.124, 128, 134, 143). Food carried around bound in a bundle is `puṭosaṃ`, a word formed by changing the letter 'a' to 'o'. Hence it is called 'pātheyya' (provisions).

147. Vipassanā kathitāti aniccasaññāmukheneva vipassanābhāvanā kathitā. Na hi kevalāya aniccānupassanāya vipassanākiccaṃ samijjhati. Bahū bhikkhū te ca vitthārarucikāti adhippāyo. Tenāha ‘‘tasmā’’tiādi.

147. 'Vipassanā kathitā' means the development of insight is explained precisely through the gateway of the perception of impermanence. For the task of insight is not accomplished by mere contemplation of impermanence alone. Many monks, and they were fond of elaboration—this is the intention. Hence it is said: 'therefore,' etc.

149. Sabbatthāti [Pg.312] sabbavāresu. ‘‘Tasmā tiha, bhikkhave, vedanānupassī’’tiādīsupi pītipaṭisaṃveditādivaseneva vedanānupassanāya vuttattā, ‘‘sukhavedanaṃ sandhāyetaṃ vutta’’nti āha. Satipaṭṭhānabhāvanāmanasikāratāya vuttaṃ – ‘‘sādhukaṃ manasikāra’’nti. Saññānāmena paññā vuttā tesaṃ payogattā. Manasikāranāmena vedanā vuttā, bhāvanāya paricitattā ārammaṇassa manasikāranti katvā. Vitakkavicāre ṭhapetvāti vuttaṃ vacīsaṅkhārattā tesaṃ.

149. 'Sabbattha' means in all instances. Even in phrases like 'Therefore, monks, contemplating feeling,' etc., since the contemplation of feeling is stated precisely by way of experiencing joy, etc., it is said: 'this refers to pleasant feeling.' It is said to be due to the cultivation of mindfulness and attention: 'thorough attention.' Wisdom is called 'perception' because of its application. Feeling is called 'attention' because of its familiarity through cultivation, by considering the object as 'attention.' 'Excluding thought and examination' is said because they are verbal formations.

Evaṃ santepīti yadipi manasikārapariyāpannatāya ‘‘manasikāro’’ti vuttaṃ, evaṃ sante vedanānupassanābhāvo na yujjati, assāsapassāsā hissa ārammaṇaṃ. Vatthunti sukhādīnaṃ vedanānaṃ pavattiṭṭhānabhūtaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vediyati, vedanāya ekantabhāvadassanena tassa vedanānupassanābhāvo yujjati evāti imamatthaṃ dasseti. Etassa anuyogassa.

Even so, although 'attention' is spoken of as included in the sphere of mental application, the absence of contemplation of feeling is not justified, since his object is the in-breath and out-breath. 'The basis' means that by taking as object the basis, which is the ground for the arising of pleasant and other feelings, one feels just the feeling. By seeing the exclusive nature of the feeling, his contemplation of feeling is indeed justified in this way—this meaning is shown. This is for the sake of that investigation.

Dvīhākārehīti ye sandhāya vuttaṃ, te dassento ‘‘ārammaṇato asammohato cā’’ti āha. Sappītike dve jhāneti pītisahagatāni paṭhamadutiyajjhānāni paṭipāṭiyā samāpajjati. Samāpattikkhaṇeti samāpajjanakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgībhāvena. Ārammaṇato ārammaṇamukhena tadārammaṇajhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃviditova hoti mantāgadabalena tassa gahaṇassa sukarattā; evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā. Vipassanākkhaṇeti vipassanāpaññāpubbaṅgamāya maggapaññāya visesato dassanakkhaṇe. Lakkhaṇapaṭivedhāti pītiyā salakkhaṇassa sāmaññalakkhaṇassa ca paṭivijjhanena. Yañhi pītiyā visesato sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite sā yāthāvato viditā hoti. Tenāha – ‘‘asammohato pīti paṭisaṃviditā hotī’’ti.

To show what is meant by 'by two modes,' it is said: 'by way of object and by non-confusion.' 'The two jhānas with joy' means one attains the first and second jhānas, which are accompanied by joy, in sequence. 'At the moment of attainment' means at the moment of entering the attainment. 'By gaining jhāna' means by being endowed with jhāna. 'By way of object' means that, through the gateway of the object, the joy included in that object-jhāna is discerned because the object is discerned. Just as when someone searching for a snake discerns its abode, the snake too is discerned, since capturing it becomes easy through the power of charms and antidotes; similarly, when the object, which is the basis of joy, is discerned, that joy itself is discerned, because grasping it becomes easy through its specific and general characteristics. 'At the moment of insight' means at the moment of distinct seeing by means of the wisdom of the path, which is preceded by the wisdom of insight. 'By penetrating the characteristics' means by piercing through the specific and general characteristics of joy. For when the specific and general characteristics of joy are known, then joy is known as it truly is. Hence it is said: 'Joy is discerned by non-confusion.'

Idāni tamatthaṃ pāḷiyā vibhāvetuṃ, ‘‘vuttampi ceta’’ntiādi vuttaṃ. Tattha dīghaṃ assāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ avikkhepoti laddhanāmaṃ [Pg.313] cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva honti. Sati upaṭṭhitā hotīti dīghaṃ assāsavasena jhānasampayuttā sati tasmiṃ ārammaṇe upaṭṭhite ārammaṇamukhena jhānepi upaṭṭhitā eva nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Avasesapadānipīti ‘‘dīghaṃ passāsavasenā’’tiādipadānipi.

Now, to clarify that meaning with the Pāli text, 'vuttampi cetaṃ' and so forth has been stated. Therein, 'by means of a long in-breath' means by means of the long in-breath, which is the object. 'Understanding the one-pointedness of mind, its non-distraction' means understanding with the wisdom connected to it the one-pointedness of mind, which is included in jhāna and has received the name 'non-distraction.' For just as joy is discerned through the gateway of the object, so too are the states connected to it discerned precisely through the gateway of the object. 'Mindfulness is established' means that mindfulness associated with jhāna, by way of the long in-breath, when that object is established, is indeed established in jhāna as well through the gateway of the object. 'By that mindfulness' means that, because of the thorough discernment of the object by that knowledge mentioned above, joy dependent on that object is discerned through that mindfulness, which is established in this way. The remaining terms, such as 'by means of a long out-breath,' are also to be understood similarly.

Evaṃ paṭisambhidāmagge vuttamatthaṃ imasmiṃ sutte yojetvā dassetuṃ, ‘‘itī’’tiādi vuttaṃ. Imināpi yoginā manasikārena paṭilabhitabbato paṭilābhoti vuttaṃ – ‘‘jhānasampayutte vedanāsaṅkhātamanasikārapaṭilābhenā’’ti.

Thus, to show the meaning stated in the Paṭisambhidāmagga applied to this discourse, 'iti' and so forth has been stated. Because it is to be obtained by the yogi also by means of this attention, it is called 'obtainment'—hence the phrase 'by the obtainment of attention, designated as feeling, associated with jhāna.'

Assāsapassāsanimittanti assāsapassāse nissāya paṭiladdhapaṭibhāganimittaṃ ārammaṇaṃ kiñcāpi karoti; satiñca sampajaññañca upaṭṭhapetvā pavattanato ārammaṇamukhena tadārammaṇassa paṭisaṃviditattā citte cittānupassīyeva nāmesa hoti. Evaṃ cittānupassanāpi satisampajaññabaleneva hotīti āha ‘‘na hī’’tiādi. Pajahati etena, sayaṃ vā pajahatīti pahānaṃ, ñāṇaṃ. Domanassavasena byāpādanīvaraṇaṃ dassitaṃ tadekaṭṭhabhāvato. Tassāti nīvaraṇapabbassa. Pahānakarañāṇanti pajahanañāṇaṃ. Vipassanāparamparanti paṭipāṭiyā vipassanamāha. Samathapaṭipannanti majjhimasamathanimittaṃ paṭipannacittaṃ ajjhupekkhati. Ekato upaṭṭhānanti paṭipakkhavigamena ekabhāvena upaṭṭhānaṃ. Sahajātānaṃ ajjhupekkhanā hotīti paggahaniggahasampahaṃsanesu byāpārassa anāpajjitattā ārammaṇānaṃ ajjhupekkhanā, ‘‘yadatthi yaṃ bhūtaṃ taṃ pajahati upekkhaṃ paṭilabhatī’’ti, evaṃ vuttaajjhupekkhanā pavattāti paṭipannā. Kevalaṃ nīvaraṇādidhammeti nīvaraṇādidhamme eva pahīne disvā, atha kho tesaṃ pajahanañāṇampi yāthāvato paññāya disvā ajjhupekkhitā hoti. Vuttañhetaṃ bhagavatā ‘‘dhammāpi kho, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240).

'The sign of in-breath and out-breath' means that although one makes the counterpart sign, acquired based on the in-breath and out-breath, into an object, because it proceeds by establishing mindfulness and clear comprehension, and because that object is discerned through the gateway of the object, one is indeed called a contemplator of mind in mind. Thus, the contemplation of mind also arises precisely through the power of mindfulness and clear comprehension—hence it is said: 'For indeed,' and so on. One abandons through this, or one abandons by oneself—thus 'abandonment' (pahānaṃ) is knowledge. The hindrance of ill-will is shown by way of mental pain, due to its being of one essence with it. 'Of that' refers to the section on the hindrances. 'The knowledge that accomplishes abandonment' means the knowledge of abandoning. 'The sequence of insight' refers to insight in succession. 'One who is practicing serenity' means one observes with equanimity the mind that has entered upon the intermediate sign of serenity. 'Establishment as one' means establishment in a single state through the disappearance of opposing factors. 'Equanimity toward co-arisen states' occurs because there is no engagement in the activity of exertion, restraint, or gladdening; thus, equanimity toward the objects arises. 'Whatever exists, whatever is real, one abandons it and attains equanimity'—the equanimity thus spoken of proceeds and is practiced. Having seen merely the phenomena of hindrances and so forth as abandoned, and then having also seen with wisdom, as it truly is, the knowledge of their abandoning, one becomes equanimous. For this was said by the Blessed One: 'Dhammas, monks, are to be abandoned, how much more so non-dhammas' (MN 1.240).

150. Aniccādivasena [Pg.314] pavicinatīti aniccādippakārehi vicinati passati. Nirāmisāti kilesāmisarahitā. Kāyikacetasikadarathapaṭippassaddhiyāti kāyacittānaṃ sādhubhāvūpagamanena vikkhambhitattā. Sahajātadhammānaṃ ekasabhāvena pavattiyā sahajātaajjhupekkhanāya ajjhupekkhitā hoti.

150. 'It discerns by way of impermanence, etc.' means it examines and sees through the modes of impermanence and so forth. 'Unworldly' means devoid of the allure of the defilements. 'By the calming of bodily and mental distress' means because bodily and mental distress have been suppressed through the attainment of a good state of body and mind. One becomes equanimous with equanimity towards co-arisen states, due to their proceeding with a uniform nature.

Tasmiṃ kāye pavattā kāyārammaṇā sati, pubbabhāgiyo satisambojjhaṅgo. Esa nayo sesesupi. Somanassasahagatacittuppādavasena cetaṃ okkamanaṃ oliyanaṃ kosajjaṃ, tato ativattanaṃ atidhāvanaṃ uddhaccaṃ, tadubhayavidhurā bojjhaṅgupekkhābhūtā anosakkanaanativattanasaṅkhātā majjhattākāratā. Idāni yatheva hītiādinā tameva majjhattākāraṃ upamāya vibhāveti. Tudanaṃ vā patodena. Ākaḍḍhanaṃ vā rasminā. Natthi na kātabbaṃ atthi. Ekacittakkhaṇikāti ekekasmiṃ citte vipassanāvasena saha uppajjanakā. Nānārasalakkhaṇāti nānākiccā ceva nānāsabhāvā ca.

Mindfulness that occurs in that body with the body as its object is the preliminary part of the mindfulness enlightenment factor. This same method applies to the rest. Through the arising of a mind accompanied by joy, there is this sinking down, adhering, and sloth; from that, overstepping, overrunning, and restlessness arise. That which is devoid of both is the enlightenment factor of equanimity, which has become the state of neutrality, defined as neither sinking down nor overstepping. Now, starting with 'just as indeed,' he elucidates that very state of neutrality with a simile. Prodding with a goad or pulling with a rein—it is not that there is nothing to be done. 'Existing for a single mind-moment' means arising together in each and every mind-moment by way of insight. 'Having diverse functions and characteristics' means having diverse duties as well as diverse intrinsic natures.

152. Vuttatthāneva sabbāsavasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 27) ānāpānārammaṇā aparāparaṃ pavattasatiyo ārammaṇasīsena tadārammaṇā dhammā gahitā, tā panekasantāne lokiyacittasampayuttāti lokiyā, tā vaḍḍhamānā lokiyaṃ catubbidhampi satipaṭṭhānaṃ paripūrenti. Vijjāvimuttiphalanibbānanti vimuttīnaṃ phalabhūtaṃ tehiyeva veditabbaṃ kilesanibbānaṃ, amatamahānibbānameva vijjāvimuttīnaṃ adhigamena adhigantabbatāya tathā vuttaṃ. Paripūraṇañcassa ārammaṇaṃ katvā amatassānubhavanameva. Idha sutte lokiyāpi bojjhaṅgā kathitā lokuttarāpīti ettakaṃ gahetvā, ‘‘iti lokiyassa āgataṭṭhāne lokiyaṃ kathita’’nti ca atthavaṇṇanāvasena aṭṭhakathāyaṃ kathitaṃ. Theroti mahādhammarakkhitatthero. Aññattha evaṃ hotīti aññasmiṃ lokiyalokuttaradhammānaṃ tattha tattha vomissakanayena āgatasutte evaṃ lokiyaṃ āgataṃ, idha lokuttaraṃ āgatanti kathetabbaṃ hoti. Lokuttaraṃ upari āgatanti vijjāvimuttiṃ paripūrentīti evaṃ lokuttaraṃ upari desanāyaṃ āgataṃ; tasmā lokiyā eva bojjhaṅgā vijjāvimutti paripūrikā kathetabbā [Pg.315] lokuttarānaṃ bojjhaṅgānaṃ vijjāgahaṇena gahitattā, tasmā therena vuttoyevettha attho gahetabbo. Sesaṃ vuttanayattā suviññeyyameva.

152. In the commentary on the Sabbāsava Sutta (MN 2), the meaning has been stated. The instances of mindfulness that arise repeatedly with the breath as their object are taken as the chief object, and those phenomena having that as their object, being associated with mundane consciousness in a single continuum, are mundane. As they develop, they fulfill the fourfold mundane establishment of mindfulness. 'The Nibbāna which is the fruit of knowledge and liberation' means the extinction of defilements, which is the fruit of the liberations and is to be known by them; the great deathless Nibbāna itself is so called because it is to be attained through the attainment of knowledge and liberation. Its fulfillment is simply the experience of the deathless by making it the object. In this sutta, taking into account that both mundane and supramundane enlightenment factors are taught, it is said in the commentary, by way of explaining the meaning: 'Thus, where the mundane appears, the mundane is taught.' 'The Elder' refers to the Venerable Mahādhammarakkhita. 'Elsewhere it is so' means that in another sutta where mundane and supramundane dhammas appear in a mixed manner, it should be said: 'Here the mundane appears, there the supramundane appears.' 'The supramundane appears above' means 'they fulfill knowledge and liberation'; thus the supramundane appears in the teaching above. Therefore, it should be said that it is the mundane enlightenment factors that fulfill knowledge and liberation, because the supramundane enlightenment factors are already included by the term 'knowledge'. Thus, the meaning stated by the Elder should be accepted here. The rest is easily understood as it has been explained.

Ānāpānassatisuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Discourse on Mindfulness of Breathing is complete.

9. Kāyagatāsatisuttavaṇṇanā

9. Commentary on the Discourse on Mindfulness Directed to the Body

153-4. Tappaṭisaraṇānaṃ kāmāvacarasattānaṃ paṭisaraṇaṭṭhena gehā kāmaguṇā, gehe sitā ārabbha pavattiyā allīnāti gehassitā. Sarantīti vegasā pavattanti. Vegena hi pavatti dhāvatīti vuccati. Saṅkappāti ye keci micchāsaṅkappā, byāpādavihiṃsāsaṅkappādayopi kāmaguṇasitā evāti. Gocarajjhattasmiṃyevāti pariggahite kammaṭṭhāne eva vattanti. Tañhi dhammavasena upaṭṭhitāya bhāvanāya gocarabhāvato ‘‘gocarajjhatta’’nti vuttaṃ. Assāsapassāsakāye gatā pavattāti kāyagatā, taṃ kāyagatāsatiṃ. Satisīsena taṃsahagate bhāvanādhamme vadati assāsapassāsakāyādike taṃtaṃkoṭṭhāse samathavatthubhāvena pariggahetvā satiyā pariggahitattā; tathāpariggahite vā te ārabbha aniccādimanasikāravasena pavattā kāyārammaṇā satī satibhāvena vatvā ekajjhaṃ dassento ‘‘kāyapariggāhika’’ntiādimāha.

153–154. For sense-sphere beings who resort to them, homes and sense-pleasures are a refuge in the sense of being a support. Dependent on the home, clinging with respect to their activity, thus they are 'home-dependent' (gehassitā). 'They flow' means they proceed with speed. Indeed, proceeding with speed is called 'running.' By 'intention' is meant whatever wrong intentions there are; intentions of ill-will, harm, and so forth are also dependent on sense-pleasures. 'Only within one's own domain' means they occur only in the meditation subject that has been taken up. For that, because it is a domain for the development established by way of the Dhamma, is called 'one's own domain.' Mindfulness that has gone to the body and occurs there is 'body-gone' (kāyagatā); that is 'mindfulness directed to the body' (kāyagatāsati). With mindfulness as the chief, he speaks of the associated meditative phenomena: because each section, such as the body of in-and-out breaths, is grasped by mindfulness after being taken up as a basis for serenity; or, with respect to those thus grasped, mindfulness with the body as its object arises by way of attending to impermanence and so forth. Having spoken in the sense of mindfulness, to show this as a unified whole, he said 'one who encompasses the body,' and so on.

Satipaṭṭhāneti mahāsatipaṭṭhānasutte (dī. ni. 2.378; ma. ni. 1.111), cuddasavidhena kāyānupassanā kathitā, cuṇṇakajātāni aṭṭhikāni pariyosānaṃ katvā kāyānupassanā niddiṭṭhā, idha pana kesādīsu vaṇṇakasiṇavasena nibbattitānaṃ catunnaṃ jhānānaṃ vasena uparidesanāya vaḍḍhitattā aṭṭhārasavidhena kāyagatāsatibhāvanā.

'In the Satipaṭṭhāna' means in the Mahāsatipaṭṭhāna Sutta (DN 22; MN 10), the contemplation of the body is described in fourteen ways, set forth as concluding with bones reduced to powder. Here, however, because it is expanded in the subsequent teaching by way of the four jhānas—produced by means of the color kasiṇas based on the hair of the head and so forth—the development of mindfulness directed to the body is in eighteen ways.

156. Tassa bhikkhunoti yo kāyagatāsatibhāvanāya vasībhūto, tassa bhikkhuno. Sampayogavasena vijjaṃ bhajantīti sahajāta-aññamañña-nissaya-sampayutta-atthi-avigatapaccayavasena vijjaṃ bhajanti, tāya saha ekībhāvamiva gacchantīti attho. Vijjābhāge vijjākoṭṭhāse [Pg.316] vattantīti vijjāsabhāgatāya tadekadese vijjākoṭṭhāse vattanti. Tāhi sampayuttadhammā phassādayo. Nanu cettha vijjānaṃ vijjābhāgiyatā na sambhavatīti? No na sambhavati. Yāya hi vijjāya vijjāsampayuttānaṃ vijjābhāgiyatā, sā taṃnimittāya vijjāya upacarīyatīti. Ekā vijjā vijjā, sesā vijjābhāgiyāti aṭṭhasu vijjāsu ekaṃ ‘‘vijjā’’ti gahetvā itarā tassā bhāgatāya ‘‘vijjābhāgiyā’’ti veditabbā. Saddhiṃ pavattanasabhāvāsu ayameva vijjāti vattabbāti niyamassa abhāvato vijjābhāgo viya vijjābhāgiyāpi pavattati evāti vattabbaṃ. Āpopharaṇanti paṭibhāganimittabhūtena āpokasiṇena sabbaso mahāsamuddapharaṇaṃ āpopharaṇaṃ nāma. Dibbacakkhuñāṇassa kiccaṃ pharaṇanti katvā, dibbacakkhuatthaṃ vā ālokapharaṇaṃ dibbacakkhupharaṇanti daṭṭhabbaṃ. Ubhayasmimpi pakkhe samuddaṅgamānaṃ kunnadīnaṃ samuddantogadhattā tesaṃ cetasā phuṭatā veditabbā. Kunnadiggahaṇañcettha kañcimeva kālaṃ sanditvā tāsaṃ udakassa samuddapariyāpannabhāvūpagamanattā, na bahi mahānadiyo viya parittakālaṭṭhitikāti.

156. 'That bhikkhu' refers to one who has mastered the development of mindfulness immersed in the body. 'They dwell with knowledge' means they associate with knowledge through the conditions of co-nascence, mutuality, support, association, presence, and non-disappearance, becoming as if unified with it; this is the meaning. 'They abide in the sphere of knowledge' means they remain in the portion of knowledge, sharing its nature, in that particular area, the division of knowledge. The phenomena associated with them are contact and so forth. But is it not so that, in this context, for these knowledges, being a part of knowledge is not possible? No, it is not impossible. For by whichever knowledge the phenomena associated with knowledge are considered a part of knowledge, that is figuratively designated by the knowledge which is its cause. Among the eight knowledges, one is taken as 'knowledge,' while the rest are to be understood as 'belonging to knowledge' because they are a part of it. Since there is no fixed rule that only that which has the nature of arising together should be called 'knowledge,' it should be said that what belongs to knowledge also proceeds, just as knowledge itself does. 'Pervading with water' refers to the pervasion of the entire great ocean with the water kasiṇa that has become the counterpart sign; this is called 'pervading with water.' Or, since pervasion is the function of the knowledge of the divine eye, the spreading of light for the purpose of the divine eye should be understood as 'divine eye pervasion.' In either case, the small rivers going into the ocean are to be understood as being touched by the mind because they have entered the ocean. And the small rivers are mentioned here because, having flowed for only a short time, their water attains the state of being included in the ocean, unlike the great rivers outside, which are not of such limited duration.

Otāranti kilesuppattiyā avasaraṃ, taṃ pana vivaraṃ chiddanti ca vuttaṃ. Ārammaṇanti kilesuppattiyā olambanaṃ. Yāva pariyosānāti mattikāpuñjassa yāva pariyosānā.

'Entering' refers to the opportunity for the arising of defilements; that, however, is also called an opening or a breach. 'Object' is the support for the arising of defilements. 'Until the end' means until the end of the heap of clay.

158. Abhiññāyāti iddhividhādiabhiññāya. Sacchikātabbassāti paccakkhato kātabbassa adhiṭṭhānavikubbanādidhammassa. Abhiññāva kāraṇanti āha – ‘‘sacchikiriyāpekkhāya, abhiññākāraṇassa pana siddhiyā pākaṭā’’ti. Mariyādabaddhāti udakamātikāmukhe katā.

158. 'Through direct knowledge' refers to the direct knowledge of psychic powers, etc. 'To be realized' means to be directly experienced, such as the phenomena of resolve and transformation. He says that direct knowledge is the cause: 'With a view to realization, it is evident by the success of the cause of direct knowledge.' 'Bounded by limits' means made at the mouth of a water channel.

Yuttayānaṃ viya katāya icchiticchite kāle sukhena paccavekkhitabbattā. Patiṭṭhākatāyāti sampattīnaṃ patiṭṭhābhāvaṃ pāpitāya. Anuppavattitāyāti bhāvanābahulīkārehi anuppavattitāya. Paricayakatāyāti āsevanadaḷhatāya suciraṃ paricayāya. Susampaggahitāyāti sabbaso ukkaṃsaṃ pāpitāya. Susamāraddhāyāti ativiya sammadeva nibbattikatāya. Sesaṃ suviññeyyameva.

Because it is to be reviewed easily at any desired time, like a well-made chariot. 'Established' means having brought about the state of being a foundation for attainments. 'Made to proceed' means having been made to proceed through frequent cultivation. 'Familiarized' means thoroughly familiarized through repeated association for a long time. 'Well-grasped' means having been brought to complete excellence. 'Well-undertaken' means having been produced very rightly and carefully. The rest is easily understood.

Kāyagatāsatisuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition of the hidden meaning in the Commentary on the Discourse on Mindfulness Immersed in the Body is complete.

10. Saṅkhārupapattisuttavaṇṇanā

10. Explanation of the Saṅkhārupapatti Sutta.

160. Saṅkhārupapattinti [Pg.317] vipākakkhandhasaññitānaṃ saṅkhārānaṃ uppattiṃ, nibbattinti attho. Yasmā avadhāraṇaṃ etasmiṃ pade icchitabbanti, ‘‘saṅkhārānaṃyeva upapatti’’nti vatvā tena nivattitaṃ dassento, ‘‘na sattassā’’ti āha. Tena satto jīvo uppajjatīti micchāvādaṃ paṭikkhipati. Evaṃ uppajjanakadhammavasena uppattiṃ dassetvā idāni uppattijanakadhammavasenapi taṃ dassetuṃ, ‘‘puññābhisaṅkhārena vā’’tiādi vuttaṃ. Tattha kāmesu puññābhisaṅkhārenapi upapatti hoti, sā pana imasmiṃ sutte gahitāti. Puññābhisaṅkhārena vāti vā-saddo avuttatthāpekkhaṇavikappattho, avuttatthāpekkhāya pana na āgato ‘‘āneñjābhisaṅkhārenā’’ti. Atha vā upapatti āgatā, evaṃ kiccaṃ āgataṃ, āneñjābhisaṅkhāro panettha sarūpena anāgatopi puññābhisaṅkhāraggahaṇeneva gahitoti daṭṭhabbaṃ. Keci pana ‘‘puññāneñjābhisaṅkhārenā’’ti paṭhanti. Bhavūpagakkhandhānanti sugatibhavūpagānaṃ upādānakkhandhānaṃ.

160. 'Saṅkhārupapatti' means the arising, the coming into being, of formations designated as resultant aggregates. Since emphasis is intended in this term, by saying 'the arising of formations alone,' and showing what is excluded by that, he said 'not of a being.' Thereby, he refutes the wrong view that a being or soul arises. Having thus shown arising in terms of phenomena that are subject to arising, now to show it also in terms of phenomena that generate arising, it is stated 'by meritorious formation, or…' and so on. Herein, arising occurs even through meritorious formations pertaining to the sense-sphere, but that is not taken up in this sutta. The word 'or' (vā) in 'by meritorious formation or' has the meaning of an alternative expecting something unstated, but 'by imperturbable formation' does not appear due to that expectation of something unstated. Alternatively, the topic of arising has been introduced, and thus the purpose is fulfilled; and here, even though imperturbable formation is not explicitly mentioned, it should be understood as included by the mention of meritorious formation. Some, however, read 'by meritorious and imperturbable formations.' 'Of the aggregates that go to existence' means of the aggregates of clinging of those who go to a happy existence.

161. Lokikā vaṭṭanti kammavaṭṭassa gahaṇato. Bhavūpapattihetubhūtā okappanīyasaddhā catupārisuddhisīlaṃ tādisaṃ buddhavacanabāhusaccaṃ āmisapariccāgo kammassakatāñāṇaṃ kammaphaladiṭṭhi ca ime saddhādayo veditabbā. Ṭhapetīti paṇidahanavasena ṭhapeti. Paṇidahatīti hi ayamettha attho. Patiṭṭhāpetīti tattha suppatiṭṭhitaṃ katvā ṭhapeti. Sahapatthanāyāti, ‘‘aho vatāhaṃ…pe… upapajjeyya’’nti evaṃ pavattapatthanāya saha. Saddhādayovāti yathāvuttā saddhādayo eva pañca dhammā upapattiyā saṅkharaṇaṭṭhena saṅkhārā, tasmā eva aññehi visiṭṭhabhavūpaharaṇaṭṭhena vihārā nāmāti. Tasmiṃ ṭhāneti tasmiṃ upapattiṭṭhāne.

161. Worldly qualities are operative because the cycle of kamma is taken up. The causes for rebirth in existence—namely, unwavering faith, virtue with the fourfold purity, such extensive learning of the Buddha’s teachings, generosity, knowledge of kamma as one's own, and right view of kammic results—these qualities beginning with faith are to be understood. 'Establishes' means establishes by way of aspiration. For here, the meaning is 'aspires.' 'Sets up' means establishes, having made it well-established there. 'With aspiration' means accompanied by aspiration that proceeds thus: 'Oh, may I…be reborn there.' The five qualities beginning with faith, as stated, are indeed called formations in the sense of preparing for rebirth; therefore, they are called abodes due to their role in bringing about an excellent existence, distinguished from others. 'In that state' means in that place of rebirth.

Pañcadhammāva taṃsamaṅgīpuggalo upapattiṃ maggati gavesati etenāti maggo. Paṭipajjati etāyāti paṭipadā. Cetanā panettha suddhasaṅkhāratāya saddhādiggahaṇeneva gahitā, tasmā avadhāraṇaṃ kataṃ. Upapattipakappanavaseneva pavattiyā patthanāgahaṇeneva tassā gahaṇanti keci. Cittakarayuttagatinibbattanadhammavasena avadhāraṇassa katattā. Cetanā hi nāma kammaṃ, tassā upapattinibbattane vattabbameva natthi, tassā pana kiccakaraṇā saddhādayo patthanā cāti ime dhammā sahakārino bhavūpapattiyā niyāmakā hontīti tatrūpapattiyā pavattantīti tesaṃ maggādibhāvo vutto. Tenāha [Pg.318] ‘‘yassa hī’’tiādi. Tena saddhā patthanā cāti ubhaye dhammā sahitā hutvā kammaṃ visesentā gatiṃ niyamentīti dasseti, paṭisandhiggahaṇaṃ aniyataṃ kevalassa kammassa vasenāti adhippāyo. Kāmañcettha ‘‘kammaṃ katvā’’ti vuttaṃ, kammāyūhanato pana pageva patthanaṃ ṭhapetumpi vaṭṭatiyeva. Kammaṃ katvāti cettha ‘‘tāpetvā bhuñjati, bhutvā sayatī’’tiādīsu viya na kālaniyamo, kammaṃ katvā yadā kadāci patthanaṃ kātuṃ vaṭṭatīti ca idaṃ cārittadassanaṃ viya vuttaṃ. Yathā hi bhavapatthanā yāva maggena na samucchijjati, tāva anuppannābhinavakatūpacitassa kammassa paccayo hotiyeva. Puna tathā visesapaccayo, yathā niyametvā uppāditā. Tena vuttaṃ – ‘‘yassa pañca dhammā atthi, na patthanā tassa gati anibaddhā’’ti.

The person endowed with these five qualities seeks and searches for rebirth by means of this—thus it is called a path. One proceeds by means of this—thus it is called a practice. Here, volition is included by the mention of faith and so on, due to its nature as a pure formation; therefore, the emphasis is made. Some hold that it is included by the mention of aspiration for continuity, by way of preparing for rebirth. Because the emphasis is made according to the nature of the qualities that produce a destination associated with the mind's workings. For volition is indeed kamma, and there is nothing more to be said about its role in generating rebirth; but faith, aspiration, and the other qualities that perform its function are co-operative factors and determiners for the arising of existence. Thus they are operative in that rebirth, and hence their designation as path and so forth is stated. Therefore, he says: 'For whom indeed…' and so on. Thus, it shows that both faith and aspiration, being conjoined, qualify kamma and determine the destination. The idea is that the taking of rebirth is undetermined by the force of kamma alone. And although it is said here, 'having done kamma,' it is certainly fitting to establish aspiration even before the performance of kamma. Here, 'having done kamma' does not imply a fixed time, as in cases like 'he heats and eats, he eats and sleeps.' Rather, it means that one can make an aspiration at any time; this is stated as a portrayal of conduct. For as long as the aspiration for existence is not eradicated by the path, it serves as a condition for new, unarisen, accumulated kamma. Moreover, it is a special condition, insofar as it is produced in a determinate way. Therefore, it is said: 'For one who has these five qualities, their destination is not unbound by aspiration.'

165. Sabbasovāti ‘‘idaṃ kāḷakaṃ sāmaṃ setaṃ haritaṃ maṇḍalaṃ aparimaṇḍalaṃ caturaṃsaṃ paripuṇṇaṃ khuddakaṃ mahanta’’ntiādinā sabbasova pākaṭaṃ hoti.

165. 'Altogether' means that by means of 'this is black, dark, white, green, circular, not circular, square, complete, small, large,' and so on, it becomes altogether manifest.

167. Sundaroti kāḷakādidosarahitatāya sobhano. Ākarasampanno sampannaākaruppattiyā. Dhovanādīhīti dhovanatāpanamajjanādīhi.

167. 'Beautiful' means lovely due to being free from the flaws of blackness and so on. 'Possessing excellent form' is due to the arising of excellent features. 'By washing and so on' means by washing, heating, polishing, and so on.

168. Lokadhātūnaṃ satasahassaṃ attano vase vattanato satasahasso. Tassa pana tattha obhāsakaraṇaṃ pākaṭanti āha ‘‘ālokapharaṇabrahmā’’ti. Ayameva nayo heṭṭhā ‘‘sahasso brahmā’’tiādīsupi. Nikkhena katanti nikkhaparimāṇena jambonadena kataṃ. Nikkhaṃ pana vīsatisuvaṇṇanti keci. Pañcavīsatisuvaṇṇanti apare. Suvaṇṇaṃ nāma catudharaṇanti vadanti. Ghaṭṭanamajjanakkhamaṃ na hoti parittabhāvato. Atirekenāti pañcasuvaṇṇaatirekena nikkhappamāṇaṃ asampattena. Vaṇṇavantaṃ pana na hoti avipulatāya uḷāraṃ hutvā anupaṭṭhānato. Avaṇṇavantatāya eva pharusadhātukaṃ khāyati. Tāsūti tāsu bhūmīsu, yattha sākhā vaḍḍhitvā ṭhitā. Teti suvaṇṇaṅkurā. Pacitvāti tāpetvā. Sampahaṭṭhanti samujjalīkatanti āha – ‘‘dhotaghaṭṭitapamajjita’’nti, tambamattikalepaṃ katvā dhotañceva pāsāṇādinā ghaṭṭitañca eḷakalomādinā pamajjitañcāti attho.

168. 'Satasahasso' (a hundred thousand) is so called because he controls a hundred thousand world-systems. His ability to illuminate there is well-known, therefore it is said 'Ālokapharaṇabrahmā' (Brahma pervading with light). The same principle applies below to terms like 'Sahasso Brahmā' (Brahma of a thousand) and so on. 'Made with a nikkha' means made with jambonada gold of the measure of a nikkha. Some say a 'nikkha' is twenty suvaṇṇas, others say twenty-five. They say a 'suvaṇṇa' is four dharaṇas. Due to its small size, it is not capable of rubbing or polishing. 'Exceeding' means falling short of the measure of a nikkha by five suvaṇṇas. However, it is not beautiful because, due to its lack of breadth, it does not appear magnificent. Precisely because it lacks beauty, it appears rough and of a coarse nature. 'On them' means on those grounds where the branches have grown and remain. 'They' refers to golden shoots. 'Pacitvā' means having heated. 'Sampahaṭṭha' is explained as 'made brilliant,' meaning 'washed, rubbed, and polished.' That is, having applied a layer of copper mixed with clay, it is washed, rubbed with a stone and so on, and polished with sheep's wool and so on—this is the meaning.

Etadevāti [Pg.319] ālokaṃ vaḍḍhetvā ettha ālokapharaṇameva. Atha vā yaṃ dibbacakkhupharaṇaṃ, ālokapharaṇampi etadeva. Yattakañhi ṭhānaṃ yogī kasiṇālokena pharati; tattakaṃ ṭhānaṃ dibbacakkhuñāṇaṃ phusatīti dibbacakkhupharaṇe dassite ālokapharaṇaṃ dassitamevāti attho. Sabbatthāti sabbasmiṃ ‘‘pharitvā’’ti āgataṭṭhāne. Avināsentenāti asambhinnena.

'This is just that' means having increased the light, here it is just the spreading of light. Alternatively, whatever is the spreading of the divine eye, that is also the spreading of light. For whatever extent the yogi pervades with the light of the kasiṇa, to that same extent the knowledge of the divine eye touches—thus, when the spreading of the divine eye is shown, the spreading of light is also shown; this is the meaning. 'Everywhere' means in every place where 'having pervaded' appears. 'Without interruption' means without confusion.

Kasiṇapharaṇaṃ viyāti kasiṇobhāsena pharaṇaṃ viya dissati upaṭṭhāti, maṇipabhāpharaṇassa viya brahmaloke dhātupharaṇassa dassitattāti adhippāyo. Sarīrapabhā pana nikkhapabhāsadisāti, ‘‘nikkhopamme sarīrapharaṇaṃ viya dissatī’’ti vuttaṃ. Aṭṭhakathā nāma natthīti pāḷipadassa atthavaṇṇanāya nāma nicchitāya bhavitabbaṃ, avinicchitāya pana natthi viyāti akathanaṃ nāma aṭṭhakathāya anāciṇṇanti tassa vādaṃ paṭikkhipitvā. Yathā hi vattabbaṃ, tathā avatvā ‘‘viyā’’ti vacanaṃ kimatthiyanti adhippāyo. Buddhānaṃ byāmappabhā byāmappadese sabbakālaṃ adhiṭṭhāti viya tassa brahmuno sarīrapharaṇaṃ sarīrābhāya pattharaṇaṃ sabbakālikaṃ. Cattārimāni itarāni pharaṇāni avināsetvā aññamaññamabhinditvā kathetabbaṃ. Pharaṇapadasseva vevacanaṃ ‘‘adhimuccaneneva pharaṇa’’nti. Pattharatīti yathāvuttaṃ pharaṇavasena pattharati. Jānātīti adhimuccanavasena jānāti.

'Like the pervasion of a kasiṇa' means it appears and is present like the pervasion by the kasiṇa's radiance; the intended meaning is that it is like the pervasion of a gem's light, shown in the Brahma-world as the pervasion of elements. The bodily radiance, however, is like the radiance of a nikkha; thus it is said, 'The pervasion of the body appears like the simile of a nikkha.' Having refuted his argument that 'there is no commentary': the explanation of a Pāli word should indeed be definite, but if it is indefinite, it is as if there is none, and such a non-statement is not customary for a commentary. The intended meaning is: what is the purpose of saying 'like' instead of stating it as it should be stated? Just as the fathom-wide radiance of the Buddhas is always established in the space of a fathom, so that brahmā's bodily pervasion—the spreading of his bodily radiance—is constant. These other four pervasions should be spoken of without destroying them, without mixing them with one another. 'Pervasion by resolve' is a synonym for the term 'pervasion.' 'Spreads' means one spreads by way of the aforesaid pervasion. 'Knows' means one knows by way of resolve.

169. Ādayoti ādi-saddena subhe saṅgaṇhāti. Ābhāti dutiyajjhānabhūmike deve ekajjhaṃ gahetvā sādhāraṇato vuttaṃ. Tato subhāti tatiyajjhānabhūmike. Tenāha – ‘‘pāṭiyekkā devā natthī’’tiādi. Sādhāraṇato katāyapi patthanāya jhānaṅgaṃ parittaṃ bhāvitañce, parittābhesu upapatti hoti, majjhimañce, appamāṇābhesu, paṇītañce, ābhassaresu upapatti hotīti daṭṭhabbaṃ. Subhāti etthāpi eseva nayo. Heṭṭhā vuttanayeneva suviññeyyoti āha – ‘‘vehapphalādivārā pākaṭāyevā’’ti.

169. 'Ādayo' (and so on) means it includes the Subha (Auspicious) by the word 'ādi' (beginning/etc.). 'Ābhā' (radiant) is stated generally, taking the deities of the second jhāna realm together. Then 'Subhā' (Auspicious) refers to those in the third jhāna realm. Hence it is said: 'There are no individual deities,' and so on. Even if the aspiration is made generally, if the jhāna factor is developed to a limited extent, rebirth occurs among the Parittābha deities; if moderately, among the Appamāṇābha deities; if excellently, among the Ābhassara deities—this should be understood. The same principle applies to 'Subhā' here as well. It is easily understood in the manner stated below, as he says: 'The sections beginning with the Vehapphala deities are indeed clear.'

Kāmāvacaresu nibbattatūtiādinā saddhādīnaṃ ajjhānavipassanānaṃ kathaṃ tadadhiṭṭhānaṃ hotīti āsaṅkati. Itaro saddhādīnaṃ ajjhānasabhāvattepi jhānavipassanānaṃ adhiṭṭhānaṃ nissayapaccayādivasena sappaccayattā brahmalokūpapattiṃ nibbānañca āvahantīti dassento, ‘‘ime pañca dhammā’’tiādimāha[Pg.320]. Tattha sīlanti sambhārasīlaṃ. Anāgāmī samucchinnaorambhāgiyasaṃyojano samāno sace sabbaso upapattiyo atikkamituṃ na sakkoti, ariyabhūmīsu eva nibbattati yathūpacitajhānakammunāti āha – ‘‘anāgāmi…pe… nibbattatī’’ti. Uparimagganti aggamaggaṃ bhāvetvā. Āsavakkhayanti sabbaso āsavānaṃ khayaṃ pahānaṃ pāpuṇāti. Sesaṃ suviññeyyameva.

By the phrase 'may they be reborn in the desire-sphere realms' and so on, one questions how faith and other qualities, which are not jhāna and insight, become their foundation. The other, showing that even though faith and other qualities are not of the nature of jhāna, they are a foundation for jhāna and insight, and because they are conditioned by way of dependence, support, etc., they bring about rebirth in the Brahma-worlds and Nibbāna, said: 'These five qualities,' and so forth. Here, 'sīla' refers to virtue as a requisite. An Anāgāmī, having eradicated the lower fetters, if he is unable to completely transcend rebirths, is reborn in the noble planes according to the jhāna kamma he has accumulated. Thus it is said: 'An Anāgāmī...is reborn.' 'Uparimagga' means having developed the highest path. 'Āsavakkhaya' means one attains the complete destruction, the abandonment of the taints. The rest is easily understood.

Saṅkhārupapattisuttavaṇṇanāya līnatthappakāsanā samattā.

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

Niṭṭhitā ca anupadavaggavaṇṇanā.

And the commentary on the Anupadavagga is concluded.

3. Suññatavaggo

3. The Chapter on Emptiness

1. Cūḷasuññatasuttavaṇṇanā

1. The Commentary to the Cūḷasuññata Sutta

176. Kālaparicchedaṃ [Pg.321] katvāti samāpajjantehi nāma kālaparicchedo kātabbo. Thero pana bhagavato vattakaraṇatthaṃ kālaparicchedaṃ karoti, ‘‘ettake kāle vītivatte idaṃ nāma bhagavato kātabba’’nti. So tatthakaṃyeva samāpattiṃ samāpajjitvā vuṭṭhāti, taṃ sandhāya vuttaṃ ‘‘kālaparicchedaṃ katvā’’ti. Suññatāphalasamāpattiṃ appetvāti etena itare, ‘‘na sotāpannasakadāgāmī phalasamāpattiṃ samāpajjantī’’ti vadanti, taṃ vādaṃ paṭisedheti. Suññatoti attasuññato ca niccasuññato ca saṅkhārā upaṭṭhahiṃsu. Sekkhānañhi suññatāpaṭivedho pādesiko subhasukhasaññānaṃ appahīnattā, tasmā so thero suññatākathaṃ sotukāmo jāto. Dhurena dhuraṃ paharantena viyāti rathadhurena rathadhuraṃ paharantena viya katvā ujukameva suññatā…pe… vatthuṃ na sakkāti yojanā. Ekaṃ padanti ekaṃ suññatāpadaṃ.

176. By 'having set a time-limit,' it is said that a time-limit should indeed be set by those entering absorption. The Elder, however, sets a time-limit for the purpose of performing service for the Blessed One, thinking, 'After so much time has passed, this should be done for the Blessed One.' He enters absorption for just that much time and emerges. It is with reference to this that it is said: 'having set a time-limit.' By 'having entered the fruition-attainment of emptiness,' this refutes the view of those others who say, 'Stream-enterers and once-returners do not attain fruition absorption.' By 'empty,' formations appeared to him as empty of self and empty of permanence. For trainees, the penetration of emptiness is partial because perceptions of beauty and pleasure are not yet abandoned. Thus, the Elder became eager to hear about emptiness. The connection is that, like striking yoke with yoke, it is not possible to speak directly of emptiness as an object... 'Ekaṃ pada' means one term of emptiness.

Pubbepāhantiādinā bhagavā paṭhamabodhiyampi attano suññatāvihārabāhullaṃ pakāsetīti dassento ‘‘paṭhamabodhiyampī’’ti āha. Ekotiādi therassa suññatākathāya bhājanabhāvadassanatthaṃ. Sotunti aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā sotumpi. Uggahetumpiti yathābhūtaṃ dhammaṃ dhāraṇaparipucchāparicayavasena hadayena uggahitaṃ suvaṇṇabhājane pakkhittasīhavasā viya avinaṭṭhe kātumpi. Kathetumpīti vitthārena paresaṃ dassetumpi sakkā. Tatthāti migāramātupāsāde. Kaṭṭharūpapotthakarūpacittarūpavasena katāti thambhādīsu uttiritvā katānaṃ kaṭṭharūpānaṃ, niyyūhādīsu paṭimāvasena racitānaṃ potthakarūpānaṃ, sittipasse cittakammavasena viracitānaṃ cittarūpānañca katā niṭṭhapitā. Vessavaṇamandhātādīnanti paṭimārūpena katānaṃ vessavaṇamandhātusakkādīnaṃ. Cittakammavasenāti ārāmādicittakammavasena. Saṇṭhitampīti avayavabhāvena saṇṭhitaṃ hutvā ṭhitampi. Jiṇṇapaṭisaṅkharaṇatthanti jiṇṇānaṃ niyyūhakūṭāgārapāsādāvayavānaṃ abhisaṅkharaṇatthāya tasmiṃ tasmiṃ ṭhāne rahassasaññāṇena ṭhapitaṃ. ‘‘Paribhuñjissāmī’’ti tasmiṃ [Pg.322] tasmiṃ kicce viniyuñjanavasena paribhuñjitabbassa. Etaṃ vuttanti, ‘‘ayaṃ migāramātupāsādo suñño’’tiādikaṃ vuttaṃ.

By 'even before' and so on, the Blessed One, showing that even at the first enlightenment he frequently dwelt in emptiness, said 'even at the first enlightenment.' 'One, etc.' is to demonstrate the Elder's qualification to be a recipient of a talk on emptiness. By 'to listen,' it means to listen, having made it a matter of bone, having taken it to heart, and having applied the whole mind. By 'to grasp,' it means to grasp the true Dhamma by heart through memorization, questioning, and familiarity, so that it remains unspoiled, like lion's fat placed in a golden vessel. By 'to explain,' it means it is possible to explain it in detail to others. 'There' refers to the Migāramātupāsāda. By 'made of wood, plaster, and paint,' it means wooden forms made rising above the pillars and so on, plaster forms fashioned like images on gables, and painted forms created through painting work on the plastered side, all completed. By 'like Vessavaṇa, Mandhātā, etc.,' it refers to images of Vessavaṇa, Mandhātā, Sakka and so on, made in their likeness. By 'by the work of artists,' it means through the painting work of parks and so on. By 'established,' it means remaining established in its component form. By 'for the purpose of repairing the old,' it means placed in various places with a secret sign for the restoration of aging components of gables, peaked houses, and palaces. By 'I shall use,' it refers to what is to be used by employing it as needed for various tasks. By 'this was said,' it refers to what was said, such as 'this Migāramātupāsāda is empty,' and so forth.

Niccanti sabbakālaṃ rattiñca divā ca. Ekabhāvaṃ ekaṃ asuññatanti paccatte upayogavacanaṃ, ekattaṃ eko asuññatoti attho. Gāmoti pavattanavasenāti gehasannivesavīthicaccarasiṅghāṭakādike upādāya gāmoti lokuppattivasena. Kilesavasenāti tattha anunayapaṭighavasena. Eseva nayoti iminā ‘‘pavattavasena vā kilesavasena vā uppannaṃ manussasañña’’nti imamatthaṃ atidisati. Ettha ca yathā gāmaggahaṇena gharādisaññā saṅgahitā, evaṃ manussaggahaṇena itthipurisādisaññā saṅgahitā. Yasmā rukkhādike paṭicca araññasaññā tattha pabbatavanasaṇḍādayo antogadhā, tasmā tattha vijjamānampi taṃ vibhāgaṃ aggahetvā ekaṃ araññaṃyeva paṭicca araññasaññaṃ manasi karoti. Otaratīti anuppavisati. Adhimuccatīti nicchinoti. Pavattadarathāti tathārūpāya passaddhiyā abhāvato oḷārikadhammappavattisiddhā darathā. Kilesadarathāti anunayapaṭighasambhavā kilesadarathā. Dutiyapadeti ‘‘ye assu darathā manussasaññaṃ paṭiccā’’ti imasmiṃ pade. Manasikārasantatāya, – ‘‘nāyaṃ pubbe viya oḷārikā, dhammappavattī’’ti saṅkhāradassanadarathānaṃ sukhumatā sallahukatā ca caritatthāti āha ‘‘pavattadarathamattā atthī’’ti.

By 'always,' it means at all times, both night and day. By 'one state, one not empty,' it is a term used in the sense of individuality; the meaning is 'oneness, one not empty.' By 'village,' it is used in the sense of occurrence, taking houses, settlements, streets, squares, crossroads, and so forth, as 'village' by way of worldly convention. By 'by way of defilements,' it refers to defilements arising there through attraction and aversion. By 'this is the same method,' it extends this meaning: 'Perception of a human arises either through occurrence or through defilement.' Here, just as the perception of houses, etc., is included by the term 'village,' so too the perception of men, women, etc., is included by the term 'human.' Because the perception of wilderness arises in dependence on trees, etc., and includes mountains, forests, thickets, etc., even though distinctions exist there, without grasping them, one attends solely to the perception of wilderness in dependence on that. By 'enters,' it means penetrates. By 'resolves,' it means decides firmly. By 'disturbances of occurrence,' it refers to the disturbances established by the occurrence of coarse phenomena due to the absence of such tranquility. By 'disturbances of defilements,' it refers to the disturbances of defilements arising from attraction and aversion. By 'in the second phrase,' it refers to this phrase: 'whatever disturbances there might be dependent on the perception of a human.' Due to the continuity of attention—'this is not as coarse as before, the arising of phenomena'—the subtlety and lightness of disturbances from seeing formations has served its purpose, therefore he said: 'There is only a mere disturbance of occurrence.'

Yaṃ kilesadarathajātaṃ, taṃ imissā darathasaññāya na hotīti yojanā. Pavattadarathamattaṃ avasiṭṭhaṃ hoti, vijjamānameva atthi idanti pajānātīti yojanā. Suññatā nibbattīti suññatanti pavatti. Suññatā sahacaritañhi suññaṃ, idha suññatāti vuttā.

The connection is that whatever disturbance is born of defilements is not present with this perception of disturbance. Only a mere disturbance of occurrence remains; the connection is that one understands, 'This alone exists as present.' By 'emptiness is produced,' it means emptiness is occurrence. For the empty is accompanied by emptiness; here, it is called emptiness.

177. Assāti bhagavato evaṃ idāni vuccamānākārena cittappavatti ahosi. Accantasuññatanti ‘‘paramānuttara’’nti vuttaṃ arahattaṃ desessāmīti. Araññasaññāya visesānadhigamanatoti, ‘‘araññaṃ arañña’’nti manasikārena jhānādivisesassa adhigamābhāvato, ‘‘pathavī’’ti manasikārena visesādhigamanato. Idāni tamevatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Evaṃ santeti evaṃ vapite sāliādayo sampajjanti. Dhuvasevananti niyatasevanaṃ pārihāriyakammaṭṭhānaṃ. Paṭiccāti ettha ‘‘sambhūta’’nti vacanaseso icchitoti āha ‘‘paṭicca sambhūta’’nti. Pathaviṃ paṭicca sambhūtā hi saññāti.

177. By 'was,' it means the Blessed One's thought process occurred in the manner now being stated. By 'utter emptiness,' it means 'I shall teach arahantship, which is called 'supreme and unsurpassed.'' By 'from not attaining distinction through the perception of wilderness,' it means because of attending to 'wilderness, wilderness,' there is no attainment of the distinction of jhāna and so on; but because of attending to 'earth,' there is attainment of distinction. Now, to clarify that meaning with an illustration, 'Just as...' etc., was said. By 'this being so,' it means, when sown thus, rice and so on flourish. By 'constant cultivation,' it refers to the constant cultivation of a meditation subject for guarding against decline. By 'dependent,' it implies that the remaining word 'arisen' is intended; hence he said, 'dependent and arisen.' For perception arises dependent on the earth.

Pathavīkasiṇe [Pg.323] so pathavīsaññī hoti, na pakatipathaviyaṃ. Tassāti pathavīkasiṇassa. Tehīti gaṇḍādīhi. Suṭṭhu vihatanti yathā valīnaṃ lesopi na hoti, evaṃ sammadeva ākoṭitaṃ. Nadītaḷākādīnaṃ tīrappadeso udakassa ākaraṭṭhena kūlaṃ, unnatabhāvato uggataṃ kūlaṃ viyāti ukkūlaṃ, bhūmiyā uccaṭṭhānaṃ. Vigataṃ kūlanti vikkūlaṃ, nīcaṭṭhānaṃ. Tenāha ‘‘uccanīca’’nti. Ekaṃ saññanti ekaṃ pathavītisaññaṃyeva.

In the earth kasina, one perceives earth, not the natural earth. By 'its,' it refers to the earth kasina. By 'by these,' it means by protuberances, etc. By 'well destroyed,' it means well pounded, such that not even a trace of wrinkles remains. The bank of a river or lake, being a place of water, is called 'kūla'; a high bank is called 'ukkūla' because of its elevated state, like a raised piece of ground. 'Devoid of a bank' is 'vikkūla,' a low-lying area. Therefore it is said, 'high and low.' By 'one perception,' it means only the single perception of earth.

182. Satipi saṅkhāranimittavirahe yādisānaṃ nimittānaṃ abhāvena ‘‘animitta’’nti vuccati, tāni dassetuṃ, ‘‘niccanimittādivirahito’’ti vuttaṃ. Catumahābhūtikaṃ catumahābhūtanissitaṃ. Saḷāyatanapaṭisaṃyuttaṃ cakkhāyatanādisaḷāyatanasahitaṃ.

182. Although there is an absence of the sign of formations, it is called 'signless' due to the absence of certain kinds of signs. To show those signs, it is said, 'devoid of the sign of permanence, etc.' Composed of the four great elements means dependent on the four great elements. Associated with the six sense bases means together with the six sense bases beginning with the eye base.

183. Vipassanāya paṭivipassananti dhammānañca puna vipassanaṃ. Idhāti attano paccakkhabhūtayathādhigatamaggaphalaṃ vadatīti āha – ‘‘ariyamagge ceva ariyaphale cā’’ti. Upādisesadarathadassanatthanti sabbaso kilesupadhiyā pahīnāya khandhopadhi avisiṭṭhā, tappaccayā darathā upādisesadarathā, taṃ dassanatthaṃ. Yasmā visayato gāmasaññā oḷārikā, manussasaññā sukhumā, tasmā manussasaññāya gāmasaññaṃ nivattetvā. Yasmā pana manussasaññāpi sabhāgavatthupariggahato oḷārikā, sabhāgavatthuto araññasaññā sukhumā, tasmā araññasaññāya manussasaññaṃ nivattetvā. Pathavīsaññādinivattane kāraṇaṃ heṭṭhā suttantaresu ca vuttameva. Anupubbenāti maggappaṭipāṭiyā. Niccasārādīnaṃ sabbaso avatthutāya accantameva suññattā accantasuññatā.

183. By 'insight into insight,' it means repeated insight into phenomena. By 'here,' it means speaking of one's own directly realized path and fruit, thus he said, 'in the noble path and in the noble fruit.' For the purpose of showing the disturbance related to the remaining substrate: when the substrate of defilements is completely abandoned, the substrate of the aggregates remains; the disturbances on account of that are the disturbances related to the remaining substrate. Since village perception is gross in terms of its object, and human perception is subtle, therefore one dispels village perception with human perception. And since human perception is also gross in terms of grasping a common object, while forest perception is subtle in terms of its object, therefore one dispels human perception with forest perception. The reason for dispelling the perception of earth, etc., has already been stated below and in other discourses. By 'in sequence,' it means in the order of the path. Because of the complete lack of substance in things like permanence, essence, and so on, and because of being utterly empty, it is utter emptiness.

184. Suññataphalasamāpattinti suññatavimokkhassa phalabhūtattā, suññatānupassanāya vasena samāpajjitabbattā ca suññataphalasamāpattinti laddhanāmaṃ arahattaphalasamāpattiṃ. Yasmā atīte paccekasambuddhā ahesuṃ, anāgate bhavissanti, idāni pana buddhasāsanassa dharamānattā paccekabuddhā na vattanti, tasmā paccekabuddhaggahaṇaṃ akatvā, ‘‘etarahipi buddhabuddhasāvakasaṅkhātā’’icceva vuttaṃ. Na hi buddhasāsane dharante paccekabuddhā bhavanti. Sesaṃ suviññeyyameva.

184. The 'attainment of the fruition of emptiness' is the attainment of the fruition of Arahantship, which has gained this name because it is the fruit of emptiness liberation and is to be attained by way of the contemplation of emptiness. Since in the past there were Paccekabuddhas, and in the future there will be, but now, because the Buddha's Dispensation endures, Paccekabuddhas do not arise, therefore, without making mention of Paccekabuddhas, it is simply said, 'Even now, there are those enumerated as Buddhas and disciples of the Buddha.' For indeed, while the Buddha's Dispensation endures, Paccekabuddhas do not come into being. The rest is easily understood.

Cūḷasuññatasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation clarifying the hidden meaning in the Commentary on the Cūḷasuññata Sutta is complete.

2. Mahāsuññatasuttavaṇṇanā

2. Commentary on the Mahāsuññata Sutta

185. Chavivaṇṇena [Pg.324] so kāḷo, na nāmena. Palālasanthāroti ādīnīti ādi-saddena kocchacimilikākaṭasārādīnaṃ gahaṇaṃ. Gaṇabhikkhūnanti gaṇabandhanavasena bhikkhūnaṃ.

185. He is black by skin color, not by name. In the phrase 'a straw mat, etc.', by the word 'etc.' is understood the inclusion of items such as coarse woolen blankets, fringed rugs, and grass mats. 'Of monks in a group' means of monks by way of group affiliation.

Yadi saṃsayo nāma natthi, ‘‘sambahulā nu kho’’ti idaṃ kathanti āha ‘‘vitakkapubbabhāgā’’tiādi. Tattha vitakko pubbabhāgo etissāti vitakkapubbabhāgā, pucchā. Sā ‘‘sambahulā no ettha bhikkhūviharantī’’ti vacanaṃ, vitakko pana ‘‘sambahulā nu kho idha bhikkhū viharantī’’ti iminā ākārena tadā bhagavato uppanno cittasaṅkappo, tassa parivitakkassa tabbhāvajotanoyaṃ nu-kāro vuttoti dassento āha – ‘‘vitakkapubbabhāge cāyaṃ nu-kāro nipātamatto’’ti. Kiñcāpi gacchanto disvā, ‘‘sambahulā no ettha bhikkhū viharantī’’ti pucchāvasena bhagavatā vutto, atha kho ‘‘na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo’’tiādi (ma. ni. 3.185) uparidesanāvasena matthakaṃ gacchante avinicchito nāma na hoti, atha kho visuṃ vinicchito eva hoti, disvā nicchinitvāva kathāsamuṭṭhāpanatthaṃ tathā pucchati. Tathā hi vuttaṃ – ‘‘jānantāpi tathāgatā pucchantī’’ti (pārā. 16). Tenāha ‘‘ito kirā’’tiādi.

If there is no such thing as doubt, why is it said, 'Are there many?' It is said, 'preceded by thought,' and so on. Here, 'preceded by thought' means that the question is preceded by thought. That statement, 'Are there many monks dwelling here?' is the question. The thought, however, 'Are there many monks dwelling here?' was the mental reflection that arose in the Blessed One at that time. To show that this particle 'nu' is used to illuminate the nature of that reflection, it is said: 'In this case, the particle "nu" is merely an indeclinable particle, preceded by thought.' Although the Blessed One, while walking, saw and spoke in the manner of a question, 'Are there many monks dwelling here?'—yet, since the teaching that follows, such as 'Indeed, Ānanda, a monk who delights in company does not shine' (MN 3.185), which goes to the heart of the matter, is not undetermined, but rather is determined separately. Having seen and determined, he asks in that way to initiate the discussion. Thus, it is said: 'Even the Tathāgatas ask while knowing' (Pārā. 16). Therefore, it is said: 'From here, indeed,' and so on.

Yathā nadīotiṇṇaṃ udakaṃ yathāninnaṃ pakkhandati, evaṃ sattā dhātuso saṃsandanti, tasmā ‘‘gaṇavāso nadīotiṇṇaudakasadiso’’ti vuttaṃ. Idāni tamatthaṃ vitthārato dassetuṃ – ‘‘nirayatiracchānayonī’’tiādi vuttaṃ. Kuruvindādinhānīyacuṇṇāni saṇhasukhumabhāvato nāḷiyaṃ pakkhittāni nirantarāneva tiṭṭhantīti āha – ‘‘cuṇṇabharitā nāḷi viyā’’ti. Sattapaṇṇāsa kulasatasahassānīti sattasatasahassādhikāni paññāsa kulānaṃyeva satasahassāni, manussānaṃ pana vasena satta koṭiyo tadā tattha vasiṃsu.

Just as water that has entered a river flows downward according to the slope, so beings mingle according to their elements. Therefore, it is said: 'Living in a group is like water that has entered a river.' Now, to explain that meaning in detail, it is said: 'hell, the animal realm,' and so on. Powders of kuruvinda and other bath powders, being fine and smooth, when poured into a tube, remain uninterrupted—hence it is said: 'like a tube filled with powder.' 'Fifty-seven hundred thousand families' means fifty hundred thousand families plus seven hundred thousand families; but in terms of people, seventy million lived there at that time.

Tato cintesi, kathaṃ? Kāmañcāyaṃ lokapakati, mayhaṃ pana sāsane ayuttova soti āha – ‘‘mayā’’tiādi. Dhammanti sabhāvasiddhaṃ. Saṃvegoti sahottappañāṇaṃ vuccati. Na kho panetaṃ sakkā gilānupaṭṭhānaovādānusāsaniādivasena samāgamassa icchitabbattā. Gaṇabhedananti gaṇasaṅgaṇikāya vivecanaṃ.

Then he considered: 'How so? Although this is the way of the world, in my Dispensation it is unsuitable.' Therefore, he said: 'by me,' and so on. 'Dhamma' means established by its own nature. 'Saṃvega' is called knowledge accompanied by moral dread. However, this is not entirely possible, because association is desirable for such reasons as tending to the sick, giving advice, instruction, and so on. 'Breaking up the group' means separation from group association.

186. Kataparibhaṇḍanti [Pg.325] pubbe katasaṃvidhānassa cīvarassa vuttākārena paṭisaṅkharaṇaṃ. Noti amhākaṃ. Anattamanoti anārādhitacitto.

186. 'Kataparibhaṇḍa' means the restoration of a previously prepared robe in the manner described. 'No' means 'our.' 'Anattamanā' means 'with a displeased mind.'

Sakagaṇena sahabhāvato saṅgaṇikāti āha ‘‘sakaparisasamodhāna’’nti. Gaṇoti pana idha janasamūhoti vuttaṃ ‘‘nānājanasamodhāna’’nti. Sobhati yathānusiṭṭhaṃ paṭipajjamānato. Kāmato nikkhamatīti nikkhamo, evaṃ nikkhamavasena uppannaṃ sukhaṃ. Gaṇasaṅgaṇikākilesasaṅgaṇikāhi pavivitti paviveko. Pavivekavasena uppannaṃ sukhaṃ. Rāgādīnaṃ upasamāvahaṃ sukhaṃ upasamasukhaṃ. Maggasambodhāvahaṃ sukhaṃ sambodhisukhaṃ. Nikāmetabbassa, nikāmaṃ vā lābhī nikāmalābhī. Nidukkhaṃ sukheneva labhatīti adukkhalābhī. Kasiraṃ vuccati appakanti āha – ‘‘akasiralābhīti vipulalābhī’’ti.

'Saṅgaṇikā' (association) is so called because of being together with one's own group; hence it is said, 'the gathering of one's own assembly.' Here, 'group' (gaṇa) is said to mean a gathering of people, as in 'the gathering of various people.' One shines by practicing as instructed. Departing from sensual pleasures is 'nikkhama' (renunciation); thus, the happiness arisen by way of renunciation. Solitude (paviveka) is separation from association with a group and association with defilements. The happiness arisen by way of solitude. The happiness that brings the calming of lust, etc., is 'upasamasukha' (the happiness of peace). The happiness that brings the awakening of the path is 'sambodhisukha' (the happiness of enlightenment). One who obtains what should be desired, or one who obtains at will, is 'nikāmalābhī' (one who obtains at will). One who obtains without difficulty, that is, only with ease, is 'adukkhalābhī' (one who obtains without difficulty). 'Kasiraṃ' (with difficulty) is said to mean 'little'; hence it is said, 'akasiralābhī' means 'one who gains abundantly.'

Sāmāyikanti samaye kilesavimuccanaṃ accantamevāti sāmāyikaṃ ma-kāre a-kārassa dīghaṃ katvā. Tenāha – ‘‘appitappitasamaye kilesehi vimutta’’nti. Kantanti aṅgasantatāya ārammaṇasantatāya ca kamanīyaṃ manorammaṃ. Asāmāyikaṃ accantavimuttaṃ.

The term 'sāmāyika' means complete liberation from defilements at a certain time; the word is formed from 'samaya' by lengthening the vowel 'a' in the syllable 'ma'. Therefore, it is said: 'liberated from defilements at the very moment of absorption.' The term 'kanta' (agreeable) means desirable and delightful due to the continuity of the factors and the continuity of the object. The term 'asāmāyika' means completely liberated.

Ettāvatātiādinā saṅgaṇikārāmassa visesādhigamassa antarāyikabhāvaṃ anvayato byatirekato ca saha nidassanena dasseti. Tattha sā duvidhā antarāyikatā vodānadhammānaṃ anuppattihetukā, saṃkilesadhammānaṃ uppattihetukā ca.

By 'To this extent,' and so on, he shows, with an illustration, the obstructive nature of delight in company with regard to the attainment of distinction, both positively and negatively. Therein, that obstructive nature is twofold: it is a cause for the non-arising of qualities of purification and a cause for the arising of qualities of defilement.

Te paṭhamaṃ ‘‘saṅgaṇikārāmo’’tiādinā vibhāvetvā itaraṃ vibhāvetuṃ, ‘‘idāni dosuppattiṃ dassento’’tiādi vuttaṃ. ‘‘Aṭṭhiñca paṭicca nhāruñca paṭicca cammañca paṭicca maṃsañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) viya idha rūpasaddo karajakāyapariyāyoti ‘‘rūpanti sarīra’’nti āha. ‘‘Nāhaṃ, ānanda…pe… domanassupāyāsā’’ti kasmā vuttaṃ? Nanu kāye ca jīvite ca anapekkhacittānaṃ āraddhavipassakānampi asappāyavajjanasappāyasevanavasena kāyassa pariharaṇaṃ hotīti? Saccaṃ, taṃ pana yo kallasarīraṃ nissāya dhammasādhanāya anuyuñjitukāmo hoti, tasseva dhammasādhanatāvasena. Dhammasādhanabhāvañhi apekkhitvā asappāyaṃ vajjetvā sappāyavasena posetvā suṭṭhutaraṃ hutvā [Pg.326] anuyuñjanato kāyassa pariharaṇaṃ, na so kāye abhirato nāma hoti paccavekkhaṇāyattattā apekkhāya vinoditabbo tādisoti. Upāligahapatinoti etthāpi ‘‘dasabalasāvakattupagamanasaṅkhātenā’’ti ānetvā yojetabbaṃ.

First, having analyzed with 'delight in company,' and so on, in order to analyze the other, it is said, 'Now, showing the arising of faults,' and so on. Just as in 'Depending on bones, depending on sinews, depending on skin, depending on flesh, surrounded by space, it is reckoned as form,' and so on (MN 1.306), here too the word 'form' is a synonym for the physical body; hence it is said, 'form is the body.' Why is it said, 'I do not, Ānanda…pe… sorrow and distress'? Is it not true that even for those whose minds are indifferent to the body and life, who are engaged in developing insight, there is still the care of the body by way of avoiding what is unsuitable and cultivating what is suitable? True, but that is only for one who, relying on a healthy body, wishes to devote himself to the practice of the Dhamma, by way of the accomplishment of the Dhamma. For, having considered the state of Dhamma practice, avoiding what is unsuitable and nurturing oneself with what is suitable, becoming very well and then devoting oneself to the practice—this is the care of the body. Such a one is not called 'delighting in the body,' because his consideration depends on reflection, and such longing must be dispelled. In 'Upāli the householder'—here too, it should be connected by bringing in 'by being reckoned as having gone to a disciple of the Ten-Powered One.'

187. Mahākaruṇāvasena parivutāya parisāya majjhe nisinnopi ekantavivekajjhāsayattā ekakova. Etena satthuno pavivittassa pavivekattena vivittataṃ dasseti. Rūpārūpapaṭibhāganimittehi nivattanatthaṃ ‘‘rūpādīnaṃ saṅkhatanimittāna’’nti vuttaṃ. Ativiya santatarapaṇītatamabhāvena visesato sinoti bandhatīti visayo, so eva sasantatipariyāpannatāya ajjhattaṃ. Kiṃ pana tanti āha – ‘‘suññatanti suññataphalasamāpatti’’nti. Upadhivivekatāya asaṅkhatā dhātu idha vivekoti adhippetoti āha – ‘‘vivekaninnenā’’tiādi. Bhaṅgamattampi asesetvā āsavaṭṭhāniyānañca dhammānaṃ tattha vigatattā tesaṃ vasena vigatantena, evaṃbhūtaṃ tesaṃ byantibhāvaṃ pattanti pāḷiyaṃ ‘‘byantibhūtenā’’ti vuttaṃ. Uyyojanaṃ vissajjanaṃ, taṃ etassa atthi, uyyojeti vissajjetīti vā uyyojanikaṃ. Yasmā na sabbakathā uyyojanavaseneva pavattati, tasmā vuttaṃ ‘‘uyyojanikapaṭisaṃyutta’’nti.

187. Though seated amidst an assembly surrounded by the power of great compassion, he is alone due to his inclination toward absolute seclusion. This demonstrates the Teacher’s secluded nature and his solitude. To turn away from the counterpart signs of the form and formless realms, it is said, 'from the conditioned signs of form, etc.' The object (visaya) is so called because it particularly binds (visesato sinoti) due to its exceedingly peaceful and supremely refined nature. That itself is internal because it is included in one's own continuity. What, then, is that? It is said: 'Emptiness refers to the attainment of the fruition of emptiness.' Here, the unconditioned element is intended as seclusion due to its being seclusion from the substrates of existence; thus, it is said, 'inclined toward seclusion,' and so on. With not even a trace remaining, and since the things that are a basis for the taints are absent there, by means of them it has come to an end; having attained such a state of their disappearance, it is said in the Pāli 'by having become absent.' 'Uyyojana' is dismissal. One who has this, or who dismisses and sends away, is 'uyyojanika' (dismissive). Since not all discussions proceed solely by way of dismissal, it is said, 'connected with dismissal.'

Telapākaṃ gaṇhanto viyāti yathā telapāko nāma paricchinnakālo na atikkamitabbo, evaṃ attano samāpattikālaṃ anatikkamitvā. Yathā hi kusalo vejjo telaṃ pacanto taṃ taṃ telakiccaṃ cintetvā yadi vā patthinnapāko, yadi vā majjhimapāko, yadi vā kharapāko icchitabbo, tassa kālaṃ upadhāretvā pacati, evaṃ bhagavā dhammaṃ desento veneyyānaṃ ñāṇaparipākaṃ upadhāretvā taṃ taṃ kālaṃ anatikkamitvā dhammaṃ desetvā parisaṃ uyyojento ca vivekaninneneva cittena uyyojeti. Dve pañcaviññāṇānipi tadabhinīhatamanoviññāṇavasena nibbānaninnāneva. Buddhānañhi saṅkhārānaṃ suṭṭhu pariññātatāya paṇītānampi rūpādīnaṃ āpāthagamane pageva itaresaṃ paṭikūlatāva supākaṭā hutvā upaṭṭhāti, tasmā ghammābhitattassa viya sītajalaṭṭhānaninnatā nibbānaninnameva cittaṃ hoti, tassa ativiya santapaṇītabhāvato.

Like one who attends to the boiling of oil: just as the boiling of oil has a defined time that must not be exceeded, so too, without exceeding the time for his attainment. For just as a skilled physician, while boiling oil, considering the purpose of the oil at each stage—whether a thin-boil, a medium-boil, or a thick-boil is desired—determines the time and boils it, so too the Blessed One, while teaching the Dhamma, ascertaining the maturity of the knowledge of those to be trained, teaches the Dhamma without exceeding the appropriate time, and when dismissing the assembly, dismisses them with a mind inclined toward seclusion. Even the two sets of five sense-consciousnesses are inclined toward Nibbāna, by way of the mind-consciousness directed thereto. For the Buddhas, due to their thorough understanding of formations, repulsiveness is very evident, presenting itself even when sublime forms and so on come into range, let alone other things. Therefore, just as one scorched by heat is inclined toward a place of cool water, the mind is inclined solely toward Nibbāna, because of its exceedingly peaceful and sublime state.

188. Ajjhattamevāti [Pg.327] idha jhānārammaṇaṃ adhippetanti āha ‘‘gocarajjhattamevā’’ti. Idha niyakajjhattaṃ suññataṃ. Apaguṇapādakajjhānañhi ettha ‘‘niyakajjhatta’’nti adhippetaṃ vipassanāvisesassa adhippetattā, niyakajjhattaṃ nijjīvanissattataṃ, anattatanti attho. Asampajjanabhāvajānanenāti idāni me kammaṭṭhānaṃ vīthipaṭipannaṃ na hoti, uppathameva pavattatīti jānanena.

188. “Internally alone”: here, the jhāna-object is intended, thus it is said, “the internal as the domain.” Here, one’s own internality is emptiness. For here, “one’s own internality” is intended to mean the basic jhāna of lesser qualities, since a special insight is intended; one’s own internality means lifelessness, soullessness, and non-self. “By knowing the state of non-comprehension”: by knowing, “Now my meditation subject has not entered the proper course but proceeds only on a wrong path.”

Kasmā panettha bhagavatā vipassanāya eva pādake jhāne avatvā pādakajjhānaṃ gahitanti āha – ‘‘appaguṇapādakajjhānato’’tiādi. Na pakkhandati sammā na samāhitattā. So pana ‘‘ajjhattadhammā mayhaṃ nijjaṭā nigumbā hutvā na upaṭṭhahanti, handāhaṃ bahiddhādhamme manasi kareyyaṃ ekaccesu saṅkhāresu upaṭṭhitesu itarepi upaṭṭhaheyyumevā’’ti parassa…pe… manasi karoti. Pādakajjhānavasena viya sammasitajjhānavasenapi ubhatobhāgavimutto hotiyevāti āha – ‘‘arūpasamāpattiyaṃ nu kho kathanti āneñjaṃ manasi karotī’’ti. Na me cittaṃ pakkhandatīti mayhaṃ vipassanācittaṃ vīthipaṭipannaṃ hutvā na vahatīti. Pādakajjhānamevāti vipassanāya pādakabhūtameva jhānaṃ. Punappunaṃ manasi kātabbanti punappunaṃ samāpajjitabbaṃ vipassanāya tikkhavisadatāpādanāya. Avahante nipuṇābhāvena chedanakiriyāya appavattante. Samāpajjitvā vipassanāya tikkhakammakaraṇaṃ samathavipassanāvihārenāti āha – ‘‘kammaṭṭhāne manasikāro vahatī’’ti.

Why here did the Blessed One take up the basic jhāna, not speaking of jhāna with insight as its basis? It is said: “From the basic jhāna of lesser quality,” and so on. It does not leap forward properly because of not being concentrated. But he, thinking, “Internal phenomena do not appear to me disentangled and free of thickets; come now, I shall attend to external phenomena. When certain formations have arisen, others too will surely arise,” attends to another’s… Just as one is liberated in both ways by means of the basic jhāna, so too is one liberated by means of the jhāna of comprehension. Thus it is said: “How then does he attend to the imperturbable in the formless attainment?” “My mind does not leap forward” means my insight-mind, having entered the path, does not flow. “Only the basic jhāna” means the jhāna that is the very basis for insight. “It should be repeatedly attended to” means it should be repeatedly attained for the sake of producing the sharpness and clarity of insight. “When it does not flow”: when the cutting action does not proceed due to a lack of skill. Having attained it, the sharpening of the work of insight is by means of the dwelling in serenity and insight. Thus it is said: “The attention to the meditation subject flows.”

189. Sampajjati meti vīthipaṭipattiyā pubbenāparaṃ visesābhāvato sampajjati me kammaṭṭhānanti jānanena. Iriyāpathaṃ ahāpetvāti yathā parissamo nāgacchati, evaṃ attano balānurūpaṃ tassa kālaṃ netvā pamāṇameva pavattanena iriyāpathaṃ ahopetvā. Sabbavāresūti ṭhānanisajjāsayanavāresu. Kathāvāresu pana visesaṃ tattha tattha vadanti. Idaṃ vuttanti idaṃ, ‘‘iminā vihārenā’’tiādivacanaṃ vuttaṃ.

189. “It succeeds for me” means by knowing, “The meditation subject succeeds for me,” through the course of practice, since there is no distinction between the preceding and the succeeding. “Without giving up the posture” means not causing fatigue, but rather spending that time according to one’s strength and proceeding only in moderation, thus not giving up the posture. “In all instances” means in the instances of standing, sitting, and lying down. However, in the instances of talk, they state distinctions here and there. “This was said” means this statement, “By this dwelling,” and so on, was said.

190. Kāmavitakkādayo oḷārikakāmarāgabyāpādasabhāgāti āha – ‘‘vitakkapahānena dve magge kathetvā’’ti. Kāmaguṇesūti niddhāraṇe bhummaṃ. Kismiñcideva kilesuppattikāraṇeti tassa puggalassa kilesuppattikāraṇaṃ [Pg.328] sandhāya vuttaṃ, aññathā sabbepi pañca kāmaguṇā kilesuppattikāraṇameva. Samudācaratīti samudācāroti āha ‘‘samudācaraṇato’’ti. So pana yasmā cittassa, na sattassa, tasmā vuttaṃ pāḷiyaṃ ‘‘cetaso’’ti. Ma-kāro padasandhikaro e-kārassa ca akāro katoti āha ‘‘evaṃ sante etanti.

190. Sensual thoughts and the like are gross, partaking of the nature of sensual lust and ill will; thus it is said: “Having taught two paths by the abandoning of thoughts.” In “sensual pleasures,” it is the locative of specification. It is said with reference to a cause for the arising of defilements in a certain person; otherwise, all five sensual pleasures are indeed causes for the arising of defilements. “It arises” means “arising”; thus it is said, “from arising.” But since this belongs to the mind, not to a being, it is therefore said in the Pāli text, “of the mind (cetaso).” The letter ‘m’ is for euphonic conjunction, and the ‘a’ is made into an ‘e’; thus it is said, “this being so, etanti.”

191. Anusayoti mānānusayo bhavarāgānusayo avijjānusayoti tividhopi anusayo pahīyati arahattamaggena. Vuttanayenevāti, ‘‘tato maggānantaraṃ phalaṃ, phalato vuṭṭhāya paccavekkhamāno pahīnabhāvaṃ jānāti, tassa jānanena sampajāno hotī’’ti vuttanayena.

191. The latent tendency: the latent tendency of conceit, the latent tendency of craving for existence, and the latent tendency of ignorance—this threefold latent tendency is abandoned by the path of Arahantship. “By the method already stated” means by the method stated thus: “Then, immediately after the path is the fruit. Having arisen from the fruit, while reviewing, one knows the state of abandonment. By that knowing, one is clearly comprehending.”

Kusalato āyātīti āyato, so etesanti kusalāyatikā. Tenāha ‘‘kusalato āgatā’’ti. Taṃ pana nesaṃ kusalāyatikattaṃ upanissayavasena hoti sahajātavasenapīti tadubhayaṃ dassetuṃ, ‘‘seyyathida’’ntiādi vuttaṃ.

“It comes from the wholesome” (kusalato āyāti), thus it is a source (āyata); that is theirs, thus they are those with a wholesome source (kusalāyatikā). Therefore, it is said, “come from the wholesome.” But their being those with a wholesome source occurs by way of decisive support and also by way of co-nascence; to show both of these, “just as,” and so on, was said.

Yasmā pana yathāvuttadhammesu keci lokiyā, keci lokuttarā; atha kasmā visesena ‘‘lokuttarā’’ti vuttanti āha – ‘‘loke uttarā visiṭṭhā’’ti. Tena lokiyadhammesu uttamabhāvena jhānādayo lokuttarā vuttā, na lokassa uttaraṇatoti dasseti. Yaṃ kiñci mahaggatacittaṃ mārassa avisayo akāmāvacarattā, pageva taṃ vipassanāya pādakabhūtaṃ suvikkhālitamalanti āha – ‘‘jānituṃ na sakkotī’’ti. Eko ānisaṃso atthi bhāvanānuyogassa sappāyadhammakathāpaṭilābho.

But since among the aforesaid phenomena some are mundane and some are supramundane, why then are they specifically called “supramundane”? It is said: “Because they are superior and distinguished in the world.” He thereby shows that the jhānas and so on are called “supramundane” due to their supreme nature among mundane phenomena, not because of transcending the world. Any sublime mind is beyond Māra’s domain because it does not pertain to the sense-sphere—how much more so that which has become the basis for insight, with its defilements thoroughly washed away. Thus it is said: “He cannot know.” There is one benefit of devotion to mental development: the acquisition of talk on suitable Dhamma.

192. Etadatthanti kevalassa sutassa atthāya. Sappāyāsappāyavasenāti kasmā vuttaṃ? Nanu sappāyavasena dasakathāvatthūni āgatānīti? Saccametaṃ, asappāyakathāvajjanapubbikāya sappāya kathāya vasena āgatattā ‘‘sappāyāsappāyavasena āgatānī’’ti vuttaṃ. Sutapariyattivasenāti sarūpena tattha anāgatānipi dasakathāvatthūni suttageyyādiantogadhattā, ‘‘sutapariyattivasena āgatānī’’ti vuttaṃ. Paripūraṇavasena sarūpato āgatattā imasmiṃ ṭhāne ṭhatvā kathetabbāni. Atthoti sāmaññattho.

192. “For this purpose” means for the sake of the entire teaching. Why is it said “by way of the suitable and unsuitable”? Have not the ten topics of talk come by way of the suitable? That is true, but because they have come by way of suitable talk which is preceded by the avoidance of unsuitable talk, it is said, “they have come by way of the suitable and unsuitable.” “By way of the teaching and learning” means that because the ten topics of talk, even though not come there in their own form, are included within the sutta, geyya, and so on, it is said, “they have come by way of the teaching and learning.” By way of completion, because they have come in their own form, they should be spoken of while standing in this place. “Meaning” is the general meaning.

193. Anuāvattantīti [Pg.329] anuanu abhimukhā hutvā vattanti, payirupāsanādivasena anukūlayanti. Mucchanataṇhanti paccayesu mucchanākāraṃ. Taṇhāya patthanā nāma tenākārena pavattīti āha – ‘‘pattheti pavattetī’’ti. Kilesūpaddavenāti kilesasaṅkhātena upaddavena. Kilesā hi sattānaṃ mahānatthakaraṇato ‘‘upaddavo’’ti vuccanti. Attano abbhantare uppannena kilesūpaddavena antevāsino, upaddavo antevāsūpaddavo, brahmacariyassa upaddavo brahmacārupaddavoti imamatthaṃ ‘‘sesupaddavesupi eseva nayo’’ti iminā atidisati. Guṇamaraṇaṃ kathitaṃ, na jīvitamaraṇaṃ.

193. “They revolve around” means they repeatedly turn towards, they are favorable by way of attendance, and so on. “Infatuation-craving” is the mode of infatuation with requisites. The aspiration of craving is its proceeding in that manner; thus it is said, “it aspires and it proceeds.” “By the disaster of defilements” means by the disaster termed “defilements.” For defilements are called “disasters” because they cause great harm to beings. The disaster of defilements arisen within oneself is a disaster for the resident pupils; the disaster for the holy life is a disaster for one practicing the holy life. He extends this principle with the words, “the same method applies to the remaining disasters.” The death of virtues is spoken of, not the death of life.

Appalābhāti appamattakalābhī visesānaṃ. Evaṃ vuttoti yathāvuttabrahmacārupaddavo dukkhavipākataro ceva kaṭukavipākataro cāti evaṃ vutto. Ācariyantevāsikūpaddavo hi bāhirakasamayavasena vutto, brahmacārupaddavo pana sāsanavasena. Durakkhāte hi dhammavinaye duppaṭipatti na mahāsāvajjā micchābhinivesassa sithilavāyāmabhāvato; svākhyāte pana dhammavinaye duppaṭipatti mahāsāvajjā mahato atthassa bāhirabhāvakaraṇato. Tenāha ‘‘sāsane panā’’tiādi.

“Appalābhā” means “having little gain,” that is, “gaining a trifling amount, not distinctions.” “Thus it is said”—as stated, the affliction of the holy life is more painful in result and more bitter in result. The affliction of teacher and pupil is spoken of in terms of external doctrines, but the affliction of the holy life is spoken of in terms of the Dispensation. For in a poorly proclaimed Dhamma and Discipline, wrong practice is not greatly blameworthy due to wrong adherence and laxity of effort; but in a well-proclaimed Dhamma and Discipline, wrong practice is greatly blameworthy because it causes one to be outside of a great benefit. Therefore it is said, “But in the Dispensation…” etc.

196. Tasmāti idaṃ pubbaparāpekkhaṃ purimassa ca atthassa kāraṇabhāvena paccāmasananti āha ‘‘yasmā’’tiādi. Mittaṃ etassa atthīti mittavā, tassa bhāvo mittavatā, tāya. Mittavasena paṭipajjananti āha ‘‘mittapaṭipattiyā’’ti. Sapattavatāyāti etthāpi eseva nayo.

196. “Therefore”: this refers to what precedes and follows. Reconsidering it as the reason for the preceding meaning, it states “Because…” etc. One who has a friend is “mittavā”; the state of being such is “mittavatā”; by that. It states “mittapaṭipattiyā,” meaning “by acting as a friend.” Regarding “sapattavatāya,” here too the same method applies.

Dukkaṭadubbhāsitamattampīti iminā pageva itaraṃ vītikkamantoti dasseti. Sāvakesu hitaparakkamanaṃ ovādānusāsanīhi paṭipajjananti āha – ‘‘tathā na paṭipajjissāmī’’ti. Āmakamattanti kulālabhājanaṃ vuccati. Nāhaṃ tumhesu tathā paṭipajjissāmīti kumbhakāro viya āmakabhājanesu ahaṃ tumhesu kevalaṃ jānāpento na paṭipajjissāmi. Niggaṇhitvāti nīharitvā. Lokiyaguṇāpi idha sārotveva adhippetā lokuttaraguṇānaṃ adhiṭṭhānabhāvato. Sesaṃ suviññeyyameva.

“Even a mere wrong deed or wrong speech”—by this, it shows how much more so other transgressions. “Striving for the welfare of disciples, practicing by advice and instruction” refers to the statement, “Thus I will not practice.” “Raw vessel” means a potter’s vessel. “I will not practice toward you thus” means: like a potter with raw vessels, I will not practice among you merely by informing. “Having drawn out” means having removed. Worldly qualities too are here intended as essential, being the basis for transcendent qualities. The rest is easily understood.

Mahāsuññatasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning of the Commentary on the Great Discourse on Emptiness is complete.

3. Acchariyabbhutasuttavaṇṇanā

3. The Commentary on the Discourse on the Wonderful and Amazing

197. Vibhattipatirūpakā [Pg.330] ca nipātā hontīti yathārahaṃ taṃtaṃvibhattiatthadīpakā, idha paccattavacano yatrasaddo, hisaddo hetuattho, nāmasaddo acchariyattho, padattayassa pana acchariyatthaniddiṭṭhatāya ‘‘acchariyatthe nipāto’’ti vuttaṃ. Ekaṃsato panetaṃ padattayaṃ. Tathā hi vakkhati, ‘‘yatrāti nipātavasena anāgatavacana’’nti. Papañcasaddo heṭṭhā vutto. Chinnavaṭumeti iminā sabbakilesavaṭṭassa akusalakammavaṭṭassa ca chinnattā vipākavaṭṭassa ca upari vakkhamānattā āha – ‘‘vaṭumanti kusalākusalakammavaṭṭaṃ vuccatī’’ti. Nipātavasena yatrasaddayogena. Anāgatavacananti idaṃ anāgatavacanasadisattā vuttaṃ. Anāgatatthavācī hi anāgatavacanaṃ, attho cettha atītoti. Anussarīti idaṃ anussaritabhāvaṃ sandhāya vuttaṃ – ‘‘na anussarissatī’’ti saddapayogassa atītavisayattā. Yadā pana tehi bhikkhūhi yā kathā pavattitā, tato pacchāpi bhagavato tesaṃ buddhānaṃ anussaraṇaṃ hotiyeva.

197. And there are particles that resemble case endings, which, as appropriate, illuminate the meaning of each respective case. Here, the word 'yatra' is a singular term; 'hi' has the meaning of cause; and 'nāma' has the meaning of wonder. But because the three-word phrase is explained as having the meaning of wonder, it is said, 'it is a particle in the sense of wonder.' However, this three-word phrase is only partly so. For it will be said, '“Yatra” is a future tense word by way of being a particle.' The word 'papañca' has been explained below. By 'chinnavaṭumeti' it is said, '“vaṭuma” is called the cycle of wholesome and unwholesome kamma,' because the cycle of all defilements and the cycle of unwholesome kamma are cut off, and the resultant cycle will be mentioned later. By way of a particle, through the combination with the word 'yatra.' The term 'anāgatavacana' is used here because it is similar to a future tense word. For a future tense word expresses a future meaning, but here the meaning is past. This 'anussarīti' is said with reference to the state of having recollected—'he will not recollect'—because the use of the word pertains to the past. However, when those bhikkhus engaged in conversation, even afterward, the Blessed One's recollection of those Buddhas did indeed occur.

Khattiyajaccātiādikālato paṭṭhāya asambhinnāya khattiyajātiyā uditoditāya. Brahmajaccāti brāhmaṇajaccā. Evaṃgottepi eseva nayo. Lokiyalokuttarasīlenāti pāramitāsambhūtena buddhāveṇikattā anaññasādhāraṇena lokiyena lokuttarena ca sīlena. Evaṃsīlāti anavasesasīlānaṃ visuṃ paccavekkhaṇakaraṇena evaṃsīlāti anussarissati. Esa nayo sesesu. Yathā vijjābhāgiyā vijjāsampayuttadhammā, evaṃ samādhipakkhā samādhisampayuttadhammāpi sativīriyādayoti āha – ‘‘heṭṭhā samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahitovā’’ti. Tasmā samādhipakkhadhammavinimutto eva idha vihāro adhippetoti vuttaṃ ‘‘idaṃ hī’’tiādi.

“Of the Khattiya caste” refers to the warrior caste, which has been unbroken and ever-rising from ancient times. “Of the Brahma caste” means the brahmin caste. The same method applies to “of such a clan.” “By mundane and supramundane virtue” refers to the mundane and supramundane virtue, born of perfections, which is unique to a Buddha and not shared by others. “Thus virtuous” means he will recollect “thus virtuous” by reviewing each virtue separately without omission. The same method applies to the rest. Just as the factors pertaining to knowledge are dhammas associated with knowledge, so too the factors pertaining to concentration—such as mindfulness and energy—are dhammas associated with concentration. Therefore, it is said, “Because the factors of the concentration section are included below, the dwelling is included.” Therefore, it is said, “This indeed…” and so on, meaning that the dwelling here is intended to be precisely that which is free from the factors of the concentration section.

Yathā vā aṭṭhasamāpattivipassanāmaggaphalasaṅgahitā lokiyalokuttarā samādhipaññā ‘‘evaṃdhammā evaṃpaññā’’ti padehi heṭṭhā gahitāpi yathāsakaṃ paṭipakkhato muccanassa pavattivisesaṃ upādāya ‘‘evaṃvimuttā’’ti ettha puna gahitā, tathā ‘‘evaṃdhammā’’ti ettha gahitāpi samādhipakkhadhammā dibbabrahmaāneñjaariyavihārasaṅkhātaṃ attano pavattivisesaṃ upādāya, ‘‘evaṃvihārī’’ti ettha puna gahitāti vuccamāne na koci virodho. Phaladhammānaṃ pavattikālepi [Pg.331] kilesānaṃ paṭippassaddhi na taṃānubhāvajātā, atha kho ariyamaggena kilesānaṃ samucchinnattāti āha – ‘‘maggānubhāvena kilesānaṃ paṭipassaddhante uppannattā’’ti. Yo yaṃ pajahati, so pahāyako pahātabbato vimuttoti vuccati visaṃsaṭṭhabhāvatoti pahānavibhāgena vuccamāne apahāyakassa nibbānassa kathaṃ vimuttatā? Visaṃsaṭṭhābhāvato eva. Tañhi pakatiyāva sabbaso kilesehi visaṃsaṭṭhaṃ vinissaṭaṃ suvidūravidūre ṭhitaṃ, tasmāssa tato nissaṭattā nissaraṇavimutti nissaraṇapahānanti vuccatīti āha ‘‘nibbāna’’ntiādi.

Or, just as mundane and supramundane concentration and wisdom, which include the eight attainments, insight, path, and fruit, though included below by the terms 'such dhammas, such wisdom,' are again included here as 'thus liberated' by reason of the distinctive mode of their occurrence, namely, their release from their respective opposites; so too, the factors pertaining to concentration, though included here as 'such dhammas,' are again included here as 'thus dwelling' by reason of their distinctive mode of occurrence, namely, the divine, brahma, imperturbable, and noble abodes. When this is said, there is no contradiction. Even at the time of the occurrence of fruition states, the pacification of defilements is not born of their own power, but rather because the defilements have been uprooted by the noble path. Therefore, it is said, 'because they arise when the defilements have been pacified through the power of the path.' Whoever abandons something is called 'the abandoner' and 'liberated' from what is to be abandoned, due to the state of being unmingled. When liberation is spoken of in terms of abandonment, how is Nibbāna, which is not an abandoner, called 'liberation'? It is precisely because of its unmingled state. For Nibbāna is by nature completely unmingled with all defilements, utterly separated, standing at a very great distance. Therefore, because it is released from them, it is called 'liberation by escape' and 'abandonment by escape.' Thus, it is said, 'Nibbāna,' and so on.

199. Ime tathāgatassa acchariyaabbhutadhammā, na sāvakavisayā, mama pana desanā tayā sutā evāti te therasseva bhāraṃ karonto, ‘‘taṃ bhiyyosomattāya paṭibhantū’’ti āha. Sato sampajānoti ettha kālabhedavasena labbhamānampi sampajānabhāvaṃ anāmasitvā gativibhāgena taṃ dassetuṃ, ‘‘dve sampajaññānī’’tiādi vuttaṃ – aṭṭha vare gaṇhantoti ettha kathaṃ varaṃ devatā deti, parassa dīyamānañca taṃ kathaṃ parassa samijjhatīti? Kammabaleneva. Yadi hi taṃ kammaṃ katokāsaṃ yassa tadapadesena phalaṃ vipaccati, evaṃ devatāya tassa varaṃ dinnaṃ, itarena ca laddhanti vohāro hotīti. Apica parassa patthitavarāni nāma vipaccamānassa kammassa paccayabhūto payogavisesoti daṭṭhabbaṃ. Tāni vipaccane ekantikānipi appesakkhā devatā – ‘‘ayamassa patthanā samijjhissati, no’’ti na jānanti, sakko pana paññavā tāni ekaccaṃ jānātiyeva. Tena vuttaṃ – ‘‘sakkena pasīditvā dinne aṭṭha vare gaṇhanto’’tiādi.

199. “These are the marvelous and wonderful qualities of the Tathāgata, not within the sphere of disciples, but my teaching has been heard by you.” Thus, entrusting the burden to the elder, he said, “Let it be clear to them for their even greater satisfaction.” Here, regarding “mindful and clearly comprehending,” to show the state of clear comprehension by way of distinction of activity, without referring to its being obtained by way of difference in time, it is said, “two kinds of clear comprehension,” and so on. Here, regarding “receiving eight boons,” how does a deity grant a boon, and how does it succeed for another when given? It is solely by the power of kamma. For if that kamma has created an opportunity, and its result ripens for someone by reason of that, then there is the convention that the deity has granted that boon to them, and the other has received it. Furthermore, the desired boons of another should be understood as a specific application of effort that becomes a causal condition for kamma that is ripening. In the course of that ripening, even deities of little power do not know for certain whether someone's aspiration will succeed or not. However, Sakka, being wise, knows some of them. Therefore, it is said: “Having been pleased by Sakka, he received eight boons,” and so on.

Paṭhamajavanavāreti uppannassa sabbapaṭhamajavanavāre. So hi paṭisandhiyā āsannabhāvato avisado hoti, devabhāve nikantivasena uppajjanato na jānāti. Aññāhi devatāhi asādhāraṇajānanaṃ hoti dutiyajavanavārato paṭṭhāya pavattanato.

“In the first javana-course” refers to the very first javana-course that arises. For it is unclear due to its proximity to rebirth-linking, and it does not know because it arises with attachment to the divine state. For other deities, distinctive knowledge occurs from the second javana-course onwards, because it proceeds from that point.

Aññepi devātiādinā bodhisattassa tattha sampajaññeneva ṭhitabhāvaṃ byatirekamukhena vibhāveti. Āhārūpacchedena kālaṅkarontīti idaṃ khiḍḍāpadosikavasena vuttaṃ. Itaresampi dibbabhogehi mucchitataṃ ajjhāpannānaṃ tiṭṭhantānaṃ sampajaññābhāvo hotiyeva. Kiṃ tathārūpaṃ ārammaṇaṃ [Pg.332] natthīti yathārūpaṃ uḷāraṃ paṇītañca ārammaṇaṃ paṭicca te devā saṃmucchitā āhārūpacchedampi karonti, kiṃ tathārūpaṃ uḷāraṃ paṇītañca ārammaṇaṃ bodhisattassa natthīti bodhisattassa sampajaññānubhāvaṃ vibhāvetuṃ codanaṃ samuṭṭhāpeti? Bodhisatto hi yattha yattha nibbattati, tattha tattha aññe satte dasahi visesehi adhiggaṇhāti, pageva tattha devabhūto, tathāpi ‘‘sato sampajāno’’ti ayamettha acchariyadhammo vutto.

By 'other gods too,' and so on, the Bodhisatta's state of being established there with clear comprehension is revealed by way of contrast. 'They die from lack of food'—this is said with reference to the Khiḍḍāpadosika gods. For even other gods who remain, overcome by intoxication with divine pleasures, there is indeed a lack of clear comprehension. 'What, is there no such object?'—just as those gods, overwhelmed by such a sublime and exquisite object, even cause the cessation of food, is there no such sublime and exquisite object for the Bodhisatta? This question is raised to illustrate the power of the Bodhisatta's clear comprehension. For wherever the Bodhisatta is reborn, he excels other beings in ten respects—how much more so when he is born a god. Yet, 'mindful and clearly comprehending'—this is declared here as a marvelous quality.

200. Sampattibhave dīghāyukatā nāma paññābalena hoti, bodhisatto ca mahāpañño, tasmā tattha tattha bhave tena dīghāyukena bhavitabbanti adhippāyena, ‘‘sesattabhāvesu kiṃ yāvatāyukaṃ na tiṭṭhatī’’ti codeti. Itaro ‘‘āma na tiṭṭhatī’’ti paṭijānitvā, ‘‘aññadā hī’’tiādinā tattha kāraṇamāha. ‘‘Idha na bhavissāmī’’ti adhimuccanavasena kālakiriyā adhimuttikālakiriyā. Pāramidhammānañhi ukkaṃsappattiyā tasmiṃ tasmiṃ attabhāve abhiññāsamāpattīhi santānassa visesitattā attasinehassa tanubhāvena sattesu ca mahākaruṇāya uḷārabhāvena adhiṭṭhānassa tikkhavisadabhāvāpattiyā bodhisattānaṃ adhippāyā samijjhanti, citte viya kammesu ca tesaṃ vasibhāvo, tasmā yatthupapannānaṃ pāramiyo sammadeva paribrūhenti, vuttanayena kālaṃ katvā tattha upapajjanti. Tathā hi ayaṃ mahāsatto imasmiṃyeva kappe nānājātīsu aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto appakameva kālaṃ tattha ṭhatvā tato cavitvā idha nibbatto. Tenāha – ‘‘ayaṃ kālakiriyā aññesaṃ na hotī’’ti. Sabbapāramīnaṃ pūritattāti iminā payojanābhāvato tattha ṭhatvā adhimuttikālakiriyā nāma na hotīti dasseti. Apica carimabhave catumahānidhisamuṭṭhānapubbikāya dibbasampattisadisāya mahāsampattiyā nibbatti viya buddhabhūtassa asadisadānādivasena anaññasādhāraṇalābhuppatti viya ca ito paraṃ mahāpurisassa dibbasampattianubhavanaṃ nāma natthīti yāvatāyukaṭṭhānaṃ ussāhajātassa puññasambhārassa vasenāti daṭṭhabbaṃ. Ayañhettha dhammatā.

200. In a state of prosperity, long life is achieved by the power of wisdom, and the Bodhisatta is of great wisdom. Therefore, with the intention that in various existences he must live long, the question is raised: 'In other existences, does he not remain for his full lifespan?' The other acknowledges, 'Indeed, he does not,' and explains the reason there with the phrase, 'but at another time,' and so on. Death by resolve means passing away with the determination, 'I shall not remain here.' For the Bodhisattas' intentions succeed due to the attainment of excellence in their perfections, the distinction of their mental continuum in each existence through higher knowledges and attainments, the attenuation of self-love, the sublimity of great compassion for beings, and the sharp clarity of their resolve. Just as their minds are under their control, so too are their actions. Therefore, having passed away in the manner described, they are reborn wherever they may fully perfect their perfections. Indeed, this great being, within this very aeon, having passed away in various births without losing his meditative attainments, was reborn in the Brahma world. After dwelling there only a short time, he passed away from there and was reborn here. Therefore, it is said: 'This kind of death does not occur for others.' By 'because all his perfections were fulfilled,' it is shown that there was no purpose for him to remain there, hence there was no 'death by resolve.' Furthermore, in his final existence, just as there was the arising of a great prosperity, preceded by the arising of the four great treasures, resembling divine prosperity, and just as there was the arising of unparalleled gains for the Buddha, such as incomparable generosity, so too hereafter, the great being no longer experiences divine prosperity. Thus, it should be understood that remaining for the full lifespan is due to the momentum of accumulated merit. Such is the nature of things here.

Manussagaṇanāvasena, na devagaṇanāvasena. Pubbanimittānīti cutiyā pubbanimittāni. Amilāyitvāti ettha amilātaggahaṇeneva tāsaṃ mālānaṃ vaṇṇasampadāpi gandhasampadāpi sobhāsampadāpi dassitāti daṭṭhabbaṃ. Bāhirabbhantarānaṃ [Pg.333] rajojallānaṃ lesassapi abhāvato devānaṃ sarīragatāni vatthāni sabbakālaṃ parisuddhapabhassarāneva hutvā tiṭṭhantīti āha ‘‘vatthesupi eseva nayo’’ti. Neva sītaṃ na uṇhanti yassa sītassa patīkāravasena adhikaṃ seviyamānaṃ uṇhaṃ, sayameva vā kharataraṃ hutvā adhibhavantaṃ sarīre sedaṃ uppādeyya, tādisaṃ neva sītaṃ na uṇhaṃ hoti. Tasmiṃ kāleti yathāvutte maraṇāsannakāle. Bindubinduvasenāti muttaguḷikā viya bindu bindu hutvā sedā muccanti. Dantānaṃ khaṇḍitabhāvo khaṇḍiccaṃ. Kesānaṃ palitabhāvo pāliccaṃ. Ādi-saddena valittacataṃ saṅgaṇhāti. Kilantarūpo attabhāvo hoti, na pana khaṇḍiccapāliccādīhīti adhippāyo. Ukkaṇṭhitāti anabhirati, sā natthi uparūpari uḷāruḷārānameva bhogānaṃ visesato rucijanakānaṃ upatiṭṭhanato.

By human reckoning, not by divine reckoning. The premonitory signs are the signs preceding death. In 'having not withered,' it should be understood that the perfection of the garlands' color, fragrance, and splendor is indicated by the very mention of 'unwithered.' Because there is not even a trace of external or internal dust or impurity, the garments on the deities' bodies always remain perfectly pure and radiant—thus it is said, 'the same principle applies to the garments.' Neither cold nor hot—meaning, neither so cold that excessive heat is sought as a remedy, nor so hot that it becomes exceedingly harsh and causes sweat to arise in the body. 'At that time' refers to the aforementioned time near death. 'Drop by drop' means sweat is released drop by drop, like pearls. 'Khaṇḍicca' is the state of broken teeth. 'Pālicca' is the state of gray hair. The word 'ādi' (etc.) includes wrinkled skin. The embodied being becomes weary, but the implication is that this is not due to broken teeth, gray hair, and so on. 'Ukkaṇṭhitā' means discontent; that does not exist, due to the repeated appearance of increasingly splendid and especially delightful enjoyments.

Paṇḍitā evāti buddhisampannā eva devatā. Yathā devatā ‘‘sampati jātā kīdisena puññakammena idha nibbattā’’ti cintetvā, ‘‘iminā nāma puññakammena idha nibbattā’’ti jānanti, evaṃ atītabhave attanā kataṃ ekaccaṃ aññampi puññaṃ jānantiyeva mahāpuññāti āha – ‘‘ye mahāpuññā’’tiādi.

The wise indeed—meaning, deities endowed with wisdom. Just as deities, newly born, reflect, 'By what kind of meritorious deed was I reborn here?' and know, 'By this meritorious deed I was reborn here,' so too do they know some other merit they performed in past lives. Thus, they are called 'those of great merit,' and so forth.

Na paññāyanti ciratarakālattā paramāyuno. Aniyyānikanti na niyyānāvahaṃ sattānaṃ abhājanabhāvato. Sattā na paramāyuno honti nāma pāpussannatāyāti āha – ‘‘tadā hi sattā ussannakilesā hontī’’ti. Etthāha – ‘‘kasmā sambuddhā manussaloke eva uppajjanti, na devabrahmalokesū’’ti. Devaloke tāva nuppajjanti brahmacariyavāsassa anokāsabhāvato tathā anacchariyabhāvato. Acchariyadhammā hi buddhā bhagavanto, tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ na pākaṭā hoti yathā manussabhūtānaṃ. Devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvatova loko dahati, na buddhānubhāvato, tathā sati sammāsambuddhe nādhimuccati na sampasīdati issarakuttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālapavattanato ekaccasassatavādato na parimuccati. ‘‘Brahmaloke nuppajjantī’’ti etthāpi eseva [Pg.334] nayo. Sattānaṃ tādisagāhavimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti; na devasugatiyaṃ, manussasugatiyaṃ uppajjantāpi opapātikā na honti, sati ca opapātikūpapattiyaṃ vuttadosānativattanato. Dhammaveneyyānaṃ atthāya dhammatantiyā ṭhapanassa viya dhātuveneyyānaṃ atthāya dhātūnaṃ ṭhapanassa icchitabbattā ca. Na hi opapātikānaṃ parinibbānato uddhaṃ sarīradhātuyo tiṭṭhanti, tasmā na opapātikā honti, carimabhave ca mahābodhisattā, manussabhāvassa pākaṭakaraṇāya dārapariggahampi karontā yāva puttamukhadassanā agāramajjhe tiṭṭhanti. Paripākagatasīlanekkhammapaññādipāramikāpi na abhinikkhamanti, kiṃ vā etāya kāraṇacintāya? Sabbabuddhehi āciṇṇasamāciṇṇā, yadidaṃ manussabhūtānaṃyeva abhisambujjhanā, na devabhūtānanti ayamettha dhammatā. Tathā hi tadattho mahābhinīhāropi manussabhūtānaṃyeva ijjhati, na itaresaṃ.

They are not perceived, due to their extremely long lifespan. 'Aniyyānika' means it does not lead to liberation, due to beings' unsuitability for it. It is said that beings are not truly of extremely long life due to their abundance of evil: 'For at that time, beings are overwhelmed by defilements.' Here it is asked: 'Why do Perfectly Self-Enlightened Buddhas arise only in the human world and not in the realms of devas or brahmās?' First, they do not arise in the deva realm because there is no opportunity for the practice of the holy life there, and also because it is not extraordinary. For the Blessed Buddhas possess marvelous qualities, but such marvelousness is not evident to those dwelling in a deva state as it is to those in human form. For if a Perfectly Self-Enlightened Buddha were seen in a deva form, the world would perceive the Buddha's power as the power of a deva, not as the Buddha’s own power. In such a case, people would not have faith or confidence in the Perfectly Self-Enlightened One, nor would they abandon their grasping onto the view of a supreme lord, and due to the long duration of the deva state and certain eternalist views, they would not attain liberation. The same reasoning applies to why they do not arise in the brahmā realm. The Blessed Buddhas arise in the human realm specifically to free beings from such wrong views, not in the deva realm, and even when born in the human realm, they are not spontaneously reborn, because were they to be spontaneously reborn, the mentioned faults would not be overcome. And just as the Dhamma-lineage is established for the sake of those to be trained by the Dhamma, so too should the relics be established for the sake of those to be trained by the relics. For spontaneously reborn beings do not leave behind bodily relics after their parinibbāna; therefore, they are not spontaneously reborn. And in their final existence, great Bodhisattas, to make manifest their human state, remain in the household, even taking a wife, until they see the face of a son. They do not renounce worldly life, even though their perfections, like morality, renunciation, and wisdom, have reached maturity. Why be concerned with such reasoning? All Buddhas have always practiced this: awakening occurs only for those in human form, not for those in deva form. This is the natural law here. Indeed, even the great aspiration for that goal succeeds only for those in human form, not for others.

Kasmā pana sammāsambuddhā jambudīpeyeva uppajjanti, na sesadīpesūti? Keci tāva āhu – ‘‘yasmā pathaviyā nābhibhūtā buddhānubhāvasahitā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpeyeva uppajjati, tasmā jambudīpeyeva uppajjantī’’ti; ‘‘tathā itaresampi avijahitaṭṭhānānaṃ tattheva labbhamānato’’ti. Ayaṃ panettha amhākaṃ khanti – yasmā purimabuddhānaṃ mahābodhisattānaṃ paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro sāvakapāramīnaṃ sambharaṇaṃ paripācanañca buddhakhettabhūte imasmiṃ cakkavāḷe jambudīpeyeva ijjhati, na aññattha. Veneyyānaṃ vinayanattho ca buddhuppādoti aggasāvakādiveneyyavisesāpekkhāya ekasmiṃ jambudīpeyeva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññupanissayato aparāparaṃ vattatīti daṭṭhabbaṃ. Tenāha – ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantīti dīpaṃ passatī’’ti. Iminā nayena desaniyamepi kāraṇaṃ vattabbaṃ.

Why then do the Perfectly Self-Enlightened Ones arise only in Jambudīpa and not in the other continents? Some indeed say: 'Because the ground of the Bodhi-seat, which has become the navel of the earth, is endowed with the power of the Buddhas, and serves as their unmoving place, arises only in Jambudīpa, therefore they arise only in Jambudīpa.' And likewise, 'because the unabandoned places of others are found there.' But here is our understanding: Because it is only in Jambudīpa, in this world-sphere which is a Buddha-field, and not elsewhere, that the arising of past Buddhas, great Bodhisattas, and Paccekabuddhas; the aspiration of disciple-bodhisattas for the enlightenment of disciples; and the accumulation and maturation of the perfections of disciples succeed. And since the arising of a Buddha is for the purpose of training those who can be trained, with a view to the specific trainees such as the chief disciples, Buddhas arise only in Jambudīpa, not in the other continents. This is the way followed and observed by all Buddhas. It should be understood that the arising of those supreme beings there proceeds successively, like wheels of success, due to mutual dependence. Therefore it is said: 'Buddhas do not arise in the three continents; they arise only in Jambudīpa—thus one sees the continent.' By this method, the reason should also be stated in regard to the rule of place.

Idāni ca khattiyakulaṃ lokasammataṃ brāhmaṇānampi pūjanīyabhāvato. Rājā me pitā bhavissatīti kulaṃ passi pituvasena kulassa niddisitabbato[Pg.335]. Dasannaṃ māsānaṃ upari satta divasānīti passi tena attano antarāyābhāvaṃ aññāsi, tassā ca tusitabhave dibbasampattipaccanubhavanaṃ.

Now, the warrior clan is esteemed in the world and revered even by brahmins. He saw the clan, thinking, 'My father will be a king,' because the clan must be indicated by way of the father. He saw 'seven days beyond ten months,' and thereby understood the absence of obstacles for himself, and also her future experience of divine prosperity in the Tusita realm.

Tā devatāti dasasahassicakkavāḷadevatā. Kathaṃ pana tā bodhisattassa pūritapāramibhāvaṃ bhāvinañca sambuddhabhāvaṃ jānantīti? Mahesakkhānaṃ devatānaṃ vasena, yebhuyyena ca tā devatā abhisamayabhāgino. Tathā hi bhagavato ca dhammadānasaṃvibhāge anekavāraṃ dasasahassacakkavāḷavāsidevatāsannipāto ahosi.

Those deities are the deities of the ten-thousandfold world-system. But how do they know of the Bodhisatta's fulfillment of the perfections and his future Buddhahood? By way of deities of great power; and for the most part, those deities are destined for realization. Indeed, on many occasions during the Blessed One's distribution of the gift of Dhamma, there were gatherings of deities residing in the ten-thousandfold world-system.

Cavāmīti pajānāti cutiāsannajavanehi ñāṇasahitehi cutiyā upaṭṭhitabhāvassa paṭisaṃviditattā. Cuticittaṃ na jānāti cuticittakkhaṇassa ittarabhāvato. Tathā hi taṃ cutūpapātañāṇassapi avisayo eva. Paṭisandhicittepi eseva nayo. Āvajjanapariyāyoti āvajjanakkamo. Yasmā ekavāraṃ āvajjitamattena ārammaṇaṃ nicchinituṃ na sakkā, tasmā tamevārammaṇaṃ dutiyaṃ tatiyañca āvajjitvā nicchīyati, āvajjanasīsena cettha javanavāro gahito. Tenāha – ‘‘dutiyatatiyacittavāreyeva jānissatī’’ti. Cutiyā puretaraṃ katipayacittavārato paṭṭhāya maraṇaṃ me āsannanti jānanato, ‘‘cutikkhaṇepi cavāmīti pajānātī’’ti vuttaṃ. Paṭisandhiyā pana apubbabhāvato paṭisandhicittaṃ na jānāti. Nikantiyā uppattito parato asukasmiṃ ṭhāne mayā paṭisandhi gahitāti pajānāti, dutiyajavanato paṭṭhāya jānātīti vuttovāyamattho. Tasmiṃ kāleti paṭisandhiggahaṇakāle. Dasasahassī kampatīti ettha kampanakāraṇaṃ heṭṭhā vuttameva. Mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparatāya bahulaṃ somanassikāva hontīti tesaṃ paṭhamamahāvipākacittena paṭisandhiggahaṇaṃ aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.17; dha. sa. 498; ma. ni. aṭṭha. 3.199) vuttaṃ. Mahāsīvatthero pana yadipi mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparā, vivekajjhāsayā pana visaṅkhāraninnā sabbasaṅkhāresu ajjhupekkhaṇabahulāti pañcamena mahāvipākacittena paṭisandhiggahaṇamāha.

He understands 'I am passing away' because, with knowledge associated with the death-proximate impulsions, he has realized the imminence of death. He does not know the death-consciousness due to the momentary nature of the death-consciousness moment. Indeed, that is beyond even the scope of the knowledge of death and rebirth. The same principle applies to the rebirth-linking consciousness. 'The process of adverting' means the sequence of adverting. Since the object cannot be determined by merely adverting once, it is determined after adverting to the same object a second and third time. Here, the impulsion series is included under the heading of 'adverting.' Hence it is said: 'He will know only in the second or third citta-vāra.' Since one knows 'death is approaching me' starting from several citta-vāras prior to the actual moment of death, it is said: 'At the moment of death, he understands, "I am passing away."' However, regarding rebirth-linking, due to its unprecedented nature, one does not know the rebirth-linking consciousness. But, subsequent to the arising of craving, one understands: 'I took rebirth in such-and-such a place,' and this is known from the second impulsion onward—this is the intended meaning. 'At that time' means at the time of taking rebirth-linking. 'The ten-thousandfold world-system trembles': here, the reason for the trembling is as previously explained. The greatly compassionate Blessed Buddhas, being chiefly intent on the welfare and happiness of beings, are generally joyful. Thus, according to the commentary, their rebirth-linking occurs with the first great resultant consciousness. However, the Elder Mahāsīva states that although the greatly compassionate Blessed Buddhas are chiefly intent on the welfare and happiness of beings, due to their inclination toward seclusion, their leaning toward the unconditioned, and being mostly equanimous towards all formations, their rebirth-linking occurs with the fifth great resultant consciousness.

Pure puṇṇamāya sattamadivasato paṭṭhāyāti puṇṇamāya pure sattamadivasato paṭṭhāya, sukkapakkhe navamito paṭṭhāyāti attho. Sattame divaseti [Pg.336] āsāḷhīpuṇṇamāya. Idaṃ supinanti idāni vuccamānākāraṃ supinaṃ. Nesaṃ deviyoti mahārājūnaṃ deviyo.

The phrase 'starting from the seventh day before the full moon' means starting from the seventh day before the full moon, which means starting from the ninth day of the bright fortnight. 'On the seventh day' refers to the full moon day of Āsāḷhī. 'This dream' means the dream of the kind now being described. 'Their queens' means the queens of the great kings.

So ca kho purisagabbho, na itthigabbho, putto te bhavissatīti ettakameva te brāhmaṇā attano supinasatthanayena kathesuṃ. Sace agāraṃ ajjhāvasissatītiādi pana devatāviggahena bhāvinamatthaṃ yāthāvato pavedesuṃ.

And that, indeed, it would be a male fetus, not a female fetus, and that he would be your son—this much the brahmins told you according to their own science of dreams. But as to 'If he were to live the household life,' and so on—these matters regarding the future were accurately revealed by a divine being.

Gabbhāvakkantiyoti ettha gabbho vuccati mātukucchi, tattha uppatti avakkanti, tāva gabbhāvakkanti, yāva na nikkhamati. Ṭhitakāva nikkhamanti dhammāsanato otaranto dhammakathiko viya.

In the term 'gabbhāvakkanti' (entry into the womb), 'gabbha' means the mother's womb, and 'avakkanti' means arising there. It is 'gabbhāvakkanti' so long as one does not emerge. They emerge while standing, like a Dhamma speaker descending from the Dhamma seat.

201. Vattamānasamīpe vattamāne viya voharīyatīti okkamatīti vuttanti āha – ‘‘okkanto hotīti attho’’ti. Evaṃ hotīti evaṃ vuttappakārenassa sampajānanā hoti. Na okkamamāne paṭisandhikkhaṇassa duviññeyyattā. Tathā ca vuttaṃ – ‘‘paṭisandhicittaṃ na jānātī’’ti. Dasasahassacakkavāḷapattharaṇena vā appamāṇo. Ativiya samujjalabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃso obhāso adhibhavati, na tesaṃ ādhipaccaṃ. Tenāha ‘‘devāna’’ntiādi.

201. It is said 'okkamatīti' (he enters) because what is near to the present is spoken of as if it were present; the meaning is 'he has entered.' 'Thus it occurs' means his clear comprehension occurs in the way stated. It does not occur while entering, because the moment of rebirth-linking is difficult to discern. And so it is said: 'One does not know the rebirth-linking consciousness.' Or, it is immeasurable, like the spreading over the ten-thousandfold world-system. It is magnificent due to its extreme radiance. 'Devānubhāva' means the splendorous power of the devas. For the light overcomes the splendor of the devas, not their authority. Hence it is said, 'of the devas,' and so on.

Rukkhagacchādinā kenaci na haññatīti aghā, abādhā. Tenāha ‘‘niccavivaṭā’’ti. Asaṃvutāti heṭṭhā upari ca kena ci na pihitā. Tenāha ‘‘heṭṭhāpi appatiṭṭhā’’ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassābhāvato, na cakkhuno. Tathā hi ‘‘tena obhāsena aññamaññaṃ sañjānantī’’ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena, evaṃ sesadīpesupīti āha – ‘‘ekappahāreneva tīsu dīpesu paññāyantī’’ti. Ito aññathā pana dvīsu eva dīpesu ekappahāreneva paññāyatīti. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi iminā nayena daṭṭhabbaṃ. Pabhāya nappahontīti [Pg.337] attano pabhāya obhāsituṃ na abhisambhuṇanti. Yugandharapabbatamatthakappamāṇe ākāse vicaraṇato, ‘‘cakkavāḷapabbatassa vemajjhena carantī’’ti vuttaṃ.

Because they are not struck by anything such as trees or plants, they are called 'aghā' (without affliction), 'abādhā' (without obstruction). Hence it is said, 'always open.' 'Asaṃvutā' (unenclosed) means not covered by anything above or below. Hence it is said, 'below, too, unsupported.' Here, the particle 'pi' indicates that just as below there is no earth to cover the water, making the interspace between worlds unenclosed, so too above, due to the absence of celestial mansions as there are in the world-systems, it is unenclosed and unsupported. Darkness exists here, hence 'andhakārā' (darkness). Eye-consciousness does not arise due to the absence of light, not due to a defect in the eye. For it is said: 'By that light, they recognize one another.' When it is midday in Jambudīpa, half of the sun’s disk is visible to the inhabitants of Pubbavideha as if it were setting, and to the inhabitants of Aparagoyāna as if it were rising; similarly in the remaining continents. Thus it is said: 'In one moment, they are visible in three continents.' Otherwise, it is said that they are visible in only two continents at the same time. The dispelling of darkness for nine hundred thousand yojanas in each direction should also be understood in this way. 'Pabhāya nappahontī' (they are not able with their light) means they are unable to illuminate with their own light. Due to moving in the sky at a height level with the Yugandhara mountain peak, it is said: 'They move in the middle of the Cakkavāḷa mountain.'

Vāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivaṭṭitvā. Chijjitvāti mucchāpattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgacchedanavasena vā chijjitvā. Accantakhāreti ātapasantāpābhāvena atisītabhāvaṃ sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavitumarahati. Tathā hi sati pathavīpi vilīyeyya. Tesaṃ vā pāpakammabalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvāpatti hotīti vuttaṃ ‘‘accantakhāre udake’’ti. Samantatoti sabbabhāgato chappakārampi.

'Vāvaṭā' means approaching to seize it for eating. 'Viparivattitvā' means having turned around. 'Chijjitvā' means having been freed from the place where it stood due to falling unconscious, or having been cut off by severing limb from limb. 'Accantakhāra' (extremely salty) might be said with reference to the state of being excessively cold due to the absence of heat and scorching. For that water cannot reasonably be as salty as the world-destroying water that supports the earth, poured by the great rain clouds at the consummation of the eon. If it were so, the earth itself would dissolve. Alternatively, due to the power of the evil kamma of those petas, that water becomes salty at that time, just as ordinary water might become spittle; hence it is said, 'in the extremely salty water.' 'Samantato' (all around) means from all parts, in six ways.

202. Catunnaṃ mahārājūnaṃ vasenāti vessavaṇādicatumahārājabhāvasāmaññena.

202. 'By the power of the Four Great Kings' means by the common designation of the state of being the Four Great Kings, beginning with Vessavaṇa.

203. Sabhāvenevāti parassa santike gahaṇena vinā attano sabhāveneva sayameva adhiṭṭhahitvā sīlasampannā.

203. 'By their own nature' means that, without receiving it from another, they themselves, by their own nature, having established themselves, are endowed with virtue.

Manussesūti idaṃ pakaticārittavasena vuttaṃ – ‘‘manussitthiyā nāma manussapurisesu purisādhippāyacittaṃ uppajjeyyā’’ti, bodhisattamātu pana devesūpi tādisaṃ cittaṃ nuppajjateva. Yathā bodhisattassa ānubhāvena bodhisattassa mātu purisādhippāyacittaṃ nuppajjati, evaṃ tassa ānubhāveneva sā kenaci purisena anatikkamanīyāti āha – ‘‘pādā na vahanti, dibbasaṅkhalikā viya bajjhantī’’ti.

'Among humans'—this is said by way of natural conduct: 'A human woman might develop a mind inclined toward a man among human males.' But for the Bodhisatta’s mother, such a thought does not arise even among devas. Just as, by the power of the Bodhisatta, his mother does not develop a mind inclined toward a man, so too by his power, she cannot be transgressed against by any man—hence it is said, 'her feet do not move, she is bound as if by divine chains.'

Pubbe ‘‘kāmaguṇūpasaṃhitaṃ cittaṃ nuppajjatī’’ti vuttaṃ, puna ‘‘pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’’ti vuttaṃ, kathamidaṃ aññamaññaṃ na virujjhatīti āha ‘‘pubbe’’tiādi. Vatthupaṭikkhepoti abrahmacariyavatthupaṭisedho. Tenāha ‘‘purisādhippāyavasenā’’ti. Ārammaṇapaṭilābhoti rūpādipañcakāmaguṇārammaṇasseva paṭilābho.

Previously, it was said, 'A mind connected with sensual qualities does not arise,' yet later it is said, 'She is provided, furnished, and replete with the five strands of sensual pleasure.' How do these not contradict each other? To explain this, it is said, 'Previously,' and so on. 'Vatthupaṭikkhepo' means the rejection of the basis for unchastity. Hence it is said, 'by way of a mind inclined toward a man.' 'Ārammaṇapaṭilābha' means the obtaining of the objects of the five strands of sensual pleasure, such as forms.

204. Kilamathoti khedo. Kāyassa hi garubhāvakaṭhinabhāvādayopi tassā tadā na honti eva. ‘‘Tirokucchigataṃ passatī’’ti vuttaṃ, kadā [Pg.338] paṭṭhāya passatīti āha – ‘‘kalalādikālaṃ atikkamitvā’’tiādi. Dassane payojanaṃ sayameva vadati, tassa abhāvato kalalādikāle na passati. Puttenāti daharena mandena uttānaseyyakena. Yaṃ taṃ mātūtiādi pakaticārittavasena vuttaṃ. Cakkavattigabbhatopi hi savisesaṃ bodhisattagabbho parihāraṃ labhati puññasambhārassa sātisayattā, tasmā bodhisattamātā ativiya sappāyāhārācārā ca hutvā sakkaccaṃ pariharati. Puratthābhimukhoti mātu puratthābhimukho. Idāni tirokucchigatassa dissamānatāya abbhantaraṃ bāhirañca kāraṇaṃ dassetuṃ, ‘‘pubbe katakamma’’ntiādi vuttaṃ. Assāti deviyā. Vatthunti kucchiṃ. Phalikaabbhapaṭalādino viya bodhisattamātukucchitacassa paṭalabhāvena ālokassa vibandhābhāvato yathā bodhisattamātā kucchigataṃ bodhisattaṃ passati, kimevaṃ bodhisattopi mātaraṃ aññañca purato rūpagataṃ passati, noti āha, ‘‘bodhisatto panā’’tiādi. Kasmā pana sati cakkhumhi āloke ca na passatīti āha – ‘‘na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjatī’’ti. Assāsapassāsā viya hi tattha cakkhuviññāṇampi na uppajjati tajjāsamannāhārassābhāvato.

204. 'Kilamatha' means exhaustion. Even the heaviness and stiffness of the body, and so on, do not exist for her at that time. It is said, 'She sees the one who has entered the womb.' When does she begin to see? It is explained: 'After passing beyond the kalala stage,' and so on. The purpose for seeing is self-evident; due to its absence, she does not see during the kalala stage. 'Puttena' means with a tender, delicate, and supine child. 'Yaṃ taṃ mātūti,' and so on, is said in terms of natural conduct. Even compared to the womb of a wheel-turning monarch, the Bodhisatta’s womb receives special care due to the surpassing abundance of his merit. Therefore, the Bodhisatta’s mother, being extremely careful with suitable food and conduct, tends to the pregnancy with great care. 'Puratthābhimukho' means facing the mother’s front. Now, to explain the internal and external reasons for the visibility of the one who has entered the womb, it is said: 'due to past kamma,' and so on. 'Assā' refers to the queen. 'Vatthu' means the womb. Because the skin of the Bodhisatta’s mother’s womb is like a film, similar to a sheet of crystal or mica, and does not obstruct light, the Bodhisatta’s mother sees the Bodhisatta within her womb. Does the Bodhisatta likewise see his mother and other forms before him? No, it is said: 'But the Bodhisatta,' and so on. Why, then, does he not see, despite there being eyes and light? It is explained: 'For eye-consciousness does not arise inside the womb.' Just as breathing does not occur there, neither does eye-consciousness arise, due to the absence of the appropriate mental application.

205. Yathā aññā itthiyo vijātapaccayā tādisena rogena abhibhūtāpi hutvā maranti, bodhisattamātu pana bodhisatte kucchigate na koci rogo uppajjati; kevalaṃ āyuparikkhayeneva kālaṃ karoti, svāyamattho heṭṭhā vuttoyeva. Bodhisattena vasitaṭṭhānaṃ hītiādinā tattha kāraṇamāha. Apanetvāti aggamahesiṭṭhānato nīharitvā. Anurakkhituṃ na sakkotīti sammā gabbhaparihāraṃ nānuyuñjati, tena gabbho bahvābādho hoti. Vatthuvisadaṃ hotīti gabbhāsayo parisuddho hoti. Mātu majjhimavayassa tatiyakoṭṭhāse bodhisattassa gabbhokkamanampi tassā āyuparimāṇavilokaneneva saṅgahitaṃ vayovasena uppajjanakavikārassa parivajjanato, itthisabhāvena uppajjanakavikāro pana bodhisattassa ānubhāveneva vūpasammati.

205. Just as other women, overwhelmed by such diseases on account of childbirth, may even die, for the Bodhisatta’s mother, when the Bodhisatta is in her womb, no illness arises. She passes away only due to the exhaustion of her lifespan—this meaning has already been stated below. The reason for this is stated there, beginning with 'for it is the place where the Bodhisatta resided.' 'Apanetvā' means having been removed from the position of chief queen. 'Anurakkhituṃ na sakkotī' means she does not properly attend to the care of the pregnancy; hence the fetus becomes very susceptible to illness. 'Vatthuvisadaṃ hoti' means the womb becomes completely pure. The Bodhisatta’s descent into the womb during the last part of the mother’s middle age is also included by considering the measure of her lifespan, since this avoids disturbances that arise due to age. However, any disturbance arising from her female nature is pacified by the Bodhisatta’s power.

Sattamāsajātoti paṭisandhiggahaṇato sattame māse jāto. So sītuṇhakkhamo na hoti ativiya sukhumālatāya. Aṭṭhamāsajāto kāmaṃ sattamāsajātato buddhiavayavo, ekacce pana cammapadesā [Pg.339] buddhiṃ pāpuṇantā ghaṭṭanaṃ na sahanti, tena so na jīvati. Sattamāsajātassa pana na tāva te jātāti vadanti.

'Born in the seventh month' means born in the seventh month from conception. Such a one is not able to endure cold or heat due to extreme delicacy. One born in the eighth month, though more developed in his limbs than one born in the seventh month, does not survive because certain areas of skin, having reached development, cannot endure friction. But they say that for one born in the seventh month, those areas have not yet developed.

Ṭhitāva hutvāti niddukkhatāya ṭhitā eva hutvā. Dukkhassa hi balavabhāvato taṃ dukkhaṃ asahamānā aññā itthiyo nisinnā vā nipannā vā vijāyanti. Upavijaññāti upagatavijāyanakālā. Sakalanagaravāsinoti kapilavatthuṃ parivāretvā ṭhitesu devadahādīsu chasu nagaresu vasantā.

'Ṭhitāva hutvā' means standing, being free from suffering. For other women, unable to bear that suffering due to its intensity, give birth while sitting or lying down. 'Upavijaññā' means the time of delivery having arrived. 'All city-dwellers' refers to those living in the six cities, such as Devadaha and others, that surrounded Kapilavatthu.

Devā naṃ paṭhamaṃ paṭiggaṇhantīti lokanāthaṃ mahāpurisaṃ mayameva paṭhamaṃ paṭiggaṇhāmāti sañjātagāravabahumānā attano pītiṃ pavedentā khīṇāsavā suddhāvāsabrahmāno ādito paṭiggaṇhanti. Sūtivesanti sūtijagganadhātivesaṃ. Eketi uttaravihāravāsino. Macchakkhisadisaṃ chavivasena.

'The devas receive him first': the taint-destroyed Suddhāvāsa Brahmās, filled with reverence and honor and declaring their joy, receive him first, thinking: 'We ourselves will receive the Great Being, the Lord of the World, first!' 'Sūtivesa' means the guise of a nurse attending a birth. 'Eke' means the residents of the Uttaravihāra monastery. 'Like a fish's eye' refers to the color of the skin.

206. Ajinappaveṇiyāti ajinacammehi sibbetvā katapaveṇiyā. Mahātejoti mahānubhāvo. Mahāyasoti mahāparivāro vipulakittighoso ca.

206. 'Ajinappaveṇiyā' means a mat made by stitching antelope hides. 'Mahātejo' means of great power. 'Mahāyaso' means with a great retinue and widespread fame.

Bhaggavibhaggāti sambādhaṭṭhānato nikkhamanena vibhāvitattā bhaggā vibhaggā viya ca hutvā. Tena nesaṃ avisadabhāvameva dasseti. Alaggo hutvāti gabbhāsaye yonipadese ca katthaci alaggo asatto hutvā. Udakenāti gabbhāsayagatena udakena amakkhito nikkhamati sammakkhitassa tādisassa udakasemhādikasseva tattha abhāvato. Bodhisattassa hi puññānubhāvena paṭisandhiggahaṇato paṭṭhāya taṃ ṭhānaṃ visuddhaṃ paramasugandhagandhakuṭi viya candanagandhaṃ vāyantaṃ tiṭṭhati. Udakavaṭṭiyoti udakakkhandhā.

'Bhaggavibhaggā' means, being manifested by emerging from a constricted place, they are as if broken and divided. Thereby it shows their uncleanness. 'Alaggo hutvā' means not clinging or attached anywhere in the womb or the birth passage. 'Udakena' means he emerges unsoiled by the water in the womb, since there is no such soiling water, phlegm, or similar substance there. For, by the power of the Bodhisatta's merit, from the moment of conception, that place remains pure, like a supreme fragrant chamber, wafting the scent of sandalwood. 'Udakavaṭṭiyo' means masses of water.

207. Muhuttajātoti muhuttena jāto hutvā muhuttamattova. Anudhāriyamāneti anukūlavasena nīyamāne. Āgatānevāti taṃ ṭhānaṃ upagatāni eva.

207. 'Muhuttajāto' means born in a moment, being just a moment old. 'Anudhāriyamāne' means being carried in a favorable manner. 'Āgatāneva' means just having arrived at that place.

Anekasākhanti ratanamayānekasatapatiṭṭhānahīrakaṃ. Sahassamaṇḍalanti tesaṃ upari patiṭṭhitaṃ anekasahassamaṇḍalahīrakaṃ. Marūti devā.

Anekasākhā means a diamond with many branches, supported by many hundreds of jeweled bases. Sahassamaṇḍala means a diamond with many thousands of circles placed above them. Marū means devas.

Na [Pg.340] kho panevaṃ daṭṭhabbanti sattapadavītihārato pageva disāvilokanassa katattā. Tenāha ‘‘mahāsatto hī’’tiādi. Ekaṅgaṇānīti vivaṭabhāvena vihāraṅgaṇapariveṇaṅgaṇāni viya ekaṅgaṇasadisāni ahesuṃ. Sadisopi natthīti tumhākaṃ idaṃ vilokanaṃ visiṭṭhe passituṃ idha tumhehi sadisopi natthi, kuto uttaritaroti āhaṃsu. Sabbapaṭhamoti sabbappadhāno. Padhānapariyāyo hi idha paṭhamasaddo. Tenāha ‘‘itarānī’’tiādi. Ettha ca mahesakkhā tāva devā tathā vadanti, itare pana kathanti? Mahāsattassa ānubhāvadassaneneva. Mahesakkhānañhi devānaṃ mahāsattassa ānubhāvo viya tena sadisānampi ānubhāvo paccakkho ahosi. Itare pana tesaṃ vacanaṃ sutvā saddahantā anuminantā tathā āhaṃsu.

But this should not be seen in such a way, because the looking around was done even before the seven-step stride. Therefore it is said, 'For the Great Being,' and so on. Ekaṅgaṇāni means that, due to their openness, the monastery courtyards and surrounding enclosure courtyards were like a single courtyard. Sadisopi natthi means: 'This looking of yours is to see the distinguished one. Here, among you, there is none like you, let alone one superior to him.' Thus they said. Sabbapaṭhamo means foremost of all. For here, the word 'paṭhama' is a synonym for 'chief.' Therefore it is said, 'the others,' and so on. And here, the deities of great power spoke thus. But what about the others? They spoke simply by seeing the majesty of the Great Being. For to the deities of great power, the majesty of the Great Being was evident, as was the majesty of those similar to him. The others, however, having heard their words, spoke thus out of faith and inference.

Jātamattasseva bodhisattassa ṭhānādīni yesaṃ visesādhigamānaṃ pubbanimittabhūtānīti te niddhāretvā dassento, ‘‘ettha cā’’tiādimāha. Tattha patiṭṭhānaṃ catuiddhipādapaṭilābhassa pubbanimittaṃ iddhipādavasena lokuttaradhammesu suppatiṭṭhitabhāvasamijjhanato. Uttarābhimukhabhāvo lokassa uttaraṇavasena gamanassa pubbanimittaṃ. Sattapadagamanaṃ sattabojjhaṅgādigamanassa pubbanimittaṃ, visuddhachattadhāraṇaṃ suvisuddhavimuttichattadhāraṇassa pubbanimittaṃ, pañcarājakakudhabhaṇḍāni pañcavidhavimuttiguṇaparivāratāya pubbanimittaṃ, anāvaṭadisānuvilokanaṃ anāvaṭañāṇatāya pubbanimittaṃ, ‘‘aggohamasmī’’tiādivacanaṃ appaṭivattiyadhammacakkapavattanassa pubbanimittaṃ; ayamantimā jātīti āyatiṃ jātiyā abhāvakittanā anupādi…pe… pubbanimittanti veditabbaṃ; tassa tassa anāgate laddhabbavisesassa taṃ taṃ nimittaṃ abyabhicārīnimittanti daṭṭhabbaṃ. Na āgatoti imasmiṃ sutte aññattha ca vakkhamānāya anupubbiyā anāgatataṃ sandhāya vuttaṃ. Āharitvāti tasmiṃ tasmiṃ sutte aṭṭhakathāsu ca āgatanayena āharitvā dīpetabbo.

Showing that the standing, etc., of the Bodhisatta at the very moment of his birth were the preliminary signs of the attainment of various distinctions, he said, 'And here,' and so on. Therein, standing firm is the preliminary sign of the attainment of the four bases of psychic power, because through the bases of psychic power, the supramundane states are well-established and accomplished. Facing northward is the preliminary sign of going beyond the world, in the sense of transcending it. Taking seven steps is the preliminary sign of the attainment of the seven factors of enlightenment and so forth. Holding a spotless white parasol is the preliminary sign of holding the parasol of perfectly purified liberation. The five royal insignia are the preliminary sign of being surrounded by the fivefold qualities of liberation. Looking around unobstructed is the preliminary sign of unobstructed knowledge. The declaration, 'I am the foremost,' and so on, is the preliminary sign of the irreversible turning of the wheel of Dhamma. 'This is the last birth'—this proclamation of the future absence of birth should be understood as the preliminary sign of attaining the Nibbāna-element without remainder... For each distinction to be attained in the future, that sign should be seen as an infallible indicator. 'Not come'—in this sutta and elsewhere, this refers to the future in relation to the sequence that will be spoken of. Āharitvā means, in each sutta and in the commentaries, it should be explained by bringing forth the method as it has been taught.

Dasasahassilokadhātu kampīti pana idaṃ satipi idha pāḷiyaṃ āgatatte vakkhamānānamacchariyānaṃ mūlabhūtaṃ dassetuṃ vuttaṃ, evaṃ aññampīdisaṃ daṭṭhabbaṃ. Tanti baddhā vīṇā, cammabaddhā bheriyoti pañcaṅgikatūriyassa nidassanamattaṃ, ca-saddena vā itaresampi saṅgaho daṭṭhabbo. Bhijjiṃsūti pādesu baddhaṭṭhānesuyeva [Pg.341] bhijjiṃsu. Vigacchiṃsūti vūpasamiṃsu. Sakatejobhāsitānīti ativiya samujjalāya attano pabhāya obhāsitāni ahesuṃ. Na pavattīti na sandī. Vāto na vāyīti kharo vāto na vāyi, mudusukho pana sattānaṃ sukhāvaho vāyi. Pathavīgatā ahesuṃ uccaṭṭhāne ṭhātuṃ avisahantā. Utusampannoti anuṇhāsītatāsaṅkhātena utunā sampanno. Vāmahatthaṃ ure ṭhapetvā dakkhiṇena puthupāṇinā hatthatāḷanena saddakaraṇaṃ apphoṭanaṃ. Mukhena usseḷanaṃ saddamuñcanaṃ seḷanaṃ. Ekaddhajamālā ahosīti ettha iti-saddo ādiattho. Tena vicittapupphasugandhapupphavassadevā vassiṃsu, sūriye dibbamāne eva tārakā obhāsiṃsu, acchaṃ vippasannaṃ udakaṃ pathavito ubbhijji, bilāsayā darisayā tiracchānā āsayato nikkhamiṃsu; rāgadosamohāpi tanu bhaviṃsu, pathaviyaṃ rajo vūpasami, aniṭṭhagandho vigacchi, dibbagandho vāyi, rūpino devā sarūpeneva manussānaṃ āpāthamagamaṃsu, sattānaṃ cutupapātā nāhesunti imesaṃ saṅgaho daṭṭhabbo. Yāni mahābhinīhārasamaye uppannāni dvattiṃsa pubbanimittāni, tāni anavasesāni tadā ahesunti.

The ten-thousandfold world system trembled—this is said to show the root cause of the wonders that will be spoken of, even though it is present here in the Pāli. Similarly, other such instances should be understood. A lute bound with strings, a drum bound with hide—this is merely an example of the fivefold musical instrument, or the word 'ca' (and) should be understood as including the others as well. Bhijjiṃsu means they broke at the places where they were tied. Vigacchiṃsu means they ceased. Sakatejobhāsitāni means they were illuminated by their own exceedingly brilliant light. Na pavatti means it did not flow. Vāto na vāyi means the harsh wind did not blow, but a gentle, pleasant breeze blew, bringing comfort to beings. They fell to the earth, unable to stand in high places. Utusampanno means endowed with the season characterized by neither excessive heat nor cold. Placing the left hand on the chest, making a sound by striking with the broad right palm is apphoṭana. Making a shout of triumph with the mouth, emitting a sound, is seḷana. Ekaddhajamālā ahosi means, here the word 'iti' indicates 'etcetera.' Thereby, the gods rained down showers of fragrant and colorful flowers; while the sun shone divinely, the stars gleamed; clear, limpid water welled up from the earth; animals emerged from their dens and lairs; lust, hatred, and delusion also became subdued; the dust on the earth settled; unpleasant odors vanished; divine fragrances wafted; form-bearing gods appeared in their own forms before humans; the passing away and rebirth of beings ceased—all these should be understood collectively. All thirty-two preliminary signs that arose at the time of the great resolve were fully present then.

Tatrāpīti tesupi pathavikampādīsu evaṃ pubbanimittabhāvo veditabbo, na kevalaṃ sampatijātassa ṭhānādīsu evāti adhippāyo. Sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ sabbassa ñeyyassa titthakaramatassa ca cālanato. Kenaci anussāhitānaṃyeva imasmiṃyeva ekacakkavāḷe sannipāto, kenaci anussāhitānaṃyeva ekappahāreneva sannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ, paṭhamaṃ devatānaṃ paṭiggahaṇaṃ dibbavihārapaṭilābhassa, pacchā manussānaṃ paṭiggahaṇaṃ tattheva ṭhānassa niccalasabhāvato āneñjavihārapaṭilābhassa pubbanimittaṃ. Vīṇānaṃ sayaṃ vajjanaṃ parūpadesena vinā sayameva anupubbavihārapaṭilābhassa pubbanimittaṃ. Bherīnaṃ vajjanaṃ cakkavāḷapariyantāya parisāya pavedanasamatthassa dhammabheriyā anusāvanassa amatadundubhighosanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo mānavinibandhachedanassa pubbanimittaṃ; supaṭṭanasampāpuṇanaṃ atthādi anurūpaṃ atthādīsu ñāṇassa bhedādhigamassa pubbanimittaṃ.

Tatrāpi means that even in those instances, such as the trembling of the earth, the preliminary sign should be understood in this way; the meaning is that it is not only in the standing, etc., of the newly born Bodhisatta. The preliminary sign of attaining omniscient knowledge is due to the shaking of all that is to be known and the doctrines of the sectarians. The gathering in this very single world-system of those unprompted by anyone is the preliminary sign of receiving the Dhamma after gathering together in a single instant, though unprompted by anyone. The initial reception by the deities is the preliminary sign of attaining divine abodes; the later reception by humans, due to the stable and unmoving nature of that very place, is the preliminary sign of attaining the imperturbable abode. The spontaneous playing of lutes without external instruction is the preliminary sign of attaining successive abodes by oneself. The sounding of drums is the preliminary sign of proclaiming the Dhamma-drum, the thunderous roar of the deathless drum, which is capable of announcing to the assembly at the limit of the world-system. The breaking of bonds, such as ties, is the preliminary sign of severing the bonds of conceit; the attainment of a perfect foundation is the preliminary sign of the attainment of differentiated knowledge in meanings and other matters appropriate to the meaning and so on.

Nibbānarasenāti kilesānaṃ nibbāyanarasena. Ekarasabhāvassāti sāsanassa sabbattha ekarasabhāvassa. Vātassa avāyanaṃ kissa pubbanimittanti āha ‘‘dvāsaṭṭhidiṭṭhigatabhindanassā’’ti. Ākāsādiappatiṭṭhavisamacañcalaṭṭhānaṃ pahāya [Pg.342] sakuṇānaṃ pathavīgamanaṃ tādisaṃ micchāgāhaṃ pahāya sattānaṃ pāṇehi ratanattayasaraṇagamanassa pubbanimittaṃ. Devatānaṃ apphoṭanādīhi kīḷanaṃ pamodanuppattiudānassa bhavavantagamanena dhammasabhāvabodhanena ca pamodavibhāvanassa pubbanimittaṃ. Dhammavegavassanassāti desanāñāṇavegena dhammāmatassa vassanassa pubbanimittaṃ. Kāyagatāsativasena laddhajjhānaṃ pādakaṃ katvā uppāditamaggaphalasukhānubhavo kāyagatāsatiamatapaṭilābho, tassa pana kāyassapi atappakasukhāvahattā khudāpipāsāpīḷanābhāvo pubbanimittaṃ vutto. Ariyaddhajamālāmālitāyāti sadevakassa lokassa ariyamaggabojjhaṅgadhajamālāhi mālitabhāvassa pubbanimittaṃ. Yaṃ panettha anuddhaṭaṃ, taṃ suviññeyyameva.

Nibbānarasena means by the taste of the extinguishing of defilements. Ekarasabhāvassa means the singular essence of the teaching everywhere. 'Of what is the non-blowing of the wind the preliminary sign?' it is asked. It is said: 'Of the shattering of the sixty-two views.' The going to the earth of birds, after abandoning unstable, uneven, and wavering places like the sky and so forth, is the preliminary sign of beings abandoning such wrong views and taking refuge in the Triple Gem with their lives. The playfulness of the deities, with their striking of hands and so forth, is the preliminary sign of the utterance of arising joy and of the manifestation of joy through arriving at the end of existence and awakening to the true nature of the Dhamma. Dhammavegavassanassa means the preliminary sign of the rain of Dhamma-nectar by the force of the wisdom of teaching. Having attained jhāna through mindfulness of the body as a foundation, experiencing the bliss of path and fruition—this is the attainment of the deathless through mindfulness of the body. And, moreover, the absence of affliction by hunger and thirst is said to be its preliminary sign, due to the body's capacity to provide ease without distress. Ariyaddhajamālāmālitāya means the preliminary sign of the world with its gods being adorned with garlands of the banners of the Noble Path and the factors of enlightenment. Whatever is not extracted here, that should be easily understood.

Etthāti ‘‘sampatijāto’’tiādinā āgate imasmiṃ ṭhāne. Vissajjitova, tasmā amhehi idha apubbaṃ vattabbaṃ natthīti adhippāyo. Tadā pathaviyaṃ gacchantopi mahāsatto ākāsena gacchanto viya mahājanassa upaṭṭhāsīti ayamettha niyati dhammaniyāmo bodhisattānaṃ dhammatāti idaṃ niyativādavasena kathanaṃ. ‘‘Pubbe purimajātīsu tādisassa puññasambhārakammassa katattā upacitattā mahājanassa tathā upaṭṭhāsī’’ti idaṃ pubbekatakammavādavasena kathanaṃ. Imesaṃ sattānaṃ upari īsanasīlatāya yathāsakaṃ kammameva issaro nāma, tassa nimmānaṃ attano phalassa nibbattanaṃ, mahāpurisopi sadevakaṃ lokaṃ abhibhavituṃ samatthena uḷārena puññakammunā nibbattito tena issarena nimmito nāma, tassa cāyaṃ nimmānaviseso, yadidaṃ mahānubhāvatā. Yāya mahājanassa tathā upaṭṭhāsīti idaṃ issaranimmānavādavasena kathanaṃ. Evaṃ taṃ taṃ bahuṃ vatvā kiṃ imāya pariyāyakathāyāti avasāne ujukameva evaṃ byākāsi. Sampatijāto pathaviyaṃ kathaṃ padasā gacchati, evaṃmahānubhāvo ākāsena maññe gacchatīti parikappanassa vasena ākāsena gacchanto viya ahosi. Sīghataraṃ pana sattapadavītihārena gatattā dissamānarūpopi mahājanassa adissamāno viya ahosi. Acelakabhāvo khuddakasarīratā ca tādisassa iriyāpathassa ananucchavikāti kammānubhāvasañjanitapāṭihāriyavasena alaṅkārapaṭiyatto viya; soḷasavassuddesiko viya ca mahājanassa upaṭṭhāsīti veditabbaṃ; buddhabhāvānucchavikassa [Pg.343] bodhisattānubhāvassa yāthāvato paveditattā buddhena viya…pe… attamanā ahosi.

Here means in this place which comes in the phrase beginning with ‘sampatijāto’ (newly born). It has already been explained; therefore, we have nothing new to say here—this is the intention. At that time, even when the Great Being walked on the ground, he appeared to the multitude as if he were walking through the sky. This is the fixed law, the natural order for Bodhisattas; this is stated according to the doctrine of determinism. ‘Because of having performed and accumulated such a store of meritorious karma in previous existences, he appeared to the multitude in that way’—this is stated according to the doctrine of past deeds. For these beings, their own karma is indeed the master due to its nature of ruling over them. Its creation is the production of its own fruit. The Great Man, born of supreme meritorious karma capable of overpowering the world with its deities, is said to be created by that master, karma. And this special creation of his is his great power, by which he appeared to the multitude in that way—this is stated according to the doctrine of creation by a master. Having said much on these various points, what is the purpose of this circuitous explanation? At the end, he simply declared straightforwardly thus: ‘How does one newly born walk on foot? One of such great power, I suppose, walks through the sky’—it was by way of this supposition that he appeared as if walking through the sky. However, because he moved very swiftly with a seven-step stride, though his form was visible, he appeared to the multitude as if invisible. His nakedness and small body were unsuitable for such a bearing, yet it was as if he were adorned by a miracle generated by the power of his karma; and he appeared to the multitude as if he were a youth of sixteen—this should be understood. Because the Bodhisatta’s power, which is suitable for Buddhahood, was truly revealed, it was as if by the Buddha… and so on… he was pleased.

Pākaṭā hutvāti vibhūtā hutvā. Buddhānaṃ ye ye saṅkhāre vavatthapetukāmā, te te uppādakkhaṇepi sabbaso suppaṭividitā supākaṭā hatthatale āmalakaṃ viya suṭṭhu vibhūtā eva hutvā upaṭṭhahanti. Tenāha ‘‘yathā hī’’tiādi. Anokāsagateti pariggahassa anokāsakāle pavatte. Nippadeseti niravasese. Okāsappatteti ṭhānagamanādikāle uppanne, te hi sammasanassa yogyakāle uppattiyā okāsappattāti adhippāyo. Sattadivasabbhantareti idaṃ buddhānaṃ pākatikasammasanavasena vuttaṃ, ākaṅkhantā pana te yadā kadāci uppannasaṅkhāre sammasantiyeva. Sesaṃ suviññeyyameva.

‘Having become evident’ means having become manifest. Whatever formations the Buddhas wish to determine, those very formations appear to them at the moment of arising as thoroughly penetrated, fully evident, and perfectly manifest, like an amalaka fruit in the palm of the hand. Therefore it is said, ‘just as,’ and so forth. ‘Not having reached an opportunity’ means occurring at a time when there is no opportunity for comprehension. ‘Without remainder’ means without exception. ‘Having reached an opportunity’ means arising at the time of standing, walking, and so on; the meaning is that they are said to have reached an opportunity by arising at a suitable time for contemplation. ‘Within seven days’ is said with reference to the natural contemplation of the Buddhas. However, if they wish, they can contemplate arisen formations whenever they arise. The rest is easily understood.

Acchariyabbhutasuttavaṇṇanāya līnatthappakāsanā samattā.

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

4. Bākulasuttavaṇṇanā

4. Commentary on the Bākulasutta

209. Yathā ‘‘dvattiṃsā’’ti vattabbe dvi-saddassa bā-ādesaṃ katvā bāttiṃsāti vuccati, evaṃ ettha bā-kārādesaṃ katvā bākuloti samaññā ahosi, sāyaṃ tassa anvatthasaññāti dassetuṃ, ‘‘tassa hī’’tiādi vuttaṃ. Sīsaṃ nhāpetvāti maṅgalatthaṃ mahāgaṅgāya sīsaṃ nhāpetvā. Nimujjanavasenāti jaṇṇupamāṇe udake thokaṃyeva nimujjanavasena. Chaḍḍetvā palātā maraṇabhayatajjitā. Pahariyamānā maranti, na jālena bandhitamattena. Dārakassa tejenāti dārakassa puññatejena. Nīhaṭamattova mato, tassa maraṇatthaṃ upakkamo na kato, yena upakkamena dārakassa bādho siyā. Tanti macchaṃ. Sakalamevāti paripuṇṇāvayavameva.

209. Just as when ‘dvattiṃsā’ (thirty-two) should be said, by substituting the word ‘dvi’ with ‘bā,’ it is called ‘bāttiṃsā,’ so too here, by substituting with the syllable ‘bā’, the designation ‘Bākula’ came about. To show that this was a meaningful designation for him, it is said, ‘for him, indeed,’ and so forth. ‘Having bathed his head’ means having bathed his head in the great Ganges for an auspicious purpose. ‘By the act of diving’ means by briefly submerging in water up to the knees. ‘Having discarded it, they fled’ means they fled, terrified by the fear of death. Those struck die, not merely by being bound by a net. ‘By the boy’s power’ means by the boy’s power of merit. It was dead as soon as it was taken out; no action was taken for its death by which any harm would come to the boy. ‘That’ refers to the fish. ‘Completely’ means with all its limbs intact.

Na kelāyatīti na mamāyati kismiñci na maññati. Dārakassa puññatejena piṭṭhito phālentī. Dārakaṃ labhatīti ugghosanavasena bheriṃ carāpetvā. Pavattiṃ ācikkhi, attano puttabhāvaṃ kathesi. Kucchiyā dhāritattā amātā kātuṃ na sakkā jananībhāvato. Macchaṃ gaṇhantāpīti macchaṃ kiṇitvā gaṇhantāpi. Tathā gaṇhantā ca tappariyāpannaṃ sabbaṃ gaṇhāti nāmāti [Pg.344] āha – ‘‘vakkayakanādīni bahi katvā gaṇhantā nāma natthī’’ti. Ayampi amātā kātuṃ na sakkā sāmikabhāvato. Dārako ubhinnampi kulānaṃ dāyādo hotu dvinnaṃ puttabhāvato.

‘He does not dote’ means he does not claim ownership over anything, nor does he conceive of it. By the boy’s power of merit, splitting open from behind. ‘He obtains the boy’ means by having a drum beaten by way of proclamation. He disclosed the events; he declared his sonship. Because he was carried in the womb, she could not be made ‘not-mother’ due to her being the birth-mother. ‘Even those who take fish’ means even those who buy and take fish. And one who takes it in this way is said to take everything included with it. Thus he said: ‘There are no people who take it after having removed the kidneys and so on.’ She too could not be made ‘not-mother’ due to her being the owner. The boy should be heir to both families because of being son to both.

Asītimeti jātiyā asītime vasse. Pabbajjāmattena kilesānaṃ asamucchijjanato vītikkamituṃ kāmasaññā uppannapubbāti pucchā pana pucchitabbā. Tenāha – ‘‘evañca kho maṃ, āvuso kassapa, pucchitabba’’nti.

‘Eighty’ means in the eightieth year of his birth. Because defilements are not eradicated merely by going forth, the question, ‘Has a perception of sensuality previously arisen so as to transgress?’ should be asked. Therefore he said, ‘Thus, friend Kassapa, I should be asked.’

210. Niyametvāti taṃ taṃvāre sesavārena niyametvā. Kammapathabhedakoti kammapathavisesakaro. Tattha kāmavitakko yathā kāyavacīdvāresu copanappatto kammapathappatto nāma hoti; manodvāre parabhaṇḍassa attano pariṇāmanavasena pavattaabhijjhāsahagato; evaṃ kāmasaññāti, tathā byāpādavihiṃsāvitakkasaññāti thero, ‘‘ubhayampetaṃ kammapathabhedakamevā’’ti āha. Kammapathaṃ appattaṃ saññaṃ sandhāya, ‘‘saññā uppannamattāvā’’ti vuccamāne vitakkitampi samānaṃ kammapathaṃ appattameva, ubhayassa pana vasena suttapadaṃ pavattanti therassa adhippāyo.

210. ‘Having determined’ means having determined each time with the remaining turns. ‘A breaker of the course of action’ means a discriminator of the course of action. Here, a sensual thought, when it reaches the point of prompting action at the body or speech doors, is called having reached the course of action; at the mind-door, it is associated with covetousness that occurs through transforming another’s possessions to oneself. Similarly, regarding ‘the perception of sensuality’ and likewise ‘the perception of ill will and the thought of harming,’ the elder said, ‘both of these are indeed breakers of the course of action.’ With reference to a perception that has not reached the course of action, when it is said, ‘has the perception merely arisen?’, then even a thought is similarly one that has not reached the course of action. However, the elder’s intention is that the sutta wording applies by way of both.

211. Āyūhanakammanti attanā āyūhitabbakammaṃ. Lomakiliṭṭhānīti kiliṭṭhalomāni, kiliṭṭhaṃsūnīti attho. Kimevaṃ bhogesu paranimmitabhave vasavattidevānaṃ viya sabbaso āyūhanakammena vinā aññassapi pabbajitassa paccayalābho diṭṭhapubbo sutapubboti āha ‘‘anacchariyañceta’’nti. Kulūpakatherānametaṃ kammaṃ, thero pana kadācipi kulūpako nāhosi.

211. ‘Accumulating karma’ means karma that one must exert oneself to accomplish. ‘Lomakiliṭṭhāni’ means defiled hairs, that is, soiled threads. Has the acquisition of requisites ever been seen or heard of for any other renunciate entirely without accumulating karma, like the enjoyments of the Vasavattī devas in the Paranimmitavasavattī realm? Therefore he said, ‘This is not astonishing.’ This is the work of elders who attend on families, but the elder himself was never one who attended on families.

Gadduhanamattanti goduhanamattakālaṃ. Idha pana sakalo goduhano adhippetoti dassento, ‘‘gāviṃ…pe… kālamattampī’’ti āha. Nibandhīti nibaddhadātabbaṃ katvā ṭhapesi.

‘The time it takes to milk’ means a period of time equal to milking a cow. Here, however, the entire milking process is intended, as shown by the phrase, ‘a cow… and so forth… even for a period of time.’ ‘He established’ means he established it as something to be given regularly.

Sakilesapuggalassa aseribhāvakaraṇena raṇena sadisatāya raṇo, saṃkileso. Aññā udapādīti panāha, tasmā arahattaṃ na paṭiññātanti dasseti. Nanu tathā vacanaṃ paṭijānanaṃ viya hotīti āha ‘‘apicā’’tiādi.

Because it resembles a battle (`raṇa`) in causing a state of non-serenity for a person with defilements, defilement (`saṃkilesa`) is called ‘battle’. Then he says, ‘final knowledge arose,’ thereby showing that he did not claim arahantship. But surely such a statement is like an admission? Therefore he says, ‘moreover,’ and so forth.

212. Avāpurati [Pg.345] dvāraṃ etenāti avāpuraṇaṃ. Paṭhamasaṅgahato pacchā desitattā dutiyasaṅgahe saṅgitaṃ. Sesaṃ suviññeyyameva.

212. ‘Opening’ (`avāpuraṇa`) is so called because ‘one opens (`avāpurati`) a door with it’. Because it was taught after the First Council, it was recited at the Second Council. The rest is easily understood.

Bākulasuttavaṇṇanāya līnatthappakāsanā samattā.

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

5. Dantabhūmisuttavaṇṇanā

5. Commentary on the Dantabhūmi Sutta

213. Phuseyyāti ñāṇaphusanā nāma adhippetā, tasmā labheyyāti adhigaccheyya. Evaṃ paṭipannoti, ‘‘appamatto ātāpī pahitatto’’ti vuttappakārena paṭipanno. Ajānanakoṭṭhāseyevāti avadhāraṇena attani kataṃ dosāropanaṃ nivatteti.

213. Regarding `phuseyya` (he might touch): what is intended is attainment by means of knowledge; therefore, it means `labheyya` (he might obtain), that is, `adhigaccheyya` (he might attain). ‘Thus practiced’ means practiced in the manner described as ‘diligent, ardent, and resolute.’ ‘Just in the aspect of not knowing’ refutes the imputation of fault made upon oneself by way of emphasis.

214. Appanāupacāranti appanañceva upacārañca pāpetvā kathesīti atthaṃ vadanti, appanāsahito pana upacāro appanāupacāro, taṃ pāpetvā kathesīti attho.

214. "Appanāupacāra" means, it is said, he spoke having attained both absorption (appanā) and access (upacāra). But access accompanied by absorption is called "appanāupacāra," and the meaning is that he spoke having attained that.

Nikkhamatīti nikkhamo, avaggāhakāmato nikkhamanaṃ nikkhamo eva nekkhammo, paṭhamajjhānādi. Sati kilesakāme attano upahāraṃ upacāretvā assādetvā paribhuñjati nāmāti āha – ‘‘duvidhepi kāme paribhuñjamāno’’ti. Duvidhepīti hīnapaṇītādivasena duvidhe.

From "nikkhamati" (he emerges) comes "nikkhamo" (emergence); emergence from grasping sensual pleasure is indeed called "nekkhamma" (renunciation), such as the first jhāna, etc. He says, "enjoying two kinds of sensual pleasures," referring to one who, when defilement-sensual pleasures are present, treats them as one's own offering, savors, and consumes them. "Two kinds" means two kinds in terms of inferior and superior, and so forth.

215. Kūṭākāranti gāḷhasāṭheyyaṃ appatirūpe ṭhāne khandhagatapātanādi. Dantagamananti dantehi nibbisevanehi gandhabbagatiṃ. Pattabbaṃ bhūminti sammākiriyāya laddhabbasampattiṃ.

215. "Kūṭākāra" means profound deceit, such as pretending to fall on one’s limbs in an inappropriate place. "Dantagamana" means moving silently like a gandhabba by restraining the teeth. "The attainable ground" means the accomplishment to be gained through right action.

216. Byatiharaṇavasena laṅghakaṃ vilaṅghakaṃ, aññamaññahatthaggahaṇaṃ. Tenāha – ‘‘hatthena hatthaṃ gahetvā’’ti.

216. By way of mutual action, it is called laṅghaka or vilaṅghaka, which is the mutual grasping of hands. Therefore, it is said, "grasping hand with hand."

217. Gahetuṃ samatthoti gaṇikārahatthinīhi upalāpetvā araññahatthiṃ vacanavasena gahetuṃ samattho. Atipassitvā atiṭṭhānavasena passitvā. Etthagedhāti etasmiṃ araññe nāgavane pavattagedhā. Sukhāyatīti sukhaṃ ayati pavatteti, ‘‘sukhaṃ haratī’’ti vā pāṭho. Ḍiṇḍimo ānako. Nihitasabbavaṅkadosoti apagatasabbasāṭheyyadoso. Apanītakasāvoti apetasārambhakasāvo.

217. "Capable of capturing" means capable of capturing a wild elephant by enticing it with trained female elephants through words. "Having seen too much" means having seen in an inappropriate manner. "Greed here" means greed prevailing in this forest, the elephant forest. "Brings happiness" means it produces happiness, or alternatively, the reading could be "carries away happiness." "Ḍiṇḍimo" refers to a drum. "Free from all crooked faults" means devoid of all deceitful faults. "Stain removed" means devoid of the stain of aggression.

219. Pañcakāmaguṇanissitasīlānanti [Pg.346] akusalānaṃ. Gehassitasīlānanti vā vaṭṭasannissitasīlānaṃ.

219. "Morality dependent on the five strands of sensual pleasure" refers to unwholesome states. Or, "morality bound to the household" means morality dependent on the cycle of rebirth.

222. Esa nayo sabbatthāti, ‘‘majjhimo, daharo’’ti āgatesu upamāvāresu, ‘‘thero’’tiādinā āgatesu upameyyavāresūti pañcasu saṃkilesapakkhiyesu vāresu esa yathāvuttova nayoti veditabbo. Sesaṃ suviññeyyameva.

222. "This method applies everywhere." This means that in the instances of simile where "middle-aged," "young," etc., appear, and in the instances of the object of comparison where "elder," etc., appear, in these five categories pertaining to defilements, this method should be understood just as previously stated. The rest is easily understood.

Dantabhūmisuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Dantabhūmi Sutta is complete.

6. Bhūmijasuttavaṇṇanā

6. Commentary on the Bhūmija Sutta.

223. Āsañcepi karitvāti, ‘‘imināhaṃ brahmacariyena devo vā bhaveyyaṃ devaññataro vā, dukkhato vā mucceyya’’nti patthanaṃ katvā cepi caranti, abhabbā phalassa adhigamāya taṇhāya brahmacariyassa vidūsitattāti adhippāyo. Anāsañcepi karitvāti vuttanayena patthanaṃ akatvā. Abhabbā phalassa adhigamāya aniyamitabhāvato. Paṇidhānavasena hi puññaphalaṃ niyataṃ nāma hoti, tadabhāvato kataṃ puññaṃ na labhatīti adhippāyo. Tatiyapakkhe ubhayaṭṭhānehi vuttaṃ, catutthapakkho sammāvatāro iti catukoṭiko pañho jālavasena āhaṭo, tattha āsā nāma patthanā, micchāgāhasmiṃ sati na vipaccati, sammāgāhasmiṃ sati vipaccati, ubhayathāpi ubhayāpekkhānāma, yo micchattadhamme purakkhatvā brahmacariyaṃ carati, tassa yathādhippāyaphalaṃ samijjhatīti na vattabbaṃ ayoniso brahmacariyassa ciṇṇattā; yo pana sammattaṃ purakkhatvā brahmacariyaṃ carati, tassa yathādhippāyaṃ brahmacariyaphalaṃ na samijjhatīti na vattabbaṃ yoniso brahmacariyassa ciṇṇattā. Tena vuttaṃ – ‘‘āsañcepi karitvā ayoniso brahmacariyaṃ carantī’’tiādi. Sesaṃ suviññeyyameva.

223. "Even if one makes an aspiration" means that if someone practices the holy life having made the aspiration, "By this holy life, may I become a god or some other divine being, or may I be freed from suffering," they are incapable of attaining the fruit because craving has corrupted the holy life—that is the meaning. "Without making an aspiration" means not making an aspiration in the manner described. They are incapable of attaining the fruit because of its undetermined nature. For the fruit of merit is indeed determinate by way of aspiration, but in its absence, the merit performed does not obtain its fruit—that is the meaning. In the third case, it is stated from both standpoints; the fourth case is the correct entry. Thus, the fourfold question is brought forth like a net. Here, "āsā" means aspiration. If wrong grasping is present, it does not ripen; if right grasping is present, it ripens. In both cases, it is dependent on both factors. One who, prioritizing wrong principles, practices the holy life, it should not be said that the fruit according to their intention will succeed, because the holy life is practiced unwisely; but one who, prioritizing right principles, practices the holy life, it should not be said that the fruit of the holy life according to their intention will not succeed, because the holy life is practiced wisely. Therefore, it is said: "Even if one makes an aspiration and practices the holy life unwisely," etc. The rest is easily understood.

Bhūmijasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Bhūmija Sutta is complete.

7. Anuruddhasuttavaṇṇanā

7. Commentary on the Anuruddha Sutta.

230. Upasaṅkamitvā [Pg.347] evamāhaṃsūti vuttaṃ upasaṅkamanakāraṇaṃ dassento, ‘‘tassa upāsakassa aphāsukakālo ahosī’’ti āha. Avirādhitanti avirajjhanakaṃ. Yadi vā te dhammā nānatthā, yadi vā ekatthā, yaṃ tattha avirajjhanakaṃ, taṃ taṃyeva paṭibhātūti yojanā. Jhānamevāti appamāṇajjhānameva, ‘‘cetovimuttī’’ti pana vuttattā cittekaggatāyeva evaṃ vuccatīti upāsakassa adhippāyo.

230. Showing the reason for the approach mentioned as 'Having approached, they spoke thus,' he says, 'That lay follower was in discomfort.' "Avirādhita" means unfailing. Whether those phenomena are of different meanings or of one meaning, whatever is unfailing there, that alone should occur to him—this is the connection. "Jhāna itself" refers specifically to the immeasurable jhāna, but since "liberation of mind" is mentioned, it is one-pointedness of mind that is called thus—this is the lay follower's intention.

231. Yāvatā majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā ‘‘rukkhamūla’’nti vuccatīti evaṃ vuttaṃ ekarukkhamūlappamāṇaṭṭhānaṃ. Kasiṇanimittena ottharitvāti kasiṇārammaṇaṃ jhānaṃ samāpajjanto tasmiṃ kasiṇa…pe… viharatīti vutto. Ābhogo natthi jhānakkhaṇe. Kāmaṃ samāpattikkhaṇe ābhogo natthi tato pana pubbe vā siyā so ābhogo, tampi sandhāya mahaggatanti keci. Idāni tāsaṃ cetovimuttīnaṃ satipi kenaci visesena abhede visayādito labbhamānabhedaṃ dassetuṃ, ‘‘etthā’’tiādi vuttaṃ. Nimittaṃ na vaḍḍhati vaḍḍhetabbassa nimittasseva abhāvato. Pathavīkasiṇādīnaṃ viya ākāsabhāvanāya ugghāṭanaṃ na jāyati. Tāni jhānānīti brahmavihārajjhānāni. Cuddasavidhena paridamanābhāvato abhiññānaṃ pādakāni na honti. Nimittugghāṭasseva abhāvato arūpajjhānānaṃ anadhiṭṭhānatāya nirodhassa pādakāni na hontīti. Kammavaṭṭabhāvena kilesavaṭṭavipākavaṭṭānaṃ tiṇṇaṃ vaṭṭānaṃ paccayabhāvo vaṭṭapādakatā. Upapajjanavaseneva taṃ taṃ bhavaṃ okkamati etehīti bhavokkamanāni. Dutiyanayassa vuttavipariyāyena attho veditabbo. Ugghāṭanassa labbhanato arūpajjhānopari samatikkamo hotīti ayameva viseso. Evanti yathāvuttena nimittāvaḍḍhananimittavaḍḍhanādippakārena. Nānatthāti nānāsabhāvā. Evanti appamāṇamahaggatasaddavacanīyatāya nānābyañjanā. Kāmañcettha appamāṇasamāpattitopi nīharitvā vakkhamānabhavūpapattikāraṇaṃ dassetuṃ sakkā, aṭṭhakathāyaṃ pana kasiṇajhānatova nīharitvā yojanā katāti tathā vuttaṃ. Atha vā mahaggatagahaṇenettha appamāṇāti vuttabrahmavihārānampi saṅgaho veditabbo tassā samaññāya ubhayesampi sādhāraṇabhāvato.

231. A place the size of a single tree's root is described thus: that which is called "the root of a tree" is as far as the shadow extends at midday and as far as leaves fall in a windless place. "Having pervaded with the kasiṇa sign" means one who, entering into jhāna with the kasiṇa as its object... dwells in that kasiṇa... is so called. There is no focusing of attention at the moment of jhāna. Indeed, at the moment of attainment, there is no focusing of attention, but before that, there might be such focusing—some say this is also what is meant by "developed." Now, to show the distinction of those liberations of mind, even though there is no difference between them in some respect, by a distinction that can be obtained from the object, "here" and so forth is said. The sign does not increase because there is no sign that can be increased. Unlike the earth kasiṇa and others, the opening up does not occur in the development of space. Those jhānas—the brahmavihāra jhānas—are not foundations for the higher knowledges because they lack the fourteenfold mastery. Due to the absence of the opening up of the sign, they are not foundations for the formless jhānas; and due to their not being a basis for determination, they are not foundations for cessation. By way of the cycle of kamma, being a condition for the three cycles—the cycle of defilements, the cycle of kamma, and the cycle of results—is being a basis for the cycle. One enters a particular existence by the force of rebirth alone—these are the ways of entering existence. The meaning of the second method should be understood in the reverse of what was said. Because opening up is attainable, one transcends even the formless jhānas—this is the distinction. "Thus"—in the manner described, by the means of non-increasing the sign, increasing the sign, and so forth. "Of different meanings" means of different natures. "Thus"—by the designation of immeasurable and developed, it is expressed differently. Indeed, here it is possible to explain the cause of future rebirth by deriving it from the immeasurable attainment itself, but in the commentary, the explanation is made by deriving it from the kasiṇa jhāna itself—thus it is said. Alternatively, by the taking up of "developed," the brahmavihāras mentioned as "immeasurable" should also be understood as included, due to that designation being common to both.

232. Evaṃ [Pg.348] vuttoti asatipi tathārūpe ābhoge ‘‘parittābhāti pharitvā adhimuccitvā viharatī’’ti vutto. Appamāṇaṃ katvā kasiṇaṃ vaḍḍhentassa kasiṇavaḍḍhanavasena bahulīkārasambhavato siyā jhānassa balavataratā, tadabhāve ca dubbalatā, āciṇṇavasitāya pana paccanīkadhammānaṃ sammā aparisodhane vattabbameva natthīti pañcahākārehi jhānassa appaguṇataṃ dassento, ‘‘suppamatte vā’’tiādimāha. Jhānassa appānubhāvatāya eva tannimittā pabhāpi appatarā aparisuddhāva hotīti āha – ‘‘vaṇṇo…pe… saṃkiliṭṭho cā’’ti. Dutiyanayo vuttavipariyāyena veditabbo. Tatthāpi kasiṇassa parittabhāvena vaṇṇassa parittatā, parittārammaṇāya anurūpatāya vā nimittaṃ pabhāmaṇḍalakampi parittameva siyāti adhippāyo. Vipulaparikammanti vipulabhāvena parikammaṃ. Sesaṃ tatiyacatutthanayesu vattabbaṃ paṭhamadutiyanayesu vuttasadisameva.

232. Even when it is said thus, even if there is no such focusing of attention, it is said: "With limited light, he dwells pervading and resolving upon it." For one who makes the kasiṇa immeasurable and develops it, due to the possibility of frequent practice by way of kasiṇa development, there might be greater strength of jhāna, and in its absence, weakness. But if the opposing states are not properly purified by way of practiced mastery, there is nothing to be said. Thus, showing the fivefold inferiority of jhāna, he says, "or in a very small measure," etc. Due to the limited power of jhāna, its sign and radiance are also lesser and impure—thus he says, "the color... is also defiled." The second method should be understood in the opposite way to what has been said. There too, due to the limited nature of the kasiṇa, the color is limited, or due to suitability to a limited object, the sign, the circle of light, might also be limited—this is the meaning. "Extensive preliminary work" means preliminary work done extensively. What is to be said in the third and fourth methods is similar to what was said in the first and second methods.

Vaṇṇanānattanti yadi pītaṃ yadi lohitaṃ yadi vā odātanti sarīravaṇṇanānattaṃ. Ābhānānattanti parittavipulatāvasena pabhāya nānattaṃ. Accinānattanti tejodhātussa dīghādivasena vemattatā. Abhinivisantīti abhirativasena nivisanti nisīdanti tiṭṭhanti. Tenāha ‘‘vasantī’’ti.

"Variety of colors" means the variety in body color—whether yellow, red, or white. "Variety of radiance" means the variety in light due to its being limited or extensive. "Variety of flames" means the difference in the fire element due to length, etc. "They settle upon" means they settle, sit, or stand, by way of delighting. Therefore, he says, "they dwell."

234. Ābhanti dibbantīti ābhāti āha ‘‘ābhāsampannā’’ti. Tadaṅgenāti vā tassā parittatāya appamāṇatāya ca ābhākāraṇaṃ, taṃ pana atthato bhavūpapattikāraṇamevāti āha – ‘‘tassā bhavūpapattiyā aṅgenā’’ti. Kāyālasiyabhāvo tandīādīnaṃ hetubhūtā kāyassa vitthāyitatā.

234. "They shine, they are divine," thus they are radiant (ābhā); he says, "endowed with radiance" (ābhāsampannā). Or, "by that factor" (tadaṅgena) means the cause of radiance due to its limitedness or immeasurableness; however, in essence, that is indeed the cause of rebirth in a state of existence—thus he says, "by that factor of her rebirth in a state of existence." Bodily sluggishness is the state of the body being stretched out, which is the cause of sloth and so on.

235. Pāramiyoti mahāsāvakasaṃvattanikā sāvakapāramiyo pūrento. Brahmaloketi brahmattabhāve, brahmaloke vā uppattiṃ paṭilabhi, vuttampi cetaṃ theragāthāsu. Avokiṇṇanti aññehi asammissanti attho. Pubbe sañcaritanti atītabhavesu jātivasena sañcaraṇaṃ mama, sañcaritanti taṃ mamassāti attho. Sesaṃ suviññeyyameva.

235. "Perfections" (pāramiyo) means fulfilling the perfections of a disciple that lead to becoming a great disciple. "In the Brahmā-world" (brahmaloke) means in the state of a Brahmā, or he obtained rebirth in the Brahmā world. This is also stated in the Theragāthā. "Unmixed" (avokiṇṇaṃ) means unmixed with others—this is the meaning. "Previously roamed" (pubbe sañcaritaṃ) means my wandering in past existences according to birth; "roamed" (sañcaritaṃ) means that is mine. The rest is easily understood.

Anuruddhasuttavaṇṇanāya līnatthappakāsanā samattā.

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

8. Upakkilesasuttavaṇṇanā

8. Commentary on the Sutta on Defilements

236. Tasmāti [Pg.349] atthakāmattā evamāha, na bhagavato vacanaṃ anādiyanto. Ye pana tadā satthuvacanaṃ na gaṇhiṃsu, te kiñci avatvā tuṇhībhūtā maṅkubhūtā aṭṭhaṃsu, tasmā ubhayesampi satthari agāravapaṭipatti nāhosi.

236. "Therefore" (tasmā), out of a desire for their welfare, he spoke thus, not disregarding the Blessed One's words. But those who at that time did not accept the Teacher's words stood silent and subdued, without saying anything. Therefore, for neither of the two groups was there disrespectful conduct towards the Teacher.

Yenapi janena na diṭṭhoti yena ubhayajanena aññavihitatāya kuḍḍakavāṭādiantarikatāya vā na diṭṭho. Damanatthanti tehi upāsakehi nimmadabhāvaṃ āpāditānaṃ tesaṃ bhikkhūnaṃ damanatthaṃ. Ṭhapayiṃsūti yo imesaṃ bhikkhūnaṃ deti, tassa sataṃ daṇḍoti, sahassanti ca vadanti.

"By whichever person it was not seen" (yenāpi janena na diṭṭho) means where it is unseen by both parties due to its being arranged elsewhere, or obstructed by a wall, gate, or the like. "For the sake of taming" (damanatthaṃ) means for the taming of those monks who were led to a state without conceit by those lay followers. "They established" (ṭhapayiṃsu) means: "Whoever gives to these monks, for him the fine is a hundred," or, they say, "a thousand."

237. Vaggabhāveneva (sārattha. ṭī. mahāvaggo 3.464) nānāsaddo assāti puthusaddo. Samajanoti bhaṇḍane samajjhāsayo jano. Bālalakkhaṇe ṭhitopi ‘‘ahaṃ bālo’’ti na maññati. Bhiyyo cāti attano bālabhāvassa ajānanatopi bhiyyo ca bhaṇḍanassa upari phoṭo viya saṅghabhedassa attano kāraṇabhāvampi uppajjamānaṃ na maññi naññāsi.

237. The sound is diverse because it is a group (vaggabhāvena) (Sārattha. Ṭī. Mahāvagga 3.464)—thus, a multitude of sounds (puthusaddo). "A gathering" (samajana) means people with the intention to quarrel, assembled in a dispute. Even when established in the characteristic of a fool, one does not think, "I am a fool." "And further" (bhiyyo ca) means that, even more than not knowing one's own foolishness, like a boil on top of a quarrel, one does not consider or know that one has become the cause of a schism in the Saṅgha.

Kalahavasena pavattavācāyeva gocaro etesanti vācāgocarā hutvā. Mukhāyāmanti vivādavasena mukhaṃ āyametvā bhāṇino. Na taṃ jānantīti taṃ kalahaṃ na jānanti. Kalahaṃ karonto ca taṃ na jānanto nāma natthi. Yathā pana na jānanti, taṃ dassetuṃ āha – ‘‘evaṃ sādīnavo aya’’nti. Ayaṃ kalaho nāma attano paresañca atthajāpanato anatthuppādanato diṭṭheva dhamme samparāye ca sādīnavo, sadosoti attho.

Speech that arises from quarreling is indeed their domain—thus, they become those whose domain is speech (vācāgocarā). "Stretching the mouth" (mukhāyāma) means those who speak while stretching their mouths by way of disputing. "They do not know it" (na taṃ jānanti) means they do not know that quarrel. Indeed, there is no one who quarrels and does not know it. But to show in what way they do not know, it is said: "Thus, this is full of danger" (evaṃ sādīnavo ayaṃ). This quarrel, indeed, is full of danger both in this present life and in the life to come, because it causes the loss of welfare for oneself and others and produces what is harmful. 'It is faulty' (sadoso)—this is the meaning.

Upanayhantīti upanāhavasena anubandhanti. Porāṇoti purimehi buddhādīhi āciṇṇasamāciṇṇatāya purātano.

"They harbor resentment" (upanayhanti) means they pursue by way of harboring resentment. "Ancient" (porāṇa) means old, because it was practiced and accumulated by former Buddhas and others.

Na jānantīti aniccasaññaṃ na paccupaṭṭhāpenti.

"They do not know" (na jānanti) means they do not establish the perception of impermanence.

Tathā pavattaverānanti aṭṭhichinnādibhāvaṃ nissāya upanayavasena cirakālaṃ pavattaverānaṃ.

"Of those whose enmity continues thus" (tathā pavattaverānaṃ) means of those whose enmity continues for a long time by way of harboring resentment, based on the state of having broken bones and so forth.

Bālasahāyatāya [Pg.350] ime bhikkhū kalahapasutā, paṇḍitasahāyānaṃ pana idaṃ na siyāti paṇḍitasahāyassa bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā. Sīhabyagghādike pākaṭaparissaye rāgadosādike paṭicchannaparissaye ca abhibhavitvā.

Because of association with fools, these monks are intent on quarrels, but this would not be the case for those who associate with the wise—this was said to illuminate the praise and blame of associating with the wise and associating with fools. Having overcome both manifest dangers like lions and tigers and hidden dangers like lust and aversion.

Mātaṅgo araññe mātaṅgaraññeti saralopena sandhi. Mātaṅgasaddeneva hatthibhāvassa vuttattā nāgavacanaṃ tassa mahattavibhāvanatthanti āha – ‘‘nāgoti mahantādhivacanameta’’nti. Mahantapariyāyopi hi nāga-saddo hoti ‘‘evaṃ nāgassa nāgena, īsādantassa hatthino’’tiādīsu (udā. 25; mahāva. 467).

"Mātaṅgo araññe" becomes "mātaṅgaraññe"—the euphonic combination (sandhi) is by elision of the vowel. Because the state of being an elephant is stated by the word 'mātaṅga' itself, the term 'nāga' is for the purpose of clarifying its greatness—thus it is said: "'Nāga' is a term for 'great'." Indeed, the word 'nāga' is also a synonym for 'great', as in "Thus, of the nāga, by the nāga, of the elephant with prominent tusks," etc. (Udā. 25; Mahāva. 467).

238. Kirasaddo anussavasūcanattho nipāto. Tena ayamettha sutiparamparāti dasseti. Bhagavatā hi so ādīnavo pageva pariññāto, na tena satthā nibbiṇṇo hoti; tasmiṃ pana antovasse keci buddhaveneyyā nāhesuṃ; tena aññattha gamanaṃ tesaṃ bhikkhūnaṃ damanupāyoti pālileyyakaṃ uddissa gacchanto ekavihāriṃ āyasmantaṃ bhaguṃ, samaggavāsaṃ vasante ca anuruddhattherādike sampahaṃsetuṃ anuruddhattherassa ca. Imaṃ upakkilesovādaṃ dātuṃ tattha gato, tasmā kalahakārake kirassāti etthāpi kirasaddaggahaṇe eseva nayo. Vuttanayameva gosiṅgasālasutte (ma. ni. 1.325 ādayo).

238. The word "kira" is a particle indicating hearsay. By this, it shows that this here is a tradition passed down orally. Indeed, that danger had already been fully understood by the Blessed One; the Teacher was not distressed by it. However, during that rains-residence, there were no people to be trained by the Buddha. Therefore, going elsewhere was a means to discipline those monks. Aiming for Pālileyyaka, he went there to encourage the Venerable Bhagu, who was dwelling alone, and the Venerable Anuruddha and others, who were dwelling in concord, and to give this advice on defilements to the Venerable Anuruddha. Therefore, in "kalahakārake kirassa," the use of the word "kira" here also follows this same method. The method stated is the same as in the Gosiṅgasālasutta (Majjhima Nikāya 1.325, etc.).

241. ‘‘Yathā kathaṃ panā’’ti vuttapucchānaṃ pacchimabhāvato ‘‘atthi pana voti pacchimapucchāyā’’ti vuttaṃ, na puna ‘‘atthi pana vo’’ti pavattanassa pucchanassa atthibhāvato. So pana lokuttaradhammo. Therānanti anuruddhattherādīnaṃ natthi. Parikammobhāsaṃ pucchatīti dibbacakkhuñāṇe katādhikārattā tassa uppādanatthaṃ parikammobhāsaṃ pucchati. Parikammobhāsanti parikammasamādhinibbattaṃ obhāsaṃ, upacārajjhānasañjanitaṃ obhāsanti attho. Catutthajjhānalābhī hi dibbacakkhuparikammatthaṃ obhāsakasiṇaṃ bhāvetvā upacāre ṭhapito samādhi parikammasamādhi, tattha obhāso parikammobhāsoti vutto. Taṃ sandhāyāha – ‘‘obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāmā’’ti. Yattake hi ṭhāne dibbacakkhunā rūpagataṃ daṭṭhukāmo, tattakaṃ ṭhānaṃ obhāsakasiṇaṃ pharitvā ṭhito. Taṃ [Pg.351] obhāsaṃ tattha ca rūpagataṃ dibbacakkhuñāṇena passati, therā ca tathā paṭipajjiṃsu. Tena vuttaṃ – ‘‘obhāsañceva sañjānāma dassanañca rūpāna’’nti. Yasmā pana tesaṃ rūpagataṃ passantānaṃ parikammavāro atikkami, tato obhāso antaradhāyi, tasmiṃ antarahite rūpagatampi na paññāyati. Parikammanti hi yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, rūpagataṃ passantānaṃ kasiṇobhāsavasena rūpagatadassanaṃ, kasiṇobhāso ca parikammavasenāti tadubhayampi parikammassa appavattiyā nāhosi, tayidaṃ kāraṇaṃ ādikammikabhāvato therā na maññiṃsu, tasmā vuttaṃ ‘‘nappaṭivijjhāmā’’ti.

241. 'How then?' (yathā kathaṃ pana)—because this is the last of the questions asked, it is said, 'But is there for you?' (atthi pana vo) with reference to the final question, not because of the existence of a question that has occurred as 'But is there for you?'. That, however, pertains to the supramundane Dhamma. For the elders—Anuruddha and others—it did not exist. He asks about the preliminary light (parikammobhāsaṃ) because they had made an aspiration for the divine eye knowledge; he inquires about the preliminary light for its arising. 'Preliminary light' (parikammobhāsa) means the light produced by preliminary concentration, that is, the light generated by access jhāna. For one who has attained the fourth jhāna, having developed the light-kasiṇa for the purpose of preparing for the divine eye, the concentration established in access is called preliminary concentration, and the light therein is called preliminary light. Referring to this, it is said, 'We perceive light' (obhāsañceva sañjānāma)—meaning, 'We perceive the preliminary light (parikammobhāsaṃ sañjānāma).' For in whatever place one wishes to see forms with the divine eye, one pervades that place with the light-kasiṇa and remains so. One sees that light and the forms therein with the divine eye knowledge, and the elders practiced accordingly. Therefore, it is said, 'We perceive light and the vision of forms' (obhāsañceva sañjānāma dassanañca rūpānaṃ). But because, while they were seeing forms, their preliminary stage passed, the light disappeared, and when it had vanished, the forms also were no longer discerned. 'Preliminary' (parikamma) here refers to the access jhāna with the kasiṇa as its object, as described. For those seeing forms, the seeing of forms occurs by means of the kasiṇa-light, and the kasiṇa-light arises by means of the preliminary work. Since both did not occur due to the non-functioning of the preliminary work, the elders, being beginners, did not understand this. Hence, it is said, 'We do not comprehend it' (nappaṭivijjhāma).

Nimittaṃ paṭivijjhitabbanti kāraṇaṃ paccakkhato dassetvā suvisuddhadibbacakkhuñāṇe theraṃ patiṭṭhāpetukāmo satthā vadati. Kiṃ na āḷulessantīti kiṃ na byāmohessanti, byāmohessanti evāti attho. Vicikicchā udapādīti dibbacakkhuno yathāupaṭṭhitesu rūpagatesu apubbatāya, ‘‘idaṃ nu kho rūpagataṃ kiṃ, idaṃ nu kho ki’’nti maggena asamucchinnattā vicikicchā saṃsayo uppajji. Samādhi cavīti vicikicchāya uppannattā parikammasamādhi vigacchi. Tato eva hi parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi. Na manasi karissāmīti manasikāravasena me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī ahosi taṃ pana tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro udapādī’’ti.

'The cause must be penetrated' (nimittaṃ paṭivijjhitabbaṃ)—thus, having shown the reason directly, the Teacher speaks, wishing to establish the elder in perfectly purified divine-eye knowledge. 'Will they not confuse?' (kiṃ na āḷulessanti)—meaning, 'Will they not bewilder? They will indeed bewilder,' is the intent. 'Doubt arose' (vicikicchā udapādi)—because, regarding the forms that appeared to the divine eye, due to their unfamiliarity, the thought arose, 'What is this form? What is this?' Since it had not been cut off by the path, doubt, uncertainty, arose. 'Concentration was lost' (samādhi cavī)—because doubt arose, the preliminary concentration vanished. From that very reason, the preliminary light also disappeared, and he no longer saw forms with the divine eye. 'I will not attend to it' (na manasi karissāmi)—meaning, 'Through attention, forms appeared to me. When seeing forms, doubt arises. Therefore, now I will not attend to anything at all,' and so he became silent. But referring to that attainment of silence, it is said, 'Non-attention arose' (amanasikāro udapādi).

Tathābhūtassa amanasikārassa abhāvaṃ āgamma uppilaṃ udapādi. Vīriyaṃ gāḷhaṃ paggahitanti thinamiddhachambhitattānaṃ vūpasamanatthaṃ accāraddhavīriyaṃ ahosi, tena citte samādhidūsikā gehassitā balavapīti uppannā. Tenāha ‘‘uppilaṃ uppanna’’nti. Tatoti sithilavīriyattā. Patameyyāti ativiya khinnaṃ bhaveyya. Taṃ mamāti patthanāabhibhavanīyamanasīsena jappetīti abhijappā, taṇhā. Nānattā nānāsabhāvā saññā nānattasaññā. Ativiya upari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ.

For one in such a state, based on the absence of non-attention, excitement (uppilaṃ) arose. 'Energy was strenuously exerted' (vīriyaṃ gāḷhaṃ paggahitaṃ)—meaning, for the purpose of subduing sloth, torpor, and agitation, there was excessively aroused energy. Because of this, a powerful joy, which is connected with the household life and corrupts concentration, arose in the mind. Hence it is said, 'Excitement arose' (uppilaṃ uppannaṃ). 'Because of that' (tato) means due to slack energy. 'It would fall' (patameyya) means it would become extremely weary. 'That is mine' (taṃ mama)—this is craving (taṇhā), which is excessive longing (abhijappā), so called because one mutters with a mind overwhelmed by longing. 'Diversity' (nānattā) means perceptions of various natures are diverse perceptions (nānattasaññā). 'Excessively pondering' (atinijjhāyitattaṃ) is excessive looking and scrutinizing.

243. Parikammobhāsamevāti parikammasamuṭṭhitaṃ obhāsameva. Na ca rūpāni passāmīti obhāsamanasikārapasutatāya dibbacakkhunā rūpāni na passāmi. Visayarūpamevāti tena pharitvā ṭhitaṭṭhāneva dibbacakkhuno visayabhūtaṃ rūpagatameva manasi karomi.

243. 'Just the preliminary light' (parikammobhāsameva)—meaning, just the light arisen from preliminary work. 'And I do not see forms' (na ca rūpāni passāmi)—because, being intent on attending to the light, I do not see forms with the divine eye. 'Just the objective form' (visayarūpameva)—meaning, I attend in my mind only to the form-object, which is the domain of the divine eye, in that very place where one has remained having pervaded it.

Kasiṇarūpānaṃ [Pg.352] vasenettha obhāsassa parittatāti āha ‘‘parittaṭṭhāne obhāsa’’nti. Parittāni rūpānīti katipayāni, sā ca nesaṃ parittatā ṭhānavasenevāti āha ‘‘parittakaṭṭhāne rūpānī’’ti. ‘‘Appamāṇañcevā’’tiādinā vutto dutiyavāro. Obhāsaparittataṃ sandhāya parikammasamādhi ‘‘paritto’’ti vutto tasseva obhāsassa appamāṇatāya appamāṇasamādhīti vacanato. Tasmiṃ samayeti tasmiṃ parittasamādhino uppannasamaye. Dibbacakkhupi parittakaṃ hoti parittarūpagatadassanato.

Here, the limited nature of the light is by means of the kasiṇa-forms—hence it is said, 'light in a limited place.' 'Limited forms' means a few forms, and their limitation is precisely due to place—hence it is said, 'forms in a limited place.' The second instance is stated by 'And immeasurable,' etc. With reference to the limited nature of the light, the preliminary concentration is called 'limited'; and due to the immeasurableness of that same light, it is called 'immeasurable concentration'. 'At that time' means at the time when the limited concentration has arisen. The divine eye too is limited because it sees limited forms.

245. Dukatikajjhānasamādhinti catukkanaye dukajjhānasamādhiṃ, pañcakanaye tikajjhānasamādhinti yojanā. Dukajjhānasamādhinti catukkanaye tatiyacatutthavasena dukajjhānasamādhiṃ, pañcakanaye catutthapañcamavasena dukajjhānasamādhiṃ. Tikacatukkajjhānasamādhinti catukkanaye tikajjhānasamādhiṃ, pañcakanaye catukkajjhānasamādhinti yojanā.

245. 'Dukatikajjhānasamādhi' is to be construed as the two-jhāna concentration in the fourfold system and the three-jhāna concentration in the fivefold system. 'Dukajjhānasamādhi' refers to the two-jhāna concentration in the fourfold system, by way of the third and fourth jhānas, and in the fivefold system, by way of the fourth and fifth jhānas. 'Tikacatukkajjhānasamādhi' is to be construed as the three-jhāna concentration in the fourfold system and the four-jhāna concentration in the fivefold system.

Tividhanti sappītikavasena tippakāraṃ samādhiṃ. Tadantogadhāti sappītikādisabhāvā. Kāmaṃ bhagavā purimayāme pubbenivāsānussatiñāṇaṃ, pacchimayāme dibbacakkhuñāṇaṃ nibbattentopi imāni ñāṇāni bhāvesiyeva. Vipassanāpādakāni pana ñāṇāni sandhāya, ‘‘pacchimayāme’’ti vuttaṃ, tenāha ‘‘bhagavato hī’’tiādi. Pañcamajjhānassāti pañcamajjhānikassa vasena paṭhamajjhāniko maggo natthi. Soti pañcakanayo bhagavato lokiyo ahosi. Etanti etaṃ, ‘‘savitakkampi savicāraṃ samādhiṃ bhāvemī’’tiādivacanaṃ. Lokiyalokuttaramissakaṃ sandhāya vuttaṃ, na ‘‘lokiyaṃ vā lokuttarameva vā’’ti. Sesaṃ suviññeyyamevāti.

'Tividhaṃ' means the threefold concentration in terms of being accompanied by joy. 'Tadantogadhā' means having the nature of being accompanied by joy, etc., included within them. Although the Blessed One generated the knowledge of recollecting past lives in the first watch of the night and the divine eye knowledge in the last watch, He still developed these knowledges. However, 'in the last watch' is said with reference to the knowledges that are the foundation for insight; hence it is said, 'for the Blessed One,' etc. 'Pañcamajjhānassa' means that for one who attains the fifth jhāna, there is no path of the first jhāna. Thus, the fivefold method was the Blessed One’s mundane attainment. 'Etaṃ' refers to this statement, 'I develop concentration with applied thought and sustained thought,' etc. This is said with reference to a mixture of mundane and supramundane, not 'either exclusively mundane or exclusively supramundane.' The rest is easily understood.

Upakkilesasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Upakkilesa Sutta is completed.

9. Bālapaṇḍitasuttavaṇṇanā

9. Commentary on the Discourse on the Fool and the Wise.

246. Etehīti ducintitādīhi. Etena lakkhaṇasaddassa karaṇatthatamāha. Tānevāti lakkhaṇāni eva. Tassāti bālassa. ‘‘Ayaṃ bālo’’ti nimīyati sañcānīyati etehīti bālanimittāni. Apadānaṃ vuccati vikhyātaṃ kammaṃ. Ducintitādīni ca bāle vikhyātāni, avadhāraṇabhāve vā, tasmā bālassa apadānānīti bālāpadānāni. Abhijjhādīhi [Pg.353] duṭṭhaṃ dūsitaṃ cintetīti ducintitacintī. Lobhādīhi duṭṭhaṃ bhāsitaṃ musāvādādiṃ bhāsatīti dubbhāsitabhāsī. Tesaṃ tesaṃyeva vasena kattabbato dukkaṭakammaṃ pāṇātipātādiṃ karotīti dukkaṭakammakārī. Tenāha ‘‘cintayanto’’tiādi. Tāni upanissāya jātanti tajjaṃ. Tato eva tesaṃ sāruppaṃ anurūpanti tassāruppaṃ. Tenāha ‘‘tajjātika’’ntiādi. Kacchamānāyāti kathiyamānāya.

246. 'Etehi' (by these) refers to wrong thoughts, etc. By this, the instrumental sense of the word 'lakkhaṇa' (characteristic) is indicated. 'Tāneva' (those very) means those very characteristics. 'Tassa' (of him) refers to the fool. 'This is a fool' is inferred and recognized by these; hence they are the signs of a fool (bālanimittāni). 'Apadāna' is said to be a renowned action. And wrong thoughts, etc., are renowned in a fool, or it is in the sense of emphasis; therefore, they are the fool’s deeds (bālāpadānāni). One who thinks thoughts corrupted and defiled by covetousness, etc., is a 'ducintitacintī' (one who thinks wrongly). One who speaks speech corrupted by greed, etc., such as false speech, is a 'dubbhāsitabhāsī' (one who speaks wrongly). One who performs evil deeds such as killing living beings, because they are to be done by means of those very things, is a 'dukkaṭakammakārī' (one who does evil deeds). Hence it is said, 'thinking,' etc. That which is born depending on those is 'tajjaṃ' (born of that). From that very source, what is suitable and appropriate for them is 'tassāruppaṃ' (fitting for that). Hence it is said, 'tajjātika,' etc. 'Kacchamānāya' means 'when being spoken'.

248. Yasmā sattānaṃ yathūpacitāni kammāni katokāsāni tadupaṭṭhāpitāni kammanimittagatinimittāni maraṇassa āsannakāle cittassa āpāthaṃ āgacchantāni, tadā olambantāni viya abhibhavantāni viya ajjhottharantāni viya upaṭṭhahanti, tasmā vuttaṃ – ‘‘olambanādiākārena hi tāni upaṭṭhahantī’’ti. Upaṭṭhānākāro eva tadā cittassa gocarabhāvaṃ gacchatīti āha – ‘‘tasmiṃ upaṭṭhānākāre āpāthagate’’ti.

248. Because, for beings, at the time near death, their previously accumulated actions—having found an opportunity and being presented thereby—along with the action-signs and destination-signs, come into the range of the mind, appearing as if hanging down, overwhelming, and enveloping. Therefore it is said: 'For they appear in the manner of hanging down, etc.' The very manner of their appearance then becomes the object of the mind; hence it is said: 'When that manner of appearance has come into range.'

249. Na sakkāti na vadatīti etena dvepi paṭisedhā pakatiatthāti ayamattho vutto hoti. Na sukarāti pana iminā dukkarabhāvo dīpito, dukkarañca tāva upāyena sakkā kātunti dassento āha – ‘‘na sukaraṃ panā’’tiādi. Tenāti vinivijjhitvā gamanena aññamaññaṃ saṃvijjhanena. Assāti corassa. Ito uttaripīti majjhanhikasamayaṃ sāyanhasamayañca sattisatena.

249. 'Na sakkā' (it is not possible) and 'na vadati' (he does not speak)—by this, it is stated that both negations are in their natural sense; this is the meaning stated. However, by 'na sukaraṃ' (it is not easy), the difficulty is indicated; and showing that even what is difficult can be done with a means, he says, 'but it is not easy,' etc. 'Tena' (by that) means by going and piercing through, by mutually piercing. 'Assa' (of him) refers to the thief. 'Even further than this' means at midday and in the evening with a hundred spears.

250. Saṅkhampi na upetīti iminā saṅkhātabbamattaṃ natthīti dīpitaṃ hotīti āha – ‘‘gaṇanāmattampi na gacchatī’’ti. Upanikkhepanamattampīti etthāpi eseva nayo. Kalabhāganti kalānaṃ saṅgaṇanakoṭṭhāsaṃ. Tenāha ‘‘satimaṃ kala’’ntiādi. Olokitamattampīti upanikkhepanavasena olokanamattakampi. Taṃ kammakāraṇanti taṃ pañcavidhabandhanakammakāraṇaṃ catunnampi passānaṃ vasena samparivattetvā karontiyeva, pāḷiyaṃ pana ekapassavasena āgatā. Gehassāti mahato gehassa. Sabbatoti sabbāvayavato. Sampajjalite ekajālībhūte. Supakkuthitāyāti suṭṭhu nipakkāya.

250. 'He does not even approach reckoning'—by this, it is shown that there is not even the slightest amount to be reckoned; thus it is said: 'He does not go even to the extent of counting.' 'Not even a mere placing beside'—here too, the same method applies. 'A fraction' means a portion for counting divisions. Therefore, it is said: 'a hundredth part,' etc. 'Not even a mere glance' means not even a mere looking by way of comparison. 'That cause of action' refers to that fivefold binding cause of action; they perform it by turning it around in relation to all four sides, but in the Pāli text, it is given in terms of one side. 'Of the house' means of a large house. 'In every way' means from every part. 'Blazing' means having become a single mass of flame. 'Well-cooked' means thoroughly ripened.

Vibhattoti tattha nibbattakasattānaṃ sādhāraṇakammunā vibhatto viya nibbatto. Ayopākārena parito atto gahitoti ayopākārapariyatto parikkhitto.

'Vibhatto' means produced as if apportioned by the common kamma of the beings reborn there. 'Ayopākārapariyatto' means enclosed by an iron wall, thus surrounded.

Yamakagoḷakāti [Pg.354] dārakānaṃ kīḷanayugaḷā. Evampi dukkhoti yathāvuttaussadanirayavasenapi sota-ghāna-jivhā-kāya-mano-gocaratāvasenapi iminā ākārena dukkhoti.

'Yamakagoḷakā' means a pair of balls for children's play. 'Thus, it is also suffering' means it is suffering in this manner: both by way of the Ussada hell as described, and by way of being an object for the ear, nose, tongue, body, and mind.

251. Dantehi ullehitvāti uttaradantehi añchitvā. Rasavasena atitto assādo rasādo. Tenāha ‘‘rasagedhena paribhuttaraso’’ti.

251. 'Dantehi ullehitvā' means having scraped with the upper teeth. 'Rasādo' means an enjoyment wherein one is insatiable by way of taste. Therefore, it is said, 'one who enjoys tastes through greed for taste.'

252. Durūpoti virūpo. Duddasoti teneva virūpabhāvena aniṭṭhadassano. Lakuṇṭhakoti rasso. Paviṭṭhagīvoti khandhantaraṃ anupaviṭṭhagīvo. Mahodaroti vipulakucchi. Yebhuyyena hi lakuṇṭakā sattā rassagīvā puthulakucchikāva hontīti tathā vuttaṃ. Kāṇo nāma cakkhuvikaloti vuttaṃ – ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇīti hatthavikalo vuccatīti āha – ‘‘ekahatthakuṇī vā ubhayahatthakuṇī vā’’ti. Vātādinā upahatakāyapakkho idha pakkhahatoti adhippeto, na pakkhihatoti āha – ‘‘pakkhahatoti pīṭhasappī’’ti. Dukkhānupabandhadassanatthanti aparāparajātīsu vipākadukkhassa anupabandhavasena pavattidassanatthaṃ.

252. 'Durūpo' means deformed. 'Duddaso' means unpleasant to see due to that very deformity. 'Lakuṇṭhako' means short. 'Paviṭṭhagīvo' means one whose neck is sunken into the area between the shoulders. 'Mahodaro' means one with a large belly. For generally, dwarfed beings have short necks and broad bellies—thus it is said. 'Kāṇa' means one with impaired eyes—as stated: 'one-eyed in one eye or one-eyed in both eyes.' 'Kuṇī' is said to refer to one with impaired hands—hence it is said: 'crippled in one hand or crippled in both hands.' Here, 'pakkhahata' is intended to mean one whose side of the body is afflicted by wind, etc., not one who has killed a bird; hence it is said: 'pakkhahata means one who crawls on his buttocks.' 'For the purpose of showing the continuity of suffering' means for the purpose of showing the occurrence of resultant suffering in its continuity through successive existences.

Kalīyati khalīyati appahīyati sāsanaṃ etenāti kali, jutaparājayo. So eva gahasadisatāya ‘‘kaliggaho’’ti vutto. Adhibandhanti kuṭumbassa adhivutthassa mūlabhūtassa attano bandhitabbataṃ. Tenāha ‘‘attanāpi bandhaṃ nigaccheyyā’’ti. Bālabhūmiyā bālabhāvassa matthakappatti nirayagāmikammakāritāti ‘‘niraye nibbattati’’cceva vuttaṃ. Taggahaṇeneva pana tato mudumudutarādikammavasena sesāpāyesu aparāparanibbattādibālabhūmi vibhāvitā hotīti.

'Kali' is so called because through it the Teaching is stained, falters, and is abandoned; it means defeat in a game of dice. He is called 'kaliggaha' because of his resemblance to one who is seized. 'They bind' refers to one's own liability to be bound, which is fundamental for one who has taken up a household. Hence it is said, 'He himself might fall into bondage.' The culmination of the fool's stage, the attainment of the peak of foolishness, is the performance of actions leading to hell; thus it is said, 'He is reborn in hell.' But by the mention of this, the other stages of the fool in successive rebirths in the remaining woeful states, due to actions milder and much milder than that, are also made clear.

253. Vuttānusārenāti ‘‘bālo aya’’ntiādinā vuttassa atthavacanassa ‘‘paṇḍito aya’’nti etehi lakkhīyatītiādinā anusārena. Manosucaritādīnaṃ vasenāti cintento anabhijjhā-abyāpāda-sammādassanaṃ sucintitameva cintetītiādinā manosucaritānaṃ tiṇṇaṃ sucaritānaṃ vasena yojetabbāni.

253. 'In accordance with what was said' means in accordance with the meaning of the statement that was said, such as 'This is a fool,' and in accordance with how a wise person is characterized by these things, such as 'This is a wise person.' 'By means of wholesome mental conduct, etc.' means that these should be connected by means of the three types of wholesome mental conduct, as in: 'When thinking, he thinks only well-thought thoughts of non-covetousness, non-ill will, and right view,' etc.

Cakkaratanavaṇṇanā

Exposition of the Wheel-Treasure

256. Uposathaṃ [Pg.355] (dī. ni. ṭī. 2.243) vuccati aṭṭhaṅgasamannāgataṃ sabbadivasesu gahaṭṭhehi rakkhitabbasīlaṃ, samādānavasena taṃ etassa atthīti uposathiko, tassa. Tenāha ‘‘samādinnauposathaṅgassā’’ti. Tadāti tasmiṃ kāle, yasmiṃ pana kāle cakkavattibhāvasaṃvattaniya-dāna-sīlādi-puññasambhārasamudāgamasampanno pūritacakkavattivatto kādīpadesavisesapaccājātiyā ceva kularūpabhogādhipateyyādiguṇavisesasampattiyā ca tadanurūpe attabhāve ṭhito hoti, tasmiṃ kāle. Tādise hi kāle cakkavattibhāvī purisuttamo yathāvuttaguṇasamannāgato rājā khattiyo hutvā muddhāvasitto visuddhasīlo anuposathaṃ satasahassavissajjanādinā sammāpaṭipattiṃ paṭipajjati, na yadā cakkaratanaṃ uppajjati, tadā eva. Tenāha – ‘‘pāto…pe… dhammatā’’ti. (Tattha damo indriyasaṃvaro, saṃyamo sīlasaṃvaro.)

256. 'Uposatha' (Dī. Ni. Ṭī. 2.243) refers to the eight-factored virtue to be observed by householders on all days. One who possesses it through having undertaken it is an 'uposathika'; 'tassa' refers to him. Hence it is said, 'of one who has undertaken the Uposatha factors.' 'At that time' means at the time when one is established in a suitable existence, endowed with the accumulation of the store of merit—such as giving and virtue—conducive to the state of a wheel-turning monarch, having fulfilled the duties of a wheel-turning monarch, through rebirth in a particular region such as Kādi and through the attainment of special qualities such as family, beauty, wealth, and sovereignty. For at such a time, the supreme man destined to be a wheel-turning monarch, endowed with the aforementioned qualities, having become a consecrated khattiya king of spotless virtue, on the uposatha day practices right conduct by giving away a hundred thousand and so forth—not only when the wheel-treasure appears. Hence it is said, 'in the morning… by nature.' (Here, 'dama' is control of the senses, and 'saṃyama' is control through virtue.)

Vuttappakārapuññakammapaccayanti cakkavattibhāvāvahadānadamasaṃyamādipuññakammahetukaṃ. Nīlamaṇisaṅghāṭasadisanti indanīlamaṇisañcayasamānaṃ. Dibbānubhāvayuttattāti dassanīyatā manuññaghosatā ākāsagāmitā obhāsavissajjanā appaṭighātatā rañño icchitatthanipphattikāraṇatāti evamādīhi dibbasadisehi ānubhāvehi samannāgatattā. Sabbehi ākārehīti sabbehi sundarehi ākārehi. Paripūranti paripuṇṇaṃ. Sā cassa pāripūri idāneva vitthārīyati.

'Conditioned by meritorious action of the type described' means caused by meritorious actions such as giving, restraint, and self-control, which lead to the state of a wheel-turning monarch. 'Like a collection of blue gems' means comparable to a heap of sapphires. 'Because of being endowed with divine power' means because of being endowed with divine-like powers such as being pleasing to see, having a delightful sound, the ability to travel through the sky, emitting radiance, being unobstructed, and being the cause for fulfilling the king’s desired purposes. 'In every way' means in all beautiful ways. 'Complete' means fully perfected. And that completeness of its is now explained in detail.

Panāḷīti chiddaṃ. Suddhasiniddhadantapantiyā nibbivarāyāti adhippāyo. Nābhipanāḷi parikkhepapaṭṭesūti nābhiparikkhepapaṭṭe ceva nābhiyā panāḷiparikkhepapaṭṭe ca. Suvibhattāvāti aññamaññaṃ asaṃkiṇṇattā suṭṭhu vibhattā. Paricchedalekhantaresu maṇikā suvibhattā hutvā paññāyantīti vadanti.

'Panāḷī' means an opening. The intention is that the row of teeth is pure, smooth, and without gaps. 'In the surrounding plates of the navel and its tube' means both in the surrounding plate of the navel and in the surrounding plate of the navel’s tube. 'Well-divided' means well-separated because they are not intermingled. They say that the jewels appear well-divided between the dividing lines.

Paricchedalekhādīnīti ādi-saddena mālākammādiṃ saṅgaṇhāti. Surattātiādīsu surattaggahaṇena mahānāmavaṇṇataṃ paṭikkhipati, suddhaggahaṇena saṃkiliṭṭhataṃ, siniddhaggahaṇena lūkhataṃ. Kāmaṃ tassa cakkaratanassa nemimaṇḍalaṃ asandhikaṃva nibbattaṃ, sabbatthakameva pana kevalaṃ pavāḷavaṇṇova [Pg.356] na sobhatīti pakaticakkassa sandhiyuttesu ṭhānesu rattajambunadaparikkhataṃ ahosi, taṃ sandhāya vuttaṃ ‘‘sandhīsu panassā’’tiādi.

'Dividing lines, etc.'—by the word 'etc.', he includes garland-work and so on. In terms like 'brightly colored,' the mention of 'brightly colored' rejects a dark color; the mention of 'pure' rejects impurity; and the mention of 'smooth' rejects roughness. Indeed, though the rim-circle of that wheel-treasure was produced as if without joints, it did not shine everywhere solely with the color of coral. Rather, in the places that would be jointed on an ordinary wheel, it was adorned with red Jambu-river gold. Referring to that, it was said, 'But at its joints…' and so on.

Nemimaṇḍalapiṭṭhiyanti nemimaṇḍalassa piṭṭhipadese. Dasannaṃ dasannaṃ arānamantareti dasannaṃ dasannaṃ arānaṃ antarasamīpe padese. Chiddamaṇḍalacittoti maṇḍalasaṇṭhānachiddavicitto. Sukusalasamannāhatassāti suṭṭhu kusalena sippinā pahatassa, vāditassāti attho. Vaggūti manoramo rajanīyoti suṇantānaṃ rāguppādako. Kamanīyoti kanto. Samosaritakusumadāmāti olambitasugandhakusumadāmā. Nemiparikkhepassāti nemipariyantaparikkhepassa. Nābhipanāḷiyā dvinnaṃ passānaṃ vasena ‘‘dvinnampi nābhipanāḷīna’’nti vuttaṃ. Ekā eva hi sā panāḷi. Yehīti yehi dvīhi sīhamukhehi. Puna yehīti muttākalāpehi.

“On the back of the circular rim” means on the back part of the circular rim. “Between every ten spokes” means in the vicinity of the space between every ten spokes. “A pattern of holes in a circle” means variegated with holes shaped like a circle. “Skillfully struck by an expert” means well-struck by a skilled craftsman, that is, played. “Melodious” means pleasing. “Charming” means arousing desire in listeners. “Delightful” means lovely. “Adorned with hanging fragrant garlands” means decorated with fragrant flower garlands that hang down. “Of the surrounding rim” means of the surrounding boundary of the rim. “Of the two central tubes” is said with reference to the two sides of the central tube, for there is actually only one tube. “By which” means by those two lion faces. “Again, by which” means by strings of pearls.

Odhāpayamānanti sotuṃ avahitāni kurumānaṃ. Cando purato, cakkaratanaṃ pacchāti evaṃ pubbāpariyena pubbāparabhāgena.

“Being made to listen” means making them attentive to listen. “The moon in front, the wheel-treasure behind” means thus in sequence, by its front and rear parts.

Ante purassāti anurādhapure rañño antepurassa uttarasīhapañjaraāsanne tadā rañño pāsāde tādisassa uttaradisāya sīhapañjarassa labbhamānattā vuttaṃ. Sukhena sakkāti kiñci anāruhitvā sarīrañca anullaṅghitvā yathāṭhiteneva hatthena pupphamuṭṭhiyo khipitvā sukhena sakkā hoti pūjetuṃ.

“In front of the inner chambers” means near the northern lion-window of the king’s inner chambers in Anurādhapura. It was said thus because at that time such a northern lion-window was available in the king’s palace. “It is possible to worship easily” means that without climbing up, and without straining the body, by just throwing handfuls of flowers with one’s hand as one stands, it is possible to worship easily.

Nānāvirāgaratanappabhāsamujjalanti nānāvidhacittavaṇṇaratanobhāsapabhassaraṃ. Ākāsaṃ abbhuggantvā pavatteti. Āgantvā ṭhitaṭṭhānato upari ākāsaṃ abbhuggantvā pavatte.

“Shining with the radiance of various-colored jewels” means dazzling with the light of diverse, variegated-colored jewels. “It rises into the sky and proceeds.” Having arrived, it rises into the sky above the place where it stood and proceeds.

Sannivesakkhamoti khandhavārasannivesayogyo. Sulabhāhārūpakaraṇoti sukheneva laddhabbadhaññagorasadārutiṇādibhojanasādhano. Paracakkanti parassa rañño senā, āṇā vā.

“Suitable for encampment” means fit for the arrangement of a camp. “Easy to obtain food and provisions” means a place where sustenance, such as grain, dairy products, wood, and grass, is easily obtainable. “The army of another” means the army of another king, or his command.

Āgatanandanoti āgato hutvā nandijanano. Āgataṃ vā āgamanaṃ, tena nandatīti āgatanandano. Gamanena socetīti gamanasocano. Upakappethāti uparūpari kappetha saṃvidahatha, upanethāti [Pg.357] attho. Upaparikkhitvāti hetutopi sabhāvatopi phalatopi diṭṭhadhammikasamparāyikaādīnavatopi vīmaṃsitvā.

“Āgatanandano” means one who, having come, causes delight. Or, it means one who delights in coming. “Gamanasocano” means one who causes grief by going. “Upakappetha” means to arrange repeatedly, to prepare; the meaning is “should bring near.” “Having examined” means having investigated with regard to cause, nature, fruit, and the disadvantages in this life and the next.

Vibhāventi paññāya atthaṃ vibhūtaṃ karontīti vibhāvino, paññavanto. Anuyantāti anuvattakā. Ogacchamānanti osīdantaṃ. Yojanamattanti vitthārato yojanamattaṃ padesaṃ. Gambhīrabhāvena pana yathā bhūmi dissati, evaṃ ogacchati. Tenāha ‘‘mahāsamuddatala’’ntiādi. Ante cakkaratanaṃ udakena senāya anajjhottharaṇatthaṃ.

“Vibhāvino” means those who make the meaning clear with wisdom; they are the wise ones. “Anuyantā” means followers. “Ogacchamānaṃ” means receding. “A league’s extent” refers to an area measuring a league in width. But due to its depth, it recedes so that the ground appears. Hence, it is said, “the surface of the great ocean,” and so on. At the edge, the wheel-treasure is for the purpose of preventing the army from being submerged by the water.

257. Puratthimo samuddo pariyanto assāti puratthimasamuddapariyanto, puratthimasamuddaṃ pariyantaṃ katvā. Cāturantāyāti cātusamuddantāya pubbavidehādicatukoṭṭhāsantāya.

257. “The eastern ocean is its limit” means having the eastern ocean as its limit. “Cāturantāya” means bounded by the four oceans, encompassing the four regions such as Pubbavideha.

Hatthiratanavaṇṇanā

The Description of the Elephant-Jewel

258. Haricandanādīhīti ādi-saddena catujjātiyagandhādiṃ saṅgaṇhāti. Āgamanaṃ cintethāti vadanti cakkavattivattassa pūritatāya paricitattā. Bhūmiphusanakehi vāladhi, varaṅgaṃ hatthoti imehi ca tīhi, catūhi pādehi cāti sattahi avayavehi ṭhitattā sattapatiṭṭho. Itaresaṃ amaccādīnaṃ cintayantānaṃ na āgacchati. Apanetvāti attano ānubhāvena apanetvā. Gandhameva hi tassa itare hatthino na sahanti.

258. “With yellow sandalwood, etc.”—the word “etc.” includes the four kinds of fragrances and so on. “They should consider his arrival”—they say this because the duty of a wheel-turning monarch is fulfilled and well-known. “Seven-supported” means established on seven limbs: with earth-touching tusks, tail, and trunk—these three—and with the four feet. When others, such as ministers, think of it, it does not come. “Having removed”—having removed them by his own power. Indeed, other elephants cannot endure his fragrance.

Assaratanavaṇṇanā

The Description of the Horse-Jewel

Sindhavakulatoti sindhavassājānīyakulato.

“Of the Sindhu breed” means from the lineage of thoroughbred horses of the Sindhu region.

Maṇiratanavaṇṇanā

The Description of the Gem-Jewel

Sakaṭanābhisamappamāṇanti pariṇāhato mahāsakaṭassa nābhiyā samappamāṇaṃ. Ubhosu antesūti heṭṭhā upari cāti dvīsu antesu. Kaṇṇikapariyantatoti dvinnaṃ kañcanapadumānaṃ kaṇṇikāya pariyantato. Muttājālake ṭhapetvāti suvisuddhe muttāmaye jālake patiṭṭhapetvā.

“Equal in size to a cart's hub” means equal in circumference to the hub of a large cart. “At both ends” means at the two ends, below and above. “From the edge of the pericarp” means from the edge of the pericarps of the two golden lotuses. “Having placed it on a net of pearls” means having established it on a very pure net made of pearls.

Itthiratanavaṇṇanā

The Description of the Woman-Jewel

‘‘Itthiratanaṃ [Pg.358] pātubhavatī’’ti vatvā assa pātubhavanākāraṃ dassetuṃ, ‘‘maddarājakulato vā’’tiādi vuttaṃ. Maddaraṭṭhaṃ kira abhirūpānaṃ itthīnaṃ uppattiṭṭhānaṃ. Saṇṭhānapāripūriyāti hatthapādādisarīrāvayavānaṃ susaṇṭhitatāya. Avayavapāripūriyā hi samudāyapāripūrisiddhi. Rūpanti sarīraṃ. Dassanīyāti surūpabhāvena passitabbayuttā. Somanassavasena cittaṃ pasādeti yoniso cintentānaṃ kammaphalasaddhāya vasena. Pasādāvahattāti kāraṇavacanena yathā pāsādikatāya vaṇṇapokkharatāsiddhi vuttā, evaṃ dassanīyatāya pāsādikatāsiddhi, abhirūpatāya ca dassanīyatāsiddhi vattabbāti nayaṃ dasseti. Paṭilomato vā vaṇṇapokkharatāya pāsādikatāsiddhi, pāsādikatāya dassanīyatāsiddhi, dassanīyatāya abhirūpatāsiddhi yojetabbā. Evaṃ sarīrasampattivasena abhirūpatādike dassetvā idāni sarīre dosābhāvavasenapi te dassetuṃ, ‘‘abhirūpā vā’’tiādi vuttaṃ. Tattha yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca pāsādikā nātidīghatādayo. Evaṃ manussānaṃ dibbarūpatāsampattipīti ‘‘appattā dibbavaṇṇa’’nti vuttaṃ. Kāyavipattiyāti sarīradosassa. Abhāvoti accantameva dūrībhāvo.

Having said, “The woman-jewel appears,” to show the manner of her appearance, it is said, “from the Madda royal family,” and so on. The Madda country, it is said, is the birthplace of beautiful women. “Perfection of form” means due to the well-proportioned nature of the bodily limbs, such as hands and feet. For through the perfection of the parts, the perfection of the whole is achieved. “Appearance” means the body. “Pleasing to behold” means worthy of being seen due to her beauty. She gladdens the minds of those who reflect wisely, through their faith in the fruit of kamma. “Because she brings joy”—by this causal statement he shows the principle that just as the attainment of beauty of complexion is said to result from her delightfulness, so the attainment of delightfulness results from her being pleasing to behold, and the attainment of being pleasing to behold should be said to result from her beauty. Alternatively, in reverse order, the attainment of delightfulness should be connected with beauty of complexion, the attainment of being pleasing to behold with delightfulness, and the attainment of beauty with being pleasing to behold. Having thus shown her beauty and other qualities through the excellence of her body, now, to show them also through the absence of faults in her body, it is said, “beautiful,” and so on. Therein, just as she is well-proportioned, so too is she delightful in height and girth, not being too tall, and so on. Thus, although humans may attain a divine form, it is said, “not having attained a divine complexion.” “Freedom from bodily defects” means the absence of bodily faults. “Absence” means their being completely removed.

Satavihatassāti satakkhattuṃ vihatassa. Satavihatassāti ca idaṃ kappāsapicuvasena vuttaṃ, tūlapicuno pana vihananameva natthi. Kuṅkumatagaraturukkhayavanapupphāni catujjāti. Tamālatagaraturukkhayavanapupphānīti apare.

“Of that which has been beaten a hundred times” means of that which has been struck a hundred times. This is said with reference to cotton wadding; for cotton floss, however, there is no beating at all. The four kinds of fragrances are saffron, tagara, frankincense, and yavana flowers. Others say they are tamāla, tagara, frankincense, and yavana flowers.

Aggidaḍḍhā viyāti āsanagatena agginā daḍḍhā viya. Paṭhamamevāti aññakiccato paṭhamameva, dassanasamakālamevāti attho. Taṃ taṃ attanā rañño kātabbakiccaṃ kiṃ karomīti pucchitabbatāya kiṃ karaṇanti paṭissāvetīti kiṅkārapaṭissāvinī.

“As if burned by fire” means as if burned by a fire that has reached one’s seat. “First of all” means before any other task; the meaning is at the very moment of seeing. She is a `kiṅkārapaṭissāvinī` (one who is promptly obedient) because, when she is to be asked, “What shall I do?” concerning this or that task to be done by her for the king, she replies, “What is to be done?”

Mātugāmo nāma yebhuyyena saṭhajātiko, itthiratanassa pana taṃ natthīti dassetuṃ, ‘‘svāssā’’tiādi vuttaṃ. Guṇāti rūpaguṇā ceva ācāraguṇā ca. Purimakammānubhāvenāti tassā purimakammānubhāvena. Itthiratanassa tabbhāvasaṃvattaniyapurimakammassa ānubhāvena, cakkavattinopi parivārasaṃvattaniyaṃ puññakammaṃ tādisassa phalavisesassa upanissayo hotiyeva. Tenāha ‘‘cakkavattino puññaṃ upanissāyā’’ti. Etena sesaratanesupi [Pg.359] tesaṃ visesānaṃ tadupanissayatā vibhāvitā evāti daṭṭhabbaṃ. Pubbe ekadesavasena labbhamānapāripūrī rañño cakkavattibhāvūpagamanato paṭṭhāya sabbākārapāripūrā jātā.

A woman is generally deceitful by nature; to show that this is not the case with the woman-jewel, it is said, “She is indeed...” “Qualities” refers to both qualities of beauty and qualities of virtuous conduct. “Through the power of past kamma” means through the power of her own past kamma that leads to the state of being a woman-jewel. Also, the meritorious kamma of a wheel-turning king, which leads to his retinue, is indeed a supporting condition for such a special result. Hence, it is said, “depending on the merit of the wheel-turning king.” By this, it should be understood that the dependence of the other jewels on that merit for their respective distinctions is also explained. The perfection that was previously obtained in part became fully perfected from the time the king attained the status of a wheel-turning monarch.

Gahapatiratanavaṇṇanā

The Description of the Householder-Jewel

Pakatiyāvāti sabhāveneva, cakkaratanapātubhāvato pubbepi.

“By nature” means by its own nature, even before the manifestation of the wheel-jewel.

Pariṇāyakaratanavaṇṇanā

The Description of the Counselor-Jewel

Nissāyāti upanissāya.

"Nissāya" means by way of support.

260. Kaṭaggaho vuccati jayaggaho sakānaṃ paṇānaṃ kaṭabhāvena atthasiddhivasena saṅgaṇhananti katvā. Tenāha ‘‘jayaggāhenā’’ti. Ekappahārenevāti ekappayogeneva satasahassāni adhigaccheyyāti yojanā. Sesaṃ vuttanayattā suviññeyyameva.

260. "Kaṭaggaho" is called the seizure of victory, because it is the gathering of one's own stakes by their being won and by the accomplishment of the objective. Therefore, he said, "by the seizure of victory." "Ekappahāreneva" means by a single effort; the connection is: "one might obtain a hundred thousand." The rest is indeed easily understood by the method already stated.

Bālapaṇḍitasuttavaṇṇanāya līnatthappakāsanā samattā.

The Clarification of the Hidden Meaning of the Commentary on the Bālapaṇḍitasutta is finished.

10. Devadūtasuttavaṇṇanā

10. The Commentary on the Devadūta Sutta

261. Dve agārātiādīti ādi-saddena ‘‘sadvārā…pe… anuvicarantepī’’ti etamatthaṃ saṅgaṇhāti. Ettakameva hi assapurasutte (ma. ni. 1.432; ma. ni. aṭṭha. 1.432) vitthāritaṃ veditabbaṃ. ‘‘Dibbena cakkhunā’’tiādi pana visuddhimagge (visuddhi. 2.397) tathā vitthāritampi suttasaṃvaṇṇanā hotīti katvā, ‘‘assapurasutte vitthāritamevā’’ti vuttaṃ.

261. The phrase "Dve agārātiādi" includes, by the word "ādi," the meaning of "sadvārā…pe… anuvicarantepī." For only this much should be understood as elaborated in the Assapurasutta (MN 1.432; MNA 1.432). However, regarding "Dibbena cakkhunā," etc., although it is detailed in the Visuddhimagga (Visuddhi. 2.397), because it is an explanation of the sutta, it is said, "as elaborated in the Assapurasutta."

262. Nirayato paṭṭhāya desanaṃ devalokena osāpetīti saṃkilesadhammehi saṃvejetvā vodānadhammehi niṭṭhāpento. Dutiyaṃ pana vuttavipariyāyena veditabbaṃ, tadidaṃ veneyyajjhāsayavisiṭṭhanti daṭṭhabbaṃ. Idāni saṅkhipitvā vuttamatthaṃ vivarituṃ, ‘‘sace’’tiādi vuttaṃ. Soti bhagavā.

262. Starting from hell, he concludes the teaching with the deva world; this means, having stirred urgency with defiling states, he brings it to a conclusion with cleansing states. The second, however, should be understood in the opposite way, and this should be seen as distinguished by the disposition of those to be trained. Now, to explain the meaning that was stated concisely, "if," etc., was said. "He" means the Blessed One.

Ekacce [Pg.360] therāti (kathā. anuṭī. 866-868; a. ni. ṭī. 2.3.36) andhakādike, viññāṇavādino ca sandhāya vadati. Nerayike niraye pālenti tato niggantumappadānavasena rakkhantīti nirayapālā. Nerayikānaṃ narakadukkhena pariyonaddhāya alaṃ samatthāti vā nirayapālā. Tanti ‘‘natthi nirayapālā’’tivacanaṃ. Paṭisedhitamevāti ‘‘atthi niraye nirayapālā, atthi ca kāraṇikā’’tiādinā nayena abhidhamme (kathā. 866) paṭisedhitameva. Yadi nirayapālā nāma na siyuṃ, kammakāraṇāpi na bhaveyya. Sati hi kāraṇike kammakāraṇāya bhavitabbanti adhippāyo. Tenāha ‘‘yathā hī’’tiādi. Etthāha – ‘‘kiṃ panete nirayapālā nerayikā, udāhu anerayikā’’ti. Kiñcettha – yadi tāva nerayikā, ime nirayasaṃvattaniyena kammunā nibbattāti sayampi nirayadukkhaṃ anubhaveyyuṃ, tathā sati aññesaṃ nerayikānaṃ yātanāya asamatthā siyuṃ, ‘‘ime nerayikā, ime nirayapālā’’ti vavatthānañca na siyā, ye ca ye yātenti, tehi samānarūpabalappamāṇehi itaresaṃ bhayasantāsā na siyuṃ. Atha anerayikā, nesaṃ tattha kathaṃ sambhavoti vuccate – anerayikā nirayapālā anirayagatisaṃvattaniyakammanibbattito. Nirayūpapattisaṃvattaniyakammato hi aññeneva kammunā te nibbattanti rakkhasajātikattā. Tathā hi vadanti sabbatthivādino –

"Some elders" (Kvu.Anuṭī. 866-868; AN.Ṭī. 2.3.36) is said with reference to the Andhakas and others, and the Viññāṇavādins. They are called guardians of hell (nirayapālā) because they guard the hell-beings in hell, that is, they keep them by not giving them a chance to escape. Or, they are called nirayapālā because they are fully capable of binding the hell-beings with the suffering of hell. That refers to the statement, "there are no guardians of hell." It is indeed refuted in the Abhidhamma (Kvu. 866) by the method beginning, "there are guardians of hell in hell, and there are tormentors." If there were no so-called guardians of hell, there would also be no execution of kamma. The meaning is that when there is a tormentor, there must be an execution of kamma. Therefore, it is said, "just as..." Here, it is said: "Are these guardians of hell themselves hell-beings, or are they not hell-beings?" In this regard: if they are hell-beings, then having been born by kamma that leads to hell, they would themselves experience the suffering of hell. In that case, they would be incapable of tormenting other hell-beings, and there would be no distinction such as "these are hell-beings, these are guardians of hell." Moreover, if those who inflict torment were of the same form, strength, and size as the others, the latter would have no fear and terror. But if they are not hell-beings, how is their existence there possible? It is said: the guardians of hell are not hell-beings, being born from kamma that leads to a non-hell destination. For they are born by a kamma different from the kamma that leads to arising in hell, because they are of the rākṣasa species. For thus say the Sarvāstivādins:

‘‘Kodhanā kurūrakammantā, pāpābhirucino sadā;

Dukkhitesu ca nandanti, jāyanti yamarakkhasā’’ti. (kathā. anuṭī. 866-868;

a. ni. ṭī. 2.3.36);

"The wrathful, cruel in action, always delighting in evil, and rejoicing in the afflicted—they are born as demons of Yama." (Kvu.Anuṭī. 866-868; AN.Ṭī. 2.3.36);

Tattha yadeke vadanti ‘‘yātanādukkhaṃ paṭisaṃvedeyyuṃ, atha vā aññamaññaṃ yāteyyu’’ntiādi, tayidaṃ asāraṃ nirayapālānaṃ nerayikabhāvasseva abhāvato. Yadipi anerayikā nirayapālā, ayomayāya pana ādittāya sampajjalitāya sajotibhūtāya nirayabhūmiyā parikkamamānā kathaṃ dāhadukkhaṃ nānubhavantīti? Kammānubhāvato. Yathā hi iddhimanto cetovasippattā mahāmoggallānādayo nerayike anukampantā iddhibalena nirayabhūmiṃ upagatā dāhadukkhena na bādhīyanti, evaṃsampadamidaṃ daṭṭhabbaṃ.

Therein, what some say, "They would experience the suffering of torment, or they would torment each other," and so on—this is baseless, because the guardians of hell simply do not have the state of being hell-beings. Even if the guardians of hell are not hell-beings, how do they not experience the suffering of burning while walking about on the hell-ground, which is made of iron, burning, blazing, and flaming? It is due to the power of kamma. Just as those with psychic power who have attained mastery over the mind, like the great Moggallāna and others, out of compassion for hell-beings, approach the hell-ground through psychic power and are not afflicted by the suffering of burning, so this should be understood in the same way.

Iddhivisayassa [Pg.361] acinteyyabhāvatoti ce? Idampi taṃsamānaṃ kammavipākassa acinteyyabhāvato. Tathārūpena hi kammunā te nibbattā. Yathā nirayadukkhena abādhitā eva hutvā nerayike yātenti, na cettakena bāhiravisayābhāvo yujjati iṭṭhāniṭṭhatāya paccekaṃ dvārapurisesu vibhattasabhāvattā. Tathā hi ekaccassa dvārassa purisassa ca iṭṭhaṃ ekaccassa aniṭṭhaṃ, ekaccassa ca aniṭṭhaṃ ekaccassa iṭṭhaṃ hoti. Evañca katvā yadeke vadanti – ‘‘natthi kammavasena tejasā parūpatāpana’’ntiādi, tadapāhataṃ hoti. Yaṃ pana vadanti – ‘‘anerayikānaṃ nesaṃ kathaṃ tattha sambhavo’’ti niraye nerayikānaṃ yātanāsabbhāvato. Nerayikasattayātanāyogyañhi attabhāvaṃ nibbattentaṃ kammaṃ tādisanikantivināmitaṃ nirayaṭṭhāneyeva nibbatteti. Te ca nerayikehi adhikatarabalārohapariṇāhā ativiya bhayānakadassanā kurūratarapayogā ca honti. Eteneva tattha nerayikānaṃ vibādhakakākasunakhādīnampi nibbatti saṃvaṇṇitāti daṭṭhabbaṃ.

If it is said that this is because of the inconceivability of the sphere of psychic power, this too is similar, because of the inconceivability of the result of kamma. For they are born by kamma of such a kind. Just as they torment the hell-beings while being themselves unafflicted by the suffering of hell, by this much the non-existence of an external object is not tenable, because of its nature of being divided into pleasant and unpleasant for each individual gatekeeper. For what is pleasant for one gatekeeper is unpleasant for another, and what is unpleasant for one is pleasant for another. And thus, what some say—"There is no tormenting of others by fire through the power of kamma," and so on—is refuted. As for what they say, "How is the existence there possible for them, who are not hell-beings?"—it is because of the existence of torment for hell-beings in hell. For kamma, producing a state of existence suitable for the torment of hell-beings, being unalterably bent towards such a result, causes them to be born right in the hell-realm. And they are of greater strength, height, and girth than the hell-beings, extremely terrifying in appearance, and crueler in their actions. By this same reasoning, it should be understood that the arising there of tormenting crows, dogs, and so on, is also explained.

Kathaṃ aññagatikehi aññagatikabādhananti ca na vattabbaṃ aññatthāpi tathā dassanato. Yaṃ paneke vadanti – ‘‘asattasabhāvā eva nirayapālā nirayasunakhādayo cā’’ti tampi tesaṃ matimattaṃ aññattha tathā adassanato. Na hi kāci atthi tādisī dhammappavatti, yā asattasabhāvā, sampatisattehi appayojitā ca sattakiccaṃ sādhentī diṭṭhapubbā. Petānaṃ pānīyanivārakānaṃ daṇḍādihatthapurisānampi sabbhāve, asattabhāve ca visesakāraṇaṃ natthi. Supinopaghātopi atthi, kiccasamatthatā pana appamāṇaṃ dassanādimattenapi tadatthasiddhito. Tathā hi supine āhārūpabhogādinā na atthasiddhi, iddhinimmānarūpaṃ panettha laddhaparihāraṃ iddhivisayassa acinteyyabhāvato. Idhāpi kammavipākassa acinteyyabhāvatoti ce? Taṃ na, asiddhattā. Nerayikānaṃ kammavipākato nirayapālāti asiddhametaṃ, vuttanayena pana pāḷito ca tesaṃ sattabhāvo eva siddhoti. Sakkā hi vattuṃ, ‘‘sattasaṅkhātā nirayapālasaññitā dhammappavatti sābhisandhikaparūpaghātī atthi kiccasabbhāvato ojāhārādirakkhasasantati [Pg.362] viyā’’ti. Abhisandhipubbakatā cettha na sakkā paṭikkhipituṃ tathā tathā abhisandhiyā yātanato, tato eva na saṅghātapabbatādīhi anekantikatā. Ye pana vadanti – ‘‘bhūtavisesā eva ete vaṇṇasaṇṭhānādivisesavanto bheravākārā ‘narakapālā’ti samaññaṃ labhantī’’ti. Tadasiddhaṃ ujukameva pāḷiyaṃ, – ‘‘atthi nirayesu nirayapālā’’ti (kathā. 866) vādassa patiṭṭhāpitattā.

And one should not ask, "How can beings of one destination harm beings of another destination?" since this is seen elsewhere. As for what some say, "The guardians of hell, hell-hounds, and the like are indeed non-sentient by nature," that is merely their opinion, as such a thing is not seen elsewhere. For no such phenomenal process has ever been seen which, being non-sentient in nature and not directed by present beings, accomplishes the work of a being. Even in the case of the men with sticks in hand who prevent the hungry ghosts from drinking, there is no special reason for their being sentient or non-sentient. Harm in a dream also exists, but its capacity for action is immeasurable, since the purpose is achieved even by merely seeing and so forth. For in a dream, no real purpose is achieved by consuming food and the like; a magically created form is an exception here, due to the inconceivability of the sphere of psychic power. If it is said that here too it is due to the inconceivability of the result of kamma, that is not so, because it is unproven. That the guardians of hell arise from the kamma-result of the hell-beings is unproven; but according to the method stated and from the Pāli text, their being sentient is indeed established. For it can be said: "There exists a phenomenal process, reckoned as a being, designated as a guardian of hell, which intentionally harms others, because its function exists, like the lineage of essence-eating rākṣasas." Here, its being preceded by intention cannot be rejected, because the tormenting happens according to various intentions; for that very reason, there is no inconclusiveness with regard to the clashing mountains and the like. But as for those who say, "These are merely a special kind of spirits, terrifying in appearance, with distinct colors, shapes, and so on, who receive the designation 'guardians of hell,'" that is unproven, as the thesis, "There are guardians of hell in the hells" (Kvu. 866), is established straightforwardly in the Pāli text.

Apica yathā ariyavinaye narakapālānaṃ bhūtamattatā asiddhā, tathā paññattimattavādinopi tesaṃ bhūtamattatā asiddhāva sabbaso rūpadhammānaṃ atthi bhāvasseva appaṭijānanato. Na hi tassa bhūtāni nāma paramatthato santi. Yadi paramatthaṃ gahetvā voharati, atha kasmā cakkhurūpādīni paṭikkhipatīti? Tiṭṭhatesā anavaṭṭhitatakkānaṃ appahīnasammohavipallāsānaṃ vādavīmaṃsā, evaṃ, ‘‘attheva niraye nirayapālā’’ti niṭṭhamettha gantabbaṃ. Sati ca nesaṃ sabbhāve, asatipi bāhire visaye narake viya desādiniyamo hotīti vādo na sijjhati, sati eva pana bāhire visaye desādiniyamoti daṭṭhabbaṃ.

Moreover, just as in the Noble Discipline the real being of the hell-wardens is not established, so too for those who hold that there are only concepts, their real being is entirely unestablished, since they do not acknowledge the existence of any material phenomena at all. For them, there are no so-called elements that exist in an ultimate sense. If one speaks by grasping ultimate reality, then why does one reject visible forms and the like? Let this argumentative investigation of those with unsettled reasoning and unabandoned delusion and distortion be set aside; thus, it should be concluded here: 'Hell-wardens do exist in hell.' And if their real existence is a fact, the argument that 'even in the absence of an external object, like hell, there is a spatial limitation' is not successful; rather, it should be seen that only when an external object exists is there a spatial limitation.

Devadūtasarāpanavasena satte yathūpacite puññakamme yameti niyametīti yamo, tassa yamassa vemānikapetānaṃ rājabhāvato rañño. Tenāha – ‘‘yamarājā nāma vemānikapetarājā’’ti. Kammavipākanti akusalakammavipākaṃ. Vemānikapetāti kaṇhasukkavasena missakakammaṃ katvā vinipātikadevatā viya sukkena kammunā paṭisandhiṃ gaṇhanti. Tathā hi te maggaphalabhāginopi honti, pavattiyaṃ pana kammānurūpaṃ kadāci puññaphalaṃ, kadāci apuññaphalaṃ paccanubhavanti. Yesaṃ pana ariyamaggo uppajjati, tesaṃ maggādhigamato paṭṭhāya puññaphalameva uppajjatīti daṭṭhabbaṃ. Apuññaphalaṃ pubbe viya kaṭukaṃ na hoti. Manussattabhāve ṭhitānaṃ mudukameva hotīti apare. Dhammiko rājāti ettha tassa dhammikabhāvo dhammadevaputtassa viya uppattiniyamitadhammavaseneva veditabbo. Dvāresūti avīcimahānarakassa catūsu dvāresu.

He is called Yama because, by causing beings to remember the divine messengers, he restrains (yameti) and regulates (niyameti) them according to their accumulated wholesome kamma. He is a king because of his status as king of the vemānika-petas. Hence it is said: 'Yamarājā is the name for the king of the vemānika-petas.' 'The result of kamma' means the result of unwholesome kamma. Vemānika-petas are those who, having performed mixed kamma of dark and bright, take rebirth by means of bright kamma, like the deities of the fallen state. Indeed, they may even partake in the path and its fruit; however, in the course of existence, they experience the results of kamma according to their deeds—sometimes the fruit of merit, sometimes the fruit of demerit. For those in whom the noble path arises, it should be understood that from the attainment of the path onward, only the fruit of merit arises. The fruit of demerit is no longer as bitter as before. Others say that for those established in human existence, it becomes mild. 'A righteous king'—here, his righteousness should be understood as being like that of the Dhamma-devaputta, determined by the very nature fixed by his birth. 'At the gates' refers to the four gates of the great Avīci hell.

Jātidhammoti kammakilesavasena jātipakatiko. Tenāha ‘‘jātisabhāvo’’ti. Sabhāvo ca nāma tejodhātuyā uṇhatā viya na kadācipi vigacchatīti āha ‘‘aparimutto jātiyā’’tiādi.

'Subject to birth' means having the nature of birth due to kamma and defilements. Hence it is said, 'of the nature of birth.' And this nature, like the heat of the fire element, never departs; therefore it is said, 'not freed from birth,' and so on.

263. Idāni [Pg.363] jātiyā devadūtabhāvaṃ niddhāretvā dassetuṃ, ‘‘daharakumāro’’tiādi vuttaṃ. Atthato evaṃ vadati nāmāti vācāya avadantopi atthāpattito evaṃ vadanto viya hoti viññūnanti attho. Evaṃ tumhākampi jāti āgamissatīti evaṃ saṃkiliṭṭhajegucchaasamatthadaharāvatthā jāti tumhākaṃ āgamissati. Kāmañcāyaṃ āgatā eva, sā pana atītānāgatāya uparipi āgamanāya payogo icchitabbo, anāgatāya na icchitabboti āha ‘‘jāti āgamissatī’’ti. Tenevāha – ‘‘iti tassā…pe… karothā’’ti. Tenāti tena kāraṇena viññūnaṃ vedavatthubhāvenāti attho.

263. Now, to determine and show the state of being a divine messenger through birth, the phrase 'a young boy,' etc., was spoken. The meaning is that, in essence, even without speaking in words, he is as if speaking thus to the wise by implication. 'Thus, birth will come to you too' means this defiled, disgusting, and helpless youthful state of birth will come to you. And although this birth has already come, it is said, 'birth will come,' because this principle applies to its coming again upon the past and future, but it should not be wished for in the future. Therefore, it is said: 'Thus, of that... you should do.' 'Therefore' means for that reason, because it is a basis of understanding for the wise.

Ūrubalanti ūrubalī. Tena dūrepi gamanāgamanalaṅghanādisamatthataṃ dasseti, bāhubalanti pana iminā hatthehi kātabbakiccasamatthataṃ, javaggahaṇena vegassa pavattisamatthataṃ. Antarahitā naṭṭhā. Sesaṃ paṭhamadevadūte vuttanayameva.

'Strength of thighs' means one who is strong in the thighs. By this, it shows the ability for going, coming, and leaping even over long distances. 'Strength of arms' shows the capacity to perform tasks with the hands. 'Grasping of speed' shows the ability for swift movement to occur. 'Vanished' means destroyed. The rest follows the same method as explained in the section on the first divine messenger.

Vividhaṃ dukkhaṃ ādahatīti byādhi, visesena vā ādhīyati etenāti byādhi, tena byādhinā. Abhihatoti bādhito, upaddutoti attho.

It brings various kinds of suffering (dukkha), thus it is called disease (byādhi). Or alternatively, one is especially afflicted (ādhīyati) by it, thus it is called byādhi. 'By that disease.' 'Abhihata' means afflicted or harassed; the meaning is oppressed.

265. Kāraṇā nāma ‘‘hatthacchedādibhedā adhikapīḷā karīyati etāyā’’ti katvā yātanā, sā eva kāraṇikehi kātabbaṭṭhena kammanti kammakāraṇā yātanākammanti attho.

265. Kāraṇā is torture (yātanā), so called because 'by this, extreme affliction of various kinds, such as cutting off hands, is inflicted.' Since it is an action (kamma) to be carried out by executioners (kāraṇikehi), it is called kammakāraṇā; the meaning is 'the act of torture' (yātanākamma).

266. Bahuṃ pāpaṃ katanti bahuso pāpaṃ kataṃ. Tena pāpassa bahulīkaraṇamāha. Bahūti vā mahantaṃ. Mahatthopi hi bahusaddo dissati, ‘‘bahu vata kataṃ assā’’tiādīsu, garukanti vuttaṃ hoti. Soti garukaṃ bahulaṃ vā pāpaṃ katvā ṭhito niraye nibbattatiyeva, na yamapurisehi yamassa santikaṃ nīyati. Parittanti pamāṇaparittatāya kālaparittatāya ca parittaṃ, purimasmiṃ pakkhe agarunti attho, dutiyasmiṃ abahulanti. Yathāvuttamatthaṃ upamāya vibhāvetuṃ, ‘‘yathā hī’’tiādi vuttaṃ. Kattabbamevāti daṇḍameva. Anuvijjitvā vīmaṃsitvā. Vinicchayaṭṭhānanti aṭṭakaraṇaṭṭhānaṃ. Parittapāpakammāti dubbalapāpakammā. Te hi pāpakammassa dubbalabhāvato katūpacitassa ca okāsārahakusalakammassa balavabhāvato attano dhammatāyapi saranti.

266. 'Much evil has been done' means that evil has been committed many times. By this, it speaks of the multiplication of evil. 'Much' can also mean great, for the word 'much' is seen in the sense of greatness in phrases like 'much indeed has been done by her,' implying it is grave. That is, one who has done grave or abundant evil is inevitably reborn in hell, not taken by the men of Yama to Yama's presence. 'Little' refers to evil that is limited in quantity or limited in duration, meaning 'not grave' in the first case and 'not abundant' in the second. To illustrate the aforesaid meaning with a simile, 'Just as...' etc., has been said. 'What ought to be done' means only punishment. 'Having investigated' means having considered. 'The place of judgment' means the place of legal proceedings. 'Those of little evil kamma' refers to those with weak evil kamma. For they, due to the weakness of their evil kamma and the strength of their accumulated wholesome kamma that finds its opportunity, remember even by their own nature.

Ākāsacetiyanti [Pg.364] girisikhare vivaṭaṅgaṇe katacetiyaṃ. Aggijālasaddanti ‘‘paṭapaṭā’’ti pavattamānaṃ aggijālāya saddaṃ sutvā, ‘‘mayā tadā ākāsacetiye pūjitarattapaṭā viyā’’ti attano pūjitapaṭaṃ anussari. Pañcahipi na saratīti balavatā pāpakammena byāmohito pañca saññāṇāni na gaṇhāti. Tuṇhī hoti kammāraho ayanti tattha patīkāraṃ apassanto.

'The sky shrine' means a shrine built on a mountain peak or in an open courtyard. 'The sound of a flame of fire' means: having heard the sound of a flame of fire crackling 'paṭapaṭā,' he remembered the banner he had offered in worship, thinking, 'This is like the red banner with which I worshipped at the sky shrine then.' 'He does not remember even the five' means that, bewildered by powerful evil kamma, he does not grasp the five signs. 'He remains silent' means that, seeing no remedy there, he thinks, 'This one is deserving of his kamma.'

267. Avīcimahānirayo ubbedhenapi yojanasatamevāti vadanti. Navanavayojanikā hoti puthulato. Mahānirayassa mahantattā tathāpi bhittisataṃ yojanasahassaṃ hotīti ussadassa sabbassa parikkhepato ‘‘dasayojanasahassaṃ hotī’’ti vuttaṃ.

267. The great Avīci hell, they say, is one hundred yojanas in depth. It is ninety-nine yojanas in width. Because of the greatness of the great hell, thus its wall is one hundred thousand yojanas. Considering the circumference of the entire subsidiary hell, it is said to be 'ten thousand yojanas'.

268. Jhāyatīti paṭipākatikaṃ hoti. Tādisamevāti purimasadisattā ‘‘ubbhataṃ sadisameva hotī’’ti evaṃ vuttaṃ. Bahusampattoti vā bahuṭṭhānaṃ atikkamitvā puratthimadvāraṃ sampatto hoti.

268. 'It burns' means it becomes contrary to its natural state. 'Just the same' means that because of its similarity to the previous state, it is said, 'What is cast up is just the same.' Or, 'having arrived at much' means having passed many places and arrived at the eastern gate.

Channaṃ jālānanti catūhi disāhi heṭṭhā upari ca ubbhatānaṃ channaṃ jālānaṃ. Sattānaṃ nirantaratā nirayasaṃvattaniyakammakatānañca bahubhāvato jālānaṃ tāva sattānañca nirantarattā avīci hotu; dukkhassa pana kathaṃ nirantaratāti taṃ dassento, ‘‘kāyadvāre…pe… ekaṃ dukkhasahagata’’ntiādimāha. Tattha āvajjanaṃ sampaṭicchanaṃ santīraṇaṃ voṭṭhabbanaṃ dve tadārammaṇacittānīti cha upekkhāsahagatāni. Evaṃ santepīti yadipi tattha upekkhāsahagatacittānipi pavattanti upekkhāvedanāpi laddhāvasarā; dukkhavedanā pana balavatarā nisitanisitena tikhiṇena satthena nirantaraṃ sarīraṃ chindantī viya dukkhaṃ upanentī viya tā vedanā abhibhavantī ajjhottharantī uppajjantī nirantarā viya hoti. Tenāha ‘‘anudahanabalavatāyā’’tiādi. Upekkhāvedanāti vā tattha ativiya aniṭṭhaphalatāya aniṭṭhārammaṇā upekkhāvedanā dukkhāti vuccati, yathā iṭṭhaphalabahutāya iṭṭhārammaṇā jhānādipariyāpanne ca sugatibhave ca upekkhāvedanā sukhāti vuccati, evaṃ dukkhassa nirantaratāya avīcīti veditabbaṃ.

'Of the six flames' means of the six flames that have risen up from the four directions, below, and above. Let Avīci be so called due to the uninterruptedness of beings; because of the abundance of beings who have done kamma that leads to hell, and because of the uninterruptedness of both the flames and those beings. But how is suffering uninterrupted? To show this, it is said, 'Through the body door... accompanied by one painful feeling,' and so on. Therein, adverting, receiving, investigating, determining, and two registering consciousnesses—these six are accompanied by equanimity. Even so, although consciousnesses accompanied by equanimity arise there and the feeling of equanimity finds its opportunity, the painful feeling is stronger. Like a sharp, well-sharpened, keen weapon continuously cutting the body, as if bringing suffering, that feeling arises as if uninterrupted, overwhelming and engulfing the other feelings. Therefore, it is said, 'Due to the strength of the burning,' and so on. Alternatively, the feeling of equanimity there, because it has an extremely undesirable object and result, is called 'painful,' just as the feeling of equanimity included in jhāna or in a happy state of existence, because it has an abundance of desirable objects and results, is called 'pleasant.' Thus, Avīci should be understood as the uninterruptedness of suffering.

269. Eko [Pg.365] pādo mahāniraye hoti, eko gūthaniraye nipatati, kammavegukkhitto antarā padamāvahati sesārambhatāya. Hatthigīvappamāṇā pariṇāhena. Ekadoṇikanāvāppamāṇā āyāmena.

269. One foot is in the Great Hell, one falls into the dung-hell, and hurled by the force of kamma, he takes a step in between for the sake of the remaining undertaking. They are the size of an elephant's neck in girth and the size of a one-trough boat in length.

Pokkharapattānīti khuradhārāsadisāni tikhiṇaggāni ayosūlamayāneva padumapattāni. Heṭṭhā khuradhārāti heṭṭhābhūmiyaṃ nikkhittā, vettalatāyo ca tikhiṇadhārakaṇṭakā ayomayā eva. Tenāha – ‘‘so tattha dukkhā’’tiādi. Kusatiṇānīti kusatiṇajātitāya tathā vuttāni. Kharavālikāti kharā tikhiṇakoṭikā siṅghāṭakasaṇṭhānā vālikā.

Lotus leaves means lotus leaves like razor blades, sharp-edged, made entirely of iron spikes. Below, razor blades means laid on the ground below; and rattan vines are indeed sharp-edged thorns made of iron. Hence it is said: 'There he suffers,' and so on. Blades of kusa grass are so called because they are of the kusa grass species. Coarse sand means rough, sharp-pointed, triangular-shaped sand.

270. Dante samphusetīti heṭṭhimadante yathā kiñci mukhe pakkhipituṃ na sakkā, evaṃ suphusite karoti. Tambalohapānato paṭṭhāyāti vuttakāraṇato paṭilomatopi evaṃ kammakāraṇānaṃ kāraṇamāha. Dutiyenāti kuṭhārīhi tacchanena. Tatiyenāti vāsīhi tacchanena. Avijahitameva saṃvegahetutāya lokassa mahato atthassa saṃvattanato.

270. He clenches his teeth means he makes his teeth touch so tightly that it is impossible to put anything into his mouth. From the drinking of molten copper onward means that, starting from the stated reason and going in reverse order, he thus states the cause of the causes of kamma. By the second means by hewing with axes. By the third means by shaping with adzes. It is not abandoned, since, being a cause for spiritual urgency, it leads to the great benefit of the world.

271. Hīnakāyaṃ hīnaṃ vā attabhāvaṃ upagatā. Upādāneti catubbidhepi upādāne. Taṃ atthato taṇhādiṭṭhiggāhoti āha ‘‘taṇhādiṭṭhigahaṇe’’ti. Sambhavati jarāmaraṇaṃ etenāti sambhavo, upādānanti āha – ‘‘jātiyā maraṇassa ca kāraṇabhūte’’ti. Anupādāti anupādāya. Tenāha ‘‘anupādiyitvā’’ti.

271. Having gone to an inferior body or an inferior state of existence. Clinging means in the fourfold clinging. In meaning, that is the grasping of craving and views; hence it is said, 'in the grasping of craving and views.' Because aging and death arise from this, it is an origin (sambhava); this refers to clinging. Hence it is said: 'in that which is the cause of birth and of death.' Not clinging means not having clung. Therefore, it is said, 'not having clung.'

Sabbadukkhātikkantā nāmāti sakalampi vaṭṭadukkhaṃ atikkantā eva honti carimacittanirodhena vaṭṭadukkhalesassapi asambhavato.

They have transcended all suffering means they have entirely overcome the suffering of the cycle of existence, since with the cessation of the final consciousness, not even a trace of the suffering of the cycle can arise.

Devadūtasuttavaṇṇanāya līnatthappakāsanā samattā.

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

Niṭṭhitā ca suññatavaggavaṇṇanā.

The commentary on the Suññatavagga is concluded.

4. Vibhaṅgavaggo

4. The Division on Analysis

1. Bhaddekarattasuttavaṇṇanā

1. The Commentary on the Discourse to Bhaddekaratta

272. Ekā [Pg.366] ratti ekaratto, bhaddo ekaratto etassāti bhaddekarattaṃ, vipassanaṃ paribrūhento puggalo. Tenāha – ‘‘vipassanānuyogasamannāgatattā’’ti. Taṃ uddissa pavattiyā pana bhaddekarattasahacaraṇato bhaddekaratto. Tenāha bhagavā – ‘‘bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’’ti. Desetabbamatthaṃ uddisati etenāti uddeso, saṅkhepadesanā eva. Yasmā pana niddesapadānaṃ jananiṭṭhāne ṭhitattā mātā viyāti mātikāti vuccati, tasmāha ‘‘uddesanti mātika’’nti. Uddiṭṭhamatthaṃ vibhajati etenāti vibhaṅgo vitthāradesanā, tenāha – ‘‘vitthārabhājaniya’’nti ‘‘yathāuddiṭṭhamatthaṃ vitthārato bhājeti vibhajati etenā’’ti katvā.

272. One night is a single night; 'one for whom a single night is auspicious' is a 'bhaddekaratta,' a person developing insight. Therefore it is said, 'because of being endowed with the application of insight.' However, because the discourse proceeds in connection with that person, accompanying the 'bhaddekaratta,' it is called 'Bhaddekaratta.' Therefore, the Blessed One said, 'Monks, I will teach you the summary and the exposition of the Bhaddekaratta.' A summary (uddesa) is so called because by it one indicates the meaning to be taught; it is simply a brief exposition. And since it stands in the place of origin for the terms of exposition, like a mother, it is called a matrix (mātikā). Therefore it is said, 'the summary is the matrix.' An exposition (vibhaṅga) is so called because by it one analyzes the meaning that was indicated; it is a detailed teaching. Therefore, it is said, 'a detailed exposition,' because 'by means of it, one divides and analyzes in detail the meaning that was indicated.'

Uppādādikhaṇattayaṃ patvā atikkamaṃ atikkantaṃ atītaṃ. Taṃ pana atthato vigataṃ khandhapañcakanti āha ‘‘atīte khandhapañcake’’ti. Taṇhādiṭṭhīhi nānugaccheyyāti taṇhādiṭṭhābhinandanāhi nānubhaveyya, nābhinandeyyāti attho. Yathā ‘‘nicca’’ntiādinā viparītaggāhavasena atītesu rūpādīsu micchāabhinivisanaṃ parāmāso diṭṭhābhinandanā; evaṃ ‘‘nicca’’ntiādinā viparītaggāhavasena anāgatesu rūpādīsu micchāabhinivisanaṃ parāmāso diṭṭhi kammasamādānaṃ diṭṭhipatthanāti taṃ paṭikkhipanto āha – ‘‘taṇhādiṭṭhīhi na pattheyyā’’ti. Yadatītanti ettha iti-saddo ādiattho. Tena ‘‘apatta’’nti padaṃ saṅgaṇhāti. Tampi hi kāraṇavacanaṃ. Tenāha ‘‘yasmā cā’’ti. Tatthāyamadhippāyo, ‘‘atītaṃ taṇhādivasena nābhinanditabbaṃ sabbaso avijjamānattā sasavisāṇaṃ viya, tathā anāgatampi na patthetabba’’nti. Tattha siyā – atītaṃ nābhinanditabbaṃ abhinandanāya nippayojanattā, anāgatapatthanā pana saphalāpi siyāti na sabbaso paṭikkhipitabbāti? Na, tassāpi savighātabhāvena paṭikkhipitabbato. Tenāha ‘‘yasmā’’tiādi. Tattha pahīnanti nissaṭṭhasabhāvaṃ. Niruddhanti bhaggaṃ. Atthaṅgatanti vināsaṃ. Appattanti sabhāvaṃ uppādādikaṃ asampattaṃ. Ajātanti na jātaṃ. Anibbattanti tasseva vevacanaṃ.

Having reached the three moments beginning with arising and having passed beyond, it is past. That, in meaning, is the vanished five aggregates; hence it is said, 'in the past five aggregates.' One should not follow after with craving and views means one should not experience with delights of craving and views; one should not delight in them—this is the meaning. Just as, through perverse grasping, wrong adherence to past forms and so on as 'permanent,' etc., is misapprehension and delight in views; so too, through perverse grasping, wrong adherence to future forms and so on as 'permanent,' etc., is misapprehension, a view, an undertaking of kamma, and an aspiration of views. Rejecting this, he said, 'one should not aspire through craving and views.' In the phrase 'what is past,' that is a causal statement. Hence it is said, 'because.' Here, the intention is this: 'The past should not be delighted in through craving and so on because it is entirely non-existent, like a hare's horn; similarly, the future should not be aspired to.' Here, one might think: 'The past should not be delighted in because delighting in it is useless, but aspiring for the future might be fruitful, so it should not be entirely rejected.' No, because that too should be rejected as it is fraught with trouble. Hence it is said, 'because,' and so on. Here, abandoned means its nature is relinquished. Ceased means broken. Disappeared means perished. Unattained means not having attained its own nature of arising, etc. Unborn means not born. Unproduced is a synonym for that.

Yattha yatthāti yasmiṃ yasmiṃ khaṇe, yasmiṃ yasmiṃ vā dhammapuñje uppannaṃ, taṃ sabbampi asesetvā. Araññādīsu vāti vā-saddo aniyamattho. Tena [Pg.367] araññe vā rukkhamūle vā pabbatakandarādīsu vāti ṭhānaniyamābhāvā anupassanāya sātaccakāritaṃ dasseti. Yamakādivasena paribrūhiyamānā vipassanā viya paṭipakkhehi akopaniyāva hotīti āha – ‘‘asaṃhīraṃ asaṃkuppanti idaṃ vipassanāpaṭivipassanādassanatthaṃ vutta’’nti. Gāthāyamayamattho vipassanāvasena yujjatīti āha – ‘‘vipassanā hī’’tiādi. Kiṃ etāya pariyāyakathāyāti nippariyāyatova asaṃhīraṃ asaṃkuppaṃ dassetuṃ, ‘‘atha vā’’tiādi vuttaṃ. Kathaṃ pana niccassa nibbānassa anubrūhanā hotīti āha ‘‘punappuna’’ntiādi. Etena tadārammaṇadhammā brūhanāya, tesaṃ ārammaṇampi atthato anubrūhitaṃ nāma hoti bahulaṃ manasikārenāti dasseti.

Wherever, wherever means in whatever moment, or in whatever aggregate of phenomena it has arisen, all of that without remainder. Or in the wilderness, etc.: the word 'or' has the meaning of non-restriction. Thus, by 'in the forest, or at the foot of a tree, or in mountain caves, etc.,' it shows the absence of a fixed location and that continuous application to contemplation is to be done. Just as insight, when being developed by way of the Yamaka and so on, becomes indeed unshakeable by opposing forces, so it is said: 'Unshaken, unperturbed'—this is stated for the purpose of showing insight and counter-insight. That this meaning in the verse is connected by way of insight is stated thus: 'For insight, indeed,' and so on. 'Why this roundabout talk?'—in order to show the unshaken and unperturbed state directly, without circuity, it is said: 'Or else,' and so on. But how can there be cultivation of permanent Nibbāna? It is said: 'Again and again,' and so on. By this it is shown that through the cultivation of the mental states that have that as their object, their object itself is, in essence, also cultivated through frequent attention.

Ādito tāpanaṃ ātāpanaṃ, tena ārambhadhātumāha. Parito tāpanaṃ paritāpanaṃ, tena nikkamadhātuparakkamadhātuyo cāti. Tassa senāti tassa maccuno sahakaraṇaṭṭhena senā viyāti senā. Saṅgarotiādīsu mittākāraggahaṇena sāmapayogamāha. Lañjaggahaṇena lañjadānaṃ, tena dānappayogaṃ. Balarāsīti hatthiassādibalakāyo. Tena daṇḍabhedāni vadati. Bhedopi hi balavato eva ijjhati, svāyaṃ catubbidhopi upāyayogena sampavattīyati. Tattha tattha ca saṅgaṃ āsattiṃ arati detīti saṅgaro pubbabhāge vā saṅgaraṇavasena tassa paṭijānanavasena pavattanato.

Burning from the start is ardour (ātāpana); by that he indicates the element of initiative. Burning all around is torment (paritāpana); by that he indicates the elements of exertion and striving. His army means like an army in the sense of being a co-agent of Death. In 'agreement' and so on, by taking on the appearance of a friend, he speaks of the application of conciliation. By 'taking a bribe,' he means giving a bribe, and by that, the application of gifts. Mass of strength means the body of forces such as elephants, horses, and so on. By that, he speaks of force and sowing dissension. For sowing dissension is successful only for the powerful, and so this fourfold application of means proceeds. Because in various instances it gives rise to attachment, clinging, and discontent, it is called 'saṅgara.' Or else, because it proceeds by way of making an agreement in the initial stage, or by way of acknowledging it.

Uṭṭhāhakaṃ uṭṭhānavīriyasampannaṃ. Saparahitasīvanalakkhaṇena asādhubhāvaparammukhabhāvagamanena vā santo.

An energetic one means one endowed with the energy of exertion. A good person (santa) is characterized by promoting one's own and others' welfare, or by having turned away from what is unwholesome.

273. Manuññarūpavaseneva evaṃrūpo ahosīnti atītaṃ anvāgameti tattha nandiyāsamanvānayanato. Vedanādīsupi eseva nayo. Kusalasukhasomanassavedanāvasenāti kusalavedanāvasena sukhavedanāvasena somanassavedanāvasenāti paccekaṃ vedanāsaddo yojetabbo. Taṇhābhinandanāya sati diṭṭhābhinandanā siddhā evāti – ‘‘taṇhaṃ samanvāneti’’icceva vuttaṃ. Hīnarūpādi…pe… na maññati amanuññopi samāno samanuññabhāvasseva vasena maññanāya pavattanato. Nānupavattayati vikkhambhanavasena nandiyā dūrīkatattā.

273. By way of a pleasing form, one goes back to the past, thinking, 'I was of such a form,' because of being led along by delight there. The same method applies to feelings and so on. Through wholesome, pleasant, and joyful feeling means the word 'feeling' should be connected separately with each: 'by way of wholesome feeling,' 'by way of pleasant feeling,' and 'by way of joyful feeling.' When there is delight in craving, delight in views is indeed established; thus, it is simply said, 'he is led along by craving.' Regarding inferior form, etc. ... he does not conceive it as such, for even though it is unpleasing, his conceiving proceeds only by way of its being pleasing. He does not cause it to continue, because delight has been kept at a distance by way of suppression.

274. Uḷārasundarabhāvamukheneva [Pg.368] anāgatesupi rūpādīsu taṇhādiṭṭhikappanā pavattatīti āha – ‘‘evaṃrūpo…pe… veditabbā’’ti.

274. Through the very doorway of sublime beauty, craving, views, and constructions arise even regarding future forms, etc.—thus it is said: 'I was of such form... should be understood.'

275. Vattabbaṃ siyāti yathā nandiyā asamanvānayanajotanaṃ byatirekamukhena patiṭṭhapetuṃ, ‘‘atītaṃ na nvāgameyyā’’ti uddesassa, ‘‘kathañca, bhikkhave, atītaṃ anvāgametī’’tiādinā (ma. ni. 3.273) vibhaṅgo vutto, evaṃ ‘‘paccuppannañca yo dhamma’’ntiādikassa uddesassa byatirekamukhena vibhaṅge vuccamāne vipassanāpaṭikkhepavasena, ‘‘kathañca…pe… vattabbaṃ siyā’’ti vuttaṃ. Tayidaṃ paramagambhīraṃ satthudesanānayaṃ anupadhāretvā coditaṃ, yasmā ‘‘paccuppannañca yo dhamma’’ntiādikassa uddesassa byatirekamukheneva vipassanāpaṭikkhepavasena, ‘‘kathañca, bhikkhave, paccuppannesū’’ti vibhaṅgadesanā sampavattati. Tenāha ‘‘yasmā panā’’tiādi. Tattha tassā evāti vipassanāya eva. Abhāvaṃ dassetuṃ saṃhīratīti mātikaṃ uddharitvāti kathetukamyatāya mātikāvasena paduddhāraṃ katvā, ‘‘idha, bhikkhave, asutavā sutavā’’ti ca ādinā vitthāro vutto. Vipassanāya abhāvatoti vipassanāya abhāvitatāya avikkhambhitatāya taṇhādiṭṭhīhi sapattehi viya tattha tattha ṭhapanāya ākaḍḍhīyati, tattha tattha visaye tato eva apāyasamuddaṃ saṃsārasamuddaṃ ānīyati. Sukkapakkho vuttavipariyāyena veditabbo. Sesaṃ suviññeyyameva.

275. It might be said thus: Just as, to establish through the method of exclusion the teaching on non-pursuit for Nandiya, for the summary 'One should not pursue the past,' the exposition is given as 'And how, monks, does one pursue the past?' and so on (MN 3.273); similarly, for the summary 'And whatever phenomenon is present...,' when the exposition is given through the method of exclusion by way of rejecting insight, it is said, 'And how... it might be said thus.' This was a criticism made without considering the extremely profound teaching method of the Teacher, because the exposition for the summary 'And whatever phenomenon is present...' proceeds solely through the method of exclusion, by way of rejecting insight, saying, 'And how, monks, regarding present phenomena...' Therefore, it is said, 'But because...' and so on. Herein, 'of that very one' refers to insight itself. To show its absence, it is summarized—that is, having taken up the matrix and making an extraction of terms by way of the matrix out of a desire to speak, the detailed explanation is given in the words, 'Here, monks, an uninstructed person... and an instructed person,' and so on. 'By the absence of insight' means that because insight is uncultivated and unsuppressed, one is dragged about for placement here and there by craving and views as if by enemies, and from those very objects is led into the ocean of suffering, the ocean of saṃsāra. The bright side should be understood in the opposite way to what has been said. The rest is easily understood.

Bhaddekarattasuttavaṇṇanāya līnatthappakāsanā samattā.

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

2. Ānandabhaddekarattasuttavaṇṇanā

2. Commentary on the Ānandabhaddekaratta Sutta

276. Bahiddhā puthuttārammaṇato nivattetvā ekasmiṃyeva ārammaṇe cittassa sammadeva layanaṃ appanaṃ paṭisallānaṃ, yo koci samāpattivihāro, idha pana ariyavihāro adhippetoti āha – ‘‘paṭisallānā vuṭṭhito’’tiādi. Jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Vuttañhetaṃ – ‘‘jānantāpi tathāgatā pucchanti, jānantāpi na pucchantī’’tiādi (pārā. 16).

276. Having turned the mind away from external, diverse objects, its proper settling and application on a single object is seclusion. Whatever mode of attainment it may be, here, however, the noble mode of dwelling is intended; thus it is said: ‘having emerged from seclusion,’ and so forth. The Blessed One, though knowing, asked in order to initiate the discussion. For it has been said: ‘The Tathāgatas ask even when they know, and they do not ask even when they know,’ and so forth (Pārā. 16).

278. Sādhukāramadāsīti [Pg.369] sādhusaddaṃ sāvesi. Taṃ pana pasaṃsā hotīti pasaṃsattho sādhusaddo. Tenāha ‘‘desanaṃ pasaṃsanto’’ti. Vijjamānehi vaṇṇehi guṇavante udaggatākaraṇaṃ sampahaṃsanaṃ, kevalaṃ guṇasaṃkittanavasena thomanā pasaṃsāti ayametesaṃ viseso.

278. ‘He gave a sign of approval’ means he caused the sound ‘sādhu’ to be heard. That, however, is praise; thus the word ‘sādhu’ has the meaning of praise. Therefore, it is said: ‘praising the teaching.’ ‘Sampahaṃsana’ is the act of elevating those possessing virtues with existing praises; ‘pasaṃsā’ is mere praise by way of recounting virtues. This is the distinction between these two.

Ānandabhaddekarattasuttavaṇṇanāya līnatthappakāsanā samattā.

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

3. Mahākaccānabhaddekarattasuttavaṇṇanā

3. Commentary on the Mahākaccānabhaddekaratta Sutta

279. Uṇhabhāvena tapanato tapaṃ udakaṃ etassāti tapodā, rahado. Tenāha ‘‘tattodakassa rahadassā’’ti. Saṅkhepena vuttamatthaṃ vitthārato dassetuṃ, ‘‘vebhārapabbatassā’’tiādi vuttaṃ. Tato udakarahadato, taṃ rahadaṃ upanissāyāti attho. Nāgabhavanāgatopi hi so rahado tato upari manussaloke jalāsayena sambaddho hoti. Tena vuttaṃ – ‘‘tapodā nāma nadī sandatī’’ti. Edisāti kuthitā uṇhā, anvatthanāmavasena tapodāti ca vuccatīti attho. Petalokoti petānaṃ vasanaṭṭhānaṃ paccekanirayaṃ sandhāyāha. Imassa pana ārāmassāti tapodārāmassa. Tatoti tapodāsaṅkhātanadito. Mahāudakarahadoti mahāudakabharitaṃ pallalaṃ.

279. Because it heats by its hot nature, it is ‘tapodā,’ meaning ‘water of heat,’ a lake. Therefore, it is said: ‘of the lake with hot water.’ To show in detail the meaning stated concisely, ‘of the Vebhāra Mountain,’ and so forth, is stated. ‘From that water-lake’ means relying on that lake. For even though that lake comes from the Nāga realm, it is connected above in the human world by a water reservoir. Therefore, it is said: ‘a river named Tapodā flows.’ ‘Edisa’ means boiling and hot; and it is also called Tapodā according to its etymological name—this is the meaning. ‘Petaloka’ (realm of ghosts) refers to the dwelling place of ghosts, meaning individual hells. ‘But of this grove’ means of the Tapodā Grove. ‘From there’ means from the river called Tapodā. ‘The great water-lake’ means a large pool filled with water.

280. Samiddhoti uḷāro, paripuṇṇoyevāti attho. Ādimhi brahmacariyamassāti ādibrahmacariyo, so eva ādibrahmacariyako. Tenāha ‘‘pubbabhāgappaṭipattibhūto’’ti. ‘‘Atītaṃ anāgataṃ paccuppanna’’nti addhabhedamukhena saṅkhatadhammabodhavacanaṃ.

280. ‘Samiddha’ means splendid, fully complete—this is the meaning. ‘His holy life at the beginning’ means ‘ādibrahmacariya,’ which is indeed ‘ādibrahmacariyaka.’ Therefore, it is said: ‘being the preliminary practice.’ ‘Past, future, and present’ is a statement of understanding conditioned phenomena by means of the distinction of time.

282. Kāmaṃ khandhādivasena vibhajanaṃ sādhāraṇaṃ, paṭhamadutiyacatutthasuttesu pana khandhavasena vibhajanaṃ katvā idha tathā akatvā evaṃ desanāya ṭhapanaṃ tato aññathā āyatanavasena vibhajanatthaṃ. Evaṃ vibhinnā hi saṅkhepavitthārato anavasesā sammasanupagā dhammā vibhajitvā dassitā honti; ayaṃ kirettha bhagavato ajjhāsayo therena nayato gahitoti dassetuṃ, ‘‘imasmiṃ kirā’’tiādi vuttaṃ. Tattha dvādasāyatanavaseneva mātikaṃ ṭhapesīti lokiyāni dvādasāyatanāni eva sandhāya [Pg.370] mātikaṃ ṭhapesi, yathā tīsu suttesu khandhavasena vibhattaṃ, evaṃ yadi bhagavatā idhāpi vibhajanaṃ icchitaṃ siyā, tathā vibhajeyya, yasmā pana tathā avibhajitvāva gandhakuṭiṃ paviṭṭho, tasmā dvādasāyatanavasenevettha vibhajanaṃ bhagavatā ca adhippetanti nayaggāhe ṭhatvā thero vibhaji. Tenāha – ‘‘nayaṃ paṭilabhitvā evamāhā’’ti. Bhāriyaṃ katanti dukkaraṃ kataṃ. Apade padaṃ dassitaṃ ākāse padaṃ kataṃ sādhāraṇassa atthassa visiṭṭhavisayatāya dassitattā. Nikantiviññāṇanti nikantitaṇhāya sampayuttaṃ viññāṇaṃ, ‘‘chandarāgappaṭibaddhaṃ hotī’’ti vacanato. Manoti bhavaṅgacittaṃ manodvārikajavanānaṃ dvārabhūtaṃ.

282. Although the analysis by way of aggregates, etc., is common, in the first, second, and fourth suttas, the analysis was made by way of aggregates, whereas here, without doing so, the teaching is presented in this way in order to analyze otherwise by way of sense bases. For thus, phenomena suitable for comprehension, both concisely and extensively, are shown completely divided. To show that this indeed was the Blessed One’s intention here, understood by the Elder through the method, ‘in this case,’ and so forth, is stated. ‘There he established the matrix by way of the twelve sense bases’ means he established the matrix referring to the worldly twelve sense bases. Just as in the three suttas the division was by way of aggregates, so too, if the Blessed One had wished for a division here, he would have divided thus. But since he entered the perfumed chamber without dividing thus, the Elder, standing firm in grasping the method, divided here by way of the twelve sense bases, understanding that this was also intended by the Blessed One. Therefore, it is said: ‘having grasped the method, he spoke thus.’ ‘He undertook a weighty task’ means he did something difficult. ‘A path shown where there is no path,’ ‘a path made in the sky’—this is because the common meaning is shown in a specific scope. ‘Consciousness with desire’ means consciousness associated with the craving of desire, according to the saying: ‘it is bound by desire and lust.’ ‘Mind’ refers to the life-continuum consciousness, which serves as the door for mind-door impulsions.

283. Patthanāvasena ṭhapesīti patthanāvasena cittaṃ pavattesi.

283. ‘He established by way of aspiration’ means he caused the mind to proceed by way of aspiration.

Mahākaccānabhaddekarattasuttavaṇṇanāya līnatthappakāsanā

The Elucidation of the Hidden Meaning in the Commentary on the Mahākaccānabhaddekaratta Sutta

Samattā.

Is complete.

4. Lomasakakaṅgiyabhaddekarattasuttavaṇṇanā

4. Commentary on the Lomasakaṅgiya-bhaddekaratta Sutta

286. Ghananicitalomo lomaso, ayaṃ pana appatāya lomasakoti āha – ‘‘īsakalomasākāratāyā’’ti, lomasako aṅgiko lomasakakaṅgiyo, paṭhamo ka-kāro appattho, dutiyaṃ pana padavaḍḍhanameva. Rattakambalasilāyanti rattakambalavaṇṇasilāyaṃ. Oruyhāti ākāsato otaritvā. Pāṭihāriyaṃ disvā dinnalābhasakkārassa asādiyanato manussapathe na vasanti.

286. ‘Lomaso’ means one with dense and closely-set hair. This one, however, is called ‘lomasako’ due to smallness; it is said: ‘because of having the appearance of slight hair.’ ‘Lomasakaṅgiyo’ means Lomasako Aṅgika. The first ‘ka’ has a diminutive meaning, while the second is merely for the embellishment of the word. ‘On the red-blanket rock’ means on a rock the color of a red blanket. ‘Having descended’ means having come down from the sky. Having seen the miracle, they do not dwell on the human path because they do not delight in the gains and honors received.

Dasahi cakkavāḷasahassehīti nissakkavacanato āgantvāti adhippāyo. Sannipatitāhi devatāhīti karaṇavacanaṃ. Paññāpayogamandatāya paṭivijjhituṃ asakkontānaṃ devānaṃ ñāṇassa tikkhavisadabhāvāpādanena samuttejetuṃ saṃvegajananatthaṃ…pe… abhāsi. Tatrāti tasmiṃ devasannipāte, tissaṃ vā desanāyaṃ. Devattassāti devabhāvassa, dibbasampattiyāti attho. Bhaddekarattassa suttassa etāti bhaddekarattiyā.

‘From ten thousand world-systems’—the intention is ‘having come,’ as it is an expression of departure. ‘By the assembled deities’ is an instrumental expression. He spoke in order to inspire those deities who, due to the dullness of their application of wisdom, were unable to penetrate, by producing sharpness and clarity in their knowledge for the purpose of arousing spiritual urgency… and so forth. ‘There’ means in that assembly of deities, or in that teaching. ‘Of the divine state’ means of the state of being a deity; the meaning is of divine attainment. ‘Of the Bhaddekaratta Sutta’ means of the Bhaddekaratta night.

Savanamukhena byañjanaso atthaso ca upadhāraṇaṃ uggaṇhananti āha – ‘‘tuṇhībhūto nisīditvā suṇanto uggaṇhāti nāmā’’ti. Vācuggatakaraṇaṃ pariyāpuṇananti āha – ‘‘vācāya sajjhāyaṃ karonto pariyāpuṇāti nāmā’’ti. Ganthassa parihaṇaṃ dhāraṇaṃ, taṃ pana paresu patiṭṭhāpanaṃ [Pg.371] pākaṭaṃ hotīti āha – ‘‘aññesaṃ vācento dhāreti nāmā’’ti. Sesaṃ heṭṭhā vuttanayameva.

‘Learning’ means attending to and grasping by way of hearing, both in terms of wording and meaning; thus it is said: ‘One who sits silently and listens is said to learn.’ ‘Mastering’ means making it verbally accessible; thus it is said: ‘One who recites aloud is said to master.’ ‘Retention’ is the preservation of the text, and establishing it in others makes it manifest; thus it is said: ‘One who teaches others is said to retain.’ The rest is just as explained below.

Lomasakakaṅgiyabhaddekarattasuttavaṇṇanāya līnatthappakāsanā

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

Samattā.

Concluded.

5. Cūḷakammavibhaṅgasuttavaṇṇanā

5. The Commentary on the Cūḷakammavibhaṅga Sutta.

289. Aṅgasubhatāyāti aṅgānaṃ hatthapādādisarīrāvayavānaṃ sundarabhāvena. Yaṃ apaccaṃ kucchitaṃ muddhaṃ vā, tattha loke māṇavavohāro, yebhuyyena sattā daharakāle suddhadhātukā hontīti vuttaṃ, ‘‘taruṇakāle vohariṃsū’’ti. Adhipatittāti issarabhāvato.

289. ‘By comeliness of limbs’ means by the beautiful state of the bodily members, such as hands and feet. Regarding whatever offspring is contemptible or foolish, in that case in the world there is the usage of ‘young man’; for it is said that beings are mostly of pure elements in their youth, thus, ‘they used it in their youth.’ ‘Because of dominance’ means because of lordship.

Samāhāranti sannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarepi byayamāne bhogā khīyanti, appatarepi sañcayamāne vaḍḍhanti, tasmā viññujātiko kiñci byayaṃ akatvā ayameva uppādento gharāvāsaṃ anutiṭṭheyyāti lobhādesitamatthaṃ vadati.

‘Accumulation’ means a collection. ‘A wise person dwells in the house’—because even with little expenditure, possessions diminish, and even with little accumulation, they increase. Therefore, an intelligent person, without making any expenditure but only generating income, should maintain the household—this meaning is spoken out of greed.

Dhanalobhena…pe… nibbatto. Lobhavasikassa hi gati nirayo vā tiracchānayoni vā. Vuttañhetaṃ – ‘‘nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati anubyañjanassādagathitaṃ vā. Tasmiṃ samaye kālaṅkareyya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti (saṃ. ni. 4.235). Niraye nibbattissati katokāsassa kammassa paṭibāhituṃ asakkuṇeyyabhāvato.

Through greed for wealth… is born. For one under the sway of greed, the destination is either hell or the animal realm. As it is said: ‘When consciousness, bhikkhus, remains attached to the allurement of signs or the allurement of details, at that time, if one were to die, I declare one of two destinations—either hell or the animal realm’ (Saṃyutta Nikāya 4.235). One will be reborn in hell, due to the inability to ward off the kamma that has found its opportunity.

Pattakkhandhaadhomukhabhāvaṃ sandhāya ‘‘onāmetvā’’ti vuttaṃ. Brāhmaṇacārittassa bhāvitataṃ sandhāyāha ‘‘brahmaloke nibbatto’’ti. Taṃ pavattiṃ pucchīti sutametaṃ mayā, ‘‘mayhaṃ pitā sunakho hutvā nibbatto’’ti, etaṃ bhotā gotamena vuttanti. Kimidaṃ vuttanti imaṃ pavattiṃ pucchi.

Referring to the state of having drooping shoulders and a downward-facing head, it is said ‘having bent down.’ Referring to the cultivation of the brahmin’s conduct, it is said ‘he was reborn in the Brahma world.’ He inquired about that event: “This was heard by me: ‘My father was reborn as a dog.’ Was this said by the venerable Gotama?” He asked about this event, “What is this that was said?”

Tatheva vatvāti yathā sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti, ‘‘todeyyabrāhmaṇo sunakho jāto’’ti attano vacanassa avisaṃvādanatthaṃ, visaṃvādanābhāvadassanatthanti adhippāyo. Ñātomhi [Pg.372] imināti iminā mama puttena mayhaṃ purimajātiyaṃ pitāti evaṃ ñāto amhīti jānitvā. Buddhānubhāvena kira sunakho tathā dasseti, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāya. Bhavapaṭicchannanti bhavantarabhāvena paṭicchannaṃ. Nāma-saddo sambhāvane. Paṭisandhiantaranti aññajātipaṭisandhiggahaṇena heṭṭhimajātaṃ gatiṃ. Aṅgavijjāpāṭhako kiresa, tena appāyukadīghāyukatādivasena cuddasa pañhe abhisaṅkhari; evaṃ kirassa ahosi, ‘‘imesaṃ sattānaṃ appāyukatādayo visesā aṅgapaccaṅgavasena sallakkhiyanti. Na kho panetaṃ yuttaṃ ‘aṅgapaccaṅgāni yāva tesaṃ tesaṃ kāraṇa’nti; tasmā bhavitabbamettha aññeneva kāraṇena. Samaṇo gotamo taṃ kāraṇaṃ vibhajitvā kathessati, evāyaṃ sabbaññūti nicchayo me apaṇṇako bhavissatī’’ti. Apare pana bhaṇanti, ‘‘tiracchānagataṃ manussaṃ vā āvisitvā icchitatthakasāvanaṃ nāma mahāmantavijjāvasena hoti; tasmā na ettāvatā samaṇassa gotamassa sabbaññutā sunicchitā hoti. Yaṃ nūnāhaṃ kammaphalamassa uddissa pañhaṃ puccheyyaṃ, tattha ca me cittaṃ ārādhento pañhaṃ byākarissati. Evāyaṃ sabbaññūti vinicchayo me bhavissatīti te pañhe pucchatī’’ti.

‘Having spoken thus’ means having spoken just as was said to the dog. ‘For the sake of not deceiving’ means for the sake of not falsifying his own words, ‘The brahmin Todeyya was reborn as a dog,’ the intention being to demonstrate the absence of falsehood. ‘I am known by him’ means knowing, ‘I am known by this son of mine as his father in a past life.’ By the Buddha’s power, it seems, the dog revealed this, not through recollection of past lives. However, upon seeing the Blessed One, the barking was due to a latent tendency from a past life. ‘Concealed by existence’ means hidden by the state of being in another existence. The word ‘nāma’ here implies possibility. ‘Between rebirth-linking’ refers to grasping another rebirth-linking, a lower destination. This person, it seems, was a master of physiognomy. By means of short lifespan, long lifespan, and other characteristics, he formulated fourteen questions. Thus it occurred to him: ‘The distinctions in lifespan and other traits of these beings are discerned through their limbs and features. But it is not right that limbs and features should be the sole cause for these things; therefore, there must be another cause here. The ascetic Gotama will analyze that cause and explain it. Thus, my conviction in his omniscience will be certain.’ Others, however, say: ‘By possessing an animal or a human through a great magical spell, one can convey desired messages. Therefore, the ascetic Gotama’s omniscience is not firmly established merely by this. What if I were to ask him a question concerning the result of kamma, and he were to answer the question while satisfying my mind? In that way, my judgment of his omniscience will be confirmed.’ Thus, he asked those questions.

Bhaṇḍakanti sāpateyyaṃ, santakanti attho. Kammunā dātabbaṃ ādiyantīti kammadāyādā, attanā katūpacitakammaphalabhāgīti attho. Taṃ pana kammadāyajjaṃ kāraṇopacārena vadanto, ‘‘kammaṃ etesaṃ dāyajjaṃ bhaṇḍakanti attho’’ti āha – yathā ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’ti (dī. ni. 3.80). Yavati phalaṃ sabhāvato bhinnampi abhinnaṃ viya missitaṃ hoti, etenāti yonīti āha – ‘‘kammaṃ etesaṃ yoni kāraṇa’’nti. Mamattavasena bajjhati saṃbajjhatīti bandhu, ñāti sālohito ca. Kammaṃ pana ekantasambandhamevāti āha – ‘‘kammaṃ etesaṃ bandhū’’ti. Patiṭṭhāti avassayo. Kammasadiso hi sattānaṃ avassayo natthi, añño koci issaro brahmā vā na karoti tādisaṃ kattuṃ sajjituṃ asamatthabhāvato. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ. Kammamevāti kasmā avadhāritaṃ, nanu kilesāpi sattānaṃ hīnapaṇītabhāvakāraṇaṃ, na kevalanti[Pg.373]? Saccametaṃ, kilesapayogena vipākavaṭṭaṃ nibbattaṃ kammapavattitamevāti katvā vuttaṃ. ‘‘Kathitassa atthaṃ na sañjānāsī’’ti saṅkhepato vatvā nanu bhagavā mahākāruṇiko paresaṃ ñāpanatthameva dhammaṃ desetīti āha – ‘‘mānanissito kiresā’’tiādi.

‘Goods’ means wealth, that is, one’s possessions. ‘They take what is given by kamma’ means they are heirs to kamma, that is, partakers of the fruit of kamma accumulated by themselves. Speaking of that inheritance of kamma by a figurative use of ‘cause,’ he says, ‘Kamma is their inheritance, their property,’ just as it is said, ‘Bhikkhus, on account of undertaking wholesome qualities, this merit grows’ (Dīgha Nikāya 3.80). Because the fruit, though naturally distinct, is mixed as if it were undivided, therefore it is said, ‘Kamma is their womb, their cause.’ ‘Bound by possessiveness, they are entangled’ means relatives and kin and blood relations. But kamma is the sole connection; hence it is said, ‘Kamma is their kinsman.’ ‘Support’ means refuge. For beings have no other refuge equal to kamma. No other lord, not even Brahmā, can create such a thing, being incapable of doing or preparing it. What should be said here is to be understood in the manner explained in the exposition of the Path of Purification. Why is it specified as ‘kamma alone’? Are not defilements also the cause of beings’ inferior and superior states, not just kamma? This is true, but it is stated thus because the round of results, which arises through the application of defilements, is propelled by kamma. Having said briefly, ‘You do not grasp the meaning of what has been explained,’ and since the Blessed One, out of great compassion, teaches the Dhamma solely for the understanding of others, it is said, ‘Surely this person relies on pride,’ and so on.

290. Samattenāti pariyattena, yathā taṃ phalaṃ dātuṃ samatthaṃ hoti, evaṃ katena, upacitenāti attho. Tādisaṃ pana attano kicce anūnaṃ nāma hotīti āha ‘‘paripuṇṇenā’’ti. Samādinnenāti ettha samādānaṃ nāma taṇhādiṭṭhīhi gahaṇaṃ parāmasananti āha – ‘‘gahitena parāmaṭṭhenā’’ti. Paṭipajjati etāya sugatiduggatīti paṭipadā, kammaṃ. Tathā hi taṃ ‘‘kammapatho’’ti vuccati.

290. ‘By what is undertaken’ means by what is completed, by what is done in such a way that it is capable of giving fruit, by what is accumulated. And such a thing is indeed not deficient in its own function; thus it is said ‘by what is fulfilled.’ ‘By what is taken up’ means that taking up is grasping and clinging through craving and wrong views; thus it is said ‘by what is grasped, by what is clung to.’ Path (paṭipadā) is so called because by this one proceeds to good and bad destinations; it is kamma. For indeed, it is called ‘the path of kamma.’

Esāti paṭipadā. Dubbalaṃ upaghātakameva siyāti upapīḷakassa visayaṃ dassetuṃ, ‘‘balavakammenā’’tiādi vuttaṃ. Balavakammenāti puññakammena. Vadati nāmāti vadanto viya hoti. Nibbattāpeyyanti kasmā vuttaṃ, nanu upapīḷakasabhāvaṃ kammaṃ janakasabhāvaṃ na hotīti? Sabbametaṃ parikappanavacanaṃ, yathā manussā paccatthikaṃ paṭipakkhaṃ kiñci kātuṃ asamatthāpi keci ālambanavasena samatthā viya attānaṃ dassenti, evaṃsampadamidanti keci. Apare pana bhaṇanti – yassidaṃ kammassavipākaṃ pīḷeti, sace tasmiṃ anokāse eva sayaṃ vipaccituṃ okāsaṃ labheyya, apāyesu eva taṃsamaṅgipuggalaṃ nibbattāpeyya, yasmā taṃ kammaṃ balavaṃ hutvā avasesapaccayasamavāyena vipaccituṃ āraddhaṃ, tasmā itaraṃ tassa vipākaṃ vibādhentaṃ upapīḷakaṃ nāma jātaṃ. Etadatthameva cettha ‘‘balavakammena nibbatta’’nti balavaggahaṇaṃ kataṃ. Kiccavasena hi nesaṃ kammānaṃ etā samaññā, yadidaṃ upapīḷakaṃ upacchedakaṃ janakaṃ upatthambhakanti, na kusalāni viya upatthambhāni honti nibbattatthāya. Pīḷetvāti viheṭhetvā paṭighāṭanādivasena ucchutelayantādayo viya ucchutilādike vibādhetvā. Nirojanti nittejaṃ. Niyūsanti nirasaṃ. Kasaṭanti nissāraṃ. Parissayanti upaddavaṃ.

‘This’ refers to the path. ‘It may only be weak and destructive’—to show the scope of the obstructive, it was said, ‘by powerful kamma,’ and so on. ‘By powerful kamma’ means by meritorious kamma. ‘It speaks, as it were’ means it is as if speaking. ‘Why was it said, “it would produce”? Is it not that obstructive kamma by nature is not generative?’ All this is a statement of supposition. Just as some people, though incapable of harming an enemy, present themselves as capable by relying on some support—so too is this case, say some. Others, however, say: ‘That kamma which oppresses the result of another kamma—if, in that situation where there is no opportunity, it were to get an opportunity to ripen itself, it would cause that person to be reborn in the states of woe. Because that powerful kamma has begun to ripen through the combination of remaining conditions, the other kamma that obstructs its result is called obstructive.’ This is precisely why the term ‘powerful’ is used here in the phrase ‘produced by powerful kamma.’ For these designations of the kammas—namely, obstructive, cutting-off, generative, and supportive—are by way of function. They are not supportive for the purpose of generation in the way that wholesome kammas are. ‘Oppressing’ means harassing; obstructing by way of striking and so on, like a sugarcane press or an oil press obstructs sugarcane or sesame seeds. ‘They drain’ means making it devoid of vigor. ‘They suck dry’ means making it tasteless. ‘They scrape’ means making it worthless. ‘They bring danger’ means causing misfortune.

Idāni parissayassa upanayanākāraṃ dassentena tattha, ‘‘dārakassā’’tiādiṃ vatvā bhogānaṃ vināsanākāraṃ dassetuṃ, puna ‘‘dārakassā’’tiādi vuttaṃ. Kumbhadohanāti kumbhapūrakhīrā. Gomaṇḍaleti goyūthe.

Now, to show the manner of bringing danger, having said, ‘for the boy,’ and so on, and to show the manner of the destruction of possessions, again, ‘for the boy,’ and so on, was said. ‘Kumbhadohana’ means milk filling a pot. ‘Gomaṇḍala’ means a herd of cattle.

Aṭṭhusabhagamanaṃ [Pg.374] katvāti aṭṭhausabhappamāṇaṃ padesaṃ paccatthikaṃ uddissa dhanuggaho anuyāyiṃ katvā. Tanti saraṃ. Aññoti paccatthiko. Tattheva pāteyya accāsannaṃ katvā sarassa khittattā. Vāḷamacchodakanti makarādivāḷamacchavantaṃ udakaṃ.

‘Having gone a distance of eight usabhas’ means the archer, having made a pursuit, aimed at the enemy over a distance of eight usabhas. ‘Tanti’ means an arrow. ‘The other’ means the enemy. ‘One should make it fall right there’ means very near, because the arrow was shot. ‘Water with fierce fish’ means water containing fierce fish such as makaras.

Paṭisandhinibbattakaṃ kammaṃ janakakammaṃ nāma paripuṇṇavipākadāyibhāvato, na pavattivipākamattanibbattakaṃ. Bhogasampadādīti ādi-saddena ārogyasampadādi-parivārasampadādīni gaṇhāti. Na dīghāyukatādīni hi appāyukatāsaṃvattanikena kammunā nibbattāni; aññaṃ dīghāyukatākaraṇena upatthambhetuṃ sakkoti; na atidubbaṇṇaṃ appesakkhaṃ nīcakulīnaṃ duppaññaṃ vā vaṇṇavantatādivasena. Tathā hi vakkhati, ‘‘imasmiṃ pana pañhavissajjane’’tiādi, taṃ pana nidassanavasena vuttanti daṭṭhabbaṃ.

The kamma that produces rebirth-linking is called generative kamma because it gives a fully matured result, not merely a result that arises during the course of existence. In the phrase ‘accomplishment in wealth, and so on,’ the word ‘and so on’ includes accomplishment in health, accomplishment in retinue, and so forth. For things like long life are not produced by kamma conducive to short life; another kamma is able to support by producing long life. But it cannot support one who is extremely ugly, of little influence, of low birth, or of little wisdom by means of beauty and so forth. As will be said, ‘But in this answer to the question,’ and so on. This, however, should be understood as stated by way of illustration.

Purimānīti upapīḷakopacchedakāni. Upapīḷakupaghātā nāma kusalavipākapaṭibāhakāti adhippāyena ‘‘dve akusalānevā’’ti vuttaṃ. Upatthambhakaṃ kusalamevāti ettha yathā janakaṃ ubhayasabhāvaṃ, evaṃ itaresampi ubhayasabhāvatāya vuccamānāya na koci virodho. Devadattādīnañhi nāgādīnaṃ ito anuppavacchitānaṃ petādīnañca narakādīsu akusalakammavipākassa upatthambhanupapīḷanupaghātanāni na na sambhavanti. Evañca katvā yā heṭṭhā bahūsu ānantariyesu ekena gahitapaṭisandhikassa itaresaṃ tassa anubalappadāyitā vuttā, sāpi samatthitā hoti. Yasmiñhi kamme kate janakanibbattaṃ kusalaphalaṃ vā akusalaphalaṃ vā byādhidhātusamatādinimittaṃ vibādhīyati, tamupatthambhakaṃ. Yasmiṃ pana kate jātisamatthassa paṭisandhiyaṃ pavattiyañca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhāvicchedapaccayānuppattiyā upabrūhanapaccayuppattiyā ca janakasāmatthiyānurūpaṃ parivutticiratarapabandhā hoti, etaṃ upatthambhakaṃ. Tathā yasmiṃ kate janakanibbattaṃ kusalaphalaṃ akusalaphalaṃ vā byādhidhātusamatādinimittaṃ vibādhīyati, taṃ upapīḷakaṃ. Yasmiṃ pana kate janakasāmatthiyavasena ciratarapabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā vicchijjati, taṃ upaghātakanti ayamettha sāro.

By 'the former' is meant those that are obstructive and cutting-off. By 'obstructive and destructive' is meant that they obstruct wholesome results; with this in mind it was said, 'there are only two unwholesome ones.' Here, regarding 'supportive is only wholesome,' just as the generative kamma has a dual nature, so too there is no contradiction in saying that the others also have a dual nature. For it is indeed possible that the unwholesome kamma-results of Devadatta and others, of nāgas and others who have not passed away from here, and of petas and others in hell, are supported, oppressed, and destroyed. And thus, the statement made before, that among many immediately effective kammas, when one has taken rebirth through one, the others provide supporting strength for it, is also substantiated. For when a kamma is performed, and the wholesome or unwholesome result produced by a generative kamma is obstructed by a cause such as illness or imbalance of elements, that is supportive kamma. When a kamma is performed through which there is the arising of resultant kamma-born matter at rebirth-linking and during the course of existence for one capable of birth, that is generative kamma. When a kamma is performed through which a desirable or undesirable result produced by another kamma has its course prolonged and its duration extended in accordance with the generative kamma's capacity—by the non-arising of conditions for obstruction and cessation, and by the arising of conditions for strengthening—that is supportive kamma. Similarly, when a kamma is performed that obstructs a wholesome or unwholesome result produced by a generative kamma through a cause such as illness or imbalance of elements, that is obstructive kamma. When a kamma is performed through which a result, though capable of prolonged duration due to the generative kamma's capacity, is cut off by the arising of a condition for cessation, that is destructive kamma. This is the essence here.

Tatthāti [Pg.375] tesu kammesu. Upacchedakakammenāti āyuno upaghātakakammena. Svāyamupaghātakabhāvo dvidhā icchitabboti taṃ dassetuṃ ‘‘pāṇātipātinā’’tiādi vuttaṃ. Na sakkoti pāṇātipātakammunā santānassa tathābhisaṅkhatattā. Yasmiñhi santāne nibbattaṃ, tassa tena abhisaṅkhatatā avassaṃ icchitabbā tattheva tassa vipākassa vinibandhanato. Etena kusalassa kammassa āyūhanakkhaṇeyeva pāṇātipāto tādisaṃ sāmatthiyupaghātaṃ karotīti dasseti, tato kammaṃ appaphalaṃ hoti. ‘‘Dīghāyukā’’tiādinā upaghātasāmatthiyena khette uppannasassaṃ viya upapattiniyāmakā dhammāti dasseti. Upapatti niyatavisese vipaccituṃ okāse karonte eva kusalakamme ākaḍḍhiyamānapaṭisandhikaṃ pāṇātipātakammaṃ appāyukatthāya niyametīti āha – ‘‘paṭisandhimeva vā niyāmetvā appāyukaṃ karotī’’ti. Pāṇātipātacetanāya accantakaṭukavipākattā sanniṭṭhānacetanāya niraye nibbattati tassā atthassa khīṇābhāvato; itare pana na tathā bhāriyāti āha – ‘‘pubbā…pe… hotī’’ti. Idha pana yaṃ heṭṭhā vuttasadisaṃ, taṃ vuttanayena veditabbaṃ.

‘Therein’ means among those kammas. ‘By cutting-off kamma’ means by kamma that is destructive of lifespan. This destructive nature should be understood in two ways; to show this, it was said, 'by one who kills living beings,' and so forth. It is not possible, because the continuity is conditioned in such a way by the kamma of killing living beings. For in whichever continuity it arises, its being conditioned by that kamma must necessarily be accepted, because its result is bound to that very place. By this, it is shown that the act of killing living beings causes such a destruction of potential at the very moment of accumulating wholesome kamma, and thus that kamma becomes less fruitful. Through the phrase 'long-lived,' and so forth, it is shown that the conditions determining rebirth are like crops grown in a field, which can be affected by the capacity of a destructive kamma. When wholesome kamma creates the opportunity for ripening into a specific rebirth, the kamma of killing living beings, drawing along the relinking consciousness, determines it for a short lifespan; thus it is said: 'or by determining the relinking itself, it makes one short-lived.' Because the intention to kill living beings has an extremely painful result, through the resolute intention one is reborn in hell, due to the undiminished potential of its effect; but the others are not so weighty; thus it is said: 'the preliminary... becomes.' Here, however, what is similar to what was stated before should be understood in the manner explained.

Manussāmanussaparissayāti mānusakā amānusakā ca upaddavā. Puratoti pubbadvārato. Pacchatoti pacchimavatthuto. Pavaṭṭamānāti parijanassa, devatānaṃ vā desena pavaṭṭamānā. Parehīti purātanehi parehi. Sammukhībhāvanti sāmibhāvavasena paccakkhattaṃ. Āharitvā denti iṇāyikā. Kammantāti vaṇijjādikammāni. Apāṇātipātakammanti pāṇātipātassa paṭipakkhabhūtaṃ kammaṃ; pāṇātipātā virativasena pavattitakammanti attho. Dīghāyukasaṃvattanikaṃ hoti vipākassa kammasarikkhabhāvato. Iminā nayenāti iminā appāyukadīghāyukasaṃvattanikesu kammesu yathāvuttena taṃ saṃvattanikavibhāvananayena.

‘Dangers from humans and non-humans’ means troubles from humans and non-humans. ‘From the front’ means from the eastern gate. ‘From the rear’ means from the western grounds. ‘Occurring’ means occurring in the direction of one's retinue or of the devas. ‘By others’ means by ancient others. ‘Becoming manifest’ means direct presence by way of ownership. ‘Having brought, they give’ refers to creditors. ‘Occupations’ means trades such as commerce. ‘The kamma of non-killing’ means the kamma that is the opposite of killing living beings; the meaning is kamma undertaken by way of abstinence from killing living beings. It is conducive to long life because the result corresponds to the kamma. ‘By this method’ means by this aforementioned method of explaining the kammas conducive to short life and long life.

Viheṭhanakammādīnipīti pi-saddena kodhaissāmanakamaccherathaddhaaviddasubhāvavasena pavattitakammāni saṅgaṇhāti. Tathevāti yathā pāṇātipātakammaṃ atthato evaṃ vadati nāmāti vuttaṃ, tatheva vadamānāni viya. ‘‘Yaṃ yadevātipatthenti, sabbametena labbhatī’’ti (khu. pā. 8.10) vacanato yathā sabbakusalaṃ sabbāsaṃ sampattīnaṃ upanissayo, evaṃ sabbaṃ akusalaṃ sabbāsaṃ vipattīnaṃ upanissayoti, ‘‘upapīḷanena nibbhogataṃ āpādetvā’’tiādi vuttaṃ[Pg.376]. Tathā hi pāṇātipātakammavasenapi ayaṃ nayo dassito. Aviheṭhanādīnīti ettha ādi-saddena akkodhana-anissāmana-dāna-anatimāna-viddasubhāvena pavattakammāni saṅgaṇhāti.

By 'actions of molestation and so forth,' the particle 'pi' also includes actions arising from anger, jealousy, miserliness, obstinacy, and an ignorant nature. By 'just so' is meant that just as the kamma of killing living beings is said to speak thus in its meaning, so too are these actions as if speaking. As it is said, 'Whatever they long for, all of it is obtained by this' (Khp 8.10), just as all wholesome deeds are the supporting condition for all attainments, so too all unwholesome deeds are the supporting condition for all failures; thus, 'by oppressing, having brought about impoverishment,' and so forth, was stated. Indeed, this method is also shown by means of the kamma of killing living beings. In 'non-molestation and so forth,' the term 'ādi' includes actions arising from non-anger, non-jealousy, giving, non-conceit, and a wise nature.

293. Issā mano etassāti issāmanakoti āha ‘‘issāsampayuttacitto’’ti. Upakkosantoti akkosavatthūhi akkosanto. Issaṃ bandhatīti issaṃ anubandhati issāsahitameva cittaṃ anupavatteti. Appesakkhoti appānubhāvo appaññāto. Tenāha ‘‘na paññāyatī’’ti. Sā panassa appānubhāvatā parivārābhāvena pākaṭā hotīti āha ‘‘appaparivāro’’ti.

293. One whose mind is envy is 'issāmanaka'; this means 'one whose mind is associated with envy.' By 'reviling' is meant reviling with grounds for abuse. By 'he binds envy' is meant he pursues envy, he maintains a mind accompanied by envy. By 'of little power' is meant of little influence, little known. Therefore, it is said, 'he is not known.' But his lack of influence becomes apparent through his lack of a retinue; hence, it is said, 'with a small retinue.'

294. Macchariyavasena na dātā hotīti sabbaso deyyadhammassa abhāvena na dātā na hoti. Amaccharī hi puggalo sati deyyadhamme yathārahaṃ detiyeva.

294. By 'one is not a giver due to miserliness' is meant that one is not a non-giver due to a complete lack of things to be given. For a person without miserliness, when there is something to be given, gives as is fitting.

295. Abhivādetabbaṃ khettavasena matthakappattaṃ dassetuṃ, ‘‘buddhaṃ vā’’tiādi vuttaṃ. Aññepi mātupitujeṭṭhabhātarādayo abhivādanādiarahā santi, tesu thaddhādivasena karaṇaṃ nīcakulasaṃvattanikameva. Na hi pavatte sakkā kātunti sambandho. Tena pavattivipākadāyino kammassa visayo esoti dasseti. Tenāha ‘‘paṭisandhimeva panā’’tiādi.

295. To show the supreme attainment with regard to the field to be revered, it was said, 'the Buddha, or...' and so forth. Others too, such as mother, father, elder brother, and so on, are worthy of salutation and the like; acting towards them with stubbornness and so on is indeed conducive to low birth. The connection is: 'For it is not possible to do so in the course of existence.' Thereby it shows that this is the domain of kamma that gives results in the course of existence. Therefore, it is said, 'But rebirth itself...' and so forth.

296. Aparipucchanenāti aparipucchāmattena niraye na nibbattati; aparipucchāhetu pana kattabbākaraṇādīhi siyā nirayanibbattīti pāḷiyaṃ, ‘‘na paripucchitā hotī’’tiādi vuttanti dassento, ‘‘aparipucchako panā’’tiādimāha. Yathānusandhiṃ pāpesīti desanaṃ yathānusandhiniṭṭhānaṃ pāpesi. Sesaṃ vuttanayattā suviññeyyameva.

296. By 'by not questioning' is meant that one is not reborn in hell merely by not questioning; but due to not questioning, there can be rebirth in hell through not doing what should be done and so on. Showing that this is stated in the Pāli as, 'one has not questioned,' and so forth, he said, 'but one who does not question...' and so forth. By 'he brought it to its sequence' is meant he brought the teaching to its conclusion in accordance with its sequence. The rest is easily understood, as it has been explained.

Cūḷakammavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Cūḷakammavibhaṅga Sutta is concluded.

6. Mahākammavibhaṅgasuttavaṇṇanā

6. Commentary on the Mahākammavibhaṅga Sutta

298. Kammassa moghabhāvo nāma phalena tucchatā phalābhāvoti āha – ‘‘moghanti tucchaṃ aphala’’nti. Tathaṃ bhūtanti saccasaddassa atthamāha. Paribbājako [Pg.377] pana ‘‘sacca’’nti iminā tameva saphalanti vadati. Saphalañhi kammaṃ satthu abhimatamanokammanti adhippāyo. Idañca ‘‘moghaṃ kāyakamma’’ntiādivacanaṃ. Taṃ gahetvāti paramparāya gahetvā. Esāti potaliputto paribbājako. Abhisaññānirodhakathaṃ sandhāya vadati. Sāpi hi titthiyānaṃ antare pākaṭā jātāti. Theroti samiddhitthero. Yathā bhagavatā vuttaṃ, tato ca aññathāva dosāropanabhayena gahetvā tato bhagavantaṃ thero rakkhatīti adhippāyena paribbājako, ‘‘parirakkhitabbaṃ maññissatī’’ti avocāti āha – ‘‘parirakkhitabbanti garahato mocanena rakkhitabba’’nti. Sañcetanā assa atthīti sañcetanikaṃ. Kammanti sañcetanikassapi kammassa attano samaye icchitattā paribbājakena vuttaṃ.

298. The state of being fruitless of kamma is its emptiness of result, the absence of result; he said: 'Mogha means empty, without fruit.' He states the meaning of the word 'true' as 'true, real.' The wanderer, however, by this word 'true' says that it is fruitful. The intention is: for fruitful kamma is mental kamma, which is approved by the Teacher. This refers to the statement 'fruitless bodily kamma,' and so on. 'Having taken that up' means having taken it up through tradition. 'He' is the wanderer Potaliputta. He speaks with reference to the talk on the cessation of perception, for that too had become well-known among the sectarians. 'The elder' is the Elder Samiddhi. The elder protects the Blessed One, having taken it up with fear of the imputation of fault if it were otherwise than what was said by the Blessed One; with this intention, the wanderer said, 'he will think it should be guarded.' He said: '“Should be guarded” means it should be protected by freeing it from blame.' It is 'intentional' because it has intention. 'Kamma' was said by the wanderer because even intentional kamma is desired by him at its own time.

Saṅkhatasaṅkhāratāya rūpameva ‘‘tilamattampi saṅkhāra’’nti vuttaṃ. Tenāha – ‘‘maṃsacakkhunāva passatī’’ti. Samāgamadassanaṃ sandhāyāti katthacipi tassa dassanaṃ sandhāya, na pariññādassanaṃ. Tenāha bhagavā – ‘‘kuto panevarūpaṃ kathāsallāpa’’nti.

Because of its nature as a conditioned formation, form itself is called 'even a formation the size of a sesame seed.' Therefore, it is said: 'He sees only with the physical eye.' This is with reference to seeing by coming together, that is, with reference to seeing it anywhere, not seeing with full comprehension. Therefore, the Blessed One said: 'But from where could there be such talk and conversation?'

299. Vaṭṭadukkhanti saṃsāradukkhaṃ. Kilesadukkhanti kilesasambhavarāgapariḷāhadukkhaṃ. Saṅkhāradukkhanti yadaniccaṃ, taṃ dukkhanti evaṃ vuttadukkhaṃ. Sace bhāsitaṃ bhaveyyāti imaṃ īdisaṃ dukkhaṃ sandhāya āyasmatā samiddhinā bhāsitaṃ siyā nu bhagavā, avibhajitvā byākaraṇaṃ yuttamevāti adhippāyo.

299. 'The suffering of the round' is the suffering of saṃsāra. 'The suffering of defilements' is the suffering of the burning of lust which arises from defilements. 'The suffering of formations' is the suffering spoken of thus: 'Whatever is impermanent, that is suffering.' The intention is: If it had been spoken, that is, if this kind of suffering had been spoken of by the Venerable Samiddhi, then would a declaration without analysis by the Blessed One be fitting? It would indeed be fitting.

300. Ummaṅganti ummujjanaṃ, kathāmuḷhena antarā aññāṇavisayapañhā ummaṅgaṃ. Tenāha – ‘‘pañhāummaṅga’’nti neva dibbacakkhunāti kasmā vuttaṃ. Na hi taṃ ayoniso ummujjanaṃ dibbacakkhuvisayanti? Kāmañcetaṃ na dibbacakkhuvisayaṃ, dibbacakkhuparibhaṇḍañāvisayaṃ pana siyāti tathā vuttaṃ. Adhippāyenevāti udāyittherassa adhippāyeneva gayhamānena taṃ ayoniyo ummujjanaṃ aññāsi. Sannisīdituṃ pubbe nisinnākārena sannisīdituṃ na sakkoti. Samiddhittherena anabhisaṅkhatasseva atthassa kathitattā, ‘‘yaṃ abhūtaṃ, tadeva kathessatī’’ti vuttaṃ. Tenāha ‘‘ayoniso ummujjissatī’’ti. Tisso vedanā pucchitā, ‘‘kiṃ so vediyatī’’ti avibhāgena vediyamānassa jātitattā. Sukhāya vedanāya hitanti sukhavedaniyaṃ. Tenāha [Pg.378] – ‘‘sukhavedanāya paccayabhūta’’nti. Sesesūti, ‘‘dukkhavedaniya’’ntiādīsu.

300. 'Ummaṅga' is a surfacing; a question whose domain is ignorance, arising in the middle of a confused discussion, is an 'ummaṅga.' Therefore, it is said: 'a question-surfacing.' 'Not with the divine eye'—why was this said? For is that unwise surfacing not the domain of the divine eye? Although it is not the domain of the divine eye, it could be the domain of the knowledge that is an accessory to the divine eye; thus it was said. 'By intention alone' means he knew that unwise surfacing as it was being grasped by the Elder Udāyi's intention alone. He is unable to settle down in the way he was seated before. Because the Elder Samiddhi had spoken of a meaning that was unfabricated, it was said: 'he will speak only of what is not real.' Therefore, it is said: 'he will surface unwisely.' Three feelings were asked about—'What does one feel?'—because of the nature of what is experienced without distinction. That which is beneficial for a pleasant feeling is 'to be experienced as pleasant' (sukhavedaniyaṃ). Therefore, it is said: 'being a condition for pleasant feeling.' In the remaining cases—such as 'to be experienced as painful,' and so on.

Heṭṭhā tikajjhānacetanāti ettha, ‘‘kusalato’’ti adhikārato rūpāvacarakusalato heṭṭhā tikajjhānacetanāti attho. Etthāti etesu kāmāvacararūpāvacarasukhavedaniyakammesu. Adukkhamasukhampīti pi-saddena iṭṭhārammaṇe sukhampīti imamatthaṃ sampiṇḍeti.

Here, by 'the intention of the three lower jhānas' is meant, from the context of 'from the wholesome,' the intention of the three jhānas lower than the wholesome pertaining to the form realm. 'Here' means in these kammas to be experienced as pleasant in the sense sphere and the form sphere. The particle 'pi' in 'and neither-painful-nor-pleasant' includes this meaning: 'and pleasant' in the case of a desirable object.

Yadi kāyadvāre pavattato aññattha adukkhamasukhaṃ janeti, atha kasmā, ‘‘dukkhasseva jananato’’ti vuttanti āha – ‘‘sā pana vedanā’’tiādi.

If, occurring at the body door, it produces neither-painful-nor-pleasant feeling elsewhere, then why was it said, 'because of producing only suffering'? He said: 'But that feeling,' and so on.

Catutthajjhānacetanāti ettha arūpāvacarakusalacetanātipi vattabbaṃ. Yathā hi ‘‘kāyena vācāya manasā’’ti ettha yathālābhaggahaṇavasena manasā sukhavedaniyaṃ adukkhamasukhavedaniyanti ayamattho arūpāvacarakusalepi labbhatīti sukhampi janeti ukkaṭṭhassa ñāṇasampayuttakusalassa soḷasavipākacittanibbattanato, ayañca nayo heṭṭhā, ‘‘adukkhamasukhampī’’ti etthāpi vattabbo. Pubbe pariyāyato dukkhavedanā vuttā, suttantasaṃvaṇṇanā hesāti idāni nippariyāyato puna dassetuṃ, ‘‘apicā’’tiādi vuttaṃ. Tena ettha dukkhavedaniyaṃ pavattivaseneva vaṭṭatīti. Etassāti dukkhavedaniyassa pavattivaseneva yujjamānattā etassa vasena sabbaṃ sukhavedaniyaṃ adukkhamasukhavedaniyañca pavattivaseneva vattuṃ vaṭṭati.

Here, regarding 'the intention of the fourth jhāna,' it should also be said 'the wholesome intention pertaining to the formless realm.' For just as in the phrase 'by body, speech, or mind,' by way of taking what is available, this meaning—that by mind it is 'to be experienced as pleasant' or 'to be experienced as neither-painful-nor-pleasant'—is also obtained in the wholesome states of the formless realm. It also produces pleasure, because of the arising of the sixteen resultant consciousnesses from a superior wholesome action associated with knowledge. And this method should also be stated below regarding 'and neither-painful-nor-pleasant.' Previously, painful feeling was spoken of indirectly—for this is a commentary on a Suttanta. Now, to show it again directly, 'moreover...' and so on was said. Therefore, here, 'to be experienced as painful' is valid only by way of occurrence. 'Of this' means: because 'to be experienced as painful' is applicable only by way of occurrence, by means of this it is proper to speak of all that is 'to be experienced as pleasant' and 'to be experienced as neither-painful-nor-pleasant' only by way of occurrence.

Ālayoti abhiruci. Mahākammavibhaṅgañāṇanti mahati kammavibhajane ñāṇaṃ, mahantaṃ vā kammavibhajanañāṇaṃ. Bhājanaṃ nāma niddeso, ayaṃ pana uddesoti katvā āha – ‘‘katame cattāro…pe… mātikāṭṭhapana’’nti.

‘Ālaya’ means delight. ‘The knowledge of the great analysis of kamma’ means knowledge in the great division of kamma, or great knowledge of the division of kamma. ‘Bhājana’ means exposition, but since this is a summary, he says: ‘What are the four… the laying down of the matrix.’

301. Pāṭiyekko anusandhi yathāuddiṭṭhassa mahākammavibhaṅgañāṇassa abhājanabhāvato, pucchānusandhiajjhāsayānusandhīsu ca anantogadhattā. Tenāha ‘‘idaṃ hī’’tiādi. Idaṃ ārammaṇaṃ katvāti idha, ‘‘pāṇātipātiṃ adinnādāyi’’ntiādinā puggalādhiṭṭhānena vuttaṃ kammavibhaṅgaṃ ārabbha. Imaṃ paccayaṃ labhitvāti tasseva vevacanaṃ. Idaṃ dassanaṃ gaṇhantīti idaṃ, ‘‘atthi kira, bho, pāpakāni kammāni, natthi kira, bho, pāpakāni kammānī’’ti ca ādīni hatthidassakaandhāviya diṭṭhamatte eva ṭhatvā acittakadassanañca gaṇhanti. Vīriyaṃ kilesānaṃ ātāpanavasena ātappaṃ, tadeva padahavasena padhānaṃ, [Pg.379] punappunaṃ yuñjanavasena anuyogo, tathā bhāvanāya nappamajjati etenāti appamādo, sammā yoniso manasi karoti etenāti sammāmanasikāroti vuccatīti adhippāyena, ‘‘pañcapi vīriyasseva nāmānī’’ti āha. Appamādo vā satiyā avippavāso. Yasmiṃ manasikāre sati tassa dibbacakkhuñāṇaṃ ijjhati, ayamettha sammāmanasikāroti ettha attho daṭṭhabbo. Cetosamādhinti dibbacakkhuñāṇasahagataṃ cittasamādhiṃ. Tenāha ‘‘dibbacakkhusamādhi’’nti. Aññathāti akusalakammakaraṇato aññathā, taṃ pana kusalakammakaraṇaṃ hotīti āha – ‘‘ye dassannaṃ kusalānaṃ kammapathānaṃ pūritattā’’ti diṭṭhithāmenāti diṭṭhivasena diṭṭhibalena. Diṭṭhiparāmāsenāti diṭṭhivasena dhammasabhāvaṃ atikkamitvā parāmāsena. Adhiṭṭhahitvāti, ‘‘idameva saccaṃ, moghamañña’’nti adhiṭṭhāya abhinivisitvā. Ādiyitvāti daḷhaggāhaṃ gahetvā. Voharatīti attano gahitaggahaṇaṃ paresaṃ dīpento voharati.

301. A separate connection is due to the great analysis of kamma knowledge as previously stated not being an exposition, and because it is not included in the connections of questioning and aspiration. Therefore, it is said, 'This is because,' and so on. 'Having taken this as the object' means here, with reference to the analysis of kamma stated in terms of individuals such as 'one who kills living beings, one who takes what is not given,' and so on. 'Having obtained this condition' is a synonym for that. 'They grasp this view' refers to views like, 'Is there, sir, evil kamma? Is there not, sir, evil kamma?' and so on, which are merely seen like blind men describing an elephant, and they also grasp views without mental engagement. 'Effort' is called ardor because it burns up defilements by applying heat; the same is called striving by way of exertion; repeated application is called practice; because one is not negligent in development by means of it, it is called heedfulness; and because one attends properly and wisely by means of it, it is called 'wise attention'—with this meaning, it is said, 'These five are names for effort.' Or, heedfulness is the non-abandonment of mindfulness. The meaning here should be understood as: 'wise attention' is that mental engagement by which, when it is present, the knowledge of the divine eye is accomplished. 'Concentration of mind' means the concentration of mind associated with divine eye knowledge. Therefore, it is said, 'concentration associated with the divine eye.' 'Otherwise' means otherwise than performing unwholesome kamma; but that is the performance of wholesome kamma—thus it is said, 'those who, because they have fulfilled the ten wholesome courses of action,' and so on. 'By the power of view' means by means of view, by the strength of view. 'By adherence to views' means by grasping, having transgressed the nature of phenomena by way of view. 'Having resolved' means having resolved and adhered, 'This alone is true, all else is false.' 'Having taken up' means having grasped firmly. 'He declares' means he proclaims to others the grasp he has taken.

302. Tatrānandāti ettha iti-saddo ādiattho. Idampīti idaṃ vacanaṃ. ‘‘Tatrānandā’’ti evamādivacanampīti attho. Na mahākammavibhaṅgañāṇassa bhājanaṃ tassa aniddesabhāvato. Assāti mahākammavibhaṅgañāṇassa mātikāṭṭhapanameva dibbacakkhukānaṃ samaṇabrāhmaṇānaṃ vasena anuññātabbassa ca dassanavasena uddesabhāvato. Tenāha ‘‘ettha panā’’tiādi. Tattha ettha panāti ‘‘tatrānandā’’tiādipāṭhe. Etesaṃ dibbacakkhukānanti etesaṃ heṭṭhā catūsupi vāresu āgatānaṃ dibbacakkhukānaṃ. Ettakāti ekacciyā saccagirā. Anuññātāti anujānitā. Ananuññātāti paṭikkhepitā. Idha ananuññātamukhena dīpitaṃ ananuññātabhāvamattaṃ. Tatrānandātiādike tatrāti niddhāraṇe bhummanti dassento, ‘‘tesu catūsu samaṇabrāhmaṇesū’’ti āha. Idaṃ vacanaṃ ‘‘atthi kira, bho…pe… vipāko’’ti idaṃ evaṃ vuttaṃ. Assāti tathāvādino samaṇabrāhmaṇassa. Aññenākārenāti ‘‘yo kira, bho’’tiādinā vuttakāraṇato aññena kāraṇena. Dvīsu ṭhānesūti ‘‘atthi kira, bho…pe… vipāko’’ti ca, ‘‘apāyaṃ…pe… nirayaṃ upapanna’’nti ca imesu [Pg.380] dvīsu pāṭhapadesesu. Anuññātā tadatthassa atthibhāvato. Tīsu ṭhānesūti ‘‘yo kira, bho…pe… nirayaṃ upapajjati’’, ‘‘yampi so…pe… te sañjānanti’’, ‘‘yampi so yadeva…pe… moghamañña’’nti imesu tīsu pāṭhapadesesu. Ananuññātā tadatthassānekantikattā micchābhinivesato ca. Tenāha bhagavā – ‘‘aññathā hi, ānanda, tathāgatassa mahākammavibhaṅgañāṇa’’nti. Yathā te appahīnavipallāsā padesañāṇasamaṇabrāhmaṇā kammavibhaṅgaṃ sañjānanti, tato aññathāva sabbaso pahīnavipallāsassa tathā āgamanādiatthena tathāgatassa sammāsambuddhassa mahākammavibhaṅgañāṇaṃ hotīti attho.

302. Here, in 'Tatrānanda,' the word 'iti' indicates the beginning. 'Idampi' means this statement. The phrase 'Tatrānandā' and so forth is to be understood in this way. It is not the domain of the knowledge of the great analysis of kamma, due to its non-exposition. 'Of this' refers to the establishing of the framework for the knowledge of the great analysis of kamma, which is to be permitted by ascetics and brahmins endowed with the divine eye, and is presented as a designation for their instruction. Hence it is said, 'herein' and so on. Here, 'herein' refers to the passage beginning 'Tatrānandā'. 'Of these endowed with the divine eye' means those endowed with the divine eye mentioned in the four cases below. 'So much' refers to a partial truth. 'Permitted' means allowed. 'Not permitted' means rejected. Here, the state of being not permitted is merely illustrated through the mode of non-permission. In the passage beginning 'Tatrānandā', the word 'tatrā' indicates the locative of determination, showing it refers to 'among these four ascetics and brahmins'. This statement, 'it is said, friends... there is a result,' is thus explained. 'Of this' refers to the ascetic and brahmin who speaks thus. 'In another way' means by a different reason than that stated in 'whoever, friends...' 'In two instances' refers to the two textual passages: 'it is said, friends... there is a result,' and 'they are reborn in a state of misery... in hell.' These are permitted because their meaning has existence. 'In three instances' refers to the three textual passages: 'whoever, friends... is reborn in hell,' 'whatever they... perceive,' and 'whatever they... consider futile.' These are not permitted because their meaning is not conclusive and involves wrong adherence. Therefore, the Blessed One said: 'For otherwise, Ananda, the Tathagata’s knowledge of the great analysis of kamma...' The meaning is that the knowledge of the great analysis of kamma possessed by the Tathagata, the Perfectly Self-Enlightened One, is entirely different from how those ascetics and brahmins, still subject to distortions and possessing partial knowledge, perceive the analysis of kamma; for the Tathagata is possessed of such arrival, etc.

303. Iminā dibbacakkhukena yaṃ kammaṃ karonto diṭṭho, tato pubbeti yojanā. Tatoti tato kariyamānakammato pubbe. Khandoti kumāro. Sivoti issaro. Pitāmahoti brahmā. Issarādīhīti issarabrahmapajāpatiādīhi. Visaṭṭhoti nimmito. Micchādassanenāti micchādassanavasena. Yanti yaṃ kammaṃ. Tatthāti tesu pāṇātipātādivasena pavattakammesu. Diṭṭheva dhammeti tasmiṃyeva attabhāve vipākaṃ paṭisaṃvedetīti yojanā. Upapajjitvāti dutiyabhave nibbattitvā. Aparasmiṃ pariyāyeti aññasmiṃ yattha katthaci bhave.

303. With this divine eye, the connection 'before' applies to whatever deed one is seen doing. 'From that' means before the deed being done. 'Khanda' means a boy. 'Siva' means Īśvara. 'Pitāmaha' means Brahmā. 'By Īśvara and so forth' means by Īśvara, Brahmā, Pajāpati, and others. 'Visaṭṭha' means created. 'Micchādassanena' means by way of wrong view. 'Yaṃ' means whatever deed. 'Tattha' means among those deeds occurring by way of killing living beings, etc. 'Diṭṭheva dhamme' means one experiences the result in that very existence—this is the connection. 'Upapajjitvā' means having arisen in a second existence. 'Aparasmiṃ pariyāye' means in another existence, wherever it may be.

Ekaṃ kammarāsinti pāṇātipātādibhedena ekaṃ kammasamudāyaṃ. Ekaṃ vipākarāsinti tasseva aṅgena ekaṃ vipākasamudāyaṃ. Imināti yathāvuttena dibbacakkhukena samaṇena brāhmaṇena vā adiṭṭhā. Tayoti ‘‘pubbe vāssa taṃ kataṃ hotī’’tiādinā vuttā tayo. Dve vipākarāsīti diṭṭhadhammavedaniyo aparāpariyāyavedaniyoti dve vipākarāsī. Upapajjavedaniyaṃ pana tena diṭṭhaṃ, tasmā ‘‘dve’’ti vuttaṃ. Diṭṭho eko, adiṭṭhā tayoti diṭṭhe ca adiṭṭhe ca cattāro kammarāsī, tathā diṭṭho eko, adiṭṭhā dveti tayo vipākarāsī. Imāni satta ṭhānānīti yathāvuttāni satta ñāṇassa pavattanaṭṭhānāni. ‘‘Imassa nāma kammassa idaṃ phalaṃ nibbatta’’nti kammassa, phalassa vā adiṭṭhattā, ‘‘dutiyavāre dibbacakkhukena kiñci na diṭṭha’’nti vuttaṃ. Paṭhamaṃ vuttanayena tayo kammarāsī veditabbā, idha dibbacakkhukena diṭṭhassa abhāvato, ‘‘paccattaṭṭhānānī’’ti vuttaṃ.

'A single mass of deeds' refers to a single accumulation of deeds distinguished by killing living beings, etc. 'A single mass of results' refers to a single accumulation of results by that very attribute. 'By this' means not seen by an ascetic or brahmin with the divine eye as described. 'Three' refers to the three stated as 'either it was done by him before,' etc. 'Two masses of results' means two masses of results: that which is felt in this very life and that which is felt in a subsequent existence. However, that which is felt upon rebirth is seen by that divine eye; therefore, it is said 'two.' One is seen, three are unseen—thus there are four masses of deeds, both seen and unseen. Similarly, one is seen, two are unseen—thus there are three masses of results. 'These seven cases' are the seven grounds for the arising of knowledge as previously stated. Because the deed or its fruit is unseen, it is said, 'In the second instance, nothing is seen by the divine eye,' and thus one cannot know, 'The fruit of this deed has arisen.' The three masses of deeds should be understood according to the method stated first; here, since there is an absence of what is seen by the divine eye, it is called 'personal grounds'.

Bhavati vaḍḍhati etenāti bhabbaṃ, vaḍḍhinimittaṃ. Na bhabbaṃ abhabbanti āha ‘‘bhūtavirahita’’nti. Attano phale bhāsanaṃ dibbanaṃ ābhāsananti āha – ‘‘ābhāsati abhibhavati paṭibāhatī’’ti. Balavakammanti mahāsāvajjaṃ kammaṃ garusamāsevitādibhedaṃ. Āsanneti maraṇe, abhiṇhaṃ upaṭṭhānena vā [Pg.381] tassa maraṇacittassa āsanne. Balavakammanti garusamāsevitatādivasena balavaṃ kusalakammaṃ. Dubbalakammassāti attano dubbalassa. Āsanne kusalaṃ katanti idhāpi āsannatā pubbe vuttanayeneva veditabbā.

'Bhabba' means 'it becomes, it grows by this,' a cause of growth. Regarding 'na bhabbaṃ,' it is said 'abhabba' means 'devoid of what has come to be.' The speaking, declaring, shining of one's own fruit is called 'ābhāsana'—it is said, 'it illuminates, overcomes, repels.' 'Balavakaṃ kammaṃ' means a greatly blameworthy deed, differentiated as one habitually performed with grave consequences, etc. 'Āsanna' means near to death, or near through the frequent presence of that death-consciousness. 'Balavakaṃ kammaṃ' also means a strong wholesome deed due to the habit of frequently engaging, etc. 'Dubbalakammassa' refers to one's own weak deed. Regarding 'āsanne kusalaṃ kataṃ'—here too, 'āsannatā' (nearness) should be understood in the same way as previously stated.

Upaṭṭhānākārenāti maraṇassa āsannakāle kammassa upaṭṭhānākārena. Tassāti tassa puggalassa. Nibbattikāraṇabhūtaṃ hutvā upaṭṭhāti akusalanti yojanā. Titthiyā kammantaravipākantaresu akusalatāya yaṃ kiñci kammaṃ yassa kassaci vipākassa kāraṇaṃ katvā gaṇhanti hatthidassakaandhādayo viya diṭṭhamattābhinivesinoti, ‘‘aññatitthiyā…pe… upaṭṭhātī’’ti vuttaṃ. Itarasminti bhabbañceva bhabbābhāsañca, bhabbaṃ abhabbābhāsanti imasmiṃ dvaye. Eseva nayo paṭhamadutiyapuggalavasena purimānaṃ dvinnaṃ kammānaṃ yojanānayo vutto upaṭṭhānākāravasena. Ayameva tatiyacatutthapuggalavasena pacchimānaṃ dvinnaṃ kammānaṃ yojanānayo. Tatiyassa hi kammassa kusalattā tassa ca sagge nibbattattā tattha kāraṇabhūtaṃ kusalaṃ hutvā upaṭṭhāti; tathā catutthassapi kammassa kusalattā, tassa pana niraye nibbattattā tattha nibbattikāraṇabhūtaṃ aññatitthiyānaṃ akusalaṃ hutvā upaṭṭhātīti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

'By the manner of presentation' refers to the manner of kamma's presentation at the time near death. 'His' means of that individual. The connection is that the unwholesome presents itself as the cause of rebirth. The sectarians, being attached merely to what is seen, like the blind men shown an elephant, grasp any deed as the cause of any result whatsoever, due to their lack of skill concerning the differences between kammas and the differences between results; thus it is said, 'other sectarians... present themselves.' 'In the other case' refers to this duality: both the capable and what appears to be capable, and the capable appearing as incapable. This same method of connection, by way of the manner of presentation, is stated for the former two kammas with respect to the first and second individuals. This very same method of connection applies to the latter two kammas with respect to the third and fourth individuals. For, because the kamma of the third is wholesome and he is reborn in heaven, the wholesome presents itself there as the cause. Similarly, because the kamma of the fourth is also wholesome, but he is reborn in hell, the unwholesome of other sectarians presents itself there as the cause of rebirth. Whatever here is not explicitly distinguished in meaning is nevertheless easily understood.

Mahākammavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

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

7. Saḷāyatanavibhaṅgasuttavaṇṇanā

7. Commentary on the Sutta on the Analysis of the Six Sense Spheres

304. Veditabbānīti ettha yathā viditāni cha ajjhattikāni āyatanāni vaṭṭadukkhasamatikkamāya honti, tathā vedanaṃ adhippetanti āha – ‘‘sahavipassanena maggena jānitabbānī’’ti. Tattha vipassanāya ārammaṇato maggena asammohato jānanaṃ daṭṭhabbaṃ. Sesapadesupi eseva nayo. Mano savisesaṃ upavicarati ārammaṇe pavattati etehīti manopavicārā, vitakkavicārā. Ārammaṇe hi abhiniropanānumajjanehi vitakkavicārehi saha cittaṃ pavattati, na tabbirahitaṃ. Tenāha ‘‘vitakkavicārā’’tiādi. Sattā pajjanti etehi yathārahaṃ vaṭṭaṃ vivaṭṭañcāti sattapadā[Pg.382], gehanissitā vaṭṭapadā. Yoggānaṃ damanaācariyā yoggācariyā. Tenāha ‘‘dametabbadamakāna’’nti. Sesanti vuttāvasesaṃ ekasattatividhaviññāṇaṃ saphassarūpakasseva adhippetattā.

304. Here, regarding 'should be known,' it is said, 'they should be known by means of the path accompanied by insight,' intending that just as the six internal sense bases, when known, are for transcending the suffering of the round, so too is feeling. Herein, knowing should be understood as being through insight on account of the object, and as non-delusion by means of the path. The same method applies to the remaining terms. The mind distinctly moves about and proceeds in the object by means of these; hence, 'mental investigations' (manopavicārā) are initial application and sustained application (vitakkavicārā). For the mind proceeds in the object together with initial application and sustained application, by means of directing and attending; it is not without them. Therefore, it is said: 'initial application and sustained application,' etc. Beings enter the round and that which is not the round by means of these, as appropriate; thus, 'beings' grounds' (sattapadā), and 'the round's grounds' (vaṭṭapadā) are those attached to household life. Teachers who tame those to be trained are 'trainers of the trainable' (yoggācariyā). Therefore, it is said: 'of those to be tamed and tamers.' 'The remainder' refers to the remaining seventy-one types of consciousness, since only those associated with contact and form are intended here.

305. Idhāti imissaṃ chaviññāṇakāyadesanāyaṃ. Manodhātuttayavinimuttameva manoviññāṇadhātūti veditabbaṃ.

305. 'Here' means in this teaching on the six bodies of consciousness. The mind-consciousness element should be understood as that which is distinct from the triad of the mind-element.

Cakkhumhi samphassoti cakkhuṃ nissāya uppanno samphasso. Tenāha – ‘‘cakkhuviñāṇasampayuttasamphassassetaṃ adhivacana’’nti.

'Contact at the eye' means contact that has arisen dependent on the eye. Therefore, it is said: 'This is a designation for contact associated with eye-consciousness.'

Yathā kevalena viññāṇena rūpadassanaṃ na hoti, evaṃ kevalena cakkhupasādenapīti vuttaṃ ‘‘cakkhuviññāṇenā’’ti. Tena pāḷiyaṃ cakkhunāti nissayamukhena nissitakiccaṃ vuttanti dasseti. Ārammaṇavasenāti ārammaṇapaccayabhāvena. ‘‘Upavicarati’’cceva kasmā vuttaṃ, nanu tattha vitakkabyāpāropi atthīti? Saccaṃ atthi. So panettha taggatikoti āha – ‘‘vitakko taṃsampayutto cā’’ti. Sampayuttadhammānampi upavicaraṇaṃ vitakkavicārānaṃyevettha kiccanti ‘‘vitakkavicārasaṅkhātā manopavicārā’’ti vuttaṃ. Somanassayutto upavicāro somanassūpavicāro yathā ‘‘ājaññaratho’’ti āha ‘‘somanassena saddhi’’ntiādi.

Just as the seeing of form does not occur by consciousness alone, so too, it was said that it does not occur even by eye-sensitivity alone—hence, 'by eye-consciousness.' This shows that in the Pāli, by 'by the eye,' the function of what is dependent is stated by way of the support. 'By way of the object' means by way of being the object-condition. Why is just 'moves about' (upavicarati) stated? Is there not also the activity of initial application there? It is true that it exists. But here, it is included in that, hence he says: 'and the initial application associated with it.' The moving about of even associated states is the function of initial application and sustained application alone here—hence, it is said: 'mental investigations reckoned as initial application and sustained application.' Moving about associated with gladness is 'moving about with gladness' (somanassūpavicāro), just as with 'a thoroughbred chariot,' hence he says 'together with gladness,' and so on.

306. Upavicārānaṃ upassayaṭṭhena gehaṃ viyāti gehaṃ, rūpādayoti āha – ‘‘gehassitānīti kāmaguṇanissitānī’’ti. Niccasaññādinikkhamanato nekkhammaṃ vipassanāti, ‘‘nekkhammassitānīti vipassanānissitānī’’ti vuttaṃ. Iṭṭhānanti kasivaṇijjādivasena pariyiṭṭhānanti āha ‘‘pariyesitāna’’nti. Piyabhāvo pana kantasaddeneva kathitoti kāmitabbānaṃ mano rametīti manoramānaṃ. Lokena āmasīyatīti lokāmisaṃ, taṇhā. Tāya gahetabbatāya iṭṭhabhāvāpādanena paṭisaṅkhatatāya ca paṭisaṃyuttānaṃ. Atīte kataṃ uppajjati ārammaṇikaanubhavanassa asambhavatoti adhippāyo. Edisaṃ anussaraṇaṃ diṭṭhaggahaṇānussarena ca hotīti dassetuṃ, ‘‘yathāha’’ntiādi vuttaṃ.

306. Because it serves as a support for the 'movings about' (upavicārā), it is like a home; thus, 'home' (gehaṃ) refers to forms and so on. He says: 'dependent on the home' means 'dependent on sensual qualities.' Renunciation (nekkhamma) is insight, as it is the departure from perceptions of permanence, etc.—hence, 'dependent on renunciation' means 'dependent on insight.' 'Desired things' refers to what is sought after by means of farming, trade, etc.; thus, he says: 'of things sought after.' But the state of being dear is spoken of by the word 'lovely' (kanta) itself. Thus, 'delighting the mind' (manoramānaṃ) means that which gladdens the mind of those who desire them. 'Worldly bait' (lokāmisaṃ) is what is grasped by the world, namely craving. This refers to things connected with craving because they are to be grasped by it, because they produce a state of desirability, and because they are reckoned as such. The meaning is that what was done in the past arises, because the experience of it as an object is impossible. To show that such recollection also occurs through recollection of the grasping of views, 'as it is said,' etc., was stated.

Aniccākāranti hutvā abhāvākāraṃ. Vipariṇāmavirāganirodhanti jarāya maraṇena cāti dvedhā vipariṇāmetabbañceva, tato eva palokitaṃ bhaṅgañca. Aṭṭhakathāyaṃ pana yasmā uppannaṃ rūpaṃ tenevākārena na tiṭṭhati[Pg.383], atha kho uppādāvatthāsaṅkhātaṃ pakatiṃ vijahati, vijahitañca jarāvatthāya tato vigacchati, vigacchantañca bhaṅguppattiyā nirujjhatīti imaṃ visesaṃ dassetuṃ, ‘‘pakativijahanenā’’tiādi vuttaṃ. Kāmañcettha ‘‘yathābhūtaṃ sammappaññāya passato’’ti vuttaṃ, anubodhañāṇaṃ pana adhippetaṃ vīthipaṭipannāya vipassanāya vasenāti ‘‘vipassanāpaññāyā’’ti vuttaṃ upavicāraniddesabhāvato. Tathā hi vakkhati – ‘‘chasudvāresu iṭṭhārammaṇe āpāthagate’’tiādi. Saṅkhārānaṃ bhedaṃ passatoti sabbesaṃ saṅkhārānaṃ khaṇe khaṇe bhijjanasabhāvaṃ vīthipaṭipannena vipassanāñāṇena passato. Tenāha ‘‘saṅkhāragatamhi tikkhe’’tiādi. Tattha saṅkhāgatamhīti saṅkhāragate visayabhūte. Tikkheti bhāvanābalena indriyānañca samatāya tibbe. Sūreti paṭipakkhehi anabhibhūtatāya, tesañca abhibhavanasamatthatāya visade paṭubhūte pavattante.

'The aspect of impermanence' means the aspect of becoming non-existent after having been. 'Change, fading away, cessation' means both that which is to be changed in two ways, by aging and death, and from that, disintegration and breaking. In the commentary, however, to show this distinction—that arisen form does not persist in the same state, but rather abandons its natural condition, which is called the stage of arising; and having abandoned it, it departs from that by the stage of aging; and while departing, it ceases due to the arising of dissolution—it is said, 'by abandoning its nature,' etc. Although here 'as one sees with right wisdom as it truly is' is stated, the knowledge of realization is intended by way of insight that has entered the cognitive process; hence, 'by insight wisdom' is stated, because it is a description of 'moving about' (upavicāra). For thus it will be said: 'When a desirable object appears at the six sense doors,' etc. 'One sees the breaking up of formations' means one sees the nature of all formations breaking up moment by moment with insight-knowledge that has entered the cognitive process. Therefore, it is said: 'When one is sharp regarding formations,' etc. Here, 'regarding formations' means when formations have become the object. 'Sharp' (tikkhe) means intense, due to the power of development and the balance of the faculties. 'Valiant' (sūre) means proceeding clearly and manifestly, because of not being overcome by opposing factors and being capable of overcoming them.

Kilesānaṃ vikkhambhanavasena vūpasantatāya santacittassa, saṃsāre bhayassa ikkhanato bhikkhuno, uttarimanussadhammasannissitattā amānusī ratīti vivekarati nekkhammarati. Yato yatoti yathā yathā nayavipassanādīsu yena yena sammasanākārenāti attho. Khandhānaṃ udayabbayanti pañcupādānakkhandhānaṃ uppādañca bhaṅgañca. Amatantaṃ vijānatanti vijānantānaṃ viññūnaṃ āraddhavipassanānaṃ taṃ pītipāmojjaṃ amatādhigamahetutāya amatanti veditabbaṃ.

For a monk whose mind is peaceful, being calmed by way of the suppression of the defilements, and who sees the fear in cyclic existence, the delight in solitude and the delight in renunciation are a 'non-human delight' because they are dependent on states higher than the human. 'From whatever, from whatever' means in whatever way, by whatever mode of contemplation in the methods of insight, etc. 'The arising and passing away of the aggregates' means the arising and breaking up of the five clinging-aggregates. 'Knowing the deathless' means that for the wise who know, who have undertaken insight, that joy and gladness should be known as 'the deathless' because it is a cause for attaining the deathless.

Chasu dvāresu iṭṭhārammaṇe āpāthagateti rūpādivasena chabbidhe iṭṭhārammaṇe yathārahaṃ chasu dvāresu āpāthagate. Visaye cetaṃ bhummavacanaṃ.

'When a desirable object comes into range at the six doors' means when a desirable object, which is sixfold by way of forms and so on, comes into range at the six doors, as appropriate. And this is a locative usage with regard to the object.

307. Paccuppannanti santatipaccuppannaṃ. Anuttaravimokkho nāma arahattaṃ idha adhippetaṃ ukkaṭṭhaniddesena. Kathaṃ pana tattha pihaṃ upaṭṭhapeti, na hi adhigataṃ arahattaṃ ārammaṇaṃ hoti, na ca taṃ ārabbha pihā pavattatīti? Ko vā evamāha – ‘‘arahattaṃ ārammaṇaṃ katvā pihaṃ upaṭṭhapetī’’ti. Anussutiladdhaṃ pana parikappasiddhaṃ arahattaṃ uddissa patthanaṃ ṭhapeti, tattha cittaṃ paṇidahati. Tenāha bhagavā – ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmī’’ti. Āyatananti arahattameva chaḷaṅgasamannāgamādikāraṇabhāvato, manāyatanadhammāyatanabhāvato ca tathā vuttaṃ, taṃ panetaṃ domanassaṃ [Pg.384] patthanaṃ paṭṭhapentassa uppajjati patthanāya sahāvattanato. Na hi lobhadosānaṃ saha vutti atthi. Patthanāmūlakattāti iminā upaṭṭhāpayato padassa hetuatthajotakatamāha. Evanti ‘‘kudāssunāmā’’tiādinā vuttākārena. Ussukkāpetunti yathā maggena ghaṭeti, evaṃ ussukkāpetuṃ.

307. 'Present' (paccuppannaṃ) means present in continuity. 'Unsurpassed liberation' (anuttaravimokkho) here signifies arahantship, by way of a superior designation. But how does one establish longing for it? For arahantship, once attained, is not an object, nor does longing arise in relation to it. Who indeed says, 'One establishes longing by making arahantship the object'? Rather, one establishes an aspiration for arahantship, which is conceived through reflection based on what has been heard, and directs the mind toward it. Therefore, the Blessed One said: 'When, pray, shall I attain and abide in that sphere?' 'Sphere' (āyatana) refers to arahantship itself, so called because it is the cause for the endowment with six factors, etc., and because it is the mind-base and mental-object-base. This dejection, however, arises for one who is establishing an aspiration, because it occurs together with the aspiration. For there is no simultaneous occurrence of greed and hatred. By 'because it is rooted in aspiration,' he indicates that the word 'for one who establishes' (upaṭṭhāpayato) has the sense of a cause. 'Thus' refers to the manner stated by 'When, pray, shall I...?' etc. 'To make zealous' (ussukkāpetuṃ) means to make one strive, just as one strives by means of the path.

308. Aññāṇupekkhāti aññāṇasahitā upekkhā asamapekkhanapavattā. Tena tena maggodhinā tassa tassa apāyagamanīyakilesodhissa anavasesato jitattā khīṇāsavo nippariyāyato odhijino nāma; tadabhāvato puthujjano nippariyāyatova anodhijino nāma; sekho pana siyā pariyāyato odhijinoti. Tampi nivattento, ‘‘akhīṇāsavassāti attho’’ti āha. Āyatiṃ vipākaṃ jinitvāti appavattikaraṇavasena sabbaso āyatiṃ vipākaṃ jinitvā ṭhitattā khīṇāsavova nippariyāyato vipākajino nāma; tadabhāvato puthujjano nippariyāyato avipākajino nāma; sekho pana siyā pariyāyato vipākajinoti. Tampi nivattento ‘‘akhīṇāsavassevāti attho’’ti āha. Apassantassa rūpanti pāḷito padaṃ ānetvā sambandhitabbaṃ. Pāḷiyaṃ pubbe ‘‘puthujjanassā’’ti vatvā puna ‘‘assutavato puthujjanassā’’ti vacanaṃ andhaputhujjanassāyaṃ upekkhā, na kalyāṇaputhujjanassāti dassanatthaṃ. Gehassitā upekkhā hi yaṃ kiñci ārammaṇavatthuṃ apekkhasseva, na nirapekkhassāti iṭṭhe, iṭṭhamajjhatte vā ārammaṇe siyāti vuttaṃ ‘‘iṭṭhārammaṇe āpāthagate’’ti. Aññāṇena pana tattha ajjhupekkhanākārappatti hoti. Tenāha ‘‘guḷapiṇḍake’’tiādi.

308. 'Ignorant equanimity' (aññāṇupekkhā) is equanimity accompanied by ignorance, proceeding from improper consideration. Because the one whose taints are destroyed has completely conquered, without remainder, the defilements that lead to the lower realms by means of the respective paths, he is called 'a conqueror of defilements' (odhijino) in the absolute sense. Due to the absence of these, an ordinary person is called 'a non-conqueror of defilements' (anodhijino) in the absolute sense. A trainee, however, might be called a conqueror in a relative sense. Rejecting this, he says: 'meaning it applies to one whose taints are not destroyed.' 'Having conquered future results' means that the one whose taints are destroyed is called 'a conqueror of results' (vipākajino) in the absolute sense because he remains steadfast, having completely conquered future results by way of preventing their arising. Due to the absence of this, an ordinary person is called 'a non-conqueror of results' (avipākajino) in the absolute sense. A trainee, however, might be called a conqueror in a relative sense. Rejecting this, he says: 'meaning it applies only to one whose taints are not destroyed.' 'For one who does not see form'—this phrase should be brought from the Pāli text and connected here. In the Pāli, having first said 'of an ordinary person,' and then again 'of an untaught ordinary person,' it is to show that this equanimity pertains to a spiritually blind ordinary person, not to a virtuous ordinary person. For equanimity based on the household life arises only when considering some object, not when being indifferent; thus, because it occurs in relation to a desirable or neutral object, it is said: 'when a desirable object comes into range.' But through ignorance, an attitude of indifference arises there. Hence it is said: 'like a lump of molasses,' etc.

Iṭṭhe arajjantassa aniṭṭhe adussantassāti idaṃ yebhuyyena sattānaṃ iṭṭhe rajjanaṃ, aniṭṭhe dussananti katvā vuttaṃ. Ayoniyomanasikāro hi taṃtaṃārammaṇavasena na katthacipi javananiyamaṃ karotīti vuttaviparītepi ārammaṇe rajjanadussanaṃ sambhavati, tathāpissa rajjanadussanaṃ atthato paṭikkhittamevāti daṭṭhabbaṃ. Asamapekkhaneti asamaṃ ayuttadassane ayoniso sammohapubbakaṃ ārammaṇassa gahaṇe.

'Not delighting in what is liked; not resenting what is disliked'—this is said because beings, for the most part, delight in what is liked and resent what is disliked. For unwise attention does not impose a fixed rule on the impulsion with respect to any object; thus delight and resentment are possible even toward opposite objects. Yet even so, delight and resentment should be understood as rejected in principle. 'Not examining properly' means the unwise grasping of an object unevenly, with improper seeing, preceded by delusion.

309. Pavattanavasenāti uppādanavasena ceva bahulīkaraṇavasena ca. Nissāya ceva āgamma cāti āgamanaṭṭhānabhūte nissayapaccayabhūte ca [Pg.385] katvā. Atikkantāni nāma honti vikkhambhanena ussārentā samussārentā.

309. 'By way of occurring' means by way of arising and by way of developing. 'Relying on and resorting to' means having made them a place of resort and a support condition. 'They are called “overcome”' means being removed and thoroughly removed by suppression.

Somanassabhāvasāmaññaṃ gahetvā, ‘‘sarikkhakeneva sarikkhakaṃ jahāpetvā’’ti vuttaṃ. Idhāpi pahāyakaṃ nāma pahātabbato balavameva, saṃkilesadhammānaṃ balavabhāvato sātisayaṃ pana balavabhāvaṃ sandhāya ‘‘idāni balavatā’’tiādi vuttaṃ. Balavabhāvato vodānadhammānaṃ adhigamassa adhippetattā hettha nekkhammassitadomanassānampi pahānaṃ jotitaṃ.

Having taken up the commonality of the nature of joy, it is said, 'having abandoned the similar with the similar.' Here also, what abandons is indeed stronger than what is to be abandoned; but with reference to its surpassing strength, on account of the strength of the defiled states, it is said, 'now by the strong,' etc. Because the attainment of purifying qualities is intended due to their strong nature, the abandoning of the displeasure associated with renunciation is also illuminated here.

Upekkhāya pahāyakabhāvena adhippetattā ‘‘upekkhākathā veditabbā’’ti vuttaṃ. Jhānassa alābhino ca lābhino ca pakiṇṇakasaṅkhārasammasanaṃ sandhāya, ‘‘suddhasaṅkhāre ca pādake katvā’’ti. Upekkhāsahagatāti bhāvanāya paguṇabhāvaṃ āgamma kadāci ajjhupekkhanavasenapi hi sammasanaṃ hotīti. Pādakajjhānavasena, sammasitadhammavasena vā āgamanavipassanāya bahulaṃ somanassasahagatabhāvato ‘‘vuṭṭhānagāminī pana vipassanā somanassasahagatāvā’’ti niyametvā vuttaṃ. Upekkhāsahagatā hotīti etthāpi eseva nayo. Catutthajjhānādīnīti ādi-saddena arūpajjhānāni saṅgaṇhāti. Purimasadisāvāti purimasadisā eva, upekkhāsahagatā vā hoti somanassasahagatā vāti attho. Idaṃ sandhāyāti yaṃ catutthajjhānādipādakato eva upekkhāsahagataṃ vuṭṭhānagāminivipassanaṃ nissāya somanassasahagatāya vipassanāya pahānaṃ, idaṃ sandhāya. Pahānanti cettha samatikkamalakkhaṇaṃ veditabbaṃ.

Because equanimity is intended as the abandoning factor, it is said, 'the discourse on equanimity should be known.' Regarding the examination of miscellaneous formations for those who have not attained jhāna and those who have, it is said, 'and having made pure formations the basis.' 'Accompanied by equanimity' means that, as one becomes skilled in the development, examination sometimes occurs even by way of indifference. Because the preliminary insight, based on the foundational jhāna or the examined phenomena, is frequently accompanied by joy, it is stated definitively, 'But the insight leading to emergence is accompanied by joy.' The same principle applies to 'it is accompanied by equanimity.' 'Fourth jhāna and so on'—the word 'and so on' includes the formless jhānas. 'Similar to the former' means exactly like the former: it is either accompanied by equanimity or accompanied by joy. This refers to the abandoning of the insight accompanied by joy by means of the insight leading to emergence that is accompanied by equanimity and is based on the fourth jhāna or similar foundations. Here, 'abandoning' should be understood as having the characteristic of overcoming.

Etaṃ visesaṃ vipassanāya āvajjanaṭṭhānabhūtaṃ. Vuṭṭhānagāminiyā āsanne samāpannajjhānavipassanā pādakajjhānavipassanā, sammasitadhammoti vipassanāya ārammaṇabhūtā khandhā. Puggalajjhāsayoti pādakajjhānassa sammasitajjhānassa ca bhede sati paṭipajjanakassa puggalassa, ‘‘aho vata mayhaṃ pañcaṅgikaṃ jhānaṃ bhaveyya caturaṅgika’’ntiādinā pubbe pavattaajjhāsayo. Tesampi vādeti ettha paṭhamatheravāde. Ayameva…pe… niyameti tato tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ [Pg.386] aṅgānaṃ asamāpajjitukāmatā virāgabhāvanābhāvato itarassa ca atabbhāvato. Eteneva hi paṭhamatheravāde apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca dutiyajjhānikādimaggā pādakajjhānavipassanāniyamehi taṃtaṃjhānikāva. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo. Tenāha – ‘‘tesampi vāde ayameva pubbabhāge vuṭṭhānagāminivipassanāva niyametī’’ti. Vuttāva, tasmā na idha vattabbāti adhippāyo.

This distinctive feature is the place of attention for insight. When insight leading to emergence is near, the insight into the attained jhāna is the insight into the foundational jhāna. The 'comprehended phenomena' are the aggregates that are the object of insight. 'An individual's inclination' refers to the prior inclination of the practitioner when there is a distinction between the foundational jhāna and the comprehended jhāna, such that they think, 'Oh, may my jhāna be five-factored or four-factored,' and so on. This is also stated in the view of the first elder. This very [rule] establishes, for the knowledge of equanimity toward formations arising from the second and subsequent foundational jhānas, a desire not to attain the factors that transcend the foundational jhāna, due to the absence of the development of dispassion and because the other is not of that nature. Indeed, in the view of the first elder, those paths with the first jhāna as their foundation are only of the first jhāna, while others, the paths of the second jhāna and so on, are of their respective jhāna levels, determined by the rules of foundational jhāna and insight. Thus, in the remaining views as well, the rule of insight should be applied as is appropriate. Therefore, it is said: 'Even in their views, this very insight leading to emergence in the preliminary stage establishes the rule.' It has already been stated, so there is no need to repeat it here—this is the intended meaning.

310. Nānattādi kāmāvacarādikusalādivibhāgato nānāvidhā. Tenāha ‘‘anekappakārā’’ti. Nānattasitāti rūpasaddādinānārammaṇanissayā. Ekattā ekasabhāvā jātibhūmiādivibhāgābhāvato. Ekārammaṇanissitāti ekappakāreneva ārammaṇe pavattā. Heṭṭhā aññāṇupekkhā vuttā ‘‘bālassa muḷhassā’’tiādinā (ma. ni. 3.308). Upari chaḷaṅgupekkhā vakkhati ‘‘upekkhako viharatī’’tiādinā (ma. ni. 3.311). Dve upekkhā gahitā dvinnampi ekattā, ekajjhaṃ gahetabbato, nānattasitāya upekkhāya pakāsitabhāvato ca.

310. They are of various kinds due to the division into sense-sphere, etc., and wholesome, etc. Hence it is said, 'of many kinds.' They are based on diversity, being dependent on various objects such as forms and sounds. They are a unity as they share a single nature, lacking divisions such as birth and plane. They are dependent on a single object, arising in relation to an object in only one way. Below, the equanimity of ignorance is mentioned with 'of a fool, deluded,' and so on (MN 3.308). Above, the six-factored equanimity will be described with 'he dwells equanimously,' and so on (MN 3.311). Two types of equanimity are included due to the unity of both, because they should be taken together, and because the equanimity based on diversity has been explained.

Aññāṇupekkhā aññā saddādīsu tattha tattheva vijjamānattā. Rūpesūti ca iminā na kevalaṃ rūpāyatanavisesā eva gahitā, atha kho kasiṇarūpānipīti āha – ‘‘rūpe upekkhābhāvañca aññā’’tiādi. Ekattasitabhāvopi idha ekattavisayasampayogavaseneva icchito, na ārammaṇavasena cāti dassetuṃ, ‘‘yasmā panā’’tiādi vuttaṃ. Tenevāha ‘‘tatthā’’tiādi. Sampayuttavasenāti sampayogavasena. Ākāsānañcāyatanaṃ nissayatīti ākāsānañcāyatananissitā, ākāsānañcāyatanakhandhanissitā. Sesāsupīti viññāṇañcāyatananissitādīsupi.

The equanimity of ignorance is another kind, because it is found here and there among sounds and so forth. And by 'among forms,' it is not only the particulars of the form-base that are meant, but also the kasiṇa forms—hence it is said, 'the state of equanimity regarding forms is another,' and so on. The state of being based on unity is also intended here solely by way of association with a single subject, not by way of the object—to show this, it is said, 'but because...' and so on. Therefore, it is stated, 'in that case...' and so forth. 'By way of association' means by way of connection. 'Based on the base of infinite space' means based on the base of infinite space, based on the aggregates of the base of infinite space. 'And so too in the rest' means also in the case of those based on the base of infinite consciousness and so on.

Arūpāvacaravipassanupekkhāyāti arūpāvacaradhammārammaṇāya vipassanupekkhāya. Rūpāvacaravipassanupekkhanti etthāpi eseva nayo. Tāya kāmarūpārūpabhedāya taṇhāya nibbattāti tammayā, tebhūmakadhammā, tesaṃ bhāvo tammayatā, taṇhā yassa guṇassa vasena atthe saddaniveso, tadabhidhānakoti āha – ‘‘tammayatā nāma taṇhā’’ti[Pg.387]. Atammayatā tammayatāya paṭipakkhoti katvā. Vipassanupekkhanti, ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati upekkhaṃ paṭilabhatī’’ti (dī. ni. 3.71; a. ni. 7.55) evamāgataṃ saṅkhāravicinane majjhattabhūtaṃ upekkhaṃ.

'The equanimity of insight regarding the formless realm' means the equanimity of insight that has as its object the phenomena of the formless realm. 'The equanimity of insight regarding the form realm'—here too, the same principle applies. Because it is generated by that craving which is divided into the realms of sensuality, form, and formlessness, it is 'made of that' (tammaya), pertaining to the phenomena of the three realms. Their state is 'being made of that' (tammayatā). Craving is the designator of that quality by means of which a word is applied to a meaning; therefore he says, ''Being made of that' (tammayatā) is craving.' 'Not being made of that' (atammayatā) is the opposite of 'being made of that' (tammayatā). 'The equanimity of insight' is the equanimity that has become neutral in the investigation of formations, as stated: 'Whatever exists, whatever has come to be, one abandons that and obtains equanimity' (Dī. Ni. 3.71; A. Ni. 7.55).

311. Yadariyoti ettha da-kāro padasandhikaro, upayogaputhuvacane ca ya-saddoti dassento, ‘‘ye satipaṭṭhāne ariyo’’ti āha. Kāmaṃ ‘‘ariyo’’ti padaṃ sabbesampi paṭividdhasaccānaṃ sādhāraṇaṃ, vakkhamānassa pana visesassa buddhāveṇikattā, ‘‘ariyo sammāsambuddho’’ti vuttaṃ. Na hi paccekabuddhādīnaṃ ayamānubhāvo atthi. Tīsu ṭhānesūti na sussūsantīti vā, ekacce na sussūsanti ekacce sussūsantīti vā, sussūsantīti vā, paṭipannāpaṭipannānaṃ sāvakānaṃ paṭipattisaṅkhātesu tīsu satipaṭṭhānesu. Satiṃ paṭṭhapentoti paṭighānunayehi anavassutattā tadubhayanivattattā sabbadā satiṃ upaṭṭhapento. Buddhānameva sā niccaṃ upaṭṭhitasatitā, na itaresaṃ āveṇikadhammabhāvato. Ādarena sotumicchā idha sussūsāti tadabhāvaṃ dassento, ‘‘saddahitvā sotuṃ na icchantī’’ti āha. Na aññāti ‘‘na aññāyā’’ti vattabbe yakāralopena niddesoti āha ‘‘na jānanatthāyā’’ti. Satthu ovādassa anādiyanameva vokkamananti āha – ‘‘atikkamitvā…pe… maññantī’’ti.

311. In 'yadariyoti,' the letter 'da' is for sandhi, and showing that the word 'ya' is in the plural, he says, 'ye satipaṭṭhāne ariyo.' Although the term 'noble' is common to all who have penetrated the truths, because the specific quality to be mentioned is unique to a Buddha, it is said, 'the noble one, the perfectly enlightened Buddha.' For this power is not possessed by paccekabuddhas and others. 'In three instances' refers to the three foundations of mindfulness reckoned as the practice of disciples, whether practicing or not practicing, in that either they do not wish to listen, or some do not wish to listen while some do, or they do wish to listen. 'Establishing mindfulness' means constantly establishing mindfulness, because of not being overcome by aversion and attachment, and because of having turned away from both. This constant establishment of mindfulness belongs only to the Buddhas, not to others, because it is a unique quality. Here, 'sussūsā' is the desire to listen with respect; showing its absence, he says, 'they do not wish to listen with faith.' Regarding 'naññāti,' the directive is given with an elision of the letter 'ya' when 'na aññāya' should be said; he says this means 'not for the purpose of knowing.' Not taking up the Teacher's instruction is 'transgression'; he says, 'having transgressed... they think...'

Gehassitadomanassavasenāti idaṃ idha paṭikkhipitabbamattadassanapadaṃ daṭṭhabbaṃ. Nekkhammassitadomanassassapi satthu pasaṅgavasena ‘‘na ceva attamano hotī’’ti attamanapaṭikkhepena anattamanatā vuttā viya hotīti taṃ paṭisedhento – ‘‘appatīto hotīti na evamattho daṭṭhabbo’’ti. Tassa setughāto hi tathāgatānaṃ. Yadi evaṃ kasmā attamanatāpaṭikkhepoti āha – ‘‘appaṭipannakesu pana anattamanatākāraṇassa abhāvenetaṃ vutta’’nti. Paṭighaavassavenāti chahi dvārehi paṭighavissandanena, paṭighappavattiyāti attho. Uppilāvitoti na evamattho daṭṭhabbo uppilāvitattassa bodhimūle eva pahīnattā. Paṭipannakesūti idaṃ adhikāravasena vuttaṃ, appaṭipannakesupi tathāgatassa anattamanatākāraṇaṃ nattheva. Etaṃ vuttanti etaṃ ‘‘attamano ceva hotī’’tiādivacanaṃ vuttaṃ [Pg.388] sāvakānaṃ sammāpaṭipattiyā satthu anavajjāya cittārādhanāya sambhavato.

'By way of household-based displeasure' should be seen here as a term indicating only what is to be rejected. Refuting the idea that, by rejecting satisfaction with the words 'he is not pleased,' dissatisfaction is implied—even, by implication, the Teacher's displeasure based on renunciation—he says, 'It should not be understood that the meaning is "he is displeased."' For the destruction of that bridge is for the Tathāgatas. If so, why is satisfaction rejected? He says, 'This is said because, in the case of those not practicing, there is no cause for dissatisfaction.' 'By the influx of aversion' means by the trickling of aversion through the six doors; the meaning is the occurrence of aversion. 'Agitated'—this meaning should not be understood, for agitation was abandoned at the root of enlightenment. 'In the case of those practicing' is said according to the context; even in the case of those not practicing, there is no cause for the Tathāgata's dissatisfaction. 'This is said'—this statement, 'he is pleased,' etc., is said because it is possible to please the Teacher's blameless mind through the disciples' right practice.

312. Damitoti nibbisevanabhāvāpādanena sikkhāpito. Iriyāpathaparivattanavasena aparivattitvā ekadisāya eva sattadisāvidhāvanassa idhādhippetattā sāritānaṃ hatthidammādīnaṃ ekadisādhāvanampi anivattanavaseneva yuttanti āha – ‘‘anivattitvā dhāvanto ekaṃyeva disaṃ dhāvatī’’ti. Kāyena anivattitvāvāti kāyena aparivattitvā eva. Vimokkhavasena aṭṭha disā vidhāvati, na puratthimādidisāvasena. Ekappahārenevāti ekanīhāreneva, ekasmiṃyeva vā divase ekabhāgena. ‘‘Pahāro’’ti hi divasassa tatiyo bhāgo vuccati. Vidhāvanañcettha jhānasamāpajjanavasena akalaṅkamappatisātaṃ javanacittapavattanti āha ‘‘samāpajjatiyevā’’ti. Sesaṃ suviññeyyameva.

312. 'Trained' means trained by bringing about a state of non-indulgence. Because it is intended here that the running in seven directions is done in one direction only, without turning, by way of changing posture, and because the running in one direction of trained charioteers, elephants, and so on is also fitting only in the sense of not turning back, he says, 'without turning back, he runs; he runs in one direction only.' 'Without turning back with the body' means without turning the body at all. He runs in the eight directions by way of the liberations, not by way of the eastern direction and so forth. 'In one go' means with one exertion, or in one part of a single day. For 'pahāra' is said to be a third part of the day. And here, this running is the proceeding of swift consciousness, unblemished and unrepulsed, by way of attaining jhāna; thus he says, 'he attains.' The rest is easily understood.

Saḷāyatanavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Obscure Meaning in the Commentary on the Discourse on the Analysis of the Six Sense-Bases is complete.

8. Uddesavibhaṅgasuttavaṇṇanā

8. The Commentary on the Discourse on the Analysis of the Summary.

313. Desetabbassa atthassa uddisanaṃ uddeso, vibhajanaṃ vibhaṅgoti āha – ‘‘mātikañca vibhajanañcā’’ti tuleyyātiādīni cattāripi padāni paññāvevacanāni. Atha vā tuleyyāti tulanabhūtāya paññāya tassa dhammassa paggahādividhinā parituleyya. Tīreyyāti tīraṇabhūtāya paññāya tattha ñāṇakiriyāsamāpanavasena tīreyya. Pariggaṇheyyāti tathāsamāpanno ānisaṃse assādaādīnave ca vicineyya. Paricchindeyyāti paricchindabhūtena ñāṇena atthaṃ paricchinditvā jāneyya. Ārammaṇesūti rūpādiputhuttārammaṇesu. Nikantivasenāti nikāmanavasena apekkhāvasena. Tiṭṭhamānanti pavattamānaṃ. Gocarajjhatteti jhānārammaṇabhūte. Tañhi bhāvanācittenābhibhuyya avissajjitvā gayhamānaṃ ajjhattaṃ viya hotīti ‘‘gocarajjhatta’’nti vuccati. Bhāvanaṃ āraddhassa bhikkhuno yadi bhāvanārammaṇe nikanti uppajjeyya, tāya nikantiyā upari bhāvanaṃ vissajjetvā cittasaṃkocavasena saṇṭhitaṃ nāma, tadabhāvena asaṇṭhitaṃ nāma hotīti, ‘‘ajjhattaṃ asaṇṭhita’’nti vuttanti dassento, ‘‘gocarajjhatte nikantivasena asaṇṭhita’’nti [Pg.389] āha. Tathā hi vakkhati – ‘‘nikantivasena hi atiṭṭhamānaṃ hānabhāgiyaṃ na hoti, visesabhāgiyameva hotī’’ti. Aggahetvāti rūpādīsu kiñci taṇhādiggāhavasena aggahetvā. Tathā aggahaṇeneva hi taṇhāparitāsādivasena na paritasseyya. Avasesassa ca dukkhassāti sokādidukkhassa. Avasesassa ca dukkhassāti vā jātijarāmaraṇasīsena vipākadukkhassa gahitattā kilesadukkhassa ceva saṃsāradukkhassa cāti attho.

313. The enumeration of the meaning to be taught is the summary (uddesa), and the analysis is the exposition (vibhaṅga), as he says: ‘the matrix and the analysis’ (mātikañca vibhajanañca). The four terms beginning with ‘should be weighed’ (tuleyya) are all synonyms for wisdom. Alternatively, ‘should be weighed’ (tuleyya) means one should weigh that Dhamma thoroughly with wisdom that is like a scale, by the method of grasping and so forth. ‘Should be examined’ (tīreyya) means one should examine it with wisdom that is like an investigation, by way of accomplishing the act of knowledge there. ‘Should comprehend’ (pariggaṇheyya) means one who is thus accomplished should investigate the benefits, the allure, and the drawbacks. ‘Should discern’ (paricchindeyya) means one should know the meaning by discerning it with knowledge that is like a discernment. ‘In objects’ (ārammaṇesu) refers to the multitude of objects such as forms and others. ‘Through inclination’ (nikantivasena) means through desire or through longing. ‘Persisting’ (tiṭṭhamānaṃ) means occurring. ‘Internal range’ (gocarajjhatta) refers to what has become the object of jhāna. For when it is grasped by the meditative mind, having overcome it and without relinquishing it, it becomes as if internal; hence it is called ‘internal range’ (gocarajjhatta). If longing arises in a monk who has undertaken meditation regarding the object of meditation, and due to that longing, he relinquishes the meditation, then by way of mental contraction it is called ‘settled’ (saṇṭhita); in its absence, it is called ‘unsettled’ (asaṇṭhita). Thus, showing that it is said ‘internally unsettled’ (ajjhattaṃ asaṇṭhita), he states: ‘unsettled due to longing regarding the internal range’ (gocarajjhatte nikantivasena asaṇṭhita). For thus it will be said: ‘What does not persist due to longing is not conducive to decline but is only conducive to distinction.’ ‘Not grasping’ (aggahetvā) means not grasping anything among forms and so forth by way of grasping through craving and so on. Indeed, by not grasping in this way, one would not be troubled by way of craving, agitation, and so forth. ‘And as for the remainder of suffering’ (avasesassa ca dukkhassa) refers to the suffering of sorrow and so forth. Or, ‘and as for the remainder of suffering’ (avasesassa ca dukkhassa) means that since resultant suffering is included under the heading of birth, aging, and death, the meaning is both the suffering of defilements and the suffering of saṃsāra.

316. Rūpameva kilesuppattiyā kāraṇabhāvato rūpanimittaṃ. Rāgādivasena taṃ anudhāvatīti rūpanimittānusārī.

316. Form itself, being the cause for the arising of defilements, is the sign of form (rūpanimittaṃ). Because one pursues it by way of lust and so forth, one is a follower of the sign of form (rūpanimittānusārī).

318. Nikantivasena asaṇṭhitanti apekkhāvasena saṇṭhitaṃ nikantiṃ pahāya pavattamānaṃ upari visesāvahatoti. Tenāha ‘‘nikantivasena hī’’tiādi.

318. 'Unsettled due to longing' (nikantivasena asaṇṭhitaṃ) means that having abandoned longing, which is settled by way of expectation, it proceeds, bringing higher distinctions. Therefore, he says: 'for due to longing' (nikantivasena hi), and so forth.

320. Aggahetvā aparitassanāti pañcupādānakkhandhe, ‘‘etaṃ mamā’’tiādinā taṇhādiggāhavasena upādiyitvā taṇhāparitāsādivasena paritassanā, vuttavipariyāyena aggahetvā aparitassanā veditabbā. Kathaṃ panesā anupādāparitassanā hotīti mahātherassa adhippāyaṃ vivarituṃ codanaṃ samuṭṭhapeti? Upādātabbassa abhāvatoti tassa anupādāparitassanābhāve kāraṇavacanaṃ. Yadi hītiādi tassa samatthanaṃ. Upādāparitassanāva assa tathā upādātabbassa tatheva upādinnattā. Evanti niccādiākārena. Upādinnāpīti gahitaparāmaṭṭhāpi. Anupādinnāva honti ayoniso gahitattā, viññūsu nissāya jānitabbattā ca. Diṭṭhivasenāti micchādiṭṭhiyā gahaṇākāravasena, tassa pana ayathābhūtagāhitāya paramatthato ca abhāvato. Atthatoti paramatthato. Anupādāparitassanāyeva nāma hoti upādātabbākārassa abhāvena taṃ anupādiyitvā eva paritassanāti katvā.

320. 'Not grasping, not agitated' (aggahetvā aparitassanā): agitation is grasping the five aggregates of clinging by way of craving and so forth with thoughts like 'this is mine,' and being agitated by way of craving, distress, and so on. The opposite of this, 'not grasping, not agitated,' should be understood. But how does this non-grasping, non-agitation come about? This question is raised to clarify the intention of the Great Elder. 'Because there is nothing to be clung to' (upādātabbassa abhāvato) is the statement of the reason for the absence of grasping and agitation. 'For if' (yadi hi), and so forth, is its substantiation. Indeed, grasping and agitation would arise for him, because what is to be clung to is clung to in that very way. 'In this way' (evaṃ) means in the manner of permanence and so forth. 'Even if clung to' (upādinnāpi) means even if grasped and misapprehended. They are indeed not clung to because they are grasped without careful attention, and because they should be known by relying on the wise. 'By way of view' (diṭṭhivasena) means by way of the manner of grasping with wrong view; but since that is grasped falsely and is ultimately non-existent. 'In reality' (atthato) means ultimately. It is indeed called 'non-grasping, non-agitation' because, due to the absence of any aspect to be clung to, one is not agitated, not having clung to it.

Parivattatīti na tadeva rūpaṃ aññathā pavattaṃ parivattati, atha kho pakatijahanena sabhāvavigamena nassati bhijjati. Vipariṇatanti aññathattaṃ gataṃ vinaṭṭhaṃ. Kammaviññāṇanti abhisaṅkhāraviññāṇaṃ. ‘‘Rūpaṃ attā’’tiādi micchāgāhavasena viññāṇassa rūpabhedena vuttassa bhedānuparivatti hoti. Vipariṇāmaṃ anugantvā viparivattanataṃ ārabbha pavattaṃ vipariṇāmānuparivattaṃ; tato [Pg.390] samuppannā paritassanā vipariṇāmānuparivattajā paritassanāti dassento āha – ‘‘vipariṇāmassa…pe… paritassanā’’ti. Akusaladhammasamuppādā cāti, ‘‘yaṃ ahu vata me, taṃ vata me natthī’’tiādinā pavattā akusalacittuppādadhammā. Khepetvāti pavattituṃ appadānavasena anuppattinimittatāya khepetvā. Bhayatāsenāti bhāyanavasenapi cittutrāsena. Taṇhātāsenāti tassanena. Savighātoti cittavighātanavighātena savighāto. Tato eva cetodukkhena sadukkho. Maṇikaraṇḍakasaññāyāti rittakaraṇḍaṃyeva maṇiparipuṇṇakaraṇḍoti uppannasaññāya. Aggahetvā paritassanāti gahetabbassa abhāvena gahaṇampi avijjamānapakkhiyamevāti aggahetvā paritassanā nāma hoti.

'It transforms' (parivattati) means that the same form does not transform by occurring otherwise; rather, by abandoning its natural state and by the departure of its intrinsic nature, it perishes and breaks apart. 'Altered' (vipariṇataṃ) means it has gone to another state, it is destroyed. 'Kammic consciousness' (kammaviññāṇaṃ) refers to volitional consciousness. Consciousness, which is stated as being divided according to form by way of wrong grasping like 'form is self' (rūpaṃ attā), becomes subject to its divisions. What follows upon alteration and occurs in dependence on that transformation is 'following upon alteration' (vipariṇāmānuparivattaṃ); showing that the agitation arising from that is 'agitation born of following upon alteration' (vipariṇāmānuparivattajā paritassanā), he says: 'of alteration... agitation' (vipariṇāmassa...pe... paritassanā). 'And from the arising of unwholesome states' (akusaladhammasamuppādā ca) refers to unwholesome mental states that occur with thoughts like 'Alas, what was mine, that is now not mine!' and so forth. 'Having exhausted' (khepetvā) means having exhausted by way of not giving an opportunity to occur, due to its being a sign that has not arisen. 'By fear and terror' (bhayatāsena) means by way of fearing and by mental terror. 'By the thirst of craving' (taṇhātāsena) means by thirsting. 'Distressed' (savighāto) means distressed by the vexation of mental vexation. From that very state, one is sorrowful with mental pain. 'By the perception of a jeweled casket' (maṇikaraṇḍakasaññāya) means by the perception that arises that an empty casket is a casket full of jewels. 'Agitation without grasping' (aggahetvā paritassanā) is so called because, due to the absence of anything to be grasped, grasping itself belongs to the side of non-existence; thus it is agitation without grasping.

321. Kammaviññāṇameva natthi sati kammaviññāṇe rūpabhedānuparivatti siyāti kammaviññāṇābhāvadassanamukhena khīṇāsavassa sabbaso kilesābhāvaṃ dasseti. Sesaṃ suviññeyyameva.

321. There is no kammic consciousness at all. He demonstrates the complete absence of defilements in one whose taints are destroyed (khīṇāsava) by showing the absence of kammic consciousness, for if kammic consciousness existed, it would be subject to the divisions of form. The rest is easily understood.

Uddesavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition clarifying the hidden meaning of the commentary on the Uddesavibhaṅga Sutta is complete.

9. Araṇavibhaṅgasuttavaṇṇanā

9. Commentary on the Araṇavibhaṅga Sutta

323. Gehassitavasenāti kilesanissitavasena anurodhavasena. Neva ukkhipeyyāti na anuggaṇheyya. Na avakkhipeyyāti gehassitavasena virodhavasena na niggaṇheyya. Anurodhena vinā sampahaṃsanavasena yathābhūtaguṇakathanaṃ nevussādanā vajjābhāvato; tathā virodhena vinā vivecanavasena yathābhūtadosakathanaṃ na apasādanaṃ. Sabhāvamevāti yathābhūtasabhāvameva kassaci puggalassa anādesakaraṇavasena katheyya, seyyathāpi āyasmā subhūtitthero. Vinicchitasukhanti, ‘‘ajjhattaṃ anavajja’’ntiādinā visesato vinicchitasukhāya hoti. Parammukhā avaṇṇanti svāyaṃ rahovādo pesuññūpasaṃhāravasena pavatto idhādhippetoti āha ‘‘pisuṇavācanti attho’’ti. Khīṇātīti khīṇo, yo bhāsati, yañca uddissa bhāsati, dvepi hiṃsati vibādhatīti attho, taṃ khīṇavādaṃ. Svāyaṃ yasmā kilesehi ākiṇṇo saṃkiliṭṭho eva ca hoti, tasmā vuttaṃ – ‘‘ākiṇṇaṃ [Pg.391] saṃkiliṭṭhaṃ vāca’’nti. Tena avasiṭṭhaṃ tividhampi vacīduccaritamāha. Adhiṭṭhahitvāti, ‘‘idameva sacca’’nti ajjhosāya. Ādāyāti paggayha. Vohareyyāti samudācareyya. Lokasamaññanti lokasaṅketaṃ.

323. 'By way of being based on the household life' (gehassitavasena) means by way of being based on defilements, by way of partiality. 'One should not exalt' (neva ukkhipeyya) means one should not praise. 'One should not disparage' (na avakkhipeyya) means one should not censure by way of being based on the household life, by way of opposition. Without partiality, speaking of qualities as they truly are by way of praise is not exaltation, because there is no fault; similarly, without opposition, speaking of faults as they truly are by way of discernment is not denigration. 'The true nature itself' (sabhāvameva) means one should speak of the true nature itself of some person without making a personal reference, just as the venerable elder Subhūti did. 'Ascertained happiness' (vinicchitasukhaṃ): it leads especially to an ascertained happiness, as in 'internally blameless,' etc. 'Dispraise in one's absence' (parammukhā avaṇṇaṃ): this secret talk, which proceeds by way of tale-bearing, is intended here, hence he says, 'the meaning is slanderous speech.' 'It harms' (khīṇāti) means it harms, it injures both the one who speaks and the one about whom one speaks; that is the meaning. This is 'harmful speech' (khīṇavādaṃ). Because this is indeed mixed with and defiled by defilements, it is therefore said: 'mixed and defiled speech.' By this, he speaks of the remaining threefold verbal misconduct. 'Having resolved' (adhiṭṭhahitvā) means having become attached, thinking, 'this alone is true.' 'Having taken up' (ādāya) means having grasped. 'One should speak' (vohareyya) means to utter. 'Worldly convention' (lokasamaññaṃ) means a worldly designation.

324. Ārammaṇato sampayogato kāmehi paṭisaṃhitattā kāmapaṭisandhi, kāmasukhaṃ. Tenāha ‘‘kāmūpasaṃhitena sukhenā’’ti. Sadukkhoti vipākadukkhena saṃkilesadukkhena sadukkho. Tathā sapariḷāhoti vipākapariḷāhena ceva kilesapariḷāhena ca sapariḷāho.

324. Because it is connected with sensual pleasures in terms of its object and its association, it is sensual pleasure. Therefore, he says, 'with pleasure connected to sensuality.' 'With suffering' means with suffering due to the suffering of result and the suffering of defilement. Similarly, 'with burning' means with burning due to both the burning of result and the burning of defilement.

326. Vaṭṭato nissarituṃ adatvā tattheva sīdāpanato micchāpaṭipadābhāvena satte saṃyojetīti saṃyojanaṃ, visesato bhavasaṃyojanaṃ taṇhāti āha ‘‘taṇhāyetaṃ nāma’’nti. Na taṇhāyeva mānādayopi saṃyojanattaṃ sādhenti nāma sabbaso saṃyojanato suṭṭhu bandhanato. Tena vuttaṃ – ‘‘avijjānīvaraṇānaṃ, bhikkhave, sattānaṃ taṇhāsaṃyojanāna’’nti (saṃ. ni. 2.125-126).

326. Because it does not allow escape from the cycle, causing beings to sink right there, it fetters them by being a wrong path—thus it is a fetter. Specifically, the fetter of existence is craving; hence it is said, 'this is the name for craving.' Not only craving, but also conceit and so on indeed accomplish the state of being a fetter, because of fettering completely and binding well. Therefore, it is said: 'Bhikkhus, for beings hindered by ignorance and fettered by craving...' (Saṃ. Ni. 2.125-126).

Imaṃ catukkanti, ‘‘ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā, ye attakilamathānuyogaṃ anuyuttā’’ti evamāgataṃ imaṃ catukkaṃ nissāya. ‘‘Etadagge ṭhapito’’ti, vatvā taṃ nissāya ṭhapitabhāvaṃ vitthārato dassetuṃ, ‘‘bhagavato hī’’tiādi vuttaṃ. Ussādanāapasādanā paññāyanti tathāgatena vinetabbapuggalavasena dhammadesanāya pavattetabbato. Ayaṃ puggalo…pe… ācārasampannoti vā natthi paresaṃ anuddesakavasena dhammadesanāya pavattanato.

This fourfold division—'those who are devoted to pleasure connected with rebirth in the desire realm, and those who are devoted to self-mortification'—is based on this fourfold group thus presented. Having said, 'This is established as the foremost,' the passage beginning 'Indeed, of the Blessed One...' was stated in order to show in detail why it was established based on that. Praise and blame are discerned because the Dhamma is to be taught by the Tathāgata according to the individuals to be trained. Or, there is no praise or blame, such as saying 'This person... is endowed with good conduct,' because the Dhamma is taught without specifying others.

329. Parammukhā avaṇṇanti nindiyassa dosassa nindanaṃ. Na hi kadāci nindiyo pasaṃsiyo hoti, taṃ pana kālaṃ ñatvāva kathetabbanti āha, ‘‘yuttapattakālaṃ ñatvāvā’’ti. Khīṇavādepi eseva nayo tassa rahovādena samānayogakkhamattā.

329. 'Dispraise in another's absence' means blaming the fault of one who is blameworthy. Indeed, one who is blameworthy is never praiseworthy, but one should speak only after knowing the right time; hence it is said, 'only after knowing the suitable and arrived time.' For harsh speech, too, this is the same principle, because of its suitability for a similar application as private admonition.

330. Ghātīyatīti vadhīyati. Saddopi bhijjati nassati, bhedo hotīti attho. Gelaññappattoti khedaṃ parissamaṃ patto. Apalibuddhanti dosehi ananupatitaṃ.

330. `Ghātīyati` means it is slain. The sound, too, breaks and perishes; the meaning is that there is a breaking. `Gelaññappatto` means having reached weariness and fatigue. `Apalibuddhaṃ` means unhindered by faults.

331. Abhinivissa [Pg.392] voharatīti evametaṃ, na ito aññathāti taṃ janapadaniruttiṃ abhinivisitvā samudācarati. Atidhāvananti samaññaṃ nāmetaṃ lokasaṅketasiddhā paññattīti paññattimatte aṭṭhatvā paramatthato thāmasā parāmassa voharaṇaṃ.

331. `Abhinivissa voharati` means one firmly adheres to a regional dialect and employs it, thinking, 'It is just so, not otherwise.' `Atidhāvananti` means: this is a convention, a name, a concept established by worldly agreement. It is the act of not remaining at the level of a mere concept, but forcefully grasping and using it as if it were an ultimate reality.

332. Aparāmasantoti anabhinivisanto samaññāmattatova voharati.

332. `Aparāmasanto` means not grasping, not firmly adhering, one uses terms only as mere conventions.

333. Mariyādabhājanīyanti yathāvuttasammāpaṭipadāya micchāpaṭipadāya ca aññamaññaṃ saṅkarabhāvavibhājanaṃ. Raṇanti sattā etehi kandanti akandantāpi kandanakāraṇabhāvatoti raṇā; rāgadosamohā, dasapi vā kilesā, sabbepi vā ekantākusalā, tehi nānappakāradukkhanibbattakehi abhibhūtā sattā kandanti; saha raṇehīti saraṇo. Raṇasaddo vā rāgādireṇūsu niruḷho. Tenāha ‘‘sarajo sakileso’’ti. Pāḷiyaṃ pana ‘‘sadukkho eso dhammo’’tiādinā āgatattā kāmasukhānuyogādayopi ‘‘saraṇo’’ti vuttāti dukkhādīnaṃ raṇabhāvo tannibbattakasabhāvānaṃ akusalānaṃ saraṇatā ca veditabbā. Araṇotiādīnaṃ padānaṃ vuttavipariyāyena attho veditabbo.

333. `Mariyādabhājanīyaṃ` means the distinguishing, without intermingling, between right practice as stated and wrong practice. `Raṇanti` means beings lament because of these; even those not lamenting have the condition for lamentation, therefore, they are `raṇā`. This refers to lust, hatred, and delusion; or the ten defilements; or all that is utterly unwholesome. Beings, overcome by these, which produce various kinds of suffering, lament. `Saha raṇehi` means accompanied by `raṇas` (conflicts). Or the term `raṇa` is established in the sense of the dust of lust, etc. Therefore, it is said 'tainted, with defilements.' But in the Pāli text, since it occurs as 'this Dhamma is accompanied by suffering' etc., indulgence in sensual pleasures and so on are also called `saraṇa` (with conflict). The state of suffering etc. as conflict, and the nature of being 'with conflict' for the unwholesome states that produce them, should be understood. The meaning of the terms `araṇa` (without conflict) etc., should be understood as the opposite of what has been said.

Vatthuṃ sodhetīti nirodhasamāpajjanena mahapphalabhāvakaraṇena dakkhiṇeyyavatthubhūtaṃ attānaṃ visodheti; nirodhasamāpattiyā vatthuvisodhanaṃ nirodhaṃ samāpajjitvā vuṭṭhitānaṃ paccekabuddhānaṃ mahākassapattherādīnaṃ dinnadakkhiṇāvisuddhiyā dīpetabbaṃ. Tenāha ‘‘tathā hī’’tiādi. Tathevāti iminā ‘‘piṇḍāya caranto’’tiādiṃ upasaṃharati. Mettābhāvanāya mudubhūtacittabahumānapubbakaṃ dentīti, ‘‘subhūtitthero dakkhiṇaṃ visodhetī’’ti vuttaṃ. Tena dāyakatopi dakkhiṇāvisuddhiṃ dasseti. Vatthusodhanaṃ pana paṭibhāgato. Evaṃ pana kātuṃ sakkāti sāvakānampi kimevaṃ lahuvuṭṭhānādhiṭṭhānaṃ sāvakesu ciṇṇavasībhāvo sambhavatīti pucchati. Itaro aggasāvakamahāsāvakesu kiṃ vattabbaṃ, pakatisāvakesupi vasippattesu labbhatīti te dassento, ‘‘āma sakkā’’tiādimāha. Sesaṃ suviññeyyameva.

He purifies the basis: by attaining cessation, which makes for a state of great fruit, he purifies himself, who has become a basis worthy of offerings. The purification of the basis by the attainment of cessation should be illustrated by the purity of offerings given to Paccekabuddhas and great elders like Mahākassapa after they have emerged from attaining cessation. Hence it is said, 'Thus indeed,' etc. By 'Similarly,' he connects this with 'walking for alms,' etc. Because they give with a mind softened by the cultivation of loving-kindness and preceded by great esteem, it is said, 'The elder Subhūti purifies the offering.' Thereby, he also shows the purity of the offering from the donor's side. The purification of the basis, however, is from the recipient's side. He asks: 'But is it possible to do so? Why is this determination for quick emergence like this, when mastery over the practice is possible even for disciples?' The other, showing that—what to speak of chief disciples and great disciples?—it is obtainable even by ordinary disciples who have attained mastery, says, 'Yes, it is possible,' etc. The rest is easily understood.

Araṇavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meanings in the Commentary on the Araṇavibhaṅga Sutta is complete.

10. Dhātuvibhaṅgasuttavaṇṇanā

10. Commentary on the Discourse on the Analysis of Elements

342. Aparikkhīṇāyukaṃ [Pg.393] pukkusātikulaputtaṃ uddissa gamananti katvā vuttaṃ ‘‘turitagamanacārika’’nti. Mama vāsupagamanena tava cittassa aphāsukaṃ aniṭṭhaṃ sace natthi. Soti pubbupagato. Dinnaṃ dinnameva vaṭṭatīti ekavāraṃ dinnaṃ dinnameva yuttaṃ, na puna dātabbanti adhippāyo. Kataṃ katamevāti saṅgahatthaṃ kataṃ anucchavikakammaṃ katameva, na taṃ puna viparivattetabbanti adhippāyo.

342. The phrase 'a swift journey' was spoken with reference to the journey towards the clansman Pukkusāti, whose lifespan was not yet exhausted. 'If my approach causes no discomfort or displeasure to your mind.' `So` means he had gone before. The meaning of 'what is given is given' is that what is given once is indeed proper; it should not be given again. The meaning of 'what is done is done' is that a suitable deed done for the sake of assistance is indeed done; it should not be altered again.

Pukkusātimhi ubhayathāpi kulaputtabhāvo paripuṇṇo evāti āha – ‘‘jātikulaputtopi ācārakulaputtopī’’ti. Tatrāti tasmiṃ takkasīlato āgamane. Aṅke nipannadārakaṃ viya janaṃ toseti tuṭṭhiṃ pāpeti. Ratanāni uppajjanti pabbatasamuddādisannissitattā paccantadesassa. Dassanīyanti dassaneneva sukhāvahaṃ. Evarūpanti dassanīyaṃ savanīyañca.

Regarding Pukkusāti, his state of being a clansman was complete in both ways, as it was said: “He is a clansman by birth and also a clansman by conduct.” `Tatrā` refers to his arrival from Takkasilā. He pleases people, bringing them joy, like a child lying in one's lap. Jewels arise because the border region is dependent on mountains, seas, and so forth. “Pleasing to see” means bringing happiness just by being seen. “Of such kind” means pleasing to see and pleasing to hear.

Anagghakambale mahagghakambale. Sārakaraṇḍaketi candanasārādisāramayakaraṇḍake. Likhāpetvā ukkirāpetvā. Lākhāya vaṭṭāpetvāti mukhaṃ pidahitvā lākhāparikammaṃ kāretvā.

`Anagghakambale` (on a priceless blanket) means on a very costly blanket. `Sārakaraṇḍake` (in a box of choice wood) means in a box made of choice wood such as sandalwood. `Likhāpetvā` (having had it written) means having had it engraved. `Lākhāya vaṭṭāpetvā` (having had it sealed with lac) means having closed its opening and having had it treated with lac.

Anto dussabhaṇḍikaṃ atthīti aññāsi nātigarukabhāvato. Anagghā ahesunti vaṇṇasampattiphassasampattipamāṇamahattadunnimmāpiyatāhi mahagghā ahesuṃ, mahāpuñño rājā tassa atthevāti adhippāyo.

He knew that there was a bundle of cloth inside because it was not very heavy. `Anagghā ahesuṃ` (they were priceless) means they were of great value due to their excellence in color, excellence in texture, greatness of size, and their being difficult to create. The meaning is that the king was greatly meritorious, and these were for him.

Yadi evaṃ, ‘‘kinnu kho pesemī’’ti kasmā vīmaṃsaṃ āpajjīti āha – ‘‘apica kho panā’’tiādi. Soti bimbisāro rājā. Vicinituṃ āraddho ratanassa anekavidhattā uttaruttariñca paṇītatarādibhāvato. Suvaṇṇarajatādīti suvaṇṇarajatapavāḷamaṇimuttāveḷuriyādi. Indriyabaddhanti cakkhādiindriyapaṭibaddhaṃ. Padesanti guṇavasena ekadesaṃ na pāpuṇāti.

If so, why did he enter into an investigation, thinking, 'What indeed should I send?' To this, it is said, 'Moreover, further,' and so forth. `So` refers to King Bimbisāra. He began to search because of the jewel's manifold nature and its successively more sublime qualities. `Suvaṇṇarajatādi` (gold, silver, etc.) means gold, silver, coral, gems, pearls, lapis lazuli, and so forth. `Indriyabaddhaṃ` (bound to the senses) means connected to the faculties of the eye and so forth. `Padesaṃ` (a fraction) means it does not attain even a fraction in terms of qualities.

Sāmaṃ saccānaṃ abhisambuddhatāsāmaññena, ‘‘buddharatanampi duvidha’’nti vuttaṃ. Buddharatanasamaṃ ratanaṃ nāma natthi, yasmā pana imasmiṃ loke parasmiṃ vā pana buddhena sadiso na vijjatīti. Paṭhamabodhiyaṃyeva pavattatīti katvā vuttaṃ ‘‘ghosopī’’tiādi.

By the commonality of having personally awakened to the truths, it is said, “the jewel of the Buddha is also twofold.” There is no jewel equal to the jewel of the Buddha, because in this world or beyond there exists none equal to the Buddha. Considering that it commences at the very first enlightenment, it is said, “the proclamation too,” and so forth.

Rājā tuṭṭho cintesi, ‘‘tattha avijjamānaṃyeva pesetuṃ laddha’’nti. Tasmāti yasmā paripuṇṇaṃ ekadivasampi tasmiṃ padese buddhānaṃ āvāsapariggaho [Pg.394] natthi, tasmā. Pubbadisāmukhanti pubbadisābhimukhaṃ sīhapañjaraṃ. Tenassa suvibhūtālokataṃ dasseti.

The king, pleased, thought, 'It is possible to send something that does not exist there.' `Tasmā` (therefore) means: because in that region there is no taking up of residence by the Buddhas, even for a single complete day, therefore... `Pubbadisāmukhaṃ` (facing the eastern direction) means a lion-window facing the eastern direction. By that, it shows its well-manifested light.

Evaṃ anaññasādhāraṇassa bhagavato īdiso samudāgamoti dassetuṃ, ‘‘evaṃ dasa pāramiyo pūretvā’’tiādi vuttaṃ. Evaṃ sampannasamudāgamassa tadanurūpā ayaṃ phalasampadāti dassetuṃ, ‘‘tusitabhavanato’’tiādi vuttaṃ.

To demonstrate that such an attainment is unique to the Blessed One and not shared with others, it is said, “thus, having fulfilled the ten perfections,” and so forth. To show that for such a complete attainment this is the corresponding accomplishment of fruit, it is said, “from the Tusita realm,” and so forth.

Ariyadhammo nāma ariyamaggappadhāno, ariyamaggo ca sattatiṃsabodhipakkhiyasaṅgaho, te ca uddesamatteneva gahitāti āha – ‘‘sattatiṃsabodhipakkhiye ekadesena likhitvā’’ti. Cūḷasīlādīni brahmajāle (dī. ni. 1.8-9) āgatanayena veditabbāni. Chadvārasaṃvaraṃ satisampajaññanti manacchaṭṭhānaṃ dvārānaṃ saṃvaraṇavasena sattaṭṭhānikaṃ satisampajaññaṃ. Dvādasappabhedaṃ cīvarādicatuppaccayasantosaṃ. Araññarukkhamūlādīnañca vibhaṅgaṃ bhāvanānukūlaṃ senāsanaṃ. ‘‘Abhijjhaṃ loke pahāyā’’tiādinā vuttaṃ nīvaraṇappahānaṃ. Parikammanti kasiṇādiparikammaṃ. Pāḷiyaṃ āgatanayena aṭṭhatiṃsa kammaṭṭhānāni. Visuddhipaṭipāṭiyā yāva āsavakkhayā imaṃ paṭipattiṃ ekadesena likhi. Soḷasavidhanti soḷasavidhabhāvanāya payogaṃ.

The noble Dhamma is primarily the noble path, and the noble path encompasses the thirty-seven factors of enlightenment. These are grasped merely by way of summary, as it is said: “Having written a portion of the thirty-seven factors of enlightenment.” The minor precepts and so forth should be understood according to the method presented in the Brahmajāla Sutta (Dīgha Nikāya 1.8-9). Chadvārasaṃvaraṃ satisampajaññaṃ (restraint of the six sense doors and mindfulness with clear comprehension) refers to the sevenfold mindfulness with clear comprehension by way of restraining the six sense doors, with mind as the sixth. The twelvefold contentment with the four requisites, such as robes. And the classification of dwelling places like the forest and the foot of a tree, suitable for meditation. The abandonment of hindrances is stated as, “Having abandoned covetousness for the world,” and so forth. Parikammaṃ (preliminary work) refers to the preliminary work on kasiṇas and so forth. In the Pali texts, thirty-eight meditation subjects are presented. Following the path of purification up to the destruction of the āsavas, this practice is written in part. Soḷasavidhaṃ (the sixteenfold method) refers to the application in the sixteenfold meditation.

Kilañjamayeti nānāvidhabhittivibhatte saṇhasukhumaratanaparisibbite kilañjamayasamugge. Bahi vatthena veṭhetvāti paṭhamaṃ sukhumakambalena veṭhetvā paṭipāṭiyā tettiṃsāya samuggesu pakkhipitvā tato bahi sukhumavatthena veṭhetvā chādetvā. Tiṇagacchapahānasammajjanādinā sodhitamattakameva hotu, kadalipuṇṇaghaṭaṭhapanadhajapaṭākussāpanādialaṅkaraṇena mā niṭṭhāpethāti attho. Rājānubhāvena paṭiyādethāti mama rājānurūpaṃ sajjetha, alaṅkarothāti attho. Antarabhogikānanti anuyuttarājamahāmattānaṃ. Javanadūteti khippaṃ gacchantakadūtapurise. Tāḷehi saha avacarantīti tāḷāvacarā.

Kilañjamaye (made of reeds) means in a reed-made container, divided by various kinds of walls, smooth, delicate, and inlaid with precious stones. Bahi vatthena veṭhetvā (having wrapped it with cloth on the outside) means having first wrapped it with fine wool, then placed it in order within the thirty-three containers, and afterward wrapped and covered it with fine cloth on the outside. The meaning is: “Let it merely be cleaned by sweeping away grass, twigs, and vines, and so forth; do not complete it with decorations such as placing banana-stem pots, raising banners and flags, and so forth.” Rājānubhāvena paṭiyādetha (prepare it by the king’s power) means “Prepare and adorn it suitably for me, the king” – this is the meaning. Antarabhogikānaṃ (for the inner retinue) means for the ministers devoted to the king. Javanadūte (swift messengers) means swift-going messenger-men. Tāḷāvacarā (moving about with cymbals) means those who move about with cymbals.

Raññā paṇṇākāraṃ uddissa katapūjāsakkārassa amaccato sutattā paṇṇākāraṃ uccaṭṭhāne ṭhapetvā sayaṃ nīcāsane nisinno. Nāyaṃ aññassa ratanassa bhavissatīti ayaṃ parihāro aññassa maṇimuttādibhedassa ratanassa na bhavissati maṇimuttādīhi abhisaṅkhatattā. Balavasomanassaṃ [Pg.395] uppajji ciratanakālaṃ buddhasāsane bhāvitabhāvanatāya vāsitavāsanatāya ghaṭe dīpo viya abbhantare eva samujjalamānaparipakkatihetukabhāvato.

The king, having heard from the minister that honor and respect had been shown for the gift intended for the king, placed the gift in a high position while he himself sat on a low seat. Nāyaṃ aññassa ratanassa bhavissati (this shall not be for another jewel) means that this honor will not be for another kind of jewel, such as gems or pearls, because it is not fashioned from gems, pearls, and the like. A strong joy arose in him, because for a long time he had developed meditation in the Buddha's teaching, because of the habituation from long cultivation, like a lamp in a pot, blazing brightly within, owing to its fully ripened state.

Dhāremīti icchāmi, gaṇhāmīti attho. Dvejjhavacananti dveḷhakabhāvo. Antaraṃ karotīti dvinnaṃ pādānaṃ antaraṃ taṃ lekhaṃ karoti, ekena pādena atikkamīti attho. Tassā gatamaggenāti tāya deviyā vivaṭṭamānāya nāsitāya gatamaggena. Taṃ pana lekhanti pukkusātinā katalekhaṃ. Paṇṇacchattakanti tālapattamuṭṭhiṃ.

Dhāremi (I wish to bear) means “I wish to hold” – this is the meaning. Dvejjhavacanaṃ (double utterance) means a state of doubt. Antaraṃ karoti (making a gap) means making that line a space between the two feet; the meaning is stepping over it with one foot. Tassā gatamaggena (by the path she had gone) means by the path taken by that goddess when she was turning around and departing. Taṃ pana lekhaṃ (but that line) refers to the line drawn by Pukkusāti. Paṇṇacchattakaṃ (a leaf umbrella) means a palm-leaf parasol.

Satthugāravenāti satthari uppannapasādapemabahumānasambhavena. Tadā satthāraṃyeva manasi katvā tanninnabhāvena gacchanto, ‘‘pucchissāmī’’tipi cittaṃ na uppādesi, ‘‘ettha nu kho satthā vasatī’’ti parivitakkasseva abhāvato; rājagahaṃ pana patvā rañño pesitasāsanavasena tattha ca vihārassa bahubhāvato satthā kahaṃ vasatīti pucchi. Satthu ekakasseva nikkhamanaṃ pañcacattālīsa yojanāni padasā gamanañca dhammapūjāvasena katanti daṭṭhabbaṃ. Dhammapūjāya ca buddhānaṃ āciṇṇabhāvo heṭṭhā vitthāritoyeva. Buddhasobhaṃ pana paṭicchādetvā aññātakavesena tattha gamanaṃ tassa kulaputtassa vissatthavasena maggadarathapaṭipassambhanatthaṃ. Appaṭipassaddhamaggadaratho hi dhammadesanāya bhājanaṃ na hotīti. Tathāhi vakkhati, ‘‘nanu ca bhagavā’’tiādi.

Satthugāravena (out of reverence for the Teacher) means due to the arising of faith, affection, great esteem, and respect toward the Teacher. At that time, focusing solely on the Teacher and being inclined toward him as he went, he did not even think, “I will ask,” nor did the thought “Where does the Teacher reside?” even arise in him; but upon reaching Rājagaha, due to the message sent by the king and the abundance of monasteries there, he asked, “Where does the Teacher reside?” It should be understood that the Teacher’s traveling alone, covering forty-five leagues on foot, was done as an act of homage to the Dhamma. The customary practice of the Buddhas in honoring the Dhamma has already been explained in detail below. Concealing the Buddha’s radiance and traveling in the guise of a stranger was for the sake of that noble son’s confidence, to relieve the weariness of the journey. For one whose weariness of travel is not relieved is not a suitable vessel for receiving the Dhamma. Thus it will be said, “Did not the Blessed One...” and so forth.

Uruddhanti visālanti keci. Atirekatiyojanasatantiādinā anvayato byatirekato ca maccheravinayane sabrahmacārīnaṃ ovādadānaṃ. Accantasukhumālotiādinā satthu dhammagāravena saddhiṃ kulaputtassapi dhammagāravaṃ saṃsandati sametīti dasseti. Tena bhagavato katassa paccuggamanassa ṭhānagatabhāvaṃ vibhāvento aññesampi bhabbarūpānaṃ kulaputtānaṃ yathārahaṃ saṅgaho kātabboti dasseti.

Some say “uruddhaṃ” (tall) means “visālaṃ” (broad). By “exceeding a hundred yojanas,” and so forth, through direct and indirect means, the overcoming of stinginess is taught, giving instructions to fellow celibates. By “utterly delicate,” and so forth, it shows that the Dhamma-reverence of the noble son combines and agrees with the Dhamma-reverence of the Teacher. Thus, distinguishing the state of being fit for the welcome done by the Blessed One, it shows that suitable support should be given to other capable noble sons as well.

Brahmalokappamāṇanti uccabhāvena. Ānubhāvenāti iddhānubhāvena yathā so sotapathaṃ na upagacchati, evaṃ vūpasametuṃ sakkoti. Avibbhantanti vibbhamarahitaṃ nilloluppaṃ. ‘‘Bhāvanapuṃsakaṃ paneta’’nti vatvā tassa vivaraṇatthaṃ, ‘‘pāsādikena iriyāpathenā’’ti vuttaṃ. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ daṭṭhabbaṃ. Tenāha ‘‘yathā iriyato’’tiādi. Amanāpo [Pg.396] hoti passantānaṃ. Sīhaseyyāya nipannassapi hi ekacce sarīrāvayavā adhokhittavikkhittā viya dissanti. Kaṭiyaṃ dvinnaṃ ūrusandhīnaṃ dvinnañca jāṇusandhīnaṃ vasena catusandhikapallaṅkaṃ. Na patiṭṭhātīti nappavattati, ‘‘kaṃsi tva’’ntiādinā apucchite kathāpavatti eva na hoti. Appatiṭṭhitāya kathāya na sañjāyatīti tathā pana pucchāvasena kathāya appavattitāya upari dhammakathā na sañjāyati na uppajjati. Itīti tasmā. Kathāpatiṭṭhāpanatthaṃ kathāpavattanatthaṃ kathāsamuṭṭhāpanatthaṃ vā pucchi.

The measure of the Brahma world is in terms of height. By 'power' (ānubhāvena) is meant that by the power of psychic abilities, he is able to pacify it so that it does not come within earshot. 'Unagitated' (avibbhantaṃ) means free from agitation, without restlessness. Having said, 'But this is an adverbial neuter,' to explain its meaning, it is said, 'with a pleasing manner of conduct.' This should be understood as an instrumental case indicating such a state. Therefore, it is said, 'as he behaves,' and so on. He becomes displeasing to those who see him. Even when lying in a lion’s posture, some parts of his body appear as if thrown down and scattered about. At the hip, the four-jointed cross-legged posture is formed by means of the two thigh-joints and the two knee-joints. 'It does not proceed' (na patiṭṭhāti) means it does not occur; when not asked with questions like, 'Who are you?', the conversation simply does not arise. Because the conversation is not established, it does not arise; thus, since the conversation does not proceed by way of questioning, further Dhamma talk does not arise or occur. Therefore, for the sake of establishing the conversation, for the sake of making the conversation proceed, or for the sake of initiating the conversation, he asked.

Sabhāvameva kathetīti attano bhagavato adiṭṭhapubbattā ‘‘adiṭṭhapubbakaṃ kathamahaṃ jāneyya’’nti sabhāvameva kevalaṃ attano ajjhāsayameva katheti; na pana sadevakassa lokassa supākaṭaṃ sabhāvasiddhaṃ buddharūpakāyasabhāvaṃ. Atha vā sabhāvameva kathetīti ‘‘idameva’’nti jānantopi tadā bhagavato ruciyā tathāpavattamānaṃ rūpakāyasabhāvameva katheti appavikkhambhanti adhippāyo. Tenāha – ‘‘tathā hi na’’ntiādi, vipassanālakkhaṇameva paṭipadanti adhippāyo.

'He speaks of the mere nature' (sabhāvameva katheti) means that because he had not seen the Blessed One before, thinking, 'How could I know what has not been seen before?' he speaks solely of his own inclination, the mere nature of things; not, however, the well-known, naturally perfected nature of the Buddha’s physical form, evident to the world with its devas. Alternatively, 'he speaks of the mere nature' means that even though he knows 'this is it,' he speaks of the nature of the physical form as it appears, conforming to the Blessed One’s preference, with the intention that it should not be extensively elaborated upon. Therefore, he said: 'For indeed not...' and so on, the intended meaning being that it is merely the characteristic of insight which is the practice.

343. ‘‘Pubbabhāgapaṭipadaṃ akathetvā’’ti vatvā pubbabhāgapaṭipadāya akathane kāraṇaṃ pubbabhāgapaṭipadañca sarūpato dassetuṃ, ‘‘yassa hī’’tiādi vuttaṃ. Aparisuddhāyapi pubbabhāgapaṭipadāya vipassanā tathā na kiccakārī, pageva avijjamānāyāti, ‘‘yassa hi…pe… aparisuddhā hoti’’cceva vuttaṃ. Pubbabhāgapaṭipadā ca nāma saṅkhepato pannarasa caraṇadhammāti āha – ‘‘sīlasaṃvaraṃ…pe… imaṃ pubbabhāgapaṭipadaṃ ācikkhatī’’ti. Yānakiccaṃ sādheti maggagamanena akilantabhāvasādhanattā. Cirakālaṃ paribhāvitāya paripakkagatāya hetusampadāya upaṭṭhāpitaṃ sāmaṇerasīlampi paripuṇṇaṃ akhaṇḍādibhāvappattiyā, yaṃ pubbahetuttā ‘‘sīla’’nti vuccati.

343. Having stated, 'Without describing the preliminary practice,' the reason for not describing the preliminary practice is given, and the preliminary practice is also shown in its own form, with the words: 'For one whose...' and so on. Even with an impure preliminary practice, insight is not so effective; how much more so if it is entirely absent. Thus, it is said: 'For one whose... is impure.' The preliminary practice, in brief, refers to the fifteen aspects of virtuous conduct, as stated: 'He points out this preliminary practice as restraint in virtue... ' and so on. It accomplishes the function of a vehicle by enabling the path to be traversed without weariness. Even a novice’s virtue, developed over a long time, matured through cultivation, and established through an accomplishment of causes, is complete, having attained an unbroken and flawless state; because it is a prior cause, it is called 'virtue.'

Dhātuyo paramatthato vijjamānā, paññattimattho puriso avijjamāno. Atha kasmā bhagavā arahattassa padaṭṭhānabhūtaṃ vipassanaṃ kathento ‘‘chadhāturo’’ti avijjamānappadhānaṃ desanaṃ ārabhīti āha – ‘‘bhagavā hī’’tiādi. Katthaci ‘‘tevijjo chaḷabhiñño’’tiādīsu vijjamānena avijjamānaṃ dasseti. Katthaci – ‘‘itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’tiādīsu (a. ni. 1.1) avijjamānena vijjamānaṃ dasseti. Katthaci ‘‘cakkhuviññāṇaṃ [Pg.397] sotaviññāṇa’’ntiādīsu (vibha. 121) vijjamānena vijjamānaṃ dasseti. Katthaci – ‘‘khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappetī’’tiādīsu (dī. ni. 1.275) avijjamānena avijjamānaṃ dasseti. Idha pana vijjamānena avijjamānaṃ dasseti. ‘‘Chadhāturo’’ti hi samāsattho avijjamāno puggalavisayattā, tassa padassa avayavattho pana appadhānattho vijjamāno, so saddakkamena appadhānopi atthakkamena padhānoti āha – ‘‘vijjamānena avijjamānaṃ dassento’’ti. Puggalādhiṭṭhānāyettha desanāya kāraṇaṃ dassetuṃ, ‘‘sace hī’’tiādi vuttaṃ. Upaṭṭhāpeyyāti – ‘‘dhātuyo’’icceva kulaputtassa cittaṃ niveseyya tathā sañjāneyya, evaṃ dhammaṃ deseyyāti attho. Sandehaṃ kareyyāti asati purise ko karoti? Ko paṭisaṃvedeti, dhātuyo evāti kiṃ nu kho idaṃ, kathaṃ nu kho idanti saṃsayaṃ uppādeyya? Sammohaṃ āpajjeyyāti caturaṅgasamannāgate andhakāre vattamānaṃ viya desiyamāne atthe sammohaṃ āpajjeyya. Tathābhūto ca desanāya abhājanabhūtattā desanaṃ sampaṭicchituṃ na sakkuṇeyya. Evamāhāti evaṃ ‘‘chadhāturo’’ti āha.

The elements exist in the ultimate sense, but the person as a mere designation does not exist. Then why did the Blessed One, while teaching insight—which serves as the basis for arahantship—begin his instruction with 'one of six elements,' which is a teaching centered on what does not exist? It is said, 'Because the Blessed One...' and so on. In some instances, he shows what does not exist through what exists, as in 'one endowed with the threefold knowledge, the sixfold direct knowledge,' and so on. In some instances, he shows what exists through what does not exist, as in 'Monks, a woman’s form obsesses a man’s mind,' and so on (Aṅguttara Nikāya 1.1). In some instances, he shows what exists through what exists, as in 'eye-consciousness, ear-consciousness,' and so on (Vibhaṅga 121). In some instances, he shows what does not exist through what does not exist, as in 'a young nobleman cohabits with a brahmin maiden,' and so on (Dīgha Nikāya 1.275). Here, however, he shows what does not exist through what exists. For the phrase 'one of six elements' has a collective meaning referring to a non-existent person, but the meaning of that term’s components refers to what exists—though not as the primary focus. Yet, though secondary by the order of words, it is primary by the order of meaning, and so he says, 'showing what does not exist through what exists.' To explain the reason for this teaching, which is based on the concept of a person, it is said, 'For if...' and so on. 'Would establish' means he would settle the mind of the clansman on 'the elements' alone and make him perceive accordingly—this is the meaning of teaching the Dhamma in such a way. 'Would create doubt' means, since there is no actual person, 'Who does it? Who experiences? Only the elements'—so he might give rise to uncertainty, thinking, 'What is this? How is this?' 'Would fall into confusion' means that, like one wandering in darkness endowed with four factors, he might become bewildered when the teaching is being given. Being thus unfit to receive the teaching, he would be unable to accept it properly. Thus it is said—this is how he spoke of 'one of six elements.'

Yaṃ tvaṃ purisoti sañjānāsīti yaṃ rūpārūpadhammasamūhaṃ pabandhavasena pavattamānaṃ adhiṭṭhānavisesavisiṭṭhaṃ – ‘‘puriso satto itthī’’tiādinā tvaṃ sañjānāsi, so chadhāturo. Santesupi chadhātuvinimuttesu dhātvantaresu sukhāvaggahaṇatthaṃ tathā vuttaṃ taggahaṇeneva ca tesaṃ gahetabbato, svāyamattho heṭṭhā dassito eva. Sesapadesūti ‘‘chaphassāyatano’’tiādipadesupi. Cattāri adhiṭṭhānāni catasso patiṭṭhā etassāti caturādhiṭṭhāno, adhitiṭṭhati patiṭṭhahati etenāti adhiṭṭhānaṃ, yesu patiṭṭhāya uttamatthaṃ arahattaṃ adhigacchati, tesaṃ paññādīnaṃ etaṃ adhivacanaṃ. Tenāha ‘‘svāyaṃ bhikkhū’’tiādi. Ettoti vaṭṭato. Vivaṭṭitvāti vinivaṭṭitvā apasakkitvā. Ettoti vā etehi chadhātuādīhi. Ettha hi niviṭṭhassa āyattassa uttamāya siddhiyā asambhavoti. Patiṭṭhitanti ariyamaggādhigamavasena suppatiṭṭhitaṃ. Evañhi sabbaso paṭipakkhasamucchindanena tattha patiṭṭhito hoti. Maññassavā nappavattantīti chahipi dvārehi pavattamānasotāya maggena visositāya sabbaso vigatāya sabbaso vicchedappattiyā na sandanti. Tenāha ‘‘nappavattantī’’ti. Yasmā māne [Pg.398] sabbaso samucchinne asamucchinno anupasanto kileso nāma natthi, tasmā āha – ‘‘muni santoti vuccatī’’ti rāgaggiādīnaṃ nibbānena nibbuto.

'What you perceive as a man' means that whatever aggregate of material and immaterial phenomena persists through continuity, distinguished by a particular basis—such as 'a man, a being, a woman,' and so on—that you perceive, is composed of six elements. Even though there are other elements beyond these six, it is said thus for the sake of easy grasping, and because by grasping these, the others are also to be grasped. This meaning has been explained below. The remaining phrases—such as 'the six sense bases'—should be similarly understood. 'The four foundations' are the four supports of this; hence it is called 'fourfold foundation.' That by which one establishes or supports oneself is called a foundation. This is a term for wisdom and other qualities by which one attains the supreme goal of arahantship. Therefore, it is said, 'This monk,' and so on. 'From this' means from the cycle of existence. 'Having turned away' means having turned back, having retreated. Or 'from this' means from these six elements, and so on. For one who is attached to this, the highest achievement is unattainable. 'Firmly established' means well-established through the attainment of the noble path. Indeed, by completely uprooting the opposing forces, one becomes established there. 'The streams of conceiving do not flow' means the streams that flow through the six sense doors, dried up by the path, completely ceased, utterly cut off, do not flow. Therefore, it is said, 'They do not flow.' Because when conceit is completely eradicated, there is no defilement left uneradicated or unappeased, therefore it is said: 'The sage is called peaceful'—extinguished by the quenching of the fires of lust, and so on.

Paññaṃ nappamajjeyyāti, ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinayappavattāya (ma. ni. 1.423; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 3.15; vibha. 519; mahāni. 161) appamādappaṭipattiyā samādhivipassanāpaññaṃ nappamajjeyya. Etena pubbabhāgiyaṃ samathavipassanābhāvanamāha. Saccamanurakkheyyāti saccānurakkhanāpadesena sīlavisodhanamāha; sacce ṭhito samādinnasīlaṃ avikopetvā paripūrento samādhisaṃvattaniyataṃ karoti. Tenāha ‘‘vacīsaccaṃ rakkheyyā’’ti. Kilesapariccāgaṃ brūheyyāti tadaṅgādivasena kilesānaṃ pariccajanavidhiṃ vaḍḍheyya. Kilesavūpasamanaṃ sikkheyyāti yathā te kilesā tadaṅgādivasena pariccattā yathāsamudācārappavattiyā santāne pariḷāhaṃ na janenti; evaṃ kilesānaṃ vūpasamanavidhiṃ sikkheyya paññādhiṭṭhānādīnanti lokuttarānaṃ paññādhiṭṭhānādīnaṃ. Adhigamatthāyāti paṭilābhatthāya.

'Do not neglect wisdom' means one should not neglect the wisdom of concentration and insight through the practice of diligence, which is undertaken by 'during the day, by walking and sitting, purifying the mind from obstructive states,' and so on, as taught in various ways (Majjhima Nikāya 1.423; 2.24; 3.75; Saṃyutta Nikāya 4.120; Aṅguttara Nikāya 3.15; Vibhaṅga 519; Mahāniddesa 161). By this, he speaks of the preliminary cultivation of serenity and insight. 'Guard the truth' refers to the purification of virtue by guarding truthfulness. Standing firm in truth, without violating the virtue undertaken, one fulfills it and makes it conducive to concentration. Therefore, it is said, 'One should guard truthful speech.' 'Develop the abandonment of defilements' means one should increase the method of abandoning defilements by way of temporary suppression and so on. 'Train in the calming of defilements' means one should train in the method of calming defilements so that those defilements, abandoned by way of temporary suppression and so on, do not generate agitation in one's mental continuum through their habitual manifestation; this training pertains to the foundations of wisdom and so on, that is, the supramundane foundations of wisdom and so on. 'For the sake of attainment' means for the purpose of achieving.

347. Pubbe vuttānanti, ‘‘caturādhiṭṭhāno, yattha ṭhitaṃ maññassavā nappavattantī’’ti (ma. ni. 3.343) evaṃ pubbe vuttānaṃ.

347. 'Of what was previously stated' refers to what was stated before thus: 'The fourfold foundation, wherein established, the streams of conceiving do not flow' (Majjhima Nikāya 3.343).

348. Vattabbaṃ bhaveyyāti niddesavasena vattabbaṃ bhaveyya. Ādīhīti evamādīhi. Kiccaṃ natthi kiccābhāvato. Uppaṭipāṭidhātukanti ayathānupubbikaṃ. Yathādhammavasenevāti desetabbadhammānaṃ yathāsabhāveneva. Sappāyaṃ dhutaṅganti attano kilesaniggaṇhanayoggaṃ dhutaṅgaṃ. Cittarucitanti attano cittapakatiyā ācariyehi virocetabbaṃ, cariyānukūlanti attho. Hatthipadopamasuttādīsūti ādi-saddena visuddhimaggadhātuvibhaṅgādiṃ saṅgaṇhāti.

348. 'Should be said' means it should be said in the way of explanation. 'And so on' refers to things such as these. 'There is no duty' means due to the absence of duty. 'Having elements in reverse order' means not in the proper sequence. 'According to the nature of the Dhamma' means just according to the inherent nature of the teachings to be explained. 'Suitable ascetic practice' means an ascetic practice suitable for restraining one's own defilements. 'Pleasing to the mind' means to be made pleasing by teachers according to one's own mental disposition; the meaning is 'suitable to one's conduct.' 'In the Elephant's Footprint Sutta, etc.'—the word 'etc.' includes the Visuddhimagga, the Dhātuvibhaṅga, and so on.

354. Ayampetthāti pi-saddo sampiṇḍanattho. Tena ‘‘athāparaṃ upekkhāyeva avasissatī’’ti uparidesanaṃ sampiṇḍeti. Sopi hi pāṭiyekko anusandhīti. Nanu cāyaṃ yathāuddiṭṭhāya viññāṇadhātuyā niddesopi [Pg.399] bhavissatīti yathānusandhinayo vijjatīti? Na, viññāṇadhātuniddesanayena desanāya appavattattā tenāha ‘‘heṭṭhato’’tiādi. Yaṃ vā panātiādinā pana desanāya sānusandhitaṃ vibhāveti. Na hi buddhā bhagavanto ananusandhikaṃ desanaṃ desenti. Āgamanīyavipassanāvasenāti yassā pubbe pavattattā āgamanīyaṭṭhāne ṭhitā vipassanā, tassā vasena. Kammakārakaviññāṇanti ‘‘netaṃ mama nesohamasmi, na meso attā’’ti evaṃ vipassanākiccakārakaṃ vipassanāsahitaṃ viññāṇaṃ. Viññāṇadhātuvasenāti yathāuddiṭṭhāya viññāṇadhātuyā bhājanavasena. Satthu kathanatthāyāti satthārā uddesameva katvā ṭhapitattā niddesavasena kathanatthāya. Akathitabhāvo eva hissa avasiṭṭhatā kathanatthāya paṭivijjhanatthāya ca. Paṭipakkhavigamena tassa cittassa parisuddhatāti āha ‘‘nirupakkilesa’’nti. Upakkilesānaṃ pana pahīnabhāvato pariyodātaṃ. Samudayavasena udayadassanatthañceva paccayanirodhavasena atthaṅgamadassanatthañca. Kāraṇabhāvena sukhāya vedanāya hitanti sukhavedaniyaṃ. Tenāha ‘‘sukhavedanāya paccayabhūta’’nti.

354. The word 'pi' here has the meaning of collecting. Thus, it gathers together the subsequent teaching, 'then only equanimity will remain.' This, too, is indeed a distinct connection. And will this not also be an exposition of the consciousness element as previously stated, so that there is a method of connection? No, because the teaching does not proceed by way of an exposition of the consciousness element. Therefore, it is said, 'from below,' etc. However, by 'or what' and so forth, it is clarified that the teaching has a connection. For the Buddhas, the Blessed Ones, do not give a teaching that is without connection. Āgamanīyavipassanāvasena (by way of insight that is to be approached): by way of that insight which, having previously arisen, now stands in the position of being approached. Kammakārakaviññāṇa (consciousness that is the agent): consciousness that performs the function of insight, accompanied by insight, as in 'This is not mine, this I am not, this is not my self.' Viññāṇadhātuvasena (by way of the consciousness element): by way of the previously stated consciousness element as a receptacle. Satthu kathanatthāya (for the purpose of the Teacher’s explanation): because the Teacher had only given the summary, it is for the purpose of explaining it by way of a detailed exposition. Indeed, its unstated nature is precisely why it remains for the sake of explanation and penetration. The purity of that mind through the removal of opposing factors is why it is called 'free from defilements.' And because defilements have been abandoned, it is utterly pure. By way of origination, for the purpose of seeing the arising; and by way of the cessation of conditions, for the purpose of seeing the passing away. Kāraṇabhāvena sukhāya vedanāya hitaṃ (being beneficial for pleasant feeling by way of being a cause): it is connected with pleasant feeling. Therefore, it is said, 'being a condition for pleasant feeling.'

360. Rūpakammaṭṭhānampi catudhātuvavatthānavasena, arūpakammaṭṭhānampi sukhadukkhavedanāmukhena paguṇaṃ jātaṃ.

360. The meditation subject of form, too, by way of the analysis of the four elements, and the meditation subject of the formless, too, by way of pleasant and painful feeling, has become well-mastered.

Satthu kathanatthaṃyeva avasissatīti, ‘‘kulaputtassa paṭivijjhanattha’’nti vuttamevatthaṃ nisedheti, tasmā vuttamevatthaṃ samatthetuṃ, ‘‘imasmiṃ hī’’tiādi vuttaṃ. Kulaputtassa rūpāvacarajjhāneti kulaputtena adhigatarūpāvacarajjhāne. Tenāha – ‘‘bhikkhu paguṇaṃ tava idaṃ rūpāvacaracatutthajjhāna’’nti. Yaṃ kiñci suvaṇṇatāpanayogyaṃ aṅgārabhājanaṃ idha ‘‘ukkā’’ti adhippetanti āha ‘‘aṅgārakapalla’’nti. Sajjeyyāti yathā tattha pakkhittasuvaṇṇañca tappati, evaṃ paṭiyādiyeyya. Nīhaṭadosanti vigatībhūtakāḷakaṃ. Apanītakasāvanti apagatasukhumakāḷakaṃ.

The statement, 'Only the purpose of the Teacher's explanation remains,' negates the meaning 'for the penetration of the clansman.' Therefore, to support the former meaning, it is stated, 'for in this case,' etc. Kulaputtassa rūpāvacarajjhāne (in the form-sphere jhāna of the clansman): in the form-sphere jhāna attained by the clansman. Hence it is said: 'Monk, this fourth jhāna of the form-sphere is well-mastered by you.' Yaṃ kiñci suvaṇṇatāpanayogyaṃ aṅgārabhājanaṃ idha 'ukkā'ti adhippetanti āha 'aṅgārakapalla'nti (Whatever vessel is suitable for heating gold, that is here intended by 'ukkā'; hence it is said, 'a charcoal brazier.'). Sajjeyya (should prepare): one should prepare it so that the gold placed therein is heated. Nīhaṭadosa (with faults removed): with the coarse blackness removed. Apanītakasāva (with the stain removed): with the subtle blackness removed.

Ariyamagge patiṭṭhāpetukāmena nāma sabbasmimpi lokiyadhamme virajjanatthāya dhammo kathetabboti adhippāyena, ‘‘kasmā panā’’tiādinā codanā katā. Vineyyadamanakusalena bhagavatā veneyyajjhāsayavasena tāva catutthajjhānupekkhāya vaṇṇo kathitoti tassa parihāraṃ vadanto, ‘‘kulaputtassā’’tiādimāha.

Indeed, by one who wishes to establish someone on the Noble Path, the Dhamma should be taught with the intention of fostering dispassion toward all worldly phenomena. Thus, the question 'But why?' and so forth, is raised as an objection. The Blessed One, skilled in taming those who are to be tamed, first praised the equanimity of the fourth jhāna in accordance with the inclinations of the one to be trained. Speaking in response to this, he said, 'For a clansman...' and so forth.

361. Tadanudhammanti [Pg.400] tassa arūpāvacarassa kusalassa anurūpadhammaṃ, yāya paṭipadāya tassa adhigamo hoti, tassa pubbabhāgapaṭipadanti attho. Tenāha ‘‘rūpāvacarajjhāna’’nti. Taggahaṇāti tassa gahaṇena tassā paṭipattiyā paṭipajjamānena. Ito uttarinti ‘‘viññāṇañcāyatana’’ntiādīsu.

361. Tadanudhamma (in accordance with that Dhamma): the corresponding Dhamma suitable to that wholesome formless attainment, that is, the practice by which its attainment is reached, meaning the preliminary practice. Therefore, it is said, 'the jhāna of the form realm.' Taggahaṇa (by grasping that): by one engaging in that practice by grasping it. Ito uttari (beyond this): in the sections beginning with 'the base of infinite consciousness,' etc.

362. Tassevāti arūpāvacarajjhānassa. Etaṃ pana savipākaṃ arūpāvacarajjhānaṃ samecca sambhuyya paccayehi katattā saṅkhataṃ. Pakappitanti paccayavasena savihitaṃ. Āyūhitanti sampiṇḍitaṃ. Karontena karīyatīti paṭipajjanakena paṭipajjīyati saṅkharīyati. Nibbānaṃ viya na niccaṃ na sassataṃ. Atha kho khaṇe khaṇe bhijjanasabhāvatāya tāvakālikaṃ. Tato eva cavanādisabhāvanti sabbametaṃ rūpāvacaradhammesu ādīnavavibhāvanaṃ. Dukkhe patiṭṭhitanti saṅkhāradukkhe patiṭṭhitaṃ. Atāṇanti cavanasabhāvāditāya tāṇarahitaṃ. Aleṇanti tato arakkhattā līyanaṭṭhānarahitaṃ. Asaraṇanti appaṭisaraṇaṃ. Asaraṇībhūtanti sabbakālampi appaṭisaraṇaṃ.

362. Tasseva (of that very): of the formless jhāna. This formless jhāna with its result, however, is conditioned, because it is made by causes that have come together and combined. Pakappita (prepared): arranged by conditions. Āyūhita (accumulated): compacted. Karontena karīyati (being made by one who makes): it is made, it is conditioned, by the one who practices. Unlike Nibbāna, it is not permanent, not eternal. Rather, due to its nature of disintegrating from moment to moment, it is temporary. Hence, it has the nature of passing away, and so on. All this is the exposition of the dangers in the phenomena of the formless realm. Dukkhe patiṭṭhita (established in suffering): established in the suffering of formations. Atāṇa (without protection): devoid of protection due to its nature of passing away, etc. Aleṇa (without refuge): devoid of a hiding place due to its being unprotected. Asaraṇa (without sanctuary): without recourse. Asaraṇībhūta (having become without sanctuary): being always without recourse.

Samattapattavise khandhādīsu gahite duttikicchā siyāti, ‘‘khandhaṃ vā sīsaṃ vā gahetuṃ adatvā’’ti vuttaṃ. Evamevāti etthāyaṃ upamāsaṃsandanā – cheko bhisakko viya sammāsambuddho. Visavikāro viya kilesadukkhānubandho, bhisakkassa visaṃ ṭhānato cāvetvā upari āropanaṃ viya bhagavato desanānubhāvena kulaputtassa kāmabhave nikantiṃ pariyādāya arūpajjhāne bhavanaṃ. Bhisakkassa visaṃ otāretvā pathaviyaṃ pātanaṃ viya kulaputtassa orambhāgiyakilesadukkhāpanayanaṃ.

Because it would be difficult to treat a poison that has spread completely if it were to take hold in the shoulder and so on, it is said, 'without allowing it to seize the shoulder or the head.' Evameva (similarly): here is the application of the simile—the Perfectly Enlightened One is like a skilled physician. The affliction of defilements and suffering is like the effects of poison. Just as a physician, having dislodged the poison from its place, draws it upwards, so too the Blessed One, through the power of his teaching, having exhausted the clansman’s delight in sensual existence, brings about his existence in a formless jhāna. Just as the physician, having drawn the poison down, makes it fall to the ground, so too is the removal of the clansman’s lower fetters, defilements, and suffering.

Asampattassāti arūpāvacarajjhānaṃ anadhigatassa. Appaṭiladdhassevāti tassa vevacanaṃ. Sabbametanti ‘‘aniccaṃ adhuva’’ntiādinā vitthārato vuttaṃ sabbametaṃ ādīnavaṃ. Ekapadeneva ‘‘saṅkhatameta’’nti kathesi saṅkhatapadeneva tassa atthassa anavasesato pariyādinnattā.

Asampattassa (for one who has not attained): for one who has not achieved the formless jhāna. Appaṭiladdhassa (not obtained): a synonym for that. Sabbametaṃ (all this): all this danger, which has been explained in detail with 'impermanent, unstable,' etc. In a single word, he stated, 'this is conditioned,' because the meaning is fully encompassed by the single word 'conditioned.'

Nāyūhatīti bhavakāraṇacetanāvasena byāpāraṃ na samūheti na sampiṇḍeti. Tenāha – ‘‘na rāsiṃ karotī’’ti. Abhisaṅkharaṇaṃ nāma cetanābyāpāroti āha – ‘‘na abhisañcetayatī’’ti. Taṃ pana phaluppādanasamatthatāya phalena kappananti āha ‘‘na kappetī’’ti. Sace abhisaṅkhāracetanā uḷārā, phalamahattasaṅkhātāya vuḍḍhiyā hoti, anuḷārā ca avuḍḍhiyāti āha – ‘‘vuḍḍhiyā vā parihāniyā vā’’ti. Buddhavisaye ṭhatvāti bhagavā [Pg.401] attano buddhasubuddhatāya sīhasamānavuttitāya ca desanaṃ ukkaṃsato sāvakehi pattabbaṃ visesaṃ anavasesento tathā vadati, na sāvakavisayaṃ atikkamitvā attano buddhavisayameva desento. Tenāha – ‘‘arahattanikūṭaṃ gaṇhī’’ti. Yadi kulaputto attano…pe… paṭivijjhi, atha kasmā bhagavā desanāya arahattanikūṭaṃ gaṇhīti āha ‘‘yathā nāmā’’tiādi.

Nāyūhati (he does not heap up): he does not accumulate or gather activity by way of the intention that causes existence. Therefore, it is said, 'he does not make a heap.' Abhisaṅkharaṇa (volitional formation) is the activity of intention. Thus, it is said, 'he does not volitionally form.' Furthermore, because it is capable of producing a result, this is called 'arranging' with respect to the result; hence it is said, 'he does not arrange.' If the volitional intention is strong, it leads to growth, understood as a great quantity of fruit; if weak, it leads to decline. Therefore, it is said, 'for growth or decline.' Buddhavisaye ṭhatvā (standing in the Buddha’s domain): the Blessed One, extolling the teaching by his own perfect Buddhahood and lion-like conduct, speaks thus without omitting any distinction attainable by disciples, not overstepping the disciples’ domain and teaching only within his own Buddha-domain. Therefore, it is said, 'he takes up the pinnacle of arahantship.' If a clansman... penetrates it himself, then why does the Blessed One take up the pinnacle of arahantship in his teaching? It is said, 'Just as...' and so on.

Ito pubbeti ito anāgāmiphalādhigamato uttari upari. Assāti kulaputtassa. Kathentassa bhagavato dhamme neva kaṅkhā na vimati paṭhamamaggeneva kaṅkhāya samucchinnattā. Ekaccesu ṭhānesūti tathā vineyyaṭhānesu. Tathā hi ayampi kulaputto anāgāmiphalaṃ patvā bhagavantaṃ sañjāni. Tena vuttaṃ ‘‘yato anenā’’tiādi.

Ito pubbe (before this): This means further on, beyond the attainment of the fruit of non-returning. Assa (of him): of the clansman. For him, while the Blessed One was teaching the Dhamma, there was neither doubt nor uncertainty—because doubt had been cut off by the first path. Ekaccesu ṭhānesu (in some cases): that is, in the case of certain individuals to be trained. For indeed, this clansman too, having attained the fruit of non-returning, recognized the Blessed One. Therefore it is said, 'Since by this one,' and so on.

363. Anajjhositāti anajjhosanīyāti ayamatthoti āha – ‘‘gilitvā pariniṭṭhāpetvā gahetuṃ na yuttā’’ti.

363. Anajjhosita (not clung to): this means 'not to be clung to.' Thus, it is said, 'it is not fit to be swallowed, completely digested, and taken hold of.'

364. Rāgova anusayo rāgānusayo, so ca paccayasamavāye uppajjanārahoti vattabbataṃ labhatīti vuttaṃ – ‘‘sukhavedanaṃ ārabbha rāgānusayo uppajjeyyā’’ti. Na pana tassa uppādanaṃ atthi khaṇattayasamāyogāsambhavato. Esa nayo sesesupi. Itaranti adukkhamasukhavedanaṃ. Visaṃyuttoti kenaci saññojanena asaṃyuttatāya eva niyatavippayutto. Kāyassa koṭi paramo anto etassāti kāyakoṭikaṃ. Dutiyapadeti ‘‘jīvitapariyantika’’nti imasmiṃ pade. Visevanassāti upādānassa. Sītībhavissantīti padassa ‘‘nirujjhissantī’’ti attho vutto, kathaṃ pana vedayitānaṃ dvādasasu āyatanesu nirujjhanaṃ sītibhāvappattīti codanaṃ sandhāyāha – ‘‘kilesā hī’’tiādi. Samudayapañhenāti mahāsatipaṭṭhāne (dī. ni. 2.400; ma. ni. 1.133) samudayasaccanirodhapañhena. Nanu sabbaso kilesapariḷāhavigame sītibhāvo nāma vedanānirodhamattena adhippeto; tena idha vedayitāni vuttāni, na kilesāti vedayitānaṃ accantanirodhasaṅkhāto sītibhāvopi kilesasamucchedenevāti āha ‘‘vedayitānipī’’tiādi.

364. Lust itself is the latent tendency, hence 'the latent tendency of lust'; and it is said that when conditions converge, it is able to be spoken of as arising—thus it is stated: "The underlying tendency of lust may arise in relation to pleasant feeling." However, its actual arising does not occur because the coincidence of the three moments (of arising, presence, and dissolution) is impossible. The same applies to the others. Itara (other): neither-painful-nor-pleasant feeling. Visaṃyutta (dissociated): definitively dissociated by being unconnected with any fetter. Kāyakoṭika (the limit of the body): that of which the ultimate boundary is the body. Dutiyapade (in the second phrase): in this phrase "jīvitapariyantika" (ending with life). Visevanassa (of clinging): of grasping. Sītībhavissanti (they will grow cold): the meaning of this word has been stated as "they will cease." But how can the cessation of feelings in the twelve sense bases be described as attaining coolness? In response to this objection, it is said: "Because defilements..." etc. Samudayapañhena (by the question about arising): by the question concerning the truth of origin and the truth of cessation in the Great Discourse on the Foundations of Mindfulness (Dīgha Nikāya 2.400; Majjhima Nikāya 1.133). Surely, the state of coolness is meant as the cessation of feelings upon the complete removal of the fever of defilements; for that reason, feelings are mentioned here, not defilements. And since the state of coolness, reckoned as the utter cessation of feelings, is achieved only through the eradication of defilements, it is said: "Feelings too..." etc.

365. Idaṃ [Pg.402] opammasaṃsandananti ettha saññojanā dīpasikhā viya, adhiṭṭhānakapallikā viya vedanāya nissayabhūtā cattāro khandhā, telaṃ viya kilesā, vaṭṭi viya kammavaṭṭaṃ, upaharaṇakapuriso viya vaṭṭagāmī puthujjano, tassa sīsacchedakapuriso viya arahattamaggo santānassa samucchedakaraṇato, anāhārāya dīpasikhāya nibbāyanaṃ viya kammakilesānaṃ anantarapaccayato anāhārāya vedanāya anupādisesavasena nibbāyanaṃ.

365. This is the application of the simile. Here, the fetters are like the flame of a lamp; the four aggregates, which are the support for feeling, are like the oil vessel; defilements are like the oil; the round of kamma is like the wick; the ordinary person who travels the round is like the man who tends the lamp; the path of Arahantship—which cuts off the continuum—is like the man who cuts off that person's head; and the extinguishing of the lamp flame for lack of fuel is like the extinguishing of feeling for lack of fuel—that is, without residue—because kamma and defilements are no longer its immediate conditions.

Ādimhi samādhivipassanāpaññāhīti pubbabhāgapaṭipadābhūtā tayā paguṇasamādhito arahattassa padaṭṭhānabhūtavipassanāpaññāto ca. Uttaritarāti visiṭṭhatarā. Evaṃ samannāgatoti ettha evaṃ-saddo idaṃsaddatthavacanoti āha – ‘‘iminā uttamena arahattaphalapaññādhiṭṭhānenā’’ti. Sabbaṃ vaṭṭadukkhaṃ khepetīti sabbadukkhakkhayo, aggamaggo, taṃpariyāpannatāya tattha ñāṇanti āha – ‘‘sabbadukkhakkhaye ñāṇaṃ nāma arahattamagge ñāṇa’’nti. Arahattaphale ñāṇaṃ adhippetaṃ vuttanayena sabbadukkhakkhaye sante tannimittaṃ vā uppannañāṇanti katvā. Tassāti, ‘‘evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hotī’’ti vuttabhikkhuno.

"In the beginning, by means of the wisdom of concentration and insight": this refers to the preliminary practice, to proficient concentration, and to the wisdom of insight which serves as the foundation for Arahantship. "Superior" means more distinguished. "Thus endowed"—here the word "thus" signifies the meaning of "this," as stated: "with this supreme foundation of wisdom in the fruit of Arahantship." "He puts an end to all suffering of the round" means the destruction of all suffering, the supreme path. Because it is included therein, the knowledge pertaining to it is spoken of thus: "The knowledge in the destruction of all suffering is the knowledge in the path of Arahantship." Knowledge in the fruit of Arahantship is intended, it being understood that, by the method stated, when all suffering has ceased, it is the knowledge that has arisen with that as its condition. "His"—refers to the bhikkhu described thus: "A bhikkhu endowed in this way is endowed with this supreme foundation of wisdom."

366. Hīti yasmā. Vimuttīti arahattaphalavimutti, tasmā sabbadukkhakkhaye ñāṇanti arahattaphalañāṇaṃ adhippetaṃ. Saccanti paramatthasaccaṃ nibbānaṃ, na maggasaccaṃ. Kāmaṃ arahattaphalavimutti paṭipakkhehi akopanīyatāya akuppā, ‘‘sacce ṭhitā’’ti pana vacanato, ‘‘akuppārammaṇakaraṇena akuppāti vuttā’’ti āha. Vitathanti naṭṭhaṃ, jarāya maraṇena ca vipariṇāmetabbatāya yādisaṃ uppādāvatthāya jātaṃ, tato aññādisanti attho. Tathā hi taṃ jarāmaraṇehi parimusitabbarūpatāya ‘‘musā’’ti vuttaṃ. Tenāha – ‘‘mosadhammanti nassanasabhāva’’nti. Taṃ avitathanti taṃ vuttanayena avitathaṃ nāma, taṃ sabhāvo sabbakālaṃ teneva labbhanato. Samathavipassanāvasena vacīsaccatoti samathavipassanāvasena yaṃ visuddhimattaṃ vacīsaccaṃ, tato. Dukkhasaccasamudayasaccehi tacchavipallāsabhūtasabhāvehi. Iti nesaṃ yathāsakaṃ sabhāvena avitathabhāve amosadhammatāya tehipi avitathabhāvā paramatthasaccaṃ nibbānameva uttaritaraṃ. Tasmāti nibbānasseva uttaritarabhāvato.

366. Hi means because. "Liberation" refers to the liberation of the fruit of Arahantship; therefore, "knowledge of the cessation of all suffering" signifies the knowledge of the fruit of Arahantship. "Truth" refers to the ultimate truth, Nibbāna, not the truth of the path. Although the liberation of the fruit of Arahantship is indeed unshaken because it cannot be shaken by opposing forces, from the statement, "established in truth," it is said, "it is called unshaken due to its having an unshakable object." "False" means perished; the meaning is that because it is subject to alteration by aging and death, it becomes different from what it was at the moment of arising. For that reason, it is called "false" (musā) because its nature is subject to being afflicted by aging and death. Thus, he said, "'of a deceptive nature' means of a perishable nature." That is "not false," that is, called "not false" in the manner described, because its essence is always attainable in just that way. From that "verbal truth" which is merely purity by way of serenity and insight. With the truths of suffering and the origin of suffering, which are of a nature that is a perversion of the real. Thus, although they are not false and not deceptive according to their own respective natures, Nibbāna, the ultimate truth, is more supreme than them because of its unfailing nature. Therefore: because Nibbāna alone is more supreme.

367. Upadhīyati [Pg.403] ettha dukkhanti upadhī, khandhā kāmaguṇā ca. Upadahanti dukkhanti upadhī, kilesābhisaṅkhārā. Paripūrā gahitā parāmaṭṭhāti pariyattabhāvena taṇhāya gahitā diṭṭhiyā parāmaṭṭhā. Samathavipassanāvasena kilesapariccāgatoti vikkhambhanavasena tadaṅgappahānavasena ca kilesānaṃ pariccajanato. Uttaritaro visiṭṭhatarassa pahānappakārassa abhāvato.

367. "Substratum" (upadhi) is that on which suffering is placed (upadhīyati); these are the aggregates and sensual qualities. They produce (upadahanti) suffering, thus they are "substrata"; these are the defilements and volitional formations. "Fully grasped, clung to, adhered to" means grasped by craving and adhered to by views in the sense of being circumscribed. "Abandonment of defilements through serenity and insight" refers to the abandoning of defilements by way of suppression and by way of substitution of opposites. More supreme: because there is no higher or more distinguished mode of abandonment.

368. Āghātakaraṇavasenāti cetasikāghātassa uppajjanavasena. Byāpajjanavasenāti cittassa vipattibhāvavasena. Sampadussanavasenāti sabbaso dussanavasena. Tīhi padehi yadi arahattamaggena kilesānaṃ pariccāgo cāgādhiṭṭhānaṃ, arahattamaggeneva nesaṃ vūpasamo upasamādhiṭṭhānaṃ hotīti dasseti. Ettha visesena pariccāgo sampajahanaṃ anuppattidhammatāpādanaṃ cāgo, tathā pana pariccāgena yo so nesaṃ tadā vūpasantatāya abhāvo, ayaṃ upasamoti ayametesaṃ viseso.

368. "By way of causing hatred" means by way of the arising of mental hatred. "By way of maliciousness" means by way of the mind's state of ruin. "By way of complete malice" means by way of total ruin. With these three terms, it shows that the abandonment of defilements by the path of Arahantship is the foundation of relinquishment, and their stilling by the path of Arahantship itself is the foundation of peace. Here, specifically, abandonment (pariccāga) is complete letting go; relinquishment (cāga) is the bringing about of their non-arising nature. But that absence of them at that time, which is due to their being stilled through abandonment, this is peace (upasama)—this is their distinction.

369. Maññitanti maññanā, ‘‘etaṃ mamā’’tiādinā kappanāti attho. Avijjāvibandhanataṇhāgāhādīnaṃ sādhāraṇabhāvato ayamahanti ettha ahanti diṭṭhimaññanādassanaṃ, sā pana diṭṭhi mānamaññanāya attaniyagāhavasena hotīti sveva ‘‘aya’’nti iminā gahitoti āha – ‘‘ayamahanti ekaṃ taṇhāmaññitameva vaṭṭatī’’ti. Ābādhaṭṭhenāti paṭipīḷanaṭṭhena. Maññanāvasena hi sattānaṃ tathā hoti. Antodosaṭṭhenāti abbhantaraduṭṭhabhāvena. Maññanādūsitattā hi sattānaṃ attabhāvo dukkhatāmūlāyatto, kilesāsucipaggharaṇato uppādanirodhabhaṅgehi uddhamuddhaṃ pakkapabhinno hotīti phalūpacārena ‘‘maññitaṃ gaṇḍo’’ti vutto. Anupaviṭṭhaṭṭhenāti anupavisitvā hadayamāhacca adhiṭṭhānena. Maññitañhi pīḷājananato antotudanato duruddharaṇato sallaṃ. Khīṇāsavamuni sabbaso kilesānaṃ santattā, tato eva pariḷāhānaṃ parinibbutattā vūpasantattā santo upasanto nibbutoti vuccati. Yattha ṭhitanti yasmiṃ asekkhabhūmiyaṃ ṭhitaṃ. Yadi bhagavā attano desanāñāṇānurūpaṃ desanaṃ pavattāpeyya, mahāpathaviṃ pattharantassa viya, ākāsaṃ pasārentassa viya, anantāparimeyyalokadhātuyo paṭicca tesaṃ ṭhitākāraṃ [Pg.404] anuppūraṃ vicinantassa viya desanā pariyosānaṃ na gaccheyya. Yasmā panassa vineyyajjhāsayānurūpameva desanā pavatti, na tato paraṃ aṇumattampi vaḍḍhati. Tasmā vuttaṃ – ‘‘sabbāpi dhammadesanā saṃkhittāva, vitthāradesanā nāma natthī’’ti. Nanu sattapakaraṇadesanā vitthārakathāti? Na sāpi vitthārakathāti āha – ‘‘samantapaṭṭhānakathāpi saṃkhittāyevā’’ti. Sannipatitadevaparisāya ajjhāsayānurūpameva hi tassāpi pavatti, na satthudesanāñāṇānurūpanti. Yathānusandhiṃ pāpesi yathāuddiṭṭhe anupubbena anavasesato vibhajanavasena desanāya niṭṭhāpitattā. Vipañcitaññū…pe… kathesi nātisaṅkhepavitthāravasena desitattā.

369. 'Maññita' means conceiving; the meaning is contriving by way of 'this is mine,' etc. Due to the commonality of the bondage of ignorance, the grasp of craving, and so on, in 'this am I,' 'I' is the seeing of the conceiving of view. But since that view arises through the conceiving of conceit by way of grasping what is one's own, he himself is taken by this 'this,' thus it is said: 'This "this am I" is just a single conceiving of craving that revolves.' In the sense of disease, it means oppression. For it is through such conceiving that it is so for beings. In the sense of an internal fault, it means by way of an inner corruption. For because of being corrupted by conceiving, the individual existence of beings is dependent on the root of suffering; due to the oozing of the impurity of defilements, it is burst and broken again and again by arising, ceasing, and dissolution, like a ripe boil. Thus, by way of metaphorical extension, it is said, 'conceiving is a boil.' In the sense of having penetrated, it means by having entered, struck the heart, and become established. For conceiving is a dart because it generates affliction, because it pierces within, and because it is difficult to extract. The sage whose cankers are destroyed, because his defilements are completely calmed, and for that very reason, because his fevers are extinguished and he is pacified, is called peaceful, tranquil, and extinguished. 'Wherein established' means established in the plane of the non-learner. If the Blessed One were to deliver a teaching in accordance with his knowledge of teaching, it would be like one spreading out the great earth, like one expanding the sky, like one examining in sequence the state of infinite and immeasurable world-systems, and the teaching would never reach a conclusion. But because his teaching proceeds only in accordance with the disposition of those to be trained, it does not increase even by a particle beyond that. Therefore, it is said: 'All teachings of the Dhamma are brief; there is no such thing as an extensive teaching.' But is not the teaching of the seven treatises an extensive discourse? No, even that is not an extensive discourse, he says: 'Even the discourse on the Conditional Relations is brief.' For that too proceeds only in accordance with the disposition of the assembled assembly of devas, not in accordance with the Teacher’s knowledge of teaching. He brought it to its conclusion according to the connection, because the teaching was completed by way of analyzing sequentially and without remainder what was pointed out. One of discriminating wisdom... he spoke, because it was taught not in a way that was too brief or too extensive.

370. Aṭṭhannaṃ parikkhārānanti nayidamanavasesapariyādānaṃ, lakkhaṇavacanaṃ panetaṃ, aññatarassāti vacanaseso. Tathā hi, ‘‘mayhaṃ iddhimayaparikkhāralābhāya paccayo hotū’’ti patthanaṃ paṭṭhapetvā pattacīvaraṃ, pattaṃ, cīvarameva vā dinne carimabhave iddhimayaparikkhāro nibbattatīti vadanti. Adinnattāti kecivādo, tenāha ‘‘kulaputto’’tiādi. Okāsābhāvatoti upasampadālakkhaṇassa asambhavato. Tenāha – ‘‘kulaputtassa āyuparikkhīṇa’’nti. Udakatittha…pe… āraddho paramappicchabhāvato.

370. 'Of the eight requisites'—this is not an exhaustive taking up, but it is a characteristic statement; 'of a certain one' is the remainder of the phrase. For example, having established the aspiration, 'May it be a condition for me to obtain requisites created by psychic power,' and having given a bowl and robe, or just a bowl or robe, in the final existence, it is said that requisites created by psychic power arise. 'Because of not being given' is the doctrine of some; therefore he said 'a clansman,' etc. 'Because of the lack of opportunity' means because of the impossibility of the characteristic of higher ordination occurring. Therefore, it is said, 'the clansman's lifespan was exhausted.' 'Water ford'... and so on... 'began' due to a state of extreme desirelessness.

Vibbhantāti bhantacittā. Siṅgena vijjhitvā ghātesi purimajātibaddhāghātatāyāti vadanti.

'Confused' means having a bewildered mind. It is said that he was pierced by a horn and killed due to hatred bound from a previous birth.

Mānusaṃ yoganti manussattabhāvaṃ. Attabhāvo hi yujjati kammakilesehīti ‘‘yogo’’ti vuccati. Upaccagunti upagacchiṃsu. Upakotiādi tesaṃ nāmāni.

'Human yoke' means the state of human existence. For the individual existence is yoked by kamma and defilements, hence it is called a 'yoke.' 'Upaccaguṃ' means they approached. Upaka, etc., are their names.

Gandhakaṭṭhehīti candanāgarusaḷaladevadāruādīhi gandhadārūhi. Sesaṃ suviññeyyameva.

'With fragrant wood' means with fragrant woods such as sandalwood, eaglewood, sal, and deodar. The rest is easily understood.

Dhātuvibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

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

11. Saccavibhaṅgasuttavaṇṇanā

11. The Commentary on the Saccavibhaṅga Sutta.

371. Ācikkhanāti [Pg.405] – ‘‘idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti ādito kathanaṃ. Desanāti tasseva atthassa atisajjanaṃ pabodhanaṃ. Paññāpanāti pakārehi ñāpanā, sā pana yasmā itthamidanti veneyyānaṃ paccakkhato dassanā, tesaṃ vā santāne patiṭṭhāpanā hoti, tasmā āha – ‘‘dukkhasaccādīnaṃ ṭhapanā’’ti. Paṭṭhapanāti patiṭṭhāpanā. Yasmā paṭṭhapiyamānasabhāvā desanā bhājanaṃ upagacchantī viya hoti, tasmā vuttaṃ – ‘‘paññāpanā’’ti, jānāpanāti attho. Vivaṭakaraṇāti desiyamānassa atthassa vivaṭabhāvakaraṇaṃ. Vibhāgakiriyāti yathāvuttassa atthavibhāgassa vitthārakaraṇaṃ. Pākaṭabhāvakaraṇanti agambhīrabhāvāpādanaṃ. Aparo nayo – catusaccasaññitassa atthassa paccekaṃ sarūpato dassanavasena idanti ādito sikkhāpanaṃ kathanaṃ ācikkhanā, evaṃ parasantāne pabodhanavasena pavattāpanā desanā, evaṃ vineyyānaṃ cittaparitosajananena tesaṃ buddhiparipācanaṃ ‘‘paññāpanā’’ti vuccati. Evaṃ paññāpentī ca sā desiyamānaṃ atthaṃ veneyyasantāne pakārato ṭhapeti patiṭṭhapetīti ‘‘paṭṭhapanā’’ti vuccati. Pakārato ṭhapentī pana saṃkhittassa vitthārato paṭivuttassa punābhidhānato ‘‘vivaraṇā’’ti, tassevatthassa vibhāgakaraṇato ‘‘vibhajanā’’ti, vuttassa vitthārenābhidhānato vibhattassa hetudāharaṇadassanato, ‘‘uttānīkamma’’nti vuccati. Tenāha – ‘‘pākaṭabhāvakaraṇa’’nti, hetūpamāvasenatthassa pākaṭabhāvakaraṇatoti attho.

371. 'Declaring' means stating from the beginning: 'This is the Noble Truth of Suffering; this is the Noble Truth of the Way Leading to the Cessation of Suffering.' 'Teaching' is the further application and awakening of that very meaning. 'Making known' means making known by various means. Since it is the direct showing to the trainable ones as 'this is thus,' or the establishment in their continuum, it is said: 'the establishing of the truth of suffering, etc.' 'Establishing' means firmly establishing. Because the teaching, when being established in its nature, is as if it enters a vessel, it is called 'making known'—the meaning is causing to know. 'Making open' means making the meaning of what is taught clear and evident. 'The act of dividing' means elaborating in detail the division of the meaning as stated. 'Making manifest' means making it non-profound. Another method: The initial instruction by way of showing individually the meaning comprehended under the four truths, as 'this is thus,' is called 'declaring.' Similarly, the arousing and conveying in another's continuum is called 'teaching.' Likewise, the maturing of their understanding by generating delight in the minds of the trainable ones is called 'making known.' Thus, while making known, it also establishes and firmly plants the meaning being taught in the continuum of the trainable ones through explanation—hence it is called 'establishing.' Moreover, while establishing through explanation, because of the restatement in detail of what was briefly said, it is called 'unfolding'; because of the division of that very meaning, it is called 'analysis'; and because of the stating in detail of what was said and the giving of reasons and examples for what has been divided, it is called 'making plain.' Therefore, it is said: 'making manifest'—the meaning is making the meaning evident through reasons and similes.

Anuggāhakāti anuggaṇhanakāmā. Svāyamanuggaho saṅgahavatthuvasena pākaṭo hotīti āha ‘‘āmisasaṅgahenā’’tiādi. Janetā janettīti āha ‘‘janikā mātā’’ti. Vuddhiṃ parisaṃ āpādetīti āpādetā. Tenāha ‘‘posetā’’ti. Idāni dvinnaṃ mahātherānaṃ yathākkamaṃ sabrahmacārīnaṃ bhagavatā vuttehi janikaposikamātuṭṭhāniyehi saṅgāhakataṃ vitthārato dassetuṃ, ‘‘janikamātā hī’’tiādi vuttaṃ. Paratoghosena vināpi uparimaggādhigamo hotīti ‘‘paccattapurisakārenā’’ti vuttaṃ. Paṭhamamaggo eva hi sāvakānaṃ ekantato ghosāpekkhoti. Pattesupīti pi-saddena pageva appattesūti dasseti. Bhavassa [Pg.406] appamattakatā nāma ittarakālatāyāti āha ‘‘accharāsaṅghātamattampī’’ti. Janetāti janako, thero pana ariyāya janayitā. Āpādetāti vaḍḍhetā paribrūhetā. Purimasmiṃ saccadvaye sammasanaggahaṇaṃ lokiyattā tassa, itarasmiṃ tassa aggahaṇaṃ lokuttarattā.

'Helpers' means those who desire to help. This help itself becomes evident through the means of the bases of sympathy, hence it is said, 'by material help,' etc. 'Progenitor' means one who gives birth, hence it is said, 'the mother who gives birth.' One who brings about growth in the assembly is an 'accomplisher.' Therefore, it is said, 'the nourisher.' Now, to explain in detail the support given by the two great elders to their fellow monastics in due order, with the functions like that of a mother who gives birth and a nourisher as spoken by the Blessed One, it is said, 'for the mother who gives birth,' etc. Because the attainment of a higher path occurs even without the voice of another, it is said, 'by one's own individual effort.' For the first path for disciples is indeed absolutely dependent on the voice of another. 'Even in those who have attained'—by the word 'even' he shows 'how much more so in those who have not attained.' The state of existence being of no great measure is so called because of its short duration, hence it is said, 'even for the time of a finger snap.' 'Progenitor' means a father, but the elder is the progenitor of the noble state. 'Accomplisher' means one who increases and develops. In the former pair of truths, there is the grasping by comprehension because of their mundane nature; in the other, there is the non-grasping of that because of its supramundane nature.

Kāmehi nikkhanto saṅkappo nekkhammasaṅkappo. Svāyamassa tato nikkhamanattho tesaṃ paṭipakkhabhāvato tehi visaṃsaggato virajjanato samucchindanato sabbaso vivittabhāvato ca hotīti dassetuṃ, ‘‘kāmapaccanīkaṭṭhenā’’tiādi vuttaṃ. Tattha kāmapadaghātanti yathā kāmo padaṃ patiṭṭhaṃ na labhati, evaṃ hananaṃ, kāmasamucchedanti attho. Kāmehi sabbaso vivittattā kāmavivitto, ariyamaggo, tassa anto, ariyaphalaṃ, tasmiṃ kāmavivittante. Eseva nayoti iminā ‘‘byāpādapaccanīkaṭṭhenā’’tiādiyojanaṃ atidisati. Sabbe cete nekkhammasaṅkappādayo nānācittesu labbhantīti yojanā. Yadi ekacitte labbhanti, kathaṃ tividhamicchāsaṅkappānaṃ samugghātoti āha ‘‘tatra hī’’tiādi. Na nānā labbhatīti iminā tividhakiccakāritaṃ sammāsaṅkappassa dasseti. Kiccavasena hi tassa nāmassa lābho. Sammāvācādīnampi maggakkhaṇe ekacitte labbhamānānampi catukiccakāritāya catubbidhanāmāditā veditabbā. Sesaṃ suviññeyyameva.

A thought that has gone forth from sensual desires is a thought of renunciation. To show that its meaning of 'going forth' from them is due to its being their opposite, due to its disassociation from them, due to detachment from them, due to their eradication, and due to its state of being completely secluded from them, it is said, 'by way of being opposed to sensual desires,' and so on. Therein, 'the striking down of the footing of sensual desire' means striking it down in such a way that sensual desire finds no footing; the meaning is the eradication of sensual desires. Because it is completely secluded from sensual desires, the noble path is 'secluded from sensual desires'; its end, the noble fruit, is in that very seclusion from sensual desires. 'This is the method'—by this, the application of 'by way of being opposed to ill will,' and so on, is indicated. The construction is that all these—the thought of renunciation and so on—are found in different consciousnesses. If they are found in a single consciousness, how is there the eradication of the threefold wrong thought? To this, it is said, 'For in that case,' and so on. By the words 'it is not found variously,' the threefold function of right thought is shown. For it is by way of its function that it obtains its name. Even in the case of right speech and so on, though they are found in a single consciousness at the moment of the path, their fourfold naming and so on should be understood by their fourfold function. The rest is easily understood.

Saccavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

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

12. Dakkhiṇāvibhaṅgasuttavaṇṇanā

12. The Commentary on the Dakkhiṇāvibhaṅga Sutta

376. Mahāpajāpatigotamīti ettha gotamīti tassa gotamagottato āgataṃ nāmaṃ, mahāpajāpati pana guṇato. Taṃ vivarituṃ, ‘‘nāmakaraṇadivase panassā’’tiādi vuttaṃ. Mahatiṃ uḷāraṃ pajaṃ jananaposanehi parirakkhatīti mahāpajāpati. Paribhogavasena na haññatīti ahataṃ. Sippikānanti tantavāyānaṃ. Vāyanaṭṭhānanti vīnaṭṭhānaṃ. Tāni maṃ na tosenti kāyikassa puññassa abhāvato. Tenāha – ‘‘sahatthā katameva [Pg.407] maṃ tosetī’’ti. Pisitvā nibbattanaṃ katvā. Pothetvāti sukhumabhāvāpādanatthaṃ dhanukena netvā. Kālānukālañca dhātigaṇaparivutā gantvā vemakoṭiṃ aggahesi ekadivasanti adhippāyo. Evañhi ‘‘ekadivasaṃ pana…pe… akāsī’’ti purimavacanena taṃ na virujjheyya.

376. Herein, in 'Mahāpajāpati Gotamī,' 'Gotamī' is the name that comes from her Gotama clan, while 'Mahāpajāpati' is from her virtue. To explain this, it is said, 'On her naming day…,' and so on. She is 'Mahāpajāpati' because she protects a great and noble populace through bearing and nurturing. 'Unused' (ahataṃ) means not spoiled through use. 'Of artisans' (sippikānaṃ) means of weavers. 'The place of weaving' (vāyanaṭṭhānaṃ) means the weaving shed. 'They do not please me' is because of the absence of merit made with one's own body. Therefore, she said, 'Only what is made by my own hands pleases me.' 'Having carded' (pisitvā) means having spun it. 'Having beaten it' (pothetvā) means having worked it with a bow for the purpose of making it fine. The intention of 'and from time to time, surrounded by a group of nurses, she went and took up the shuttle for a single day' is that she did this. For only in this way would it not contradict the earlier statement, 'For one day… she did…'

Cha cetanāti chabbidhā cetanā. Na hi tā chayeva cetanāti. Saṅghe gotami dehi…pe… saṅgho cāti idameva suttapadaṃ. Saṅghe gotami dehīti saṅghassa dānāya niyojesi, tasmā saṅghova dakkhiṇeyyataroti ayamevettha attho. Yadi evantiādinā tattha byabhicāraṃ dasseti. Rājamahāmattādayotiādinā tattha byatirekato nidassanaṃ āha. Mahantatarā bhaveyyunti ānubhāvādinā mahantatarā bhaveyyuṃ, na ca taṃ atthīti. Tasmāti yasmā guṇavisiṭṭhahetukaṃ dakkhiṇeyyataṃ anapekkhitvā attano dīyamānassa dāpanaṃ labhati, tasmā. Mā evaṃ gaṇhāti sammāsambuddhato saṅghova dakkhiṇeyyo’’ti mā gaṇha.

'Six intentions' means the six kinds of intention. It does not mean there are only those six intentions. 'In the Saṅgha, Gotamī, give… the Saṅgha'—this is the very phrase from the sutta. By 'In the Saṅgha, Gotamī, give,' he enjoined her to give to the Saṅgha; therefore, the meaning here is that the Saṅgha is the more worthy recipient. With 'If so,' and so on, he shows the inconsistency in that. With 'Royal high ministers and so on,' he gives an example by way of contrast. 'They would be greater' means they would be greater due to power and so on, but that is not the case. 'Therefore' means: since one secures the giving of what is being offered to oneself without regard for the worthiness based on superior qualities, therefore... Do not take it thus: 'The Saṅgha is more worthy of offerings than the Perfectly Enlightened One.' Do not take it so.

Tattha nicchayasādhakaṃ suttapadaṃ dassento, ‘‘nayimasmiṃ loke…pe… vipulaphalesina’’nti āha. Svāyamattho ratanasutte (khu. pā. 6.3; su. ni. 226), ‘‘yaṃ kiñci vitta’’nti gāthāya, aggapasādasuttādīhi (itivu. 90) ca vibhāvetabboti. Tenāha – ‘‘satthārā uttaritaro dakkhiṇeyyo nāma natthī’’ti.

Therein, showing a phrase from the sutta that establishes certainty, he said: 'There is not in this world… for one desiring abundant fruit.' This meaning should be elucidated by the verse in the Ratana Sutta beginning, 'Whatever treasure…' (Khp 6.3; Snp 226), and by the Aggapasāda Sutta and others. Therefore, it is said: 'There is indeed no recipient of offerings superior to the Teacher.'

Gotamiyā antimabhavikatāya dānassa dīgharattaṃ hitāya sukhāya anuppādanato na taṃ garutaraṃ saṅghassa pādāpane kāraṇanti āha – ‘‘pacchimāya janatāyā’’tiādi. Vacanatopīti tassa vatthayugassa satthu eva paṭiggahaṇāya vacanatopi. Tenāha ‘‘na hī’’tiādi.

He says that the fact that the gift would not produce long-term welfare and happiness for Gotamī, as she was in her final existence, is not the weightier reason for having it given to the Saṅgha, with the words, 'For the later generation,' and so on. Also from the words—that is, from the words about the Teacher himself accepting that pair of robes. Therefore, he says, 'For it is not…,' and so on.

Satthā saṅghapariyāpannova īdise ṭhāne aggaphalaṭṭhatāya aṭṭha-ariyapuggalabhāvato, sace panassa na sayaṃ saṅghapariyāpannatā, kathaṃ saṅghe pūjite satthā pūjito nāma siyāti adhippāyo. Tīṇi saraṇagamanāni tayo eva aggapasādāti vakkhatīti adhippāyo. Abhidheyyānurūpāni hi liṅgavacanāni. Na ruhati ayāthāvapaṭipattibhāvato, na gihivesaggahaṇādinā gihibhāvassa paṭikkhipitattā. Na vattabbametaṃ ‘‘satthā saṅghapariyāpanno’’ti satthubhāvato. Sāvakasamūho hi saṅgho[Pg.408]. Saṅghagaṇe hi satthā uttaritaro anaññasādhāraṇaguṇehi samannāgatabhāvato mūlaratanabhāvato ca.

The Teacher is indeed included in the Saṅgha in such a case, due to being established in the highest fruit and being one of the eight noble persons. The intention is: but if he is not himself included in the Saṅgha, how could the Teacher be said to be honored when the Saṅgha is honored? The intention is that it will be said that the three goings for refuge are the three supreme confidences. For gender and number conform to what is to be expressed. It does not arise due to the state of improper practice, nor because the lay state has been rejected by taking up the layperson's guise, and so on. This should not be said: 'The Teacher is included in the Saṅgha,' because of his status as Teacher. For the Saṅgha is the assembly of disciples. Indeed, in the assembly of the Saṅgha, the Teacher is superior, due to possessing qualities not shared by others and due to being the root jewel.

377. Sampatijātassa mahāsattassa sattapadavītihāragamanaṃ dhammatāvasena jātaṃ, paraṃ tadaññadaharasadisī paṭipattīti āha – ‘‘hatthapādakiccaṃ asādhentesū’’ti.

377. For the Great Being who was just born, the walking of seven paces occurred by way of natural law. Beyond that, his conduct was similar to that of other infants, he says, with the words: 'while not performing the functions of hands and feet.'

378. Paccūpakāraṃ na sukaraṃ vadāmi anucchavikakiriyāya kātuṃ asakkuṇeyyattā. Abhivādenti etenāti abhivādanaṃ. Vandamānehi antevāsikehi ācariyaṃ ‘‘sukhī hotū’’tiādinā abhivādenti nāma. Tena vuttaṃ ‘‘abhivādana’’nti. Tadabhimukho…pe… vanditvā nipajjati, seyyathāpi āyasmā sāriputto. Kālānukālaṃ upaṭṭhānaṃ bījayanapādasambāhanādi anucchavikakammassa karaṇaṃ nāma. Anucchavikaṃ kiriyaṃ kātuṃ na sakkotiyeva, yasmā ācariyena katassa dhammānuggahassa antevāsinā kariyamāno āmisānuggaho saṅkhampi kalampi kalabhāgampi na upetiyevāti. Tena vuttaṃ ‘‘na suppatikāraṃ vadāmī’’ti.

378. I say that rendering a service in return is not easy, because it is impossible to perform a suitable action. 'Respectful salutation' (abhivādanaṃ) is that by which they respectfully salute. Disciples, while paying homage, respectfully salute their teacher, saying, 'May you be happy,' and so on. Therefore, it is called 'respectful salutation.' Facing him… and having paid homage, one lies down, just as the venerable Sāriputta did. Timely attendance, such as fanning and massaging the feet, is called the performance of a suitable duty. It is indeed impossible to perform a suitable action, because the material support given by a disciple for the spiritual support given by the teacher does not amount to even a calculation, a fraction, or a fractional part. Therefore, it is said, 'I say it is not easy to repay.'

379. Pāṭipuggalikaṃ dakkhiṇaṃ ārabbha samuṭṭhitaṃ, ‘‘taṃ me bhagavā paṭiggaṇhatū’’ti mahāpajāpatigotamiyā vacanaṃ nimittaṃ katvā desanāya uṭṭhitattā. Na kevalañca tassā eva vacanaṃ, atha kho ānandattheropi…pe… samādapesi, tasmā vibhāgato cuddasasu…pe… hotīti dassetuṃ, imaṃ desanaṃ ārabhi. Tattha patipaccekaṃ puggalaṃ dīyatīti pāṭipuggalikaṃ. Paṭhamasaddo yathā aggattho, evaṃ seṭṭhapariyāyopīti āha ‘‘jeṭṭhakavasenapī’’ti. Aggā uttame khette pavattattā. Dutiyatatiyāpi paramadakkhiṇāyeva sabbaso sammāvikkhambhitarāgādikilesattā. Rāgādayo hi adakkhiṇeyyabhāvassa kāraṇaṃ. Tenevāha – ‘‘tiṇadosāni khettāni, rāgadosā ayaṃ pajā’’tiādi (dha. pa. 356). Yasmā pana savāsanaṃ sabbaso samucchinnakilesehi tato eva sabbaso appaṭihatañāṇacārehi anantāparimeyyaguṇagaṇādhārehi sammāsambuddhehi sadiso sadevake loke koci dakkhiṇeyyo natthi. Tasmā ‘‘paramadakkhiṇāyevā’’ti sāsaṅkaṃ vadati. Yasmā pañcābhiñño aṭṭhasamāpattilābhī eva [Pg.409] hoti lokiyābhiññānaṃ aṭṭhasamāpattiadhiṭṭhānattā, tasmā ‘‘lokiyapañcābhiññe’’icceva vuttaṃ, na ‘‘aṭṭhasamāpattilābhimhī’’ti tāya avuttasiddhattā. Gosīladhātukoti gosīlasabhāvo, sīlavatā sadisasīloti attho. Tenāha ‘‘asaṭho’’tiādi. Tena na alajjidhātuko pakatisiddho idha puthujjanasīlavāti adhippetoti dasseti.

379. The offering dedicated to individuals arose in connection with the words of Mahāpajāpatī Gotamī, who said, 'May the Blessed One accept this from me,' which served as the occasion for the teaching. Not only her words, but also those of the Venerable Ānanda… persuaded him. Therefore, to illustrate the division into fourteen… this teaching was begun. Here, what is given to each individual is called 'pāṭipuggalikaṃ.' The word 'paṭhama' (first) is like 'agga' (chief), and is also a synonym for 'seṭṭha' (best); hence it is said, 'also in the sense of jeṭṭhaka (foremost).' It is the highest offering (aggā) because it occurs in the supreme field. The second and third are also the highest offerings because defilements such as lust are completely suppressed. For lust and other defilements are the cause of being unworthy of offerings. Hence it is said: 'Weeds are the blight of fields; lust and hatred are the blight of this populace,' etc. (Dhammapada 356). Since there is no one in the world with its gods as worthy of offerings as the Perfectly Self-Enlightened Ones—who have utterly uprooted all defilements together with their latent tendencies, whose knowledge proceeds unhindered, and who are the basis of countless immeasurable virtues—therefore, it is said, 'the highest offering indeed,' with some reservation. Because one who has attained the five supernormal knowledges is indeed a possessor of the eight attainments, since the mundane supernormal knowledges are based on the eight attainments, therefore it is said, 'one with the five mundane supernormal knowledges,' and not 'a possessor of the eight attainments,' since that is established by implication. 'Gosīladhātuko' means having the nature of genuine virtue, that is, having virtue similar to that of virtuous people. Hence it is said, 'not deceitful,' etc. This indicates that a worldling of natural virtue is intended here, not one of a shameless nature.

Paricchindantoti ettakoti paccekappamāṇato tato eva aññamaññaṃ asaṅkaratova paricchindanto. Kathaṃ pana asaṅkhyeyyabhāvena vuccamāno vipāko paricchinno hoti? Sopi tassa paricchedo eva itarehi asaṃkiṇṇabhāvadīpanato, etadatthameva pubbe asaṅkaraggahaṇaṃ kataṃ. Guṇavasenāti lakkhaṇasampannādiguṇavasena. Upakāravasenāti bhogarakkhādiupakāravasena. Yaṃ posanatthaṃ dinnaṃ, idaṃ na gahitaṃ dānalakkhaṇāyogato. Anuggahapūjanicchāvasena hi attano deyyavatthupariccāgo dānaṃ bhayarāgaladdhukāmakulādivasena sāvajjābhāvato. Tampi na gahitaṃ ayāvadatthatāaparipuṇṇabhāvena yathādhippetaphaladānāsamatthabhāvato. Sampattassāti santikāgatassa. Tena sampattipayojane anapekkhataṃ dasseti. Phalaṃ paṭikaṅkhitvāti ‘‘idaṃ me dānamayaṃ puññaṃ āyatiṃ sukhahitabhāvāya hotū’’tiādinā phalaṃ paccāsīsitvā. Tenassa phaladāne namiyataṃ dasseti, yāvadatthanti iminā paripuṇṇaphalataṃ. Sataguṇāti ettha guṇasaddo na ‘‘guṇena nāmaṃ uddhareyya’’ntiādīsu (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.1.76; netti. aṭṭha. 4.38) viya sampattiattho, ‘‘taddiguṇa’’ntiādīsu viya na vaḍḍhanattho, ‘‘pañca kāmaguṇā loke, manochaṭṭhā paveditā’’tiādīsu (su. ni. 173) viya na koṭṭhāsattho, ‘‘antaṃ antaguṇa’’ntiādīsu (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3) viya na antabhāgattho, atha kho ānisaṃsatthoti dassento, ‘‘satānisaṃsā’’ti āha, te ānisaṃse sarūpato dassetuṃ, ‘‘āyusata’’ntiādi vuttaṃ. Sataguṇāti vā satavaḍḍhikāti evamettha attho daṭṭhabbo. Nipparitasaṃ karotīti āyuādīnaṃ ānisaṃsānaṃ aparittāsaṃ karoti. Atha vā nipparitasaṃ karotīti āyuādinimittaṃ aparittāsaṃ karoti. Atha vā nipparitasaṃ karotīti āyuādīni tato [Pg.410] uttarimpi āhārādihetu aparittāsaṃ karoti. Attabhāvavinimuttasañcaraṇassa abhāvā, ‘‘bhavasatepi vutte ayamevattho’’ti vuttaṃ. Sabbatthāti, ‘‘puthujjanadussīle’’tiādīsu sabbavāresu. Nayo netabboti, ‘‘āyusahassaṃ vaṇṇasahassa’’ntiādiko nayo.

"To delimit" (paricchindanto) means to distinctly separate one from another without mixing, each in its own measure, and thus delimiting. But how is the result said to be immeasurable yet delimited? That delimitation itself is shown by its unmixed nature with others, which is why the earlier mention of "unmixed" was made. "By virtue of qualities" (guṇavasena) means by qualities such as being endowed with characteristics. "By virtue of benefit" (upakāravasena) means by benefits such as protection of wealth. What is given for sustenance is not taken (as dāna) because it does not fit the characteristic of giving. For the relinquishment of one’s own gift-object is giving only when done with the intention of support and honor, being free from blame due to fear, greed, desire for gain, or family considerations. That too is not taken (as dāna) because it is not fully complete in its purpose, being unable to yield the intended fruit. "Of one who has arrived" (sampattassa) means one who has come near. It shows indifference to the purpose of that arrival. "Having expected the fruit" (phalaṃ paṭikaṅkhitvā) means having hoped for the result, thinking, "May this merit from giving bring happiness and welfare in the future." It indicates its inclination towards yielding that fruit, and by "as much as desired" (yāvadatthaṃ) is shown the completeness of the fruit. Here, the term "hundredfold" (sataguṇā) does not mean "possession" as in "one should extract the name by its quality," nor does it mean "increase" as in "double that," nor does it mean "division" as in "the five strands of sensual pleasure in the world, with mind declared as the sixth," nor does it mean "end portion" as in "the end is the end-quality." Rather, it indicates "benefit," hence it is said, "a hundred benefits." To show those benefits in their own form, "a hundred years of life" and so on are stated. Alternatively, "hundredfold" can be understood as "a hundredfold increase." "It makes them free from anxiety" (nipparitasaṃ karoti) means it makes the benefits such as long life abundant. Alternatively, it makes the causes of long life, etc., abundant. Alternatively, it makes long life and the like, along with further causes such as food, abundant. Due to the absence of transmigration separate from an individual existence, it is said, "even when a hundred existences are mentioned, this is the meaning." "In all cases" (sabbattha) means in all sections, such as "an unvirtuous worldling." "The method should be applied" (nayo netabbo) means the method such as "a thousand years of life, a thousandfold beauty."

Sāsanāvataraṇaṃ nāma yāvadeva vaṭṭadukkhanittharaṇatthaṃ, tañca maggapaṭivedhanaṃ, tasmā nibbedhabhāgiyasaraṇagamanaṃ sikkhāpadasamādānaṃ pabbajjā upasampadā sīlaparipūraṇaṃ adhicittasikkhānuyogo vipassanābhāvanāti sabbāpesā sotāpattiphalasacchikiriyāya paṭipatti eva hotīti āha – ‘‘tisaraṇaṃ gato upāsakopī’’tiādi. Tattha yathā nibbedhabhāgiyo samādhi tāva nāma paramparāya ariyamaggādhigamassa paccayabhāvato upanissayo; tathā nibbedhabhāgiyaṃ sīlaparipūraṇaṃ upasampadā pabbajjā upāsakassa dasasu pañcasu sīlesu patiṭṭhānaṃ antamaso saraṇādigamanampi nibbedhabhāgiyaṃ ariyamaggādhigamassa upanissayo hotiyevāti, ‘‘sabbāpesā sotāpattiphalasacchikiriyāya paṭipattī’’ti vuttā. Tattha anaññasādhāraṇa-vijjācaraṇādi-asaṅkhyeyyaaparimeyya-guṇa-samudayapūrite bhagavati saddhamme ariyasaṅghe uḷāratarabahumānagāravataṃ gato. ‘‘Sammāsambuddho bhagavā, svākhāto dhammo, suppaṭipanno saṅgho’’ti tapparāyaṇatādiākārappatto ñāṇaparisodhito pasādo saraṇagamananti tena vatthugatena pasādena paribhāvite santāne kataṃ puññakkhettasampattiyā mahapphalaṃ mahānisaṃsameva hotīti āha – ‘‘tasmiṃ dinnadānampi asaṅkhyeyyaṃ appameyya’’nti. Tayidaṃ saraṇaṃ vatthuttaye pasādabhāvena ajjhāsayasampattimattaṃ, tādisassa pana pañcasīlaṃ ajjhāsayasampattiupathambhito kāyavacīsaṃyamoti tattha dinnaṃ tato uttari mahapphalanti, dasasīlaṃ pana paripuṇṇuposathasīlaṃ, tattha dinnaṃ mahapphalanti, ‘‘tato uttari mahapphala’’nti vuttaṃ. Sāmaṇerasīlādīnaṃ pana uttari visiṭṭhatarādibhāvato tattha tattha dinnassa visesamahapphalatā vuttā.

Entry into the Dispensation (sāsanāvataraṇaṃ) is solely for the purpose of transcending the suffering of the round of existence (vaṭṭadukkha), and that is the penetration of the path (maggapaṭivedhanaṃ). Therefore, taking refuge conducive to penetration (nibbedhabhāgiyasaraṇagamanaṃ), undertaking the training rules (sikkhāpadasamādānaṃ), going forth (pabbajjā), full ordination (upasampadā), perfecting virtue (sīlaparipūraṇaṃ), the pursuit of higher mind training (adhicittasikkhānuyogo), and the development of insight (vipassanābhāvanā)—all these are indeed the practice for realizing the fruit of stream-entry. Thus it is said: "Even a lay follower who has gone to the three refuges..." Here, just as concentration conducive to penetration (nibbedhabhāgiyo samādhi) is indeed a proximate cause (upanissayo) for the attainment of the Noble Path because it serves as a condition in succession, so too the perfecting of virtue conducive to penetration, full ordination, going forth, a lay follower’s establishment in the five or ten precepts—even the mere going for refuge—is indeed a proximate cause for the attainment of the Noble Path. Thus it is said: "All this is the practice for realizing the fruit of stream-entry." In this context, one who has developed supreme reverence and esteem for the Blessed One, the True Dhamma, and the Noble Sangha—who are filled with countless, immeasurable qualities such as unique knowledge and conduct—has gone to the three refuges. The confidence (pasādo) purified by knowledge, which has attained the state of being devoted to them (tapparāyaṇatādiākārappatto) through such reflection as "The Blessed One is perfectly self-enlightened, the Dhamma is well-expounded, the Sangha is practicing rightly"—this is going for refuge. Through this confidence rooted in the object (vatthugatena pasādena), the merit accumulated in a mind thus imbued (paribhāvite santāne) becomes immensely fruitful and beneficial due to the perfection of the field of merit (puññakkhettasampattiyā). Hence it is said: "Even the gifts given to him are incalculable, immeasurable." This refuge, based on the three objects, is merely the perfection of intention (ajjhāsayasampatti) in the form of confidence. For such a person, the five precepts are bodily and verbal restraint supported by the perfection of intention; gifts given to them are more fruitful than that. The ten precepts, however, are the full observance of the Uposatha precepts; gifts given to them are even more fruitful, as stated: "Beyond that, highly fruitful." As for the virtue of a novice monk and so forth, due to their increasingly superior and distinct nature, the special and great fruitfulness of gifts given to them in each case is declared.

Maggasamaṅgitā nāma maggacittakkhaṇaparicchinnā, tasmiñca khaṇe kathaṃ dātuṃ paṭiggahetuñca sambhavatīti codeti ‘‘kiṃ pana maggasamaṅgissa sakkā dānaṃ dātu’’nti. Itaro tādise sati samayeti dassento, ‘‘āma sakkā’’ti paṭijānitvā, ‘‘āraddhavipassako’’tiādinā tamatthaṃ vivarati. Tasmiṃ khaṇeti tasmiṃ pakkhipanakkhaṇe. Yadi aṭṭhamakassa sotāpannassa dinnadānaṃ [Pg.411] phalato asaṅkhyeyyameva, ko nesaṃ visesoti āha ‘‘tatthā’’tiādi. Tena satipi asaṅkhyeyyabhāvasāmaññe atthi nesaṃ appabahubhāvo saṃvaṭṭaṭṭhāyī asaṅkhyeyyamahākappāsaṅkhyeyyānaṃ viyāti dasseti. Maggasamaṅgīnaṃ tena tena odhinā saṃkilesadhammānaṃ pahīyamānattā vodānadhammānaṃ vaḍḍhamānattā apariyositakiccattā aparipuṇṇaguṇatā, pariyositakiccattā phalasamaṅgīnaṃ paripuṇṇaguṇatāti taṃtaṃmaggaṭṭhehi phalaṭṭhānaṃ khettātisayatā veditabbā. Heṭṭhimaheṭṭhimehi pana maggaṭṭhehi uparimānaṃ maggaṭṭhānaṃ phalaṭṭhehi phalaṭṭhānaṃ uttaritaratā pākaṭā eva. Tathā hi uparimānaṃ dinnadānassa mahapphalatā vuttā.

Being endowed with the path is defined by the moment of path-consciousness. And in that moment, how can giving and receiving occur? Thus, an objection is raised: 'But is it possible to give a gift to one endowed with the path?' The other, showing that on such an occasion it is possible, affirms, 'Yes, it is possible,' and explains this meaning with 'to one who has initiated insight,' etc. 'In that moment' means at the moment of plunging in. If a gift given to the eighth person, the stream-enterer, is indeed incalculable in terms of its fruit, what then is the difference between them? He states, 'Therein,' etc. Thereby he shows that even though there is a similarity in being incalculable, there is still a difference in their being less or more—like the incalculable eons of world-contraction and the incalculable great eons. Because, for those endowed with the path, defiling states are being abandoned by that particular limit and purifying states are increasing, their task is uncompleted, and their qualities are not fully developed. In contrast, for those endowed with fruition, the task is completed, and their qualities are fully developed. Thus, the superiority of the field of those in the fruition-attainment over those in the respective path-attainments should be understood. Moreover, it is evident that the higher path-attainers are more excellent than the lower path-attainers, and the fruition-attainers are more excellent than the path-attainers. For indeed, a gift given to the higher ones is said to be of great fruit.

380. Kāmañcettha buddhappamukhe ubhatosaṅghe kevale ca bhikkhusaṅghe dānaṃ atthi eva, na pana buddhappamukhe bhikkhusaṅghe, taṃ pana buddhappamukhaubhatosaṅgheneva saṅgahitanti aviruddhaṃ. Na pāpuṇanti mahapphalabhāvena sadisatampi, kuto adhikataṃ.

380. Although here there is indeed giving to the Sangha of both divisions with the Buddha at its head, and to the Bhikkhu Sangha alone, there is not giving to the Bhikkhu Sangha with the Buddha at its head. However, that is included within the Sangha of both divisions with the Buddha at its head, so there is no contradiction. They do not attain even similarity in terms of great fruitfulness, how much less superiority.

‘‘Tathāgate parinibbute ubhatosaṅghassa’’ icceva vuttattā – ‘‘kiṃ panā’’tiādinā codeti. Itaro parinibbute tathāgate taṃ uddissa gandhapupphādipariccāgo viya cīvarādipariccāgopi mahapphalo hotiyevāti katvā paṭipajjanavidhiṃ dassetuṃ, ‘‘ubhatosaṅghassā’’tiādi vuttaṃ. ‘‘Ettakāyeva, bhikkhū uddisathā’’ti evaṃ paricchedassa akaraṇena upacārasīmāpariyāpannānaṃ khettapariyāpannānaṃ vasena aparicchinnakamahābhikkhusaṅghe.

Since it is said, 'To the Sangha of both divisions after the Tathāgata has attained Parinibbāna,' he raises an objection with 'What then?' and so on. The other, considering that even after the Tathāgata has attained Parinibbāna, the relinquishment of offerings dedicated to him—such as perfumes and flowers—is indeed of great fruit, and likewise the relinquishment of robes and other requisites is also of great fruit, shows the method of practice by stating, 'To the Sangha of both divisions,' and so on. By not making a limitation thus, 'Designate only this many monks,' it refers to the unlimited great community of monks, by way of those included within the boundary of proximity and those included within the field.

Gottaṃ vuccati sādhāraṇanāmaṃ, mattasaddo luttaniddiṭṭho, tasmā samaṇāti gottamattaṃ anubhavanti dhārentīti gotrabhuno. Tenāha ‘‘nāmamattasamaṇā’’ti. Diṭṭhisīlasāmaññena saṃhato samaṇagaṇo saṅgho, tasmā saṅgho dussīlo nāma natthi. Guṇasaṅkhāyāti ānisaṃsagaṇanāya, mahapphalatāyāti attho. Kāsāva…pe… asaṅkhyeyyāti vuttā saṅghaṃ uddissa dinnattā. Yathā pana saṅghaṃ uddissa dānaṃ hoti, taṃ vidhiṃ dassetuṃ, ‘‘saṅghagatā dakkhiṇā’’tiādi vuttaṃ. Tattha cittīkāranti gāravaṃ.

'Gotta' is called a common name; the word 'matta' (mere) is indicated as having undergone elision. Therefore, those who bear the mere lineage-name of 'samaṇa' are called 'gotrabhū.' Hence it is said: 'They are samaṇas in name only.' The group of samaṇas, united by a commonality of view and virtue, is the Saṅgha. Therefore, there is no such thing as an immoral Saṅgha. 'By enumerating the qualities' means by enumerating the benefits; the meaning is its great fruitfulness. 'Saffron-robed'... and so on... 'incalculable' is said because these gifts are given having been designated for the Saṅgha. To show the method by which a gift is designated for the Saṅgha, it is said: 'An offering gone to the Saṅgha,' etc. Therein, 'cittīkāra' means reverence.

Saṅghato na puggalato. Aññathattaṃ āpajjatīti ‘‘imassa mayā dinnaṃ saṅghassa dinnaṃ hotī’’ti evaṃ cittaṃ anuppādetvā, ‘‘saṅghassa dassāmī’’ti deyyadhammaṃ [Pg.412] paṭiyādetvā sāmaṇerassa nāma dātabbaṃ jātanti aññathattaṃ āpajjati; tasmā tassa dakkhiṇā saṅghagatā na hotiyeva puggalavasena cittassa pariṇāmitattā. Nibbematiko hutvāti ‘‘kiṃ nu kho mayā imassa dinnaṃ hoti vā na vā’’ti vimatiṃ anuppādetvā, ‘‘yo panā’’tiādinā vuttākārena karoti.

To the Sangha, not to an individual. It becomes altered if, without generating the thought, 'What is given by me to this one is given to the Sangha,' one prepares an offering with the intention, 'I will give to the Sangha,' and then it is given to a novice by name; it becomes altered. Therefore, that offering does not go to the Sangha at all, because the mind has been inclined towards an individual. 'Being without doubt' means: without generating the uncertainty, 'Now, has this been given by me or not?', one acts in the manner described beginning with, 'But whoever...'

Tatthātiādinā vuttassevatthassa pākaṭakaraṇatthaṃ vatthuṃ nidasseti, ‘‘parasamuddavāsino’’tiādinā. Opuñjāpetvā paribhaṇḍaṃ kāretvā, haritagomayena upalimpitvāti attho. Kāsāvakaṇṭhasaṅghassāti kāsāvakaṇṭhasamūhassa. Ko sodhetīti mahapphalabhāvakaraṇena ko visodheti. Mahapphalabhāvāpattiyā hi dakkhiṇā visujjhati nāma. Tattha yesaṃ hatthe dinnaṃ, tesaṃ vasena paṭiggāhakato dakkhiṇāya visuddhattā, – ‘‘tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmī’’ti (ma. ni. 3.380) ca vuttaṃ, tasmā kammavaseneva dakkhiṇāvisuddhiṃ pucchati. Itaro ariyasaṅghe dinnadakkhiṇāya nibbisiṭṭhaṃ katvā vuttattā matthakappattasseva ariyasaṅghassa vasena dakkhiṇāvisuddhiṃ dassento, ‘‘sāriputta…pe… sodhentī’’ti vatvā puna, ‘‘ye keci arahanto sodhentī’’ti dassento, ‘‘apicā’’tiādimāha. Therā ciraparinibbutāti idaṃ ajjatanānampi ariyānaṃ sāvakataṃ dassentena maggasodhanavasena vuttanti daṭṭhabbaṃ, na uddissa puññakaraṇe sati akaraṇappattiyā. Evañhi ‘‘asītimahātherā sodhentī’’ti idaṃ suvuttaṃ hoti, na aññathā.

With 'Therein,' etc., he presents a story to clarify the meaning of what was said, beginning with 'those dwelling across the ocean.' 'Having had a heap made, having had the requisites prepared, having smeared with fresh cow-dung'—this is the meaning. 'To the Sangha of saffron-necked ones' means to the assembly of saffron-necked ones. 'Who purifies?' means: who purifies by making it greatly fruitful? For an offering is indeed purified by the attainment of great fruitfulness. There, since an offering is purified by the recipient, by virtue of those into whose hands it is given—and it is said: 'Then, Ānanda, I declare an offering gone to the Saṅgha to be incalculable, immeasurable'—therefore, he asks about the purification of the offering by way of the kamma itself. The other, because it was said having made the offering given to the noble Saṅgha unsurpassed, shows the purification of the offering by way of the noble Saṅgha who have reached the pinnacle, saying, 'Sāriputta…purify…' Then again, showing that 'whatever Arahants…purify,' he says, 'Moreover…' etc. 'The elders have long attained Parinibbāna'—this should be understood as said by one showing the discipleship of even today's noble ones, in the sense of purifying the path, not in the sense that merit cannot be made when it is designated for them. For in this way, 'the eighty great elders purify' is well said, and not otherwise.

‘‘Saṅghagatāya dakkhiṇāyā’’ti kāmañcetaṃ sādhāraṇavacanaṃ, tathāpi tattha tattha puggalaviseso ñātabboti dassento, ‘‘atthi buddhappamukho saṅgho’’tiādimāha. Na upanetabbo bhagavato kāle bhikkhūnaṃ abhiññāpaṭisambhidāguṇavasena ativiya uḷārabhāvato, etarahi tadabhāvato. Etarahi saṅgho…pe… na upanetabboti ettha nayānusārena attho vattabbo. Tena teneva samayenāti tassa tassa kālassa sampattivipattimukhena paṭipattiyā uḷārataṃ anuḷāratañca ulliṅgeti. Yattha hi bhikkhū guṇehi sabbaso paripuṇṇā honti, tasmiṃ samaye saṅghagatā dakkhiṇā itarasmiṃ samaye dakkhiṇato mahapphalatarāti daṭṭhabbā. Saṅghe cittīkāraṃ kātuṃ sakkontassāti suppaṭipannatādiṃ saṅghe āvajjitvā saṅghagatena [Pg.413] pasādena saṅghassa sammukhā viya tasmiṃ puggale ca gāravavasena dentassa puthujjanasamaṇe dinnaṃ mahapphalataraṃ saṅghato uddisitvā gahitattā, ‘‘saṅghassa demī’’tiyeva dinnattā ca.

'An offering gone to the Saṅgha'—although this is a general statement, yet to show that a distinction among individuals should be understood in each case, he says, 'There is the Saṅgha headed by the Buddha,' and so on. It should not be compared with the monks in the time of the Blessed One, because of their exceedingly noble state by way of qualities such as direct knowledge and analytical knowledge, and because of the absence of that now. Here, regarding 'now the Saṅgha… and so on… should not be compared,' the meaning should be stated according to the method. 'By that very time'—this indicates the excellence or inferiority of practice by way of the prosperity and adversity of that particular time. For wherever monks are completely endowed with qualities, at that time, an offering gone to the Saṅgha should be seen as more fruitful than an offering given at other times. For one who is able to show reverence to the Saṅgha—that is, for one who gives by reflecting on the good practice, etc., in the Saṅgha, with confidence directed toward the Saṅgha, as if in the presence of the Saṅgha, and also with reverence for that individual—a gift given even to a worldling recluse is more fruitful, because it is taken as designated for the Saṅgha and because it is given with the very thought, 'I give to the Saṅgha.'

Eseva nayoti iminā, ‘‘sotāpanne dinnaṃ mahapphalatara’’nti evamādiṃ atidisati. Ādi-saddena uddisitvā gahito sakadāgāmī, pāṭipuggaliko anāgāmīti evamādi saṅgahitaṃ. Mahapphalatarameva. Tenāha bhagavā – ‘‘na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dānaṃ mahapphalataraṃ vadāmī’’ti (ma. ni. 3.380). Yadi khīṇāsave dinnadānato saṅghato uddisitvā gahitadussīlepi dinnadānaṃ mahapphalaṃ, evaṃ sante – ‘‘sīlavato, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle’’ti idaṃ kathanti āha – ‘‘taṃ imaṃ nayaṃ gahāyā’’tiādi. Saṅghato uddisitvā gahaṇavidhiṃ pahāya dussīlasseva gahaṇavasena vuttaṃ. Imasmiṃ catukke daṭṭhabbanti imassa padassa vasena daṭṭhabbaṃ. Tattha hi ‘‘paṭiggāhakā honti dussīlā pāpadhammā’’ti āgataṃ.

This is the method: by this, it extends to 'what is given to a stream-enterer is of greater fruit,' and so on. By the term 'and so on,' the once-returner designated from the Saṅgha, the individual non-returner, and so on, are encompassed. It is indeed of greater fruit. Therefore, the Blessed One said: 'In no way, Ānanda, do I declare that a gift to an individual is of greater fruit than a donation given to the Saṅgha' (MN 3.380). If a gift given even to an immoral person designated from the Saṅgha is of greater fruit than a gift given to one whose cankers are destroyed, then in that case, regarding the statement—'Great king, a gift given to a virtuous one is of great fruit, not so to an immoral one'—it is said: 'Therefore, grasp this method,' and so on. That was stated from the perspective of taking only an immoral person, abandoning the method of designation from the Saṅgha. This should be understood in this tetrad by means of the phrase 'should be seen.' For there it is stated: 'The recipients are immoral and of evil nature.'

381. Visujjhatīti na kilissati, mahājutikārī mahāvipphārā hotīti attho. Sucidhammoti rāgādiasucividhamanena sucisabhāvo. Na pāpadhammoti na nihīnasabhāvo pāpakiriyāya. Akusaladhammo hi ekantanihīno. Jūjako sīlavā kalyāṇadhammo na hoti. Tassa mahābodhisattassa attano puttadānaṃ dānapāramiyā matthakaṃ gaṇhantaṃ mahāpathavīkampanasamatthaṃ jātaṃ, svāyaṃ dānaguṇo vessantaramahāraññā kathetabboti.

381. 'It is purified' means it is not defiled; the meaning is that it is of great radiance and great splendor. 'Of pure nature' means having a pure nature through the dispelling of impurities such as lust. 'Not of evil nature' means not of a base nature on account of evil action. For an unwholesome quality is utterly base. Jūjaka is not virtuous or of good nature. That great Bodhisatta's gift of his own children, reaching the pinnacle of the perfection of giving, became capable of shaking the great earth. This virtue of giving should be spoken of by the great king Vessantara.

Uddharatīti bahulaṃ katapāpakammavasena laddhavinipātato uddharati. Tasmā natthi mayhaṃ kiñci cittassa aññathattanti adhippāyo.

'He lifts up' means he lifts up beings from the woeful states obtained through the force of many evil deeds that have been done. Therefore, the meaning is, 'There is no alteration whatsoever in my mind.'

Petadakkhiṇanti pete uddissa dātabbadakkhiṇaṃ. Pāpitakāleyevāti, ‘‘idaṃ dānaṃ asukassa petassa hotū’’ti uddisanavasena patte pāpitakāleyeva. Assāti petassa. Pāpuṇīti phalasamāpattiyā vasena pāpuṇi. Ayañhi pete uddissa dāne dhammatā.

'Offering for the departed' means an offering to be given having dedicated it to the departed. 'At the very time it is delivered' means: at the very time it is delivered to the recipient by way of the dedication, 'May this gift be for such-and-such a departed one.' 'For him' means for the departed one. 'It reaches' means it reaches by way of the attainment of the fruit. For this is the nature of a gift dedicated to the departed.

Tadā [Pg.414] kosalarañño pariccāgavasena ativiya uḷārajjhāsayataṃ, buddhappamukhassa ca bhikkhusaṅghassa ukkaṃsagataguṇavisiṭṭhataṃ sandhāyāha, ‘‘asadisadānaṃ kathetabba’’nti.

At that time, with reference to the exceedingly noble intention of the king of Kosala in his generosity, and the excellent, distinguished qualities of the Saṅgha of bhikkhus headed by the Buddha, he said, 'The incomparable gift should be spoken of.'

Asārampi khettanti sārahīnaṃ dukkhettaṃ. Samayeti kasanārahe kāle. Paṃsuṃ apanetvāti nissāraṃ paṃsuṃ nīharitvā. Sārabījānīti sabhāvato abhisaṅkhārato ca sārabhūtāni bījāni. Patiṭṭhapetvāti vapitvā. Evanti yathā kassako attano payogasampattiyā asārepi khette phalaṃ adhigacchati. Evaṃ sīlavā attano payogasampattiyā dussīlassapi datvā phalaṃ mahantaṃ adhigacchati. Iminā upāyenāti iminā paṭhamapade vuttanayena. Sabbapadesūti sabbakoṭṭhāsesu visujjhanaṃ vuttaṃ, tatiyapade pana visujjhanaṃ paṭikkhittameva.

'Even a barren field' means a poor field, one devoid of essence. 'At the proper time' means at a time suitable for plowing. 'Having removed the soil' means having taken out the worthless soil. 'Seeds with substance' means seeds that are potent both by nature and by preparation. 'Having established' means having sown. 'Thus' means: just as a farmer, through the excellence of his own application, obtains a harvest even from a barren field, so too a virtuous person, through the excellence of his own application, obtains great fruit even when giving to an immoral person. 'By this means' means by this method stated in the first part. 'In all parts' means purification is stated in all sections, but in the third part, purification is indeed rejected.

382. Arahato dinnadānameva aggaṃ dānacetanāya kenaci upakkilesena anupakkiliṭṭhattā, paṭiggāhakassa aggadakkhiṇeyyattā. Tenāha – ‘‘bhavālayassa bhavapatthanāya abhāvato’’ti, ‘‘ubhinnampī’’ti vacanaseso. Khīṇāsavo dānaphalaṃ na saddahatīti idaṃ tassa appahīnakilesajanassa viya kammakammaphalānaṃ saddahanākārena pavatti natthīti katvā vuttaṃ, yato arahā ‘‘asaddho akataññū ca…pe… poriso’’ti (dha. pa. 97) thomīyati. Asaddahanaṃ anumānapakkhikaṃ, anumānañca saṃsayapubbakaṃ, nissandiddho ca kammakammaphalesu paccakkhabhāvaṃ gato. Tameva hi nicchitabhāvasiddhaṃ nissandiddhataṃ sandhāya – ‘‘dānaphalaṃ saddahantā’’tiādi vuttaṃ. Yadi evaṃ tena katakammaṃ kammalakkhaṇappattaṃ hotīti āha ‘‘khīṇāsavenā’’tiādi. Tenevāha – ‘‘nicchandarāgattā’’ti, etañca lakkhaṇavacanaṃ, kenaci kilesena anupakkiliṭṭhattāti adhippāyo. Assāti khīṇāsavassa dānaṃ.

382. A gift given to an Arahant is supreme because the intention to give is unstained by any defilement, and because the recipient is a supreme object of offering. Therefore, it is said, 'due to the absence of attachment to existence and craving for becoming,' with 'for both' being the remainder of the statement. As for the statement, 'One whose cankers are destroyed does not believe in the fruit of giving,' this is said because for him there is no proceeding in the manner of belief in kamma and its fruit, as there is for a person with unabandoned defilements; for the Arahant is praised as 'one without faith, the ungrateful... the supreme person' (Dhp 97). Not-believing belongs to the side of inference, and inference is preceded by doubt; but one free from doubt has gone to the state of directly experiencing kamma and its fruit. It is with reference to this very certainty, this established state of being free from doubt, that it is said, 'believing in the fruit of giving,' and so on. If so, does the kamma done by him attain the characteristic of kamma? To this, it is said, 'by one whose cankers are destroyed,' and so on. For that reason, it is said, 'due to the absence of desire and lust.' And this is a statement of a characteristic, the meaning being: 'because it is unstained by any defilement.' 'His' means the gift for the one whose cankers are destroyed.

Kiṃ pana sammāsambuddhenātiādinā dāyakato dakkhiṇāvisuddhi coditā, sāriputtattherenātiādinā pana paṭiggāhakatoti vadanti; tadayuttaṃ, sāvakassa mahapphalabhāve saṃsayābhāvato, heṭṭhā nicchitattā ca, tasmā ubhayenapi dāyakato dakkhiṇāvisuddhi eva coditā. Sā hi idha sādhāraṇavasena nicchitattā saṃsayavatthu. Tenāha [Pg.415] – ‘‘sammāsambuddhena…pe… vadantī’’ti. Sammāsambuddhaṃ hītiādi yathāvuttaatthassa kāraṇavacanaṃ. Añño dānassa vipākaṃ jānituṃ samattho nāma natthi sabbaso sattānaṃ kammavipākavibhāgajānanañāṇassa ananuññātattā. Tenāha bhagavā – ‘‘yasmā ca kho, bhikkhave, sattā na jānanti, dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjantī’’tiādi (itivu. 26). Etena ettha ñāṇavisodhanaṃ nāma kathitaṃ, na dakkhiṇāya visuddhi nāma dāyakato paṭiggāhakato ca vasena hotīti; sammāsambuddhena sāriputtattherassa dinnadānaṃ sabbaso upakkilesavisuddhiyā ñāṇassa ca ativiya uḷārattā mahānubhāvaṃ nāma siyā mahātejavantañca; na mahapphalaṃ tesaṃ santāne paripuṇṇaphalassa asambhavato. Yadi dinnadānaṃ paripuṇṇaphalaṃ na hoti ubhayavipākadānābhāvato, pavattivipākadāyī pana hotīti dassento, ‘‘dānaṃ hī’’tiādimāha.

Now, is the purity of the offering from the donor's side raised by the phrase 'by the Perfectly Self-Enlightened One,' etc., while others say it is from the recipient's side by 'by the Elder Sāriputta,' etc.? That is incorrect, because there is no doubt about the great fruitfulness in the case of a disciple, as this was determined previously. Therefore, by both phrases, it is the purity of the offering from the donor's side that is raised. For that purity, being determined here as a common factor, is a basis for doubt. Therefore, it is said: 'By the Perfectly Self-Enlightened One… they say.' The passage beginning 'For the Perfectly Self-Enlightened One' is a statement of the reason for the aforesaid meaning. There is indeed no other who is able to know the result of a gift, because the knowledge of knowing the division of kamma and its results for all beings has not been granted. Therefore, the Blessed One said: 'Because, bhikkhus, beings do not know the result of sharing gifts as I know it, they eat without having given...' and so on (Iti 26). By this, what is spoken of here is the purification of knowledge, not that the purity of the offering is by way of the donor and the recipient. A gift given by the Perfectly Self-Enlightened One to the Elder Sāriputta would be of great power and great majesty on account of the complete purity from defilements and the exceeding excellence of knowledge; it would not be of great fruit, because a complete fruit is impossible in their mental continuums. To show that although a gift given does not have a complete fruit—due to the absence of giving both kinds of result—it is nevertheless a giver of result in the course of existence, he said, 'For a gift...' and so on.

Catūhīti sahayoge karaṇavacanaṃ, catūhi sampadāhi sahagatā sahitaṃ katvāti attho. Imā catasso sampadā sabbasādhāraṇavasena vuttā, na yathādhigatapuggalavasena. Tenāha – ‘‘deyyadhammassa dhammenā’’tiādi. Tasmiṃyeva attabhāveti yasmiṃ attabhāve taṃ dānamayaṃ puññaṃ uppannaṃ, tasmiṃyeva attabhāve vipākaṃ deti, cetanāya mahantattā diṭṭhadhammavedanīyaṃ hutvā vipaccatīti attho. Pubbacetanādivasenāti sanniṭṭhāpakajavanavīthito pubbāparavīthicetanāvasena, aññathā sanniṭṭhāpakavīthiyaṃyeva pubbacetanādivasenāti vattabbaṃ siyā. Sā hi cetanā diṭṭhadhammavedanīyabhūtā tasmiṃyeva attabhāve vipākaṃ deti, na itarā. Mahattatāti pubbābhisaṅkhāravasena ñāṇasampayogādivasena cetanāya uḷāratā. Khīṇāsavabhāvenāti yassa deti, tassa khīṇāsavabhāvena. Vatthusampannatāti ettha yathā paṭighasaññā nānattasaññānaṃ vigamena dibbavihārānaṃ vasena, byāpādasaññādīnaṃ vigamena brahmavihārānaṃ vasena, sabbaso rūpasaññānānattasaññānaṃ vigamena āneñjavihārānaṃ vasena sabbaso niccasaññādīnaṃ paṭippassaddhiyā sabbasaṅkhāravimukhatāya ariyavihārānaṃ vasena vatthusampannatā icchitā. Taṃtaṃsamāpattisamāpajjanena santānassa nirodhasādhanatā taṃ divasaṃ nirodhassa sādhanatā [Pg.416] nāma. Vatthusampannatāti sabbaso nirodhasamāpattisamāpajjanena vatthusampannatā icchitā; na sabbaso anavasesasaññānirodhatāyāti āha – ‘‘taṃ divasaṃ nirodhato vuṭṭhitabhāvena vatthusampannatā’’ti. Saññānirodhassa cettha accāsannataṃ sandhāya, ‘‘taṃ divasa’’nti vuttaṃ. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

‘By four’ (catūhi) is an instrumental case indicating accompaniment, meaning ‘accompanied by, endowed with the four accomplishments’. These four accomplishments are stated in a general sense, not specific to any individual who has attained them. Hence it is said: ‘by the Dhamma of the gift,’ and so forth. ‘In that very existence’ (tasmiṃyeva attabhāve): in the existence where that merit of giving arose, it yields its result in that very existence. This means that due to the greatness of the volition, it becomes effective in this very life (diṭṭhadhammavedanīya) and ripens. ‘By means of prior volition, etc.’ (pubbacetanādivasena): refers to the volitions in the cognitive processes preceding and succeeding the determining javana-process. Otherwise, it would have to be said ‘by means of prior volition, etc., within the determining cognitive process itself’. For that volition, being effective in this very life, yields its result in that very existence, not the other. ‘Greatness’ (mahattatā): refers to the excellence (uḷāratā) of the volition due to prior formations (pubbābhisaṅkhāra), association with knowledge (ñāṇasampayoga), and so forth. ‘By the nature of one whose taints are destroyed’ (khīṇāsavabhāvena): refers to the one to whom the gift is given, by virtue of their taints being destroyed. ‘Accomplishment of the basis’ (vatthusampannatā): here, accomplishment of the basis is desired in the same way that the divine abidings are accomplished by the removal of perceptions of resistance and diversity; the brahma-abidings by the removal of perceptions of ill will and so on; the imperturbable abidings by the complete removal of perceptions of form and diversity; and the noble abidings by the subsiding of all perceptions of permanence and so on and by liberation from all formations. The bringing about of the cessation of the mental continuum by attaining this or that attainment is called ‘the bringing about of cessation on that day’. ‘Accomplishment of the basis’ (vatthusampannatā): accomplishment of the basis is desired by attaining the attainment of cessation in all respects; it is not by the complete and remainderless cessation of perception that it is said: ‘accomplishment of the basis by the state of having emerged from cessation on that day’. Here, ‘on that day’ (taṃ divasaṃ) is said with reference to the extreme nearness of the cessation of perception. As for what is not explicitly analyzed here in terms of meaning, that should be easily understood.

Dakkhiṇāvibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning in the Commentary on the Discourse on the Division of Offerings is complete.

Niṭṭhitā ca vibhaṅgavaggavaṇṇanā.

And the commentary on the Vibhaṅga chapter is concluded.

5. Saḷāyatanavaggo

5. The Section on the Six Sense Bases

1. Anāthapiṇḍikovādasuttavaṇṇanā

1. The Commentary on the Discourse of Admonishment to Anāthapiṇḍika

383. Adhimattagilānoti [Pg.417] adhikāya mattāya maraṇassa āsannatāya ativiya gilānoti attho. Tenāha ‘‘maraṇaseyyaṃ upagato’’ti. Akhaṇḍaṃ akāsi gahapatino satthari paramapemattā. Yattakaṃ cassāti, ‘‘sakiṃ vā dvikkhattuṃ vā’’ti vuttaṃ yattakaṃ assa gahapatissa.

383. ‘Severely ill’ (adhimattagilāno): means extremely ill due to being very near to death. Hence it is said: ‘he has approached the deathbed’. Because of the householder's supreme love for the Teacher, he made it unbroken. ‘However much there was’ (yattakaṃ cassa): refers to however much the householder had, as stated in ‘whether once or twice’.

384. Osakkantīti parihāyanti. Ottharantīti abhibhavanti. Usmā nāma kammajatejodhātu, sā saha jīvitindriyanirodhā pariyādiyati, yāva tā āyuusmā vattanti, tāva maraṇantikā vedanā vattanteva viññāṇassa aniruddhattā. Tenāha ‘‘yāva usmā’’tiādi.

384. ‘They decline’ (osakkanti): means they diminish. ‘They overwhelm’ (ottharanti): means they overpower. ‘Heat’ (usmā) is the heat element (tejodhātu) produced by kamma. It is exhausted along with the cessation of the life faculty (jīvitindriya). As long as that life-heat persists, death-proximate feelings continue to occur because consciousness has not ceased. Therefore, it is said: ‘as long as there is heat,’ and so forth.

385. Tīhi gāhehīti taṇhāmānadiṭṭhiggāhehi. Paṭibāhituṃ vikkhambhetuṃ. Cakkhuṃ tīhi gāhehi na gaṇhissāmīti mānaggāhapaṭikkhepamukhena cakkhusmiṃ aniccānupassanāti dasseti. Aniccānupassanāya hi sati appatiṭṭho mānaggāho, dukkhānupassanāya sati appatiṭṭho taṇhāggāho, anattānupassanāya sati appatiṭṭho diṭṭhiggāhoti, gāho ca nāma oḷāriko, tasmiṃ vigatepi nikanti tiṭṭheyyāti taṃ vijahāpetukāmena, – ‘‘na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’’ti vuttanti āha – ‘‘viññāṇañcāpi me cakkhunissitaṃ na bhavissatī’’ti. Sabbaṃ kāmabhavarūpanti kāmabhūmipariyāpannaṃ sabbaṃ rūpakkhandhamāha – ‘‘kāmarūpabhavarūpa’’nti vā pāṭho. So yutto imassa vārassa eva anavasesapañcavokārabhavapariyāpannato. Tathā hi upari catuvokārabhavo anavasesato vutto.

385. ‘By three graspings’ (tīhi gāhehi): refers to the graspings of craving, conceit, and views. ‘To ward off’ (paṭibāhituṃ): to suppress (vikkhambhetuṃ). ‘I will not grasp the eye with the three graspings’ (cakkhuṃ tīhi gāhehi na gaṇhissāmi): indicates the contemplation of impermanence regarding the eye, by way of rejecting the grasping of conceit. For when impermanence is contemplated, the grasping of conceit finds no footing; when suffering is contemplated, the grasping of craving finds no footing; and when non-self is contemplated, the grasping of views finds no footing. Grasping is indeed coarse, and even when it is removed, attachment (nikanti) may still remain. Thus, wishing to have him abandon even that, it is said: ‘Nor will consciousness dependent on the eye exist for me’ (na ca me cakkhunissitaṃ viññāṇaṃ bhavissati), which is why it is said: ‘And consciousness dependent on the eye will not exist for me’ (viññāṇañcāpi me cakkhunissitaṃ na bhavissati). ‘All form of sensual existence’ (sabbaṃ kāmabhavarūpaṃ): refers to all the aggregate of form (rūpakkhandha) included in the sensual plane (kāmabhūmi). Alternatively, the reading is ‘kāmarūpabhavarūpaṃ’. That reading is appropriate to this statement because it completely encompasses the five-constituent existence (pañcavokārabhavo). For similarly, above, the four-constituent existence (catuvokārabhavo) is stated completely.

386. Idhalokanti ettha saṅkhāralokavisayoti adhippāyena, ‘‘vasanaṭṭhānaṃ vā’’tiādi vuttaṃ, tañca kho paṭhamadutiyavārehi idhaloko gahitoti katvā. Paṭhamadutiyavārehi pana idhaloko paralokoti vibhāgena vinā pañcavokārabhavo gahito; tathā tatiyavāre pañcavokārabhavo catuvokārabhavo ca gahitoti puna diṭṭhadhammasamparāyavasena taṃ vibhajitvā dassetuṃ, ‘‘na idhaloka’’ntiādi vuttaṃ[Pg.418]. Idhalokanti ca sattasaṅkhāravaseneva gahitaṃ. Sabbampi saṅkhāravasena pariggahetvā dassetuṃ, ‘‘yampi me diṭṭha’’ntiādi vuttanti keci. Aparitassanatthaṃ taṇhāparitassanāya anuppādanatthaṃ. Yassa diṭṭhadhammoti vuccati, tassa pana abhāvato, ‘‘manussalokaṃ ṭhapetvā sesā paralokā nāmā’’ti vuttaṃ. Yesaṃ pana ‘‘idhaloka’’nti iminā sattalokassapi gahaṇaṃ icchitaṃ. Tesaṃ matena, ‘‘manussalokaṃ ṭhapetvā’’ti yojanā.

386. ‘This world’ (idhalokaṃ): here, the intention is to refer to the realm of conditioned phenomena (saṅkhāraloka), as indicated by the statement ‘or a dwelling place,’ and so forth. This is on the basis that ‘this world’ is understood in the first and second instances. However, in the first and second instances, ‘this world’ is taken to mean the five-constituent existence (pañcavokārabhavo) without a distinction between this world and the next world. Likewise, in the third instance, both the five-constituent existence and the four-constituent existence (catuvokārabhavo) are included. To further clarify this by dividing it according to what is in this life (diṭṭhadhamma) and the future life (samparāya), it is said: ‘not this world,’ and so forth. And ‘this world’ is understood only in terms of the formations of beings (sattasaṅkhāra). Some say that to indicate that everything is comprehended in terms of conditioned phenomena, it is stated: ‘whatever is seen by me,’ and so forth. This is for the purpose of non-agitation, for not producing the agitation that is craving. But for one for whom there is only this life, since there is no future life for such a one, it is said: ‘apart from the human world, the rest are called the other world’. For those, however, who desire that ‘this world’ (idhalokaṃ) includes even the world of beings (sattaloka), according to their view, the connection is: ‘excluding the human world’.

387. Allīyasīti attabhāve bhogesu ca apekkhaṃ karosīti attho. Evarūpīti yādisī tadā dhammasenāpatinā kathitā, evarūpī. Dhammakathā na sutapubbāti yathākathitākārameva sandhāya paṭikkhepo, na sukhumagambhīrasuññatāpaṭisaṃyuttatāsāmaññaṃ. Tenāha ‘‘evaṃ panā’’tiādi.

387. ‘You cling’ (allīyasi): means you have longing for your own existence and for possessions. ‘Such a one’ (evarūpī): such a Dhamma talk, as was spoken by the General of the Dhamma at that time. ‘A Dhamma talk never heard before’ (dhammakathā na sutapubbā): this rejection refers only to the manner in which it was spoken, not to the general characteristic of being a subtle, profound teaching connected with emptiness. Therefore, he said: ‘But thus,’ and so forth.

Mayā gatamaggameva anugacchasīti dānamayapuññabhāvasāmaññaṃ gahetvā vadati, na bodhisattadānabhūtaṃ dānapāramitaṃ. Na paṭibhātīti ruccanavasena citte na upatiṭṭhati. Tenāha ‘‘na ruccatī’’ti. Tathā hesa vaṭṭābhiratoti. Ujumaggāvahā vipassanā bhagavatā panassa kathitapubbā.

‘You follow only the path I have gone’ (mayā gatamaggameva anugacchasi): this is said taking up the common nature of merit from generosity, not the perfection of generosity (dānapāramitā) that is the giving of a bodhisatta. ‘It does not occur to him’ (na paṭibhāti): it does not arise in the mind in the sense of being pleasing. Therefore, it is said: ‘it does not please’ (na ruccati). For he delights in the round of existence (vaṭṭa). However, insight, which brings one to the straight path, had been previously spoken to him by the Blessed One.

388. Esitaguṇattā esiyamānaguṇattā ca isi, asekkhā sekkhā kalyāṇaputhujjanā ca, isīnaṃ saṅgho, tena nisevitanti isisaṅghanisevitaṃ. Kāmaṃ tassa vihārassa gandhakuṭipāsādakūṭāgārādivasena nisīdananipajjanāya rukkhalatādivasena bhūmisayādivasena ca anaññasādhāraṇā mahatī ramaṇīyatā attheva, sā pana gehassitabhāvena ariyānaṃ cittaṃ tathā na toseti; yathā ariyānaṃ nisevitabhāvenāti āha – ‘‘paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Tenāha bhagavā – ‘‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti (dha. pa. 98; theragā. 991; saṃ. ni. 1.261). Apacayagāminī cetanā sattānaṃ suddhimāvahatīti āha – ‘‘kammanti maggacetanā’’ti. Catunnaṃ ariyasaccānaṃ viditakaraṇaṭṭhena kilesānaṃ vikkhambhanaṭṭhena ca vijjā, maggasammādiṭṭhīti āha – ‘‘vijjāti maggapaññā’’ti. Samādhipakkhiko dhammo nāma sammāvāyāmasatisamādhayo. Tathā hi vijjābhāgiyo samādhipi samādhipakkhiko. Sīlaṃ tassa atthīti sīlanti āha – ‘‘sīle patiṭṭhitassa jīvitaṃ uttama’’nti. Diṭṭhisaṅkappoti sammāsaṅkappo. Tattha sammāsaṅkappassa upakārakabhāvena vijjābhāgo[Pg.419]. Tathā hi so paññākkhandhasaṅgahitoti vuccati, yathā sammāsaṅkappo paññākkhandhena saṅgahito, evaṃ vāyāmasatiyo samādhikkhandhasaṅgahitāti. Tenāha – ‘‘dhammoti vāyāmasatisamādhayo’’ti. ‘‘Dhammo’’ti hi idha sammāsamādhi adhippeto, – ‘‘evaṃ dhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.198; saṃ. ni. 5.378) viya. Vācākammantājīvāti sammāvācākammantājīvā maggapariyāpannā eva, te sabbepi gahitāti. Tenāha – ‘‘etena aṭṭhaṅgikena maggenā’’ti.

388. Because of seeking virtues and being sought for virtues, one is called an ‘isi’ (sage). The community of sages—whether non-learners (asekkha), learners (sekkha), or virtuous ordinary people (kalyāṇaputhujjana)—is the Sangha of sages. That which is frequented by it is called ‘frequented by the Sangha of sages’ (isisaṅghanisevitaṃ). Indeed, that dwelling certainly possesses a great and unique charm by way of its fragrant huts, mansions, pinnacled buildings, and the like; by way of its places for sitting and lying down, its trees, vines, and the like; and by way of its ground-beds, and the like. However, because it is connected to the household life, it does not please the minds of the noble ones in the same way as its being frequented by the noble ones does. Thus, it is said: ‘Having described the beauty of Jetavana in the first verse…’ Therefore, the Blessed One said: ‘Where arahants dwell, that ground is delightful’ (Dhp. 98; Thag. 991; SN 1.261). The volition that leads to decrease brings purity to beings. Thus, it is said: ‘Action (kamma) is the path-volition.’ Knowledge (vijjā) is so called because it makes the four noble truths known and suppresses the defilements; it is the right view of the path (maggasammādiṭṭhi). Thus, it is said: ‘Knowledge is path-wisdom’ (maggapaññā). The factors allied with concentration (samādhipakkhiko dhammo) are right effort, right mindfulness, and right concentration. Indeed, concentration that is a component of knowledge (vijjābhāgiyo samādhi) is also allied with concentration. It is called virtue (sīla) because one possesses it. Thus, it is said: ‘For one established in virtue, life is supreme.’ ‘View and thought’ (diṭṭhisaṅkappo) refers to right intention (sammāsaṅkappo). Therein, the component of knowledge is helpful to right intention. Indeed, it is said to be included in the aggregate of wisdom. Just as right intention is included in the wisdom aggregate, so too are right effort and right mindfulness included in the concentration aggregate. Therefore, it is said: ‘Dhamma refers to right effort, right mindfulness, and right concentration.’ Here, ‘Dhamma’ (dhammo) is intended to mean right concentration—as in passages like: ‘Thus, those Blessed Ones were endowed with such Dhammas’ (DN 2.13; MN 3.198; SN 5.378). ‘Speech, action, and livelihood’ refer to right speech, right action, and right livelihood, which are included in the path. All of them are to be understood here. Therefore, it is said: ‘By this eightfold path…’

Upāyenāti yena vidhinā ariyamaggo bhāvetabbo, tena samādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) hi vacanato sammāsamādhiādayo maggadhammāpi samādhipakkhiyā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha – ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyya, pañcupādānakkhandhe vipasseyya. Tesu hi vipassiyamānesu vipassanā ukkaṃsagatā. Yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyati, evaṃ accantavisuddhiyā sujjhati. Tenāha – ‘‘evaṃ tesu catūsu saccesu visujjhatī’’ti. Idhāpi nimittatthe bhummavacanaṃ. Saccesu vā paṭivijjhiyamānesūti vacanaseso.

'By means' (upāyena) refers to the method by which the Noble Path should be developed, namely, the factors pertaining to concentration, the phenomena of insight, and the factors of the path. For it is said: 'Monks, I shall teach you noble right concentration with its supports and requisites' (MN 3.136); according to this statement, right concentration and other path factors are also considered as pertaining to concentration. 'Should investigate' (vicineyya) means one should examine; the meaning is 'should develop.' 'Therein' (tattha) is a locative expression referring to the cause. For the purification of beings is caused by the Noble Path. Therefore it is said: 'One is purified in that Noble Path.' One should investigate the five aggregates as phenomena, and discern the five aggregates of clinging. For when these are discerned, insight reaches its peak. By that peak, the truth of suffering is penetrated by the penetration of full understanding; by that, the truth of the origin by the penetration of abandoning; the truth of cessation by the penetration of realization; and the truth of the path by the penetration of development. Thus, one is purified with ultimate purification. Therefore it is said: 'Thus, one is purified in these four truths.' Here too, the locative case indicates the object. Or, the implied meaning is, 'when the truths are being penetrated.'

Avadhāraṇavacananti vavatthāpanavacanaṃ, avadhāraṇanti attho. Sāriputtovāti ca avadhāraṇaṃ tassa sāvakabhāvato sāvakesu sāriputtova seyyoti imamatthaṃ dīpeti. Kilesaupasamenāti iminā mahātherassa tādiso kilesūpasamoti dasseti, yassa sāvakassa visaye paññāya pāramippatti ahosi. Yadi evaṃ – ‘‘yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti idaṃ kathanti? Tesaṃ tesaṃ buddhānaṃ sāsane paññāya pāramippattasāvakavasenetaṃ vuttanti daṭṭhabbaṃ. Atha vā – ‘‘natthi vimuttiyā nānatta’’nti (dī. ni. ṭī. 3.141; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā) vacanato sāvakehi vimuttipaññāmattaṃ sandhāyetaṃ vuttaṃ. Tenāha – ‘‘pāraṅgatoti nibbānaṃ gato’’tiādi. Sesaṃ suviññeyyameva.

The word 'avadhāraṇavacana' means a statement of determination; the meaning is 'emphasis' (avadhāraṇa). And the emphasis in 'Sāriputtova' (Sāriputta alone) indicates this meaning: that because he is a disciple, Sāriputta is supreme among disciples. By 'by the pacification of defilements' (kilesūpasamena), it is shown that the great elder had such a pacification of defilements that, as a disciple, he attained the perfection of wisdom. If so, how is it said: 'Even a bhikkhu who has gone beyond would have this as his utmost'? It should be understood that this was said with reference to disciples who attained the perfection of wisdom in the dispensations of those various Buddhas. Alternatively, since it is said, 'There is no diversity in liberation' (DN Ṭī. 3.141; Vibh. Mūlaṭī. Suttantabhājanīyavaṇṇanā), this was said in reference to the measure of liberation and wisdom of disciples. Hence it is said: '“Gone beyond” means gone to Nibbāna,' and so forth. The rest is easily understood.

Anāthapiṇḍikovādasuttavaṇṇanāya līnatthappakāsanā samattā.

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

2. Channovādasuttavaṇṇanā

2. Commentary on the Channovāda Sutta

389. Channoti [Pg.420] idaṃ tassa nāmanti āha ‘‘evaṃnāmako thero’’ti. Yassa pana satthārā parinibbānakāle brahmadaṇḍo āṇatto, ayaṃ so na hotīti dassento āha – ‘‘na abhinikkhamanaṃ nikkhantatthero’’ti, lokanāthassa abhinikkhamanakāle kapilapurato nikkhantoti attho. Gilānapucchakāti gilānassa pucchanakā, gilānabhāvassa avatthaṃ sotukāmāti attho. Sasanato hiṃsanato satthanti āha ‘‘jīvitahārakasattha’’nti.

389. 'Channa' is his name; this means 'the elder so-named.' But to show that this is not the elder on whom the brahma-penalty was imposed by the Teacher at the time of his Parinibbāna, it is said, 'not the elder who went forth at the Great Renunciation,' meaning the one who went forth from Kapilapura at the time of the Great Renunciation of the Lord of the World. 'Inquirers after the sick' (gilānapucchakā) means those who ask about the sick person, the meaning being that they desire to hear about the state of his illness. It is called a weapon (sattha) because it harms (hiṃsanato) and commands (sasanato); thus it is said, ‘a life-taking weapon’ (jīvitahārakasattha).

390. Upavajjaṃ etassa natthīti anupavajjaṃ, karajakāyaṃ katvā āyatiṃ uppattirahitanti attho. Tenāha ‘‘anuppattika’’nti.

390. 'There is no fault in this' (upavajjaṃ etassa natthi) means blameless (anupavajjaṃ). The meaning is, having made the body a waste product, it is free from future rebirth. Hence it is said, 'without rebirth' (anuppattika).

391. Khayavayaṃ ñatvāti saṅkhāragataṃ khaṇabhaṅgaṃ netvā ñāṇena yāthāvato ñatvā. Netaṃ mamāti dukkhato samanupassanā saṅkhāresu diṭṭhesu mamaṃkārābhāvato. Nesohamasmīti aniccato samanupassanā aniccato tesu diṭṭhesu ahaṃkārābhāvato. Na meso attāti anattato samanupassanā anattato tesu diṭṭhesu attaggāhābhāvatoti āha – ‘‘netaṃ mama…pe… attāti samanupassāmī’’ti.

391. 'Knowing destruction and passing away' (khayavayaṃ ñatvā) means having brought the momentary dissolution of formations to knowledge, and having known it as it really is. 'This is not mine' (netaṃ mama) is contemplation as suffering, due to the absence of making 'mine' when formations are seen. 'I am not this' (nesohamasmi) is contemplation as impermanent, due to the absence of making 'I' when they are seen as impermanent. 'This is not my self' (na meso atta) is contemplation as not-self, due to the absence of grasping at a self when they are seen as not-self. Thus it is said, '“This is not mine… this is not my self,” thus I contemplate.'

393. Tasmā puthujjanoti yasmā ariyo sabbaso pariññātavatthuko dukkhavedanaṃ adhivāsetuṃ asakkonto nāma natthi, tasmā puthujjano, kevalaṃ pana adhimāneneva – ‘‘nābhikaṅkhāmi jīvitaṃ, pariciṇṇo me satthā, nirodhaṃ disvā’’ti vadatīti adhippāyo. Idampīti idampi, ‘‘nissitassa calita’’ntiādi. Taṇhānissitabhāvena hi āyasmā channo māraṇantikaṃ vedanaṃ adhivāsetuṃ asakkonto ito cito parivattanto calati vipphandati, tasmā ‘‘nissitassa calita’’ntiādi manasikātabbaṃ, tena idaṃ sabbaṃ taṃ vipphanditaṃ na bhavissatīti adhippāyo. Kappasaddo kālapariyāyopi hoti, na kālavisesavācako evāti āha – ‘‘niccakappanti niccakāla’’nti. Yathā appahīnataṇhādiṭṭhiko puggalo taṃnissito allino, evaṃ tāhipi nissito amuttabhāvatoti āha – ‘‘taṇhādiṭṭhīhi nissitassā’’ti. Calitanti yathā yathā asamāraddhāya sammāpaṭipattiyā ādīnavavasena calantaṃ pana yasmā ariyassa vinaye virūpaṃ calitaṃ nāma hoti, tasmā āha – ‘‘vipphanditaṃ hotī’’ti. Tādise pana [Pg.421] papañcavikkhambhanavasena cittassa calite asati bhāvanāya vīthipaṭipannatāya kilesapaṭippassaddhi eva hotīti āha ‘‘calite asati passaddhī’’ti. Tena vuttaṃ – ‘‘kilesapassaddhi nāma hotī’’ti.

393. 'Therefore, an ordinary person' means that since there is no noble one who, having fully understood the basis in every respect, is unable to endure painful feeling, it is therefore an ordinary person who says, merely out of conceit, 'I do not long for life, my Teacher has been attended to, I have seen cessation.' This is the meaning. 'This too' refers to 'the agitation of one who is dependent,' and so forth. For the Venerable Channa, being dependent on craving, is unable to endure the pain of approaching death; thus he writhes and struggles here and there. Therefore, 'the agitation of one who is dependent,' and so forth, should be borne in mind, with the intention that all this struggling will not occur. The word 'kappa' can also mean a period of time; it does not only refer to a specific time. Hence it is said, 'niccakappa' means 'constant time.' Just as a person with unabandoned craving and views is dependent on them and clings to them, so too is he dependent on these, being unliberated from them. Thus it is said, 'of one dependent on craving and views.' 'Agitation': Inasmuch as agitation due to the danger of practice not being properly undertaken is something inappropriate in the discipline of a noble one, therefore it is said, 'it is struggling.' But in such a case, when there is no agitation of the mind due to the suppression of proliferation, there is only the calming of defilements because one has entered the path of development. Thus it is said, 'when there is no agitation, there is calming.' Therefore, it is said, 'it is called the calming of defilements.'

Bhavantaraṃ disvā namanaṭṭhena nati. Tenāha – ‘‘natiyā asatīti bhavatthāya ālayanikantipariyuṭṭhānesu asatī’’ti. Paṭisandhivasena āgati nāmāti paṭisandhiggahaṇavasena bhavantarato idheva āgamanaṃ nāma, cutivasena cavanavasena ito bhavantarassa gamanaṃ nāma na hoti āgatigatiyā asati katūpacitassapi kammassa uppattiparikappavasena pavattiyā abhāvato. Cavanavasenāti nibbattabhavato cavanavasena cuti, āyatiṃ upapajjanavasena upapāto na hoti. Yato gati āgati cavanaṃ upapāto na hoti, tato eva nevidha, na huraṃ, na ubhayamantarena, kāyassa gatiyā āgatiyā ca abhāvato sabbaso cutūpapāto natthi; tena na idhaloke ṭhitoti vattabbo. Na paraloke ṭhitoti vattabbo, na ubhayamantarena ṭhitoti vattabbo. Tenāha ‘‘nayidha loke’’tiādi. Tattha idhalokaparalokavinimuttassa saṃsaraṇapadesassa abhāvato, ‘‘na ubhayamantarenā’’ti vuttoti ubhayapariyāpanno na hotīti paṭikkhipanto, ‘‘na ubhayattha hotī’’ti āha. Ayameva antoti yo idhaloke paraloke ca abhāvo avijjamānatā anuppajjanaṃ, ayameva sakalassa dukkhamūlassa anto pariyosānaṃ.

Inclination (nati) has the meaning of bending, having seen another state of existence. Therefore it is said: 'When there is no inclination, there is no attachment, delight, or obsession for the sake of existence.' 'Arrival by way of rebirth-linking' means coming here from another state of existence by taking up rebirth-linking. There is no going from here to another state of existence by way of deceasing, since, when there is no coming and going, there is an absence of the proceeding of even performed and accumulated kamma by way of projecting its arising. 'By way of deceasing' means deceasing, passing away from a generated state of existence; there is no future rebirth by way of arising. Since there is no going, coming, deceasing, or rebirth, therefore one is neither here, nor beyond, nor in between. Because of the absence of the body's going and coming, there is absolutely no deceasing or rebirth; thus, it cannot be said that one is established in this world, nor that one is established in the other world, nor that one is established in between. Therefore, it is said: 'Not in this world,' and so forth. In this context, because there is no place of transmigrating that is free from this world and the other world, it is said, 'not in between,' thus rejecting that one is included in both, saying, 'is not in both places.' This very end—that absence, that non-existence, that non-arising in this world and the other world—is itself the end, the final conclusion, of the entire root of suffering.

394. Kaṇṭhanāḷiṃ chindīti nāḷiṃ chindituṃ ārabhi. Tasmiṃ chindituṃ āraddhakkhaṇe chedo ca vattati; maraṇabhayañca okkami avītarāgabhāvato, tato eva gatinimittaṃ upaṭṭhāti. ‘‘Sopi nāma sabrahmacārīnaṃ anupavajjataṃ byākaritvā sarāgamaraṇaṃ marissatī’’ti saṃviggamānaso saṅkhāre aniccādivasena pariggaṇhanto. Arahattaṃ patvāti pubbe bahuso vipassanāya udayabbayañāṇaṃ pāvitattā tāvadeva arahattaṃ patvā arahattaphalapaccavekkhaṇānantaraṃ kaṇṭhanāḷicchedapaccayā jīvitanirodhena samasīsī hutvā parinibbāyi. Na hi antimabhavikassa arahattaṃ appatvā jīvitantarāyo hoti. Therassāti āyasmato channattherassa. Byākaraṇenāti hetumhi karaṇavacanaṃ ‘‘byākaraṇena hetunā’’ti. Tannimittañhi thero vīriyaṃ [Pg.422] paggaṇhanto vipassanaṃ ussukkāpeti. Imināti, ‘‘atthi, bhante’’tiādivacanena. Theroti āyasmā sāriputtatthero. Pucchatīti, bhante, tathā kulasaṃsaggapasuto kathaṃ parinibbāyissatīti pucchati. ‘‘Pubbe kulesu saṃsaṭṭhavihārī’’ti sabrahmacārīnaṃ paññātassapi imasmiṃ ‘‘honti hete sāriputtā’’tiādinā bhagavato vutta-ṭṭhāne asaṃsaṭṭhabhāvo pākaṭo ahosi. Pakkampi nipakkaṃ viya sammāpaṭipajjamānāpi keci asaññatā upaṭṭhahanti. Sesaṃ suviññeyyameva.

394. 'He cuts the windpipe' means he began to cut the windpipe. At the moment he began to cut, the cutting was in process, and the fear of death overcame him because he was not free from lust. Then, the sign of his destination appeared. With a mind stirred by spiritual urgency, he comprehended the formations as impermanent, and so forth, thinking: 'Will even he, after declaring his fellow monks to be blameless, die a death with lust?' 'Having attained Arahantship' means that because he had previously cultivated the knowledge of arising and passing away through much insight, he attained Arahantship at that very moment. Immediately after reviewing the fruition of Arahantship, due to the severing of the windpipe, he attained final Nibbāna simultaneously with the cessation of life. For one in their final existence, there is no interruption of life before attaining Arahantship. 'Of the elder' refers to the Venerable Elder Channa. 'By declaration' is the instrumental case in the sense of cause: 'by reason of the declaration.' For that reason, the elder, exerting effort, intensified his insight. 'By this' refers to the words, 'It is so, venerable sir,' and so forth. 'The elder' refers to the Venerable Elder Sāriputta. 'He asks' means he asks, 'Venerable sir, how could one so given to associating with families attain final Nibbāna?' 'Previously, he was one who dwelled associated with families'—although this was known to his fellow monks, in this passage spoken by the Blessed One, beginning, 'Sāriputta, there are these…,' his unassociated state became evident. Even some who are practicing rightly may appear unrestrained, like a fruit that is ripe but not fully mature. The rest is easily understood.

Channovādasuttavaṇṇanāya līnatthappakāsanā samattā.

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

3. Puṇṇovādasuttavaṇṇanā

3. Commentary on the Discourse of Advice to Puṇṇa

395. Anantarasutte ‘‘paṭisallānāti phalasamāpattito’’ti vuttaṃ, tattha dhammasenāpatino ariyavihārassa adhippetattā, idha pana akatakiccassa paṭisallānaṃ nāma kāyavivekoti āha – ‘‘paṭisallānāti ekībhāvā’’ti. ‘‘Cakkhuviññeyyā rūpā’’ti panettha viññeyyarūpaṃ vijānantassa dvārabhūtaṃ cakkhunti ubhayaṃ ajjhattikaṃ bāhirañca āyatanaṃ abhinanditādisāmaññena tañceti ettha taṃ-saddena ekajjhaṃ paccāmaṭṭhanti āha – ‘‘tañceti taṃ cakkhuñceva rūpañcā’’ti. Yaṃ panettha viññeyyasaddena jotitaṃ viññāṇaṃ taṃ sampayuttadhammāti tadubhayaṃ, ‘‘manoviññeyyā dhammā’’ti padena kathitamevāti idha na gahitaṃ. Esa nayo sesesupi. Samodhānenāti sahāvaṭṭhānena, cittena nandiyā taṇhāya saha pavattiyā cittasahuppattiyāti attho. Tenāha – ‘‘uppajjati nandī’’ti. Pañcakkhandhadukkhassa samodhānanti pañcakkhandhasaṅkhātassa dukkhasaccassa paccavokāre sahappavatti hoti. Yasmā dukkhaṃ uppajjamānaṃ channaṃ dvārānaṃyeva vasena uppajjati, tathā samudayoti, tasmā āha – ‘‘iti chasu dvāresū’’tiādi. Kilesavaṭṭassa kammavaṭṭassa vipākavaṭṭassa ca kathitattā āha – ‘‘vaṭṭaṃ matthakaṃ pāpetvā dassetī’’ti. Dutiyanayeti ‘‘santi ca kho’’tiādinā vutte dutiye desanānaye. Pāṭiyekko anusandhīti na yathānusandhi nāpi ajjhāsayānusandhīti adhippāyo, pucchānusandhissa pana idha sambhavo eva natthīti. Sattasu ṭhānesūti akkosane paribhāsane pāṇippahāre leḍḍuppahāre daṇḍappahāre satthappahāre jīvitāvoropaneti imesu sattasu. ‘‘Bhaddakā vatime’’tiādinā khantipaṭisaṃyuttaṃ sīhanādaṃ nadāpetuṃ.

395. In the immediately preceding discourse, it is said, 'Seclusion is from the attainment of fruition,' because there the noble abiding of the General of the Dhamma is intended. Here, however, for one whose task is not yet done, seclusion means physical solitude; thus it is said, 'Seclusion means being alone.' Regarding 'forms cognizable by the eye,' here the eye is the door for one who cognizes a cognizable form. Both the internal and external sense bases are referred to together by the word 'that' in the general sense of 'delighting,' etc. Thus it is said, '“that” means that eye and that form.' The consciousness that is indicated here by the word 'cognizable', and its associated states—both of these are already stated by the phrase 'mental objects cognizable by the mind-consciousness', and so are not taken up here. This method applies to the rest as well. 'By conjunction' means by co-existence; the meaning is proceeding together with the mind, delight, and craving, that is, co-arising with the mind. Hence, it is said, 'Delight arises.' 'Conjunction of the suffering of the five aggregates' means there is a co-arising in the manifestation of the truth of suffering, which is designated as the five aggregates. Since suffering, when it arises, arises only by way of the six doors, and likewise its origin, therefore it is said, 'Thus, in the six doors,' and so forth. Because the round of defilements, the round of kamma, and the round of results have been spoken of, it is said, 'It shows the round by bringing it to its culmination.' 'In the second method' means in the second way of teaching stated in the passage beginning, 'But there are…' 'A particular connection' means the intention is that it is neither a connection according to sequence nor a connection according to disposition; as for a connection according to a question, there is no possibility of it here. 'In seven instances' refers to these seven: reviling, censuring, striking with the hand, striking with a clod of earth, striking with a stick, striking with a weapon, and depriving of life. It is in order to have him utter the lion’s roar connected with patience, beginning with, 'How virtuous they are!'

396. Caṇḍāti [Pg.423] kodhanā, tena dūsitacittatāya duṭṭhāti vuttā. Kibbisāti pāpā. Pharusāti īsakampi pasādasinehābhāvena luddā. Pharusavacanatāya vā pharusā, tathābhūtā pana luddā nāma honti, tasmā vuttaṃ ‘‘kakkhaḷā’’ti. Idañca teti, ‘‘hatthacchedaṃ nāsikaccheda’’nti evamādiṃ idañca aniṭṭhaṃ karissāmāti bhayadassanena tajjessanti.

396. 'Caṇḍā' means wrathful; because their minds are corrupted by wrath, they are called 'duṭṭhā' (corrupted). 'Kibbisā' means sinful. 'Pharusā' means harsh, due to the absence of even a little clarity or affection. Or, they are 'pharusā' due to harsh speech; such people are indeed cruel, hence it is said 'kakkhaḷā' (rough). And saying, 'I will cut off hands, cut off noses,' and so on, they will threaten by displaying such dreadful things.

Ghaṭikamuggarenāti daṇḍānaṃ kira aggapasse ghaṭākāraṃ dassenti, tena so ‘‘ghaṭikamuggaro’’ti vuccati. Ekatodhārādinā satthena karavālakhaggādinā. ‘‘Indriyasaṃvarādīnaṃ etaṃ nāma’’nti vatvā yattha yattha indriyasaṃvarādayo ‘‘damo’’ti vuttā, taṃ pāṭhapadesaṃ dassento ‘‘saccenā’’tiādimāha. Manacchaṭṭhāni indriyāni dameti saṃvaretīti indriyasaṃvaro, damo. Rāgādipāpadhamme dameti upasametīti damo, paññā. Pāṇātipātādikammakilese dameti upasameti vikkhambhetīti damo uposatho. Byāpādavihesādike dameti vinetīti damoti āha – ‘‘imasmiṃ pana sutte khanti ‘damo’ti veditabbā’’ti. Upasamoti tasseva damassa vevacanaṃ, tasmā damo ca so byāpādādīnaṃ vinayanaṭṭhena tesaṃyeva upasamanaṭṭhena upasamo cāti damūpasamo, adhivāsanakhanti.

'With a pot-headed hammer' is so called because, it is said, the top part of the club is made to show the shape of a pot, hence it is called a 'ghaṭikamuggaro.' 'With a single-edged weapon' means with a sword, a blade, or the like. Having stated, 'This is the name for restraint of the senses, etc.,' he shows the textual passage where restraint of the senses and the like are referred to as 'taming,' saying 'with truth,' etc. He tames and restrains the six sense faculties including the mind—this is restraint of the senses, which is taming. He tames and pacifies unwholesome states such as lust—this is taming, which is wisdom. He tames, pacifies, and suppresses the defilements of actions like killing living beings—this is taming, which is the Uposatha. He tames and subdues hostility, vexation, and the like—this is taming. Thus it is said: 'In this discourse, however, patience should be understood as 'taming.'' 'Pacification' is a synonym for that very taming. Therefore, it is taming in the sense of subduing hostility and the like, and it is pacification in the sense of calming them, thus it is 'taming and pacification,' which is patient endurance.

397. Tattha khantiyaṃ katādhikāro taṃ janapadaṃ gantvā mahājanassa avassayo hoti, tasmā tadassa apadānaṃ samudāgamato paṭṭhāya vibhāvetuṃ, ‘‘ko panesa puṇṇo’’tiādi āraddhaṃ. Etthāti etasmiṃ sunāparantajanapade. Asappāyavihāranti bhāvanābhiyogassa na sappāyaṃ vihāraṃ.

397. In that context, one who has made a foundation in patience, having gone to that country, becomes a refuge for the people. Therefore, to elucidate his life story from its origin, the passage beginning, 'But who is this Puṇṇa?' was introduced. 'Here' means in this Sunāparanta country. 'An unsuitable dwelling' means a dwelling not suitable for the practice of meditation.

Dve bhātaroti avibhattasāpateyyā avibhattavohārasaṃyogā. Tenāha ‘‘tesū’’tiādi. Janapadacārikaṃ caranto bhaṇḍaṃ gahetvā janapadesu vikkayaṃ karonto.

'Two brothers' means they had not divided their inheritance and had not separated their business connections. Therefore, he said, 'among them,' and so on. 'Wandering on tour through the countryside' means taking goods and selling them in the districts.

‘‘Buddhapūjaṃ dhammapūjaṃ saṅghapūjaṃ karissāmā’’ti tanninnā. Aṭṭhimiñjaṃ āhacca aṭṭhāsīti, ‘‘buddho’’ti vacanaṃ assutapubbaṃ sotapathaṃ upagataṃ anappakaṃ pītisomanassaṃ samuṭṭhāpentaṃ pītisamuṭṭhānapaṇītarūpehi chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Vissajjitanti vikkiṇanavasena viniyojitaṃ. Kammaṭṭhānaṃ na upaṭṭhātīti bhāvanāvīthiṃ na otarati. Mayhaṃ asappāyoti mayhaṃ kammaṭṭhānabhāvanāya sappāyo upakāro na hoti.

'We will make offerings to the Buddha, offerings to the Dhamma, and offerings to the Saṅgha'—they were inclined towards that. 'It struck the marrow and stood fast' means that the word 'Buddha,' never heard before, having entered the path of his hearing, gave rise to immense joy and happiness, which, with sublime forms arisen from that joy, cut through skin, hide, and so forth, and having struck the bone marrow, stood fast. 'Disposed of' means utilized by way of selling. 'The meditation subject does not present itself' means it does not enter the path of meditation. 'Unsuitable for me' means it is not suitable or helpful for my meditation on a subject.

Koci [Pg.424] caṅkamituṃ samattho nāma natthi mahatā samuddavīcisaddena upaddutattā bhāvanāmanasikārassa anabhisambhuṇanato. Tenāha ‘‘samuddavīciyo’’tiādi. Soti makuḷavihāro.

No one is able to practice walking meditation, due to being disturbed by the great sound of the ocean waves and being unable to accomplish meditation and attention. Therefore, it is said, 'the ocean's waves,' and so on. 'That' refers to the Makuḷa Vihāra.

Uttamajavena gacchamānā yathādhippetaṃ maggaṃ atikkamitvā aññataraṃ dīpakaṃ pāpuṇi.

Traveling with the utmost speed, she passed beyond the intended path and reached a certain small island.

Uppādikaṃ uṭṭhāpetvāti mahāvātamaṇḍalasamuṭṭhāpanena tasmiṃ padese mahāsamuddaṃ saṃkhobhento mahantaṃ uppādaṃ uṭṭhapetvā.

'Having raised a portent' means having caused a great portent to arise by raising a great circle of wind, thereby agitating the great ocean in that region.

Thero, ‘‘amhe āvajjeyyāthā’’ti kaniṭṭhassa vacanaṃ saritvā antarantarā āvajjeti, tasmā tadāpi āvajjeti, taṃ sandhāya vuttaṃ – ‘‘tasmiṃyeva khaṇe āvajjitvā’’ti. Sammukheti sīsaṭṭhāne. Paṭivedesunti pavedesuṃ, upāsakā mayanti paṭijāniṃsu. Imināti iminā mayhaṃ pariccattakoṭṭhāsena. Maṇḍalamāḷanti muṇḍamaṇḍalamāḷasadisaṃ paṭissayaṃ. Paricārakāti avasesagāmino.

The elder, recalling the junior's words, 'You should pay attention to us,' paid attention from time to time; therefore, he paid attention then too. With reference to that, it is said: 'At that very moment, having paid attention.' 'In front' means at the head. 'They informed' means they declared; 'We are lay followers,' they professed. 'By this' means by this share relinquished by me. 'A round pavilion' means a shelter similar to a round, open-air pavilion. 'Attendants' means those who go for the remainder.

Saccabandhassa okāsaṃ karonto ‘‘ekūnapañcasatāna’’nti āha. Taṃ divasaṃ…pe… aggahesi, tena so thero paṭhamaṃ salākaṃ gaṇhantānaṃ etadagge ṭhapito.

Making an opportunity for Saccabandha, he said, 'Of the four hundred and ninety-nine.' That day... he took it, therefore that elder was placed at the head of those taking the first ticket.

Vāṇijagāmaṃ gantvāti vāṇijagāmasamīpaṃ gantvā. Buddhakolāhalanti buddhānaṃ upagamma sattānaṃ uppajjanakutūhalaṃ.

'Having gone to the merchant village' means having gone near the merchant village. 'The Buddha-excitement' means the curiosity that arises in beings upon the arrival of the Buddhas.

Mahāgandhakuṭiyaṃyevāti jetavanamahāvihāre mahāgandhakuṭiyaṃyeva. Paricaritabbanti upaṭṭhātabbaṃ.

'At the Great Fragrant Chamber itself' means in the Great Monastery of Jetavana, at the Great Fragrant Chamber itself. 'Should be attended to' means should be served.

Gandhakaṭṭhānīti candanaagarusalaḷādīni sugandhakaṭṭhāni. Sesaṃ suviññeyyamevāti.

'Fragrant woods' means fragrant woods such as sandalwood, aloewood, salala, and so on. The rest is easily understood.

Puṇṇovādasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Obscure Meaning, the commentary on the Discourse of Advice to Puṇṇa, is complete.

4. Nandakovādasuttavaṇṇanā

4. The Commentary on the Discourse of Advice from Nandaka

398. Saṅghassa bhāraṃ akāsi upāyena nandakattherassa ovādena vinetabbānaṃ bhikkhunīnaṃ vinayatthaṃ. Tenāha ‘‘imaṃ panā’’tiādi. Pariyāyati [Pg.425] pavattatīti pariyāyo, paṭipāṭīti āha – ‘‘pariyāyenāti vārenā’’ti. Assāti nandakattherassa. Vadāpesi aññehi attano anokāsabhāvaṃ. Pariyāyena ovadantīti ovadituṃ samatthā bhikkhuniyo vārena ovadanti. Idaṃ pariyāyena ovadanaṃ. Cittaṃ ekaggaṃ hoti pasīdati pubbacariyasiddhena gāravabahumānena gehassitapemavasena.

398. By a stratagem, he undertook the Saṅgha's burden for the sake of training the nuns who were to be disciplined by the advice of the Elder Nandaka. Therefore, he said, 'Now this,' and so on. A 'turn' is so called because it proceeds, which means succession; hence it is said, 'by turn' means 'in rotation.' `Assa` refers to the Elder Nandaka. He had others announce his own unavailability. 'They advise by turn' means the nuns who are able to advise do so in rotation. This is advising by turn. The mind becomes one-pointed and serene due to the reverence and great respect established by former good conduct, and due to affection connected with household life.

Gotamīti mahāpajāpatigotamī. Seṭṭhissāti bārāṇasiseṭṭhino.

'Gotamī' means Mahāpajāpatī Gotamī. 'Of the chief merchant' means of the chief merchant of Bārāṇasī.

Teti paccekabuddhe. Kiṃ nu khoti pucchi ciratarakālaṃ puññakiriyāya paribhāvitasantānatāya, paccekabuddhesu ca gāravabahumānatāya. Duggatehipi sakkā kātunti duggatehipi yathāvibhavaṃ katā kuṭi tumhākaṃ vasituṃ sakkāti pucchi.

'Them' refers to the Paccekabuddhas. 'What is this?' he asked, because his mental continuum had long been cultivated by the performance of merit, and out of reverence and great respect for the Paccekabuddhas. 'Can it be done even by the poor?' he asked, meaning, 'Can a hut made even by the poor, according to their means, be suitable for you to dwell in?'

Hatthakammaṃ dethāti hatthakammaṃ katvā dethāti attho. Ānisaṃsaṃ ācikkhitvāti ‘‘tādisānaṃ mahesīnaṃ kataṃ veyyāvaccaṃ amhākampi dīgharattaṃ hitāya hoti. Āvāsadānañca nāma mahapphalaṃ mahānisaṃsaṃ nibbattaṭṭhāne mahāsampattiāvahaṃ bhavissatī’’tiādinā ānisaṃsaṃ ācikkhitvā. Gāḷhena ovādena tajjetvāti, ‘‘imesu nāma karontesu tvaṃ kasmā na karosi, mama jeṭṭhakadāsassa bhariyabhāvaṃ na jānāsi. Sabbehipi kariyamānassa hatthakammassa akaraṇe tuyhaṃ idañcidañca dukkhaṃ āgamissatī’’ti bhayena tajjetvā. Sataṃ sataṃ hutvāti sataṃ sataṃ dāsaputtā ekajjhaṃ hutvā ekañca ekañca kuṭiṃ katvā adāsi. Caṅkamanādiparivāranti caṅkamanarattiṭṭhānadivāṭṭhānabhojanādiparivāraṭṭhānasahitaṃ. Jaggitvā upaṭṭhāpetvā. Vissajjāpesīti pariccajāpesi. Parivattāpetvāti cetāpetvā. Ticīvarānīti sahassagghanikāni ticīvarāni katvā adāsi. Kālena kālanti kāle kāle, kismiñci kāleti attho. Rajje ṭhitassāti sabbabhūtūpakārarajje ṭhitassa.

'Give the handiwork' means to give after doing the handiwork. 'Having explained the benefits' means having explained the benefits thus: 'The service done for such great seers brings us long-term welfare. Moreover, the gift of a residence is of great fruit and great benefit, and will bring great prosperity in the place of rebirth.' 'Having threatened with a stern admonition' means having threatened with fear, saying: 'When these people are doing it, why do you not? Do you not know that you are the wife of my chief servant? If you do not do the handiwork that everyone is doing, this and that suffering will come to you.' 'A hundred each having gathered' means that groups of one hundred servant-sons, having come together, each built and gave one hut. 'With walking path and other requisites' means together with places for walking meditation, for staying at night, for staying during the day, for eating, and other surrounding areas. 'Having watched over and caused to be served.' 'He had it relinquished' means he made them give it up. 'Having had it exchanged' means having caused it to be acquired. 'The three robes' means having made three robes worth a thousand, he gave them. 'From time to time' means at certain times. 'While established in the kingdom' means while established in a kingdom that is for the benefit of all beings.

Nandakattheropīti tadā jeṭṭhakadāso etarahi nandakatthero pabbajitvā arahattaṃ patto. Jeṭṭhakadāsidhītā …pe… aggamahesiṭṭhāne ṭhitāti mahāpajāpatigotamiṃ sandhāya vadati. Ayamāyasmā nandakoti ayameva samudāgamato āyasmā nandakatthero. Etāva tā bhikkhuniyoti etāvatā samudāgamato pañcasatā bhikkhuniyo.

Also the Elder Nandaka—at that time he was Jeṭṭhakadāsa, but now he has become the Elder Nandaka, having gone forth and attained arahantship. Jeṭṭhakadāsa’s daughter... (and so on)... standing in the position of the foremost queen: this refers to Mahāpajāpatī Gotamī. This venerable Nandaka—this very one, by way of his origin, is the venerable Elder Nandaka. These are the bhikkhunīs to this extent—meaning, by way of their coming together, these five hundred bhikkhunīs.

399. Hetunāti [Pg.426] ñāyena aviparītapaṭipattiyā. Pubbabhāgā hi purimā purimā paṭipadā pacchimāya kāraṇaṃ. Yāthāvasarasato diṭṭhanti yathābhūtasabhāvato paccakkhaṃ viya.

399. "By cause" means by the proper method, by unperverted practice. For the preliminary parts, the earlier and earlier practices, are the cause for the later. "As it really is" means according to its actual nature, as if directly perceived.

401. Taṃ sabhāvaṃ taṃsabhāvanti tassā vedanāya paccayabhāvena anurūpaṃ.

401. That nature, 'its nature'—meaning, appropriate as a condition for that feeling.

403. Paṭhamataraṃyeva aniccāti tassāpi chāyāya aniccabhāvo paṭhamataraṃyeva siddho. Na hi kadāci aniccaṃ nissāya pavattaṃ kiñci niccaṃ nāma atthīti.

403. "Even earlier, impermanent"—meaning, the impermanence of its shadow is already established even earlier than that. For there is nothing that exists as permanent based on the impermanent.

404. Anupahanitvāti avināsetvā. Kathaṃ pana maṃsakāyaṃ cammakāyañca avināsetvā itaresaṃ kantanaṃ hotīti byatirekamukhena dassetuṃ, ‘‘tatthā’’tiādi vuttaṃ. Cammaṃ alliyāpentoti camme laggāpento cammapaṭibaddhaṃ karonto. Cammaṃ baddhaṃ katvāti vivarakāle na phālento cammabaddhe katvā. Evaṃ akatvāti evaṃ maṃsacammakāyānaṃ vināsanaṃ akatvā, vilimaṃsādivikantanena aññamaññaṃ vivecetvā. Tattha vilimaṃsanti cammanissitamaṃsaṃ, paṭicchannakilomakanti ca vadanti. Nhārūti sukhumanhāru. Bandhananti cammamaṃsānaṃ sambandhaṃ. Tenāha – ‘‘sabbacamme laggavilipanamaṃsamevā’’ti. Antarakilesamevāti antare citte jātattā sattasantānantogadhatāya abbhantarabhūtakilesameva.

404. "Without destroying" means not annihilating. But how can the cutting of the others be done without destroying the flesh-body and the skin-body? To show this by way of contrast, "therein" and so forth is said. "Causing the skin to adhere" means making the skin stick, making it bound to the skin. "Having bound the skin" means not splitting it at the time of opening, having made it skin-bound. "Not doing so thus" means not destroying the flesh and skin bodies in this way, but separating them from each other by cutting the clinging-flesh and so on. Here, "clinging flesh" means the flesh attached to the skin, also called the concealed membranes. "Sinews" means the fine sinews. "Bond" means the connection of skin and flesh. Hence it is said: "All the skin with only the adhering clinging-flesh." "The internal defilement itself" means the defilement that is truly internal because it arises within the mind and is embedded within the continuity of beings.

405. Tajjaṃ vāyāmanti nidassanamattaṃ daṭṭhabbaṃ. Tathā hi purisena kuṭhārinā chejjaṃ chindite chejjaṭṭhānassa sallakkhaṇaṃ icchitabbaṃ, tassa paṭighātabhāvo icchitabbo, kāyapariḷāhābhāvo icchitabbo, tassa avaṭṭhānaṃ icchitabbaṃ, kiccantare ajjhupekkhaṇaṃ icchitabbaṃ, evaṃ paññāya kilese chindantassa yogino vīriyabalena saddhiṃ sati-pīti-passaddhi-samādhi-upekkhāsambojjhaṅgaṃ icchitabbanti āha – ‘‘evaṃ na vinā chahi…pe… sakkotī’’ti.

405. "Appropriate effort" should be seen as merely illustrative. For just as a man with an axe, when something is to be cut, should wish to recognize the place to be cut, should wish for the effectiveness of the striking, should wish for the absence of bodily agitation, should wish for its remaining steady, should wish to maintain equanimity while attending to the task—so too, it is said that a yogi cutting off defilements with wisdom should wish for the enlightenment factors of mindfulness, rapture, tranquility, concentration, and equanimity, along with the strength of energy: "Thus, not without these six... is he able."

407. Tena kāraṇenāti yena tāsaṃ bhikkhunīnaṃ sā dhammadesanā sappāyā, āsevanamandatāya pana ajjhāsayena paripuṇṇasaṅkappā na jātāyeva; puna tathā desanāya sati āsevanabalavatāya paripuṇṇasaṅkappā bhavissanti; tena kāraṇena tvampi tā bhikkhuniyo teneva ovādena ovadeyyāsīti.

407. "For that reason" means that by which that Dhamma teaching was suitable for those bhikkhunīs, but due to the weakness of their cultivation, their resolve was not yet fully developed by aspiration; again, if there is such a teaching, they will become fully resolved through the strength of cultivation. For that reason, you too should advise those bhikkhunīs with that same instruction.

415. Sabbapacchimikāti [Pg.427] sabbāsaṃ kaniṭṭhā sotāpannā, anariyā tattha kāci natthīti attho. Tenāha – ‘‘sesā pana…pe… khīṇāsavā cā’’ti. Yadi evanti akhīṇāsavāpi tādisā bhikkhunī atthi. Evaṃ sati sukkhavipassakabhāvenapi sati khīṇāsavabhāve ariyassa vinaye aparipuṇṇasaṅkappāvāti adhippāyena codeti, ‘‘kathaṃ paripuṇṇasaṅkappā’’ti? Itaro ajjhāsayapāripūriyāti kāraṇaṃ vatvā, ‘‘yassa hī’’tiādinā tamatthaṃ vivarati. Ajjhāsayapāripūriyāti tattha adhippāyapāripūriyā, na sabbaso guṇapāripūriyāti adhippāyo. Tenāha ‘‘kadā nu kho’’tiādi. Etena pādakajjhānasammasitajjhānānaṃ visadisatāya puggalassa vipassanākāle pavattaajjhāsayavasena ariyamagge bojjhaṅgamaggaṅgajhānaṅgānaṃ visesatāti ayamattho dīpitoti veditabbo. Sesaṃ suviññeyyameva.

415. "The very last of all" means the youngest of all are stream-enterers; there are no non-noble ones among them—this is the meaning. Therefore, it is said: "The remaining ones... are also those with destroyed taints." If this is so, then there exists such a bhikkhunī who has not destroyed the taints. This being so, even if one is a dry-insight meditator, if the state of one with destroyed taints is present, is the noble discipline incomplete in resolve?—with this intention, it is questioned, "How is resolve complete?" The other, having stated the reason as 'by the fulfillment of aspiration,' clarifies that meaning by saying, "For whom..." and so on. "Fulfillment of aspiration" here means the fulfillment of intention, not the complete fulfillment of all qualities—this is the intended meaning. Therefore, it is said, "When indeed..." and so on. Through this, it should be understood that, due to the dissimilarity of the jhānas that are a basis and the jhānas that are contemplated, and by way of the individual's aspiration arising at the time of insight, a distinction exists between the jhāna factors that are path factors of enlightenment on the noble path—this meaning is illuminated and should be understood. The rest is easily understood.

Nandakovādasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition of the hidden meaning in the commentary on the Nandakovāda Sutta is completed.

5. Rāhulovādasuttavaṇṇanā

5. The Commentary on the Rāhulovāda Sutta

416. Vimuttiṃ paripācentīti kilesānaṃ paṭippassaddhivimuttibhūtaṃ arahattaṃ sabbaso pācenti sādhenti nibbāpentīti vimuttiparipācanīyā. Dhammāti kāraṇadhammā. Tenāha – ‘‘visuddhikāraṇavasenā’’ti, arahattasaṅkhātāya visuddhiyā sampādanavasenāti attho. Saddhindriyādayo visujjhamānā maggapaṭipāṭiyāva sabbaso assaddhiyādīhi cittaṃ vimocentā aggaphalavimuttiṃ sampādenti. Tesaṃ pana visuddhi bālaparivajjanena paṇḍitapayirupāsanena pasādāvahadhammapaccavekkhaṇāya ca hoti. Tato idha pannarasa dhammā adhippetāti dassento, ‘‘vuttañheta’’ntiādimāha.

416. 'Maturing liberation' means they fully mature, accomplish, and bring to consummation arahantship, which is the liberation consisting of the complete stilling of defilements. 'Dhammas' means causal dhammas. Therefore, it is said, "In terms of the cause of purification," that is, in terms of accomplishing the purification known as arahantship. The faculties beginning with faith, as they become purified along the path, completely liberate the mind from faithlessness and other such things, accomplishing the supreme liberation of the fruition. For them, purification occurs through avoiding fools, associating with the wise, and reviewing Dhammas that bring about serenity. Thus, to show that here fifteen Dhammas are intended, it is said, "For this has been stated," and so on.

Tattha assaddhe puggaleti saddhārahite puggale. Te hi nissāya na kadāci saddhā sambhavati, tesaṃ pana diṭṭhānugatiāpajjanena aññadatthu asaddhiyameva vaḍḍhati, tasmā te paṭibhayamaggo viya dūrato vajjetabbā. Assaddhiyanti ca saddhāya paṭipakkhabhūtā asaddheyyavatthusmiṃ adhimuccanākārena pavattā saṃkilesadhammā veditabbā. Saddhe puggaleti saddhāsampanne puggale. Te hi nissāya saddheyyavatthusmiṃ anuppannā uppajjati, uppannā bhiyyobhāvaṃ vepullaṃ āpajjati. Saddheyyavatthūti ca buddhādīni ratanāni kammakammaphalāni ca. Sevatoti labbhamānaṃ saddhāsampadaṃ uppādetuṃ vaḍḍhetuñca nisevato. Sesapadāni tasseva vevacanāni. Atha vā sevato upasaṅkamato. Bhajato tesaṃ paṭipattiyaṃ bhattiṃ kubbato. Payirupāsatoti tesaṃ ovādānusāsanikaraṇavasena upaṭṭhahato. Pasādanīyasuttantā nāma buddhādiguṇapaṭisaṃyuttā pasādāvahā sampasādanīyasuttādayo. Te hi paccavekkhato buddhādīsu anuppannā pasannā upajjati, uppannā bhiyyobhāvaṃ vepullaṃ [Pg.428] āpajjati. Imehi tīhākārehīti imehi yathāvuttehi tīhi kāraṇehi. Paṭipakkhadūrībhāvato paccekaṃ sūpahārato ca āsevanaṃ bhāvanaṃ labhanti. Saddhindriyaṃ visujjhati maggaphalāvahabhāvena acchati visuddhiṃ pāpuṇāti. Iminā nayena sesapadesupi attho veditabbo.

Here, "a person without faith" means a person devoid of faith. For by relying on them, faith never arises; rather, through following their wrong views, their lack of faith only grows. Therefore, they should be avoided from afar, like a dangerous path. "Lack of faith" should be understood as defilements that arise in opposition to faith, manifesting as attachment to matters unworthy of faith. "A person with faith" means a person endowed with faith. For by relying on them, faith arises in matters worthy of faith if unarisen, and if arisen, it increases and flourishes. "Matters worthy of faith" include the Buddha and other Jewels, as well as kamma and its results. "Associating with" means associating with, in order to generate and increase the obtainable wealth of faith. The remaining terms are synonyms for that same thing. Alternatively, "associating with" means drawing near and revering. "Devoting oneself" means cultivating devotion to their practice. "Attending upon" means attending upon them by way of following their advice and instruction. "Inspiring discourses" are inspiring discourses such as the Sampasādanīya Sutta and others, which are connected with the virtues of the Buddha and others, and which bring about confidence. For by reflecting on these, confidence in the Buddha and others arises where it was absent, and where present, it grows and flourishes. "By these three means" refers to the three means just described. Through avoiding opposition and through individual support, one obtains cultivation and development. The faculty of faith becomes purified, that is, it becomes clear and attains purity by leading to the path and its fruits. In this way, the meaning of the remaining terms should also be understood.

Ayaṃ pana viseso – kusīteti alase sammāpaṭipattiyaṃ nikkhittadhure. Āraddhavīriyeti paggahitavīriye sammāpaṭipanne. Sammappadhāneti anuppannānaṃ akusalānaṃ anuppādanādivasena pavatte cattāro upāyappadhāne. Paccavekkhato paṭipattiṃ avekkhato. Te hi paccavekkhato līnaṃ abhibhavitvā sammadeva ārambhadhātuādi anuppannānaṃ vidhinā satisampadāya uppādāya bhiyyobhāvāya saṃvattati. Asamāhite bhantamigabhantagoṇasappaṭibhāge vibbhantacitte. Samāhite upacārasamādhinā appanāsamādhinā ca sammadeva samāhitacitte. Jhānavimokkheti savitakkasavicārādijhānāni paṭhamādivimokkhe ca. Tesañhi paccavekkhaṇā uparūpari accantameva samādhānāya saṃvattati. Duppaññeti nippaññe, ariyadhammassa uggahaparipucchāsavanasammasanābhāvena sabbaso paññārahite ca. Paññavanteti vipassanāpaññāya ceva maggapaññāya ca samannāgate. Gambhīrañāṇacariyanti gambhīraṃ khandhāyatanadhātusaccapaṭiccasamuppādādibhedaṃ ñāṇassa caritabbaṭṭhānaṃ, yattha vā gambhīrañāṇassa cariyaṃ pavattati. Tattha hi paccavekkhaṇā sammohaṃ vidhamati, anuppannāya paññāya uppādāya bhiyyobhāvāya saṃvattati. Suttantakkhandheti suttasamūhe.

Here, however, is the distinction: 'Kusīta' refers to one who is lazy, having abandoned the duty of right practice. 'Āraddhavīriya' refers to one who has exerted energy, rightly practicing. 'Sammappadhāna' refers to the four right efforts that operate through preventing the arising of unarisen unwholesome states, etc. 'Paccavekkhato' means reviewing the practice. For by reviewing them, having overcome sluggishness, the element of arousal and so on rightly conduces, by the proper method and with the accomplishment of mindfulness, to the arising and increase of unarisen states. 'Asamāhita' refers to a distracted mind, like a wandering deer, a wandering bull, or a snake. 'Samāhita' refers to a rightly concentrated mind through access concentration and absorption concentration. 'Jhānavimokkha' refers to the jhānas beginning with the first jhāna with initial and sustained thought, etc., and the liberations beginning with the first liberation. For by reviewing them, one attains higher and higher levels of ultimate concentration. 'Duppañña' refers to one lacking wisdom, devoid of learning, questioning, listening, and reflecting on the noble Dhamma, and entirely devoid of wisdom. 'Paññavanta' refers to one endowed with insight wisdom and path wisdom. 'Gambhīrañāṇacariya' refers to the profound sphere of knowledge—such as the aggregates, sense bases, elements, truths, dependent origination, etc.—where profound knowledge operates, or where the conduct of profound knowledge prevails. For by reviewing there, delusion is dispelled, leading to the arising and increase of unarisen wisdom. 'Suttantakkhandha' refers to the collection of suttas.

Pubbe saddhindriyādīnaṃ visuddhikāraṇāni, ‘‘vimuttiparipācanīyā dhammā’’ti vuttānīti idha saddhādike aññe ca dhamme dassento, ‘‘aparepī’’tiādimāha. Tattha saddhādīnaṃ vimuttiparipācanīyatā dassitā eva, aniccasaññādīnaṃ [Pg.429] pana vimuttiparipācanīyatāya vattabbameva natthi vipassanābhāvato. Tenāha – ‘‘ime pañca nibbedhabhāgiyā saññā’’ti. Kalyāṇamittatādayoti kalyāṇamittatā sīlasaṃvaro abhisallekhakathā vīriyārambho nibbedhikā paññā ime kalyāṇamittatādayo pañca dhammā. Ayamettha saṅkhepo, vitthāro pana ‘‘meghiyasuttasaṃvaṇṇanāyaṃ’’ (udā. aṭṭha. 31) vuttanayena veditabbo. Lokaṃ volokentassāti buddhaveneyyasattalokaṃ buddhacakkhunā visesato olokentassa.

Previously, the factors for purifying the faculties such as faith were called "the dhammas that mature liberation." Here, showing faith and other dhammas, it is said, "and others." In this context, the maturing of liberation for faith and the like has already been shown. However, regarding the perceptions of impermanence and so on, there is nothing further to be said about their maturing liberation, because of their nature as insight. Therefore, it is said, "These five perceptions are conducive to penetration." Good friendship and so on—good friendship, restraint in morality, talk on effacement, initiating effort, and penetrative wisdom—these are the five dhammas beginning with good friendship. This is the summary here; the detailed explanation should be understood in the way stated in the commentary on the Meghiya Sutta (Udāna Aṭṭhakathā 31). "Surveying the world"—that is, surveying the world of beings trainable by the Buddha with the Buddha’s eye in a special way.

419. Āyasmato rāhulassa indriyānaṃ paripakkattā saddhiṃ paṭṭhapitapatthanā devatā udikkhamānā tiṭṭhanti, – ‘‘kadā nu kho uttari āsavānaṃ khaye vinessatī’’ti. Yadā pana satthā evaṃ parivitakkesi, tāvadeva samānajjhāsayatāya sabbakālaṃ taṅkhaṇaṃ āgamentiyo tā devatāyo taṃ samavāyaṃ disvā ekasmiṃ andhavanasmiṃyeva sannipatitā. Upālissa gahapatino dīghanakhaparibbājakassa catusaccadhammesu dassanakiccena pavatto sotāpattimaggoti tesu suttesu (paṭi. ma. aṭṭha. 2.2.30) paṭhamamaggo ‘‘dhammacakkhu’’nti vutto, tassa dassanatthassa sātisayattā, brahmāyuno pana phalañāṇāni heṭṭhimāni tīṇi sātisayānīti brahmāyusutte(ma. ni. 2.383 ādayo) tīṇi phalāni ‘‘dhammacakkhu’’nti vuttāni. Idaṃ panettha āyasmato rāhulassa maggañāṇaṃ phalañāṇañca dassanattho sātisayo, tāhi ca devatāhi yaṃ ñāṇaṃ adhigataṃ, taṃ sātisayamevāti vuttaṃ – ‘‘imasmiṃ sutte cattāro maggā, cattāri ca phalāni dhammacakkhunti veditabbānī’’ti. Kiṃ pana sāvakānaṃ saccābhisamayañāṇe atthi koci visesoti? Āma atthi. So ca kho pubbabhāge vuṭṭhānagāminivipassanāya pavattiyākāravisesena labheyya kāci visesamattā. Svāyamattho abhidhamme ‘‘no ca kho yathā diṭṭhippattassā’’ti saddhāvimuttato diṭṭhippattassa kilesappahānaṃ pati visesakittanena dīpetabbo. Kiṃ pana āyasmā rāhulo viya tā devatā sabbā ekacittā pageva cattāri phalāni adhigaṇhiṃsūti? Noti dassento ‘‘tattha hī’’tiādimāha. Kittakā pana tā devatāti āha ‘‘tāsañca panā’’tiādi.

419. Due to the maturity of Venerable Rāhula’s faculties, the deities who had made their aspirations together with him stood watching, thinking, "When will he attain the destruction of the taints?" And when the Teacher reflected thus, those deities, who were always in harmony with his thoughts and were awaiting that very moment, seeing his resolve, gathered in the same blind grove. In the case of the householder Upāli and the long-nailed wanderer, the stream-entry path arose in them through the function of seeing the four noble truths. In those discourses, the first path is called the "eye of the Dhamma" because of the surpassing nature of its insight. However, in the Brahmāyu Sutta, the three lower fruition knowledges are called the "eye of the Dhamma" due to their surpassing nature. Here, the knowledge of the path and the knowledge of fruition attained by Venerable Rāhula are of surpassing insight, and the knowledge attained by those deities is likewise surpassing. Thus, it is said: "In this discourse, the four paths and the four fruits should be understood as the eye of the Dhamma." But is there any distinction in the knowledge of truth-realization among the disciples? Indeed, there is. That distinction arises from differences in the mode of practice during the preliminary stages of insight leading to emergence. This is the meaning explained in the Abhidhamma: "But not as in the case of one attained to view," where the abandonment of defilements by one attained to view is distinguished from that of one liberated by faith. Did those deities, like Venerable Rāhula, all attain the four fruits in a single moment? To show that they did not, it is said, "Here, indeed..." How many were those deities? It is said, "And of those..."

Rāhulovādasuttavaṇṇanāya līnatthappakāsanā samattā.

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

6. Chachakkasuttavaṇṇanā

6. Explanation of the Discourse on the Six Sets of Six

420. Ādimhi [Pg.430] kalyāṇanti ādikoṭṭhāse kalyāṇaṃ etassāti vā ādikalyāṇo, taṃ ādikalyāṇaṃ, ādikalyāṇabhāvo ca dosavigamena icchitabbo. Yañhi sabbaso vigatadosaṃ, taṃ paripuṇṇaguṇameva hotīti ‘‘niddosa’’nti vuttaṃ. Katvāti ca padaṃ, ‘‘kalyāṇaṃ katvā bhaddakaṃ katvā’’ti purimapadadvayenapi yojetabbaṃ. Desanākāro hi idha kalyāṇasaddena gahito. Tenevāha – ‘‘desetabbadhammassa kalyāṇatā dassitā hotī’’ti, dutiye pana atthavikappe desetabbadhammassa kalyāṇatā mukhyeneva kathitā itarassa atthāpattito. Majjhekalyāṇaṃ pariyosānakalyāṇanti etthāpi eseva nayo. Ayañca desanāya thomanā buddhānaṃ āciṇṇasamāciṇṇāvāti dassetuṃ, ‘‘iti bhagavā ariyavaṃsa’’ntiādi vuttaṃ. Dhammaggahaṇampi desanāya thomanā evāti ‘‘navahi padehī’’ti vuttaṃ.

420. "Good in the beginning" means that it is good in its initial part, or that it has a good beginning—thus, it is called "good in the beginning." That state of being good in the beginning should be desired through the absence of faults. For what is entirely free from faults is fully endowed with virtues—hence, it is said to be "faultless." The word "having made" should also be connected with the two preceding phrases, "having made it good" and "having made it excellent." Here, the manner of teaching is taken by the word "good." Therefore, it is said: "The goodness of the Dhamma to be taught has been shown." In the second interpretation, however, the goodness of the Dhamma to be taught is spoken of directly, while the other is implied. The same method applies to "good in the middle" and "good in the end." This praise of the teaching is the customary practice of the Buddhas—hence, it is said: "Thus, the Blessed One [spoke of] the Ariyan Lineage," etc. The comprehension of the Dhamma is also a praise of the teaching—hence, it is said: "By nine terms."

Vedanā yāthāvato jānanaṃ, tañca maggakiccaṃ, tassa upāyo vipassanātiāha – ‘‘sahavipassanena maggena jānitabbānī’’ti. Pariññābhisamayādikiccena nibbattiyā asammohato ca paṭivijjhitabbo. Tebhūmakacittameva kathitaṃ sammasanaṭṭhānassa adhippetattā. Esa nayo dhammāyatanādīsupi. Dhammāyatanassa vā āyatanabhāvato bahiddhāgahaṇaṃ, na sabbaso anajjhattabhāvato. Vipākavedanāpaccayā javanakkhaṇe uppannataṇhāti chattiṃsavipākavedanaṃ nissāya evaṃ assādentī anubhaveyyanti akusalajavanakkhaṇato uppannataṇhā.

To know feelings as they truly are is the function of the path, and the means to that is insight—thus it is said: "They are to be known by the path together with insight." And it should be penetrated without confusion by the accomplishment of the functions of full understanding, realization, and so on. Only consciousness pertaining to the three realms is spoken of here, because it is intended as the object of contemplation. This method applies similarly to the mental-phenomena sense base and so on. Regarding the mental-phenomena sense base, its being grasped as external is due to its nature as a sense base, not because it is entirely non-internal. "Craving that arises in the moment of impulsion dependent on resultant feeling" means the craving that arises from the unwholesome impulsion moment, thus delighting in and experiencing the thirty-six kinds of resultant feeling, dependent on them.

422. Pāṭiyekko anusandhīti yathānusandhiādīnaṃ asambhavatoti adhippāyena vuttaṃ. Heṭṭhāti viññāṇaphassavedanātaṇhānaṃ paccayāyattavuttitādassanena cakkhāyatanādīnaṃ rūpāyatanādīnañca paccayāyattavuttitā dīpitā apaccayuppannassa paccayābhāvato, yañca paccayāyattavuttikaṃ, taṃ aniccaṃ uppādasambhavato, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattāti khandhapañcake ca channaṃ chakkānaṃ vasena ghanavinibbhogakaraṇena atthato anattalakkhaṇaṃ vibhāvitaṃ. Na sarūpatoti sarūpatopi taṃ vibhāvetukāmo teneva chachakkānaṃ vasena ghanavinibbhoganayena byatirekato ca anvayato ca dassento bhagavā – ‘‘cakkhu attāti yo vadeyyā’’tiādimāhāti yathānusandhikāva [Pg.431] desanā vibhāvitā. Tenāha ‘‘heṭṭhā kathitānaṃ hī’’tiādi. Heṭṭhā pana channaṃ chakkānaṃ vasena vinibbhogadassanamattaṃ, na anattalakkhaṇaṃ vibhāvitaṃ, idha pana sarūpato anattalakkhaṇaṃ vibhāvitanti adhippāyena anusandhantarabhāvajotanā. Yadipi anattabhāvo nāma catūsupi saccesu labbhateva, sabbepi hi dhammā anattā, ime panettha dvepi nayā sammasanavasena pavattāti vuttaṃ – ‘‘dvinnaṃ saccānaṃ anattabhāvadassanattha’’nti. Na upapajjatīti upapattisaṅkhātayuttiyā na sametīti ayamettha atthoti āha ‘‘na yujjatī’’ti. Attavādinā – ‘‘nicco dhuvo sassato’’ti abhimato, cakkhuñca uppādavantatāya aniccaṃ, yaṃ paccayāyatthavuttitā, tasmā ‘‘cakkhu attāti yo vadeyya, taṃ na upapajjatī’’tiādi. Sakkāyavatthu cakkhu anattā aniccabhāvato seyyathāpi ghaṭo, cakkhuṃ aniccaṃ paccayāyattavuttibhāvato seyyathāpi ghaṭo, cakkhu paccayāyattavutti uppādādisambhavato seyyathāpi ghaṭo. Vigacchatīti bhaṅguppattiyā sabhāvāvigamena vigacchati. Tenāha ‘‘nirujjhatī’’ti.

422. ‘A separate connection’ is stated with the intention that there is no possibility of a connection as before, and so on. Below, by showing the dependent nature of consciousness, contact, feeling, and craving, the dependent nature of the eye-base and so on, and the form-base and so on, is revealed, because there is no condition for what is unconditioned. Whatever is dependent on conditions is impermanent because it is subject to arising. Whatever is impermanent is suffering. Whatever is suffering is non-self. Thus, in the five aggregates and by means of the six sets of six, by making a breakdown of compactness, the characteristic of non-self is revealed in meaning. ‘Not in its own nature’—wishing to reveal it even in its own nature, the Blessed One, showing it by way of both exclusion and inclusion through the method of breaking down compactness by means of the six sets of six, said: ‘If anyone were to say, “The eye is self,”’ and so on. Thus, the teaching is revealed as having a connection as before. Therefore, he said, ‘For of what was spoken below,’ and so on. Below, however, only the demonstration of the analysis by means of the six sets of six is given, not the characteristic of non-self. Here, however, the characteristic of non-self is revealed in its own nature—this is the intention in clarifying the state of being a different connection. Although the nature of non-self is indeed found in all four truths, for all phenomena are non-self, yet here these two methods proceed by way of contemplation—thus it is said: ‘For the purpose of seeing the nature of non-self in the two truths.’ ‘It does not apply’ means it does not fit with the reason called suitability. This is the meaning here, hence it is said, ‘It is not fitting.’ For the advocate of self, it is held to be ‘permanent, stable, eternal,’ but the eye is impermanent because it is subject to arising, and its nature is dependent on conditions. Therefore, ‘If anyone were to say, “The eye is self,” it does not apply,’ and so on. The eye, the basis of personal existence, is non-self because of its impermanent nature, just as a pot. The eye is impermanent because its nature is dependent on conditions, just as a pot. The eye is dependent on conditions because it is subject to arising, and so on, just as a pot. ‘It perishes’ means it perishes through dissolution and arising, by the non-departure from its own nature. Therefore, it is said, ‘It ceases.’

424. Yasmā kilesavaṭṭamūlakaṃ kammavaṭṭaṃ, kammavaṭṭamūlakañca vipākavaṭṭaṃ. Kilesuppatti ca taṇhādiggāhapubbikā, tasmā ‘‘tiṇṇaṃ vā gāhānaṃ vasena vaṭṭaṃ dassetu’’nti āha. Yasmā pana taṇhāpakkhikā dhammā samudayasaccaṃ, cakkhādayo dukkhasaccaṃ, tasmā vuttaṃ – ‘‘dvinnaṃ saccānaṃ vasena vaṭṭaṃ dassetu’’nti. Taṇhāmānadiṭṭhiggāhāva veditabbā sakkāyagāminipaṭipadāya adhippetattā. ‘‘Etaṃ mamā’’tiādinā gahaṇamevettha anupassanāti āha – ‘‘gāhattayavasena passatī’’ti.

424. Because the cycle of kamma has its root in the cycle of defilements, and the cycle of results has its root in the cycle of kamma. And the arising of defilements is preceded by grasping at craving and so on, therefore it is said, “to show the cycle by means of three graspings.” Moreover, since phenomena pertaining to craving are the truth of origin, and the eye and so on are the truth of suffering, therefore it is said, “to show the cycle by means of the two truths.” Craving, conceit, and wrong view should be understood as graspings because they are intended as the path leading to personal existence. The grasping by means of “This is mine” and so on is itself the contemplation here—thus it is said, “one sees by means of the three graspings.”

Tiṇṇaṃ gāhānaṃ paṭipakkhavasenāti taṇhādiggāhapaṭipakkhabhūtānaṃ dukkhāniccānattānupassanānaṃ vasena, tāhi vā tiṇṇaṃ gāhānaṃ paṭipakkhavasena viniveṭhanavasena anuppādanavasenāti attho. Paṭipakkhavasena vivaṭṭaṃ dassetunti yojanā. Sakkāyanirodhagāminī paṭipadāti ettha nirodhadhammo sarūpeneva dassitoti āha – ‘‘nirodho…pe… dassetu’’nti. Paṭisedhavacanānīti paṭikkhepavacanāni.

‘By means of the antidote to the three graspings’ means by way of the contemplations of suffering, impermanence, and non-self, which are the counteractive forces against the graspings of craving and so on; or by way of the antidote to the three graspings, by way of disentanglement and non-arising, this is the meaning. The construction is: “to show the turning away from the round of existence by means of the antidote.” In “the path leading to the cessation of personal existence,” the nature of cessation is shown in its own form, thus it is said, “cessation… to show.” ‘The words of rejection’ means the words of refutation.

425. Taṇhādīnaṃ anupādiyanavacanāni taṇhādiṭṭhivaseneva vuttāni taṇhādiṭṭhīnaṃyeva abhinandanādivasena pavattisabbhāvato. Appahīnattho anusayatthoti [Pg.432] āha – ‘‘anusetīti appahīno hotī’’ti ariyamaggena hi appahīno thāmagato rāgādikileso anusayo kāraṇalābhe sati uppajjanārahabhāvato. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Vaṭṭadukkhakilesadukkhassāti vaṭṭadukkhassa ceva kilesadukkhassa ca. Saupādisesanibbānañhi kilesadukkhassa antakaraṇaṃ, anupādisesanibbānaṃ vaṭṭadukkhassa.

425. The statements about not clinging to craving and so on are spoken precisely in terms of craving and wrong view, because they have the nature of arising by way of delighting in craving and wrong view. The meaning of ‘not abandoned’ is the meaning of ‘latent tendency’—thus it is said, “‘it lies latent’ means ‘it is not abandoned.’” For defilements such as lust, which are not abandoned by the noble path, are firmly established as latent tendencies due to their potential to arise when conditions are present. What should be said here has already been stated below. ‘Of the suffering of the round and the suffering of defilements’ means of both the suffering of the round and the suffering of defilements. For nibbāna with residue is the end of the suffering of defilements, while nibbāna without residue is the end of the suffering of the round.

426. Tesanti anusayānaṃ. Paṭikkhepavasenāti pajahanavasena, appavattikaraṇavasenāti attho. Avijjaṃ pajahitvāti anavasesato avijjaṃ appavattidhammataṃ āpādetvā. Kāmaṃ heṭṭhimamaggañāṇampi avijjāpahāyinī vijjā eva, taṃ pana ñāṇaṃ avijjāya anavasesappahāyakaṃ na hoti, aggamaggañāṇe pana uppanne avijjāya lesopi nāvasissatīti tadeva avijjāya pahāyakanti āha – ‘‘arahattamaggavijjaṃ uppādetvā’’ti.

426. ‘Them’ refers to the latent tendencies. ‘By way of rejection’ means by way of abandoning, that is, by way of preventing their arising. ‘Having abandoned ignorance’ means having rendered ignorance completely non-arising. Indeed, even the knowledge of a lower path is knowledge that abandons ignorance, but that knowledge does not entirely eradicate ignorance. However, when the knowledge of the highest path arises, not even a trace of ignorance remains—thus it is said, “having produced the knowledge of the arahant path.”

427. Sayameva tathāgate attano buddhānubhāvena desente saṭṭhi bhikkhū arahattaṃ pattāti anacchariyametaṃ, atha kiṃ acchariyanti āha ‘‘ima’’ntiādi. Kathentepīti ettha itisaddo pakārattho, imināva pakārenāti attho. Pattā evāti saṭṭhi bhikkhū arahattaṃ pattā evāti yojanā. Etampi anacchariyaṃ, satthu sammukhā sāvakā samudāgamā mahābhiññā pabhinnapaṭisambhidā tathā tathā sappāṭihāriyaṃ dhammaṃ desentīti. Tenāha – ‘‘mahābhiññappattā hi te sāvakā’’ti.

427. When the Tathāgata himself taught by the power of his own Buddhahood, that sixty monks attained arahantship is not surprising. But what is surprising? He said, “this,” and so on. In ‘even while teaching,’ the word ‘iti’ indicates manner, meaning “in this very way.” In ‘they attained indeed,’ the construction is: sixty monks attained arahantship indeed. This too is not surprising, that disciples, having come together in the presence of the Teacher, possessing great direct knowledge and the attained analytical knowledges, taught the Dhamma in such a way that it was wonderfully efficacious. Therefore, he said: “For those disciples had attained great direct knowledge.”

Mahāmaṇḍapeti lohapāsādassa purato eva mahābhikkhusannipāto jātoti tesaṃ pahonakavasena kate mahati sāṇimaṇḍapeti vadanti. Tesupi ṭhānesūti tesu yathāvuttamahāmaṇḍapādīsu ṭhānesu. Mahāthero atthīti padaṃ ānetvā sambandhitabbaṃ. Devattherassa guṇe sutvā pasannamānaso mahāthero, tathāpi vatthasampattiyā pasīditvā ‘‘tvaṃ pana nhāpehī’’ti āha.

‘The great pavilion’—they say a great assembly of monks had gathered in front of the Brazen Palace, and for their accommodation, a large cloth pavilion was made. ‘In those places’ means in those places such as the aforementioned great pavilion. The phrase ‘the great elder was’ should be brought in and connected. Hearing the virtues of the Elder Devata, the great elder’s mind became pleased, and being further delighted by the abundance of robes, he said, “You, then, have him bathed.”

Heṭṭhāpāsādeti ca kalyāṇiyamahāvihāre uposathāgāre heṭṭhāpāsāde ekadā uparipāsāde ekadā, kathesīti. Cūḷanāgassa tathā mahatī parisā devatānubhāvena abhiññāpādanaṃ ahosīti keci[Pg.433]. Thero pana mahiddhiko ahosi, tasmā tāva mahatiṃ parisaṃ abhiññāpesīti apare.

‘Below the palace’—in the Kalyāṇī Great Monastery, in the Uposatha hall, sometimes below the palace and sometimes above the palace, he taught. Some say that for Cūḷanāga, such a great assembly was caused to attain direct knowledge through the power of the devas. But others say that the elder was of great psychic power, therefore he caused such a great assembly to attain direct knowledge.

Tato tatoti tassaṃ tassaṃ disāyaṃ. Ekovāti ekacco eva, na bahuso, katipayāva puthujjanā ahesunti attho. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva.

‘From here and there’ means in this and that direction. ‘Only one’ means just a single one, not many; the meaning is that there were only a few ordinary people. The rest is easily understood because of the method already stated below.

Chachakkasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Abstruse Meaning of the Commentary on the Chachakka Sutta is complete.

7. Mahāsaḷāyatanikasuttavaṇṇanā

7. Commentary on the Great Six Sense-Sphere Sutta

428. Mahantāni saḷāyatanāni adhikicca pavattattā mahāsaḷāyatanikaṃ, mahantatā ca tesaṃ mahantaṃ lokasannivāsaṃ abhibyāpetvā ṭhitattā ayoniso gayhamānānaṃ mahato anatthāya saṃvattanato, yoniso gayhamānānaṃ mahato atthāya hitāya sukhāya saṃvattanato ca daṭṭhabbā. Jotakanti bodhakaṃ.

428. Because it occurs with reference to the great six sense-bases, it is called the Mahāsaḷāyatanika. And their greatness should be seen in that, because they stand pervading a vast world-system, when grasped unwisely, they lead to great harm; but when grasped wisely, they lead to great benefit, well-being, and happiness. ‘Illuminating’ means awakening.

429. Sikhāppattāya vipassanāya jānanampi yathābhūtajānanameva maggena jānanassa āsannakāraṇabhāvatoti āha – ‘‘sahavipassanena maggena ajānanto’’ti. Vuḍḍhiṃ gacchantīti paccayasamodhānena bhavayonigatiṭhitisattāvāsapāḷiyā aparāparaṃ parivuddhiṃ gacchanti. Evaṃbhūtā paguṇabhāvamāpāditā samathavipassanādhammā viya suṭṭhutaraṃ vasībhāvaṃ pāpitā jhānābhiññā viya ca vasībhūtā hutvā uparūpari brūhentīti āha – ‘‘vasībhāvaṃ gacchantī’’ti. Tathā hi te kadāci bhavapatthanāya anuppāditāyapi appahīnabhāvenevassā tiṭṭhanti. Akusalā dhammāva yebhuyyena dassanāyatanena vināsadassanato pavattanti parivaḍḍhanti ca. Pañcadvārikadarathāti pañcadvārikajavanasahagatā akusaladarathā. Evaṃ manodvārikadarathā veditabbā. Santāpāti darathehi balavanto sampayuttadhammānaṃ nissayassa ca santāpanakarā. Pariḷāhāti tatopi balavatarā tesaṃyeva paridahanakarā.

429. Even knowing by insight that has reached its peak is truly knowing things as they are, because it is the proximate cause for knowing by the path. Hence it is said: 'Not knowing with the path accompanied by insight.' 'They grow' means that, through the convergence of conditions, they progressively increase in the series of existences, origins, destinations, stations, and abodes of beings. Such states of serenity and insight, having been brought to proficiency, like the jhānas and direct knowledges that have been brought to a state of excellent mastery, having become mastered, continue to grow higher and higher. Hence it is said: 'They attain mastery.' For indeed, even when the desire for existence is not aroused, they persist for one because they have not been abandoned. Unwholesome states mostly arise and increase through the sense-base of seeing and from seeing ruin. 'Disturbances of the five doors' are the unwholesome disturbances associated with the impulsions of the five doors. Similarly, the disturbances of the mind door should be understood. 'Torments' are strong disturbances that cause distress to their associated states and their support. 'Burning' is even more intense than that, scorching those same states.

430. Pañcadvārikasukhaṃ, na kāyappasādasannissitasukhameva. Manodvārikasukhanti manodvārikacittasannissitasukhaṃ, na yaṃ kiñci cetasikasukhaṃ tassa kāyikasukhaggahaṇeneva [Pg.434] gahitattā. Pañcadvārikajavanena samāpajjanaṃ vā vuṭṭhānaṃ vā natthīti idaṃ manodvārikajavanena tassa sambhavaṃ dassetuṃ, maggassa vasena vuttaṃ, na pana tappasaṅgasaṅkānivattanatthaṃ. Viññattimattampi janetuṃ asamatthaṃ samāpajjanassa kathaṃ paccayo hoti, buddhānaṃ pana bhagavantānaṃ hotīti ce? Tathāpi tassa āsannaṭṭhāne pañcadvārikacittappavattiyā asambhavo eva tādisassa pubbābhogassa tasmiṃ kāle asambhavato. Eteneva yā kesañci ariyadhamme akovidānaṃ ghaṭasabhāvādīsu buddhitulyakāritāpatticodanā; sā paṭikkhittāti daṭṭhabbā taṃtaṃpurimābhogavasena tena tena pañcadvārikābhiniyatamanoviññāṇassa parato pavattamānamanoviññāṇena tasmiṃ tasmiṃ atthe vaṇṇasaṇṭhānādivisesassa vinicchinitabbato. Uppannamattakameva hotīti pañcadvārikajavanaṃ tādisaṃ kiñci atthanicchayakiccaṃ kātuṃ na sakkoti, kevalaṃ uppannamattameva hoti. Ayanti ‘‘ādīnavānupassino’’tiādinā vuttā.

430. The pleasure of the five-door process is not merely the pleasure dependent on bodily sensitivity. The pleasure of the mind-door process is the pleasure dependent on mind-door consciousness; it is not any mental pleasure, since such is included by the grasping of bodily pleasure. That there is no attainment or emergence through the five-door impulsion is stated to show its occurrence through the mind-door impulsion by way of the path, not to dispel doubt about that association. If it is asked, 'How can something that is incapable of even generating a mere intimation be a condition for attainment?'—for the Blessed Buddhas, it is so. Even so, the occurrence of a five-door consciousness-process in its immediate vicinity is impossible because such prior attention is absent at that time. By this very reasoning, the accusation made by some who are unskilled in the noble Dhamma—of imputing an activity similar to cognition in things like the nature of a pot—should be seen as refuted. This is because the particular characteristic of color, shape, and so on, in each respective object, is to be determined by the subsequent mind-consciousness that arises after the mind-consciousness directed by the five doors, based on the respective prior attention. The five-door impulsion merely arises; it cannot perform any function of determining the meaning. It merely arises. This is what is said by 'one who contemplates danger,' and so on.

431. Kusalacitta…pe… bhūtassāti vuṭṭhānagāminivipassanāsahagatakusalacittassa sampayuttacetosukhasamaṅgībhūtassa. Pubbasuddhikāti magguppattito, vipassanārambhatopi vā pubbeva suddhā. Tenāha – ‘‘ādito paṭṭhāya parisuddhāva hontī’’ti. Sabbatthakakārāpakaṅgānīti sīlavisodhanassa cittasamādhānassa vipassanābhiyogassa maggena pahātabbakilesapahānassāti sabbassapi maggasambhārakiccassa kārāpakaṅgāni. Aṭṭhaṅgiko vāti paṭhamajjhāniko vā aṭṭhaṅgiko, dutiyajjhāniko vā sattaṅgiko hoti.

431. 'Wholesome consciousness... of one who has become' refers to one who is endowed with the mental pleasure associated with the wholesome consciousness accompanied by insight leading to emergence. 'Purified from the beginning' means pure either from the arising of the path, or pure even before the commencement of insight. Hence it is said: 'From the beginning onwards, they are entirely pure.' 'All the factors that accomplish' means the factors that fulfill all the preparatory tasks for the path, such as the purification of virtue, the concentration of mind, the application to insight, and the abandonment of the defilements to be abandoned by the path. 'Eight-factored' means either the first-jhāna path is eight-factored, or the second-jhāna path is seven-factored.

Imameva suttapadesaṃ gahetvāti, ‘‘yā tathābhūtassa diṭṭhī’’tiādinā sammādiṭṭhiādīnaṃ pañcannaṃyeva tasmiṃ ṭhāne gahitattā lokuttaramaggo pañcaṅgikoti vadati. Soti tathā vadanto vitaṇḍavādī. Anantaravacanenevāti, ‘‘yā tathābhūtassa diṭṭhī’’tiādivacanassa, ‘‘evamassāya’’ntiādinā anantaravacanena. Paṭisedhitabboti paṭikkhipitabbo. ‘‘Ariyo aṭṭhaṅgiko maggo’’ti hi idaṃ vacanaṃ ariyamaggassa pañcaṅgikabhāvaṃ ujukameva paṭikkhipati. Yadi evaṃ ‘‘yā tathābhūtassa diṭṭhī’’tiādinā tattha pañcannaṃ eva aṅgānaṃ gahaṇaṃ kimatthiyanti āha ‘‘uttari cā’’tiādi. Sammāvācaṃ bhāveti ariyamaggasamaṅgī. Tenāha ‘‘micchāvācaṃ pajahatī’’ti. Yasmiñhi [Pg.435] khaṇe sammāvācā bhāvanāpāripūriṃ gacchati, tasmiṃyeva micchāvācā pajahīyatīti. Saheva viratiyā pūrenti samucchedaviratiyā vinā dukkhapariññādīnaṃ asambhavato. Ādito paṭṭhāya parisuddhāneva vaṭṭanti parisuddhe sīle patiṭṭhitasseva bhāvanāya ijjhanato. Yathāvuttamatthaṃ ganthantarenapi samatthetuṃ, ‘‘subhaddasuttepi cā’’tiādi vuttaṃ. Anekesu suttasatesu aṭṭhaṅgikova maggo āgato, na pañcaṅgikoti adhippāyo.

Taking this very passage of the sutta, because only the five factors—right view and so on—are mentioned in that context, he says the supramundane path is five-factored. He who speaks thus is a sophist. 'By the immediately following statement' means by the statement immediately following the one beginning 'the view of one who is thus,' which begins 'thus for him.' It should be refuted. For the statement 'the Noble Eightfold Path' directly refutes the claim that the noble path is five-factored. If so, why are only five factors mentioned there by the phrase 'the view of one who is thus,' and so on? To this, it is said: 'And further...' One endowed with the noble path develops right speech. Hence it is said: 'He abandons wrong speech.' For at the very moment when right speech reaches the culmination of its development, wrong speech is abandoned. They fulfill it together with abstinence, because without abstinence through eradication, the full understanding of suffering and so on is impossible. They proceed as pure from the very beginning, because development succeeds only for one who is established in pure virtue. To support the meaning as stated with another text, it is said, 'And also in the Subhadda Sutta...' The intention is that in many hundreds of suttas, the path that has come down is the eight-factored one, not the five-factored one.

Sammāsati maggakkhaṇe kāyānupassanādicatukiccasādhikā hotīti taṃ catubbidhaṃ katvā dassento, ‘‘maggasampayuttāva cattāro satipaṭṭhānā’’ti āha. Na catumaggasampayuttatāvasena. Esa nayo sammappadhānādīsupi. Aññamaññānativattamānā yuganaddhā yuttā viya ariyamaggayuganaddhā aññamaññaṃ paṭibaddhāti yuganaddhā. Tenāha – ‘‘ekakkhaṇikayuganandhā’’ti ariyamaggakkhaṇe eva hi samathavipassanā ekakkhaṇikā hutvā samadhuraṃ vattanti. Tenevāha ‘‘ete hī’’tiādi. Aññasmiṃ khaṇe samāpatti, aññasmiṃ vipassanāti idaṃ tesaṃ tattha tattha kiccato adhikabhāvaṃ sandhāya vuttaṃ, na aññathā. Na hi paññārahitā samāpatti, samādhirahitā ca vipassanā atthi. Ariyamagge pana ekakkhaṇikā samadhuratāya ekarasabhāvenāti attho. Phalavimuttīti arahattaphalavimutti. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva.

Because right mindfulness, at the moment of the path, accomplishes the fourfold task of contemplation of the body, etc., showing it as fourfold, he said: 'The four foundations of mindfulness are associated with the path.' This is not in the sense of association with the four paths. This same method applies to the Right Strivings, etc., as well. 'Yoked together' means not overstepping one another, bound to one another like a yoked pair. Therefore, he said: 'Yoked together in a single moment.' For, indeed, at the very moment of the noble path, serenity and insight, being of a single moment, proceed with equal force. Therefore, he said: 'For these,' etc. The statement 'In one moment, absorption; in another, insight' is said with reference to the predominance of their respective functions in each case, not otherwise. For there is no absorption without wisdom, nor insight without concentration. But on the noble path, the meaning is that they are of a single moment, of equal force, and of a single essence. 'Fruit-liberation' means the liberation that is the fruit of Arahantship. The rest is easily understood, since the method has been stated before.

Mahāsaḷāyatanikasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning, a commentary on the Mahāsaḷāyatanika Sutta, is concluded.

8. Nagaravindeyyasuttavaṇṇanā

8. Commentary on the Nagaravindeyya Sutta

435. Samavisamaṃ carantīti kāyasamādiṃ samaññeva, kāyavisamādiṃ visamaññeva caranti karonti paṭipajjanti. Taṃ pana samavisamaṃ aññamaññaṃ viruddhattā visadisattā na ekasmiṃ kāle sambhavatīti āha – ‘‘kālena samaṃ kālena visama’’nti. Samacariyampi hi etanti pubbe samacariyāya jotitattā vuttaṃ.

435. 'They practice evenly and unevenly' means: they practice, perform, and undertake even bodily conduct and so on as even, and uneven bodily conduct and so on as uneven. However, because even and uneven are mutually opposed and dissimilar, they do not occur at the same time. Therefore, it is said: 'At times even, at times uneven.' This is indeed even practice; it is called this because it was previously illuminated as 'even practice'.

437. Ākaronti adhippetamatthaṃ ñāpenti pabodhentīti ākārā, ñāpakakāraṇanti āha – ‘‘ke ākārāti kāni kāraṇānī’’ti. Anubuddhiyoti [Pg.436] anumānañāṇāni. Tañhi yathādiṭṭhamatthaṃ diṭṭhabhāvena anveti anugacchatīti ‘‘anvayā’’ti vuccati. Haritatiṇacampakavanādivasenāti haritakambalādisadisatiṇādivasena vitthāritakanakapaṭādisadivikasitacampakavanādivasena. Ādisaddena cettha kīcakaveṇusaddamadhurasaphalāphalavasena saddarasānaṃ atthibhāvo veditabboti. Campakavaseneva pana phassagandhānampi atthibhāvo vuttoti. Tenāha – ‘‘rūpādayo pañca kāmaguṇā atthī’’ti. ‘‘Itthirūpādīni sandhāyetaṃ kathita’’nti vatvā indriyabaddhā vā hontu rūpādayo anindriyabaddhā vā, sabbepi cete kilesuppattinimittatāya kāmaguṇā evāti codanaṃ sandhāya visabhāgitthigatā rūpādayo savisesaṃ kilesuppattinimittanti dassento, ‘‘tāni hī’’tiādimāha.

437. They indicate, make known, and enlighten the intended meaning—these are the modes; hence, it is said they are indicators or causes: “What are the modes? What are the causes?” “Anubuddhi” means inferential knowledges. For it follows and proceeds according to the meaning as seen; thus, it is called “anvaya” (logical sequence). By way of green grass, champak groves, and so on: that is, by way of grass resembling green blankets, and by way of blossoming champak groves resembling spread-out golden cloths. Here, by the term “and so on,” the existence of sounds and tastes, such as the sound of kīcaka reeds and bamboos and sweet-tasting fruits and non-fruits, should be understood. But, by mentioning “champak groves” alone, the existence of tactile and olfactory objects is also stated. Therefore, it is said: “The five strands of sensual pleasure, forms and so on, exist.” Having stated, “This is said with reference to female forms and so on,” and considering the challenge that whether these forms and so on are bound to the senses or not, all of them are strands of sensual pleasure because they are a sign for the arising of defilements, while also showing that forms and the like, pertaining to women who are of a different kind, are especially a sign for the arising of defilements, it is said: “For those…” and so on.

Tattha tānīti rūpādīni. Hi-saddo hetuattho. Tena yathāvuttamatthaṃ samattheti, ‘‘yasmā purisassa cittaṃ pariyādāya tiṭṭhanti, tasmā itthirūpādīni sandhāya etaṃ kathita’’nti. Purisassa cittanti purisassa catubhūmakaṃ kusalacittaṃ pariyādāya gahetvā antomuṭṭhigataṃ viya katvā. ‘‘Hatthikāyaṃ pariyādiyitvā’’tiādīsu (saṃ. ni. 1.126) hi gahaṇaṃ pariyādānaṃ nāma, ‘‘aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādīsu (saṃ. ni. 3.102) khepanaṃ pariyādānaṃ, idha ubhayampi vaṭṭati. Idāni yathāvuttamatthaṃ sutteneva sādhetuṃ, ‘‘yathāhā’’tiādi vuttaṃ. Tattha ‘‘nāhaṃ, bhikkhave’’tiādīsu na-kāro paṭisedhattho. Ahanti bhagavā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vattabbaṃ itthirūpato aññaṃ. Ekarūpampīti ekampi rūpaṃ. Samanupassāmīti ñāṇassa samanupassanā adhippetā, heṭṭhā na-kāraṃ ānetvā sambandhitabbaṃ. Ayañhettha attho – ‘‘ahaṃ, bhikkhave, sabbaññutaññāṇena sabbaso olokento aññaṃ ekarūpampi na samanupassāmī’’ti. Yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti yaṃ rūpaṃ rūpagarukassa purisassa sabbampi kusalacittaṃ pavattituṃ appadānavasena pariyādiyitvā gahetvā khepetvā ca tiṭṭhati. Yathayidaṃ itthirūpanti itthiyā rūpakāyaṃ. Rūpasaddo khandhādianekatthavācako, idha pana itthiyā catusamuṭṭhāne rūpāyatane vaṇṇadhātuyaṃ daṭṭhabbo. ‘‘Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti [Pg.437] idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. Purimaṃ ‘‘yathayidaṃ, bhikkhave, itthirūpa’’nti idaṃ opammavasena vuttaṃ, idaṃ pariyādānabhāve nidassananti daṭṭhabbaṃ. Sesaṃ suviññeyyameva.

Here, “those” refers to forms and so on. The word “hi” signifies cause. Therefore, it supports the meaning as stated: “Because they obsess a man’s mind, this is said with reference to a woman’s form and so on.” “Obsess a man’s mind” means taking hold of a man’s wholesome mind belonging to the four planes, making it as if held within a fist. In passages like “having overwhelmed the elephant army,” “overwhelming” refers to seizing, while in passages like “the perception of impermanence, when developed and cultivated, overwhelms all sensual desire,” “overwhelming” refers to destroying. Here, both meanings apply. Now, to establish the meaning as stated by the sutta itself, the phrase “as it is said” is introduced. In the passage “Monks, I do not,” the negative particle “na” conveys denial. “I” refers to the Blessed One indicating himself. “Monks” is his address to the monks. “Other” means something different from a woman’s form. “Even a single form” means even one form. “I perceive” refers to the thorough seeing of knowledge, which should be connected with the preceding negative particle. The meaning here is: “Monks, with my omniscient knowledge, surveying everything, I do not perceive even a single other form.” “That which obsesses a man’s mind” refers to the form that, for a man who values forms, seizes and destroys all wholesome mental states by not giving an opportunity for them to arise, and persists. “Such as a woman’s form” means the physical body of a woman. The word “form” has multiple meanings, such as the aggregate, etc.; but here it should be understood as the visible form of a woman, the element of appearance, arising from the four origins. “Monks, a woman’s form obsesses a man’s mind”—this is said to reinforce the earlier statement. The earlier statement, “Monks, such as a woman’s form,” is given by way of simile, and this should be seen as illustrating the nature of obsession. The rest is easily understood.

Nagaravindeyyasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Nagaravindeyya Sutta is complete.

9. Piṇḍapātapārisuddhisuttavaṇṇanā

9. Commentary on the Discourse on the Purity of Alms-Food

438. Dhammasenāpatino paṭisallīyanassa adhippetattā, upari ca pāḷiyaṃ, ‘‘suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī’’ti (ma. ni. 3.438) vuttattā ‘‘paṭisallānāti phalasamāpattito’’ti āha.

438. Because seclusion was intended by the General of the Dhamma, and furthermore, because it is said in the Pāli text, “Venerable sir, I now frequently dwell in the dwelling of emptiness,” (Majjhima Nikāya 3.438) it is therefore said, “Seclusion means from the attainment of fruition.”

Vippasannānīti visesato pasannāni. Okāsavasenāti indriyānaṃ patiṭṭhitokāsavasena. Nanu tāni indriyāni sabhāvato vippasannāni hontīti? Saccaṃ honti. Na hidaṃ tādisaṃ pasannataṃ sandhāya vuttaṃ, idaṃ pana santapaṇītasamāpattisamuṭṭhitānaṃ paccupaṭṭhitānaṃ cittajarūpānaṃ vasena sesatisantatirūpānaṃ seṭṭhataraṃ paṇītabhāvāpattiṃ sandhāya vuttaṃ. Phalasamāpattitoti suññatānupassanāvasena samāpannaphalasamāpattito. Mahantānaṃ buddhādīnaṃ purisānaṃ vihāro mahāpurisavihāro. Tenāha – ‘‘buddha…pe… vihāro’’ti. Vihārato paṭṭhāyāti parikkhitte ca vihāre parikkhepato paṭṭhāya, aparikkhitte ca parikkhepārahaṭṭhānato paṭṭhāya. Keci pana ‘‘vihārabbhantarato paṭṭhāyā’’ti vadanti. Yāva gāmassa indakhīlāti gāmassa abbhantarindakhīlo. Gehapaṭipāṭiyācaritvāti piṇḍāya caritvā. Yāva nagaradvārena nikkhamanāti nagaradvārena yāva nikkhamanapadesā. Yāva vihārāti yāva vihārabbhantarā. Paṭikkantamaggoti nivattanamaggo. Ārammaṇe paṭihaññanākārena pavattamānampi paṭighasampayuttaṃ citte paṭihanantaṃ viya pavattatīti āha – ‘‘citte paṭihaññanakilesajāta’’nti. Divasañca rattiñca anusikkhantenāti etaṃyeva rāgādippahāyiniṃ sammāpaṭipattiṃ divā ca rattiñca anu anu sikkhantena uparūpari vaḍḍhentena.

“Vippasannāni” means especially clear. “Okāsavasenāti” means by way of the established location of the faculties. But are not those faculties naturally clear? Indeed, they are. This was not said with reference to such clarity, but rather with reference to the attainment of a more excellent and refined state of the mind-produced forms that have arisen from serene and refined attainments and are present, surpassing the remaining continuity of forms. “Phalasamāpattito” means from the fruition attainment entered into by way of the contemplation of emptiness. The dwelling of great beings like the Buddhas is the “mahāpurisavihāra.” Hence it is said: “Buddha...dwelling.” “Vihārato paṭṭhāyāti” means, in the case of an enclosed monastery, starting from the enclosure, and in the case of an unenclosed one, starting from a place suitable for an enclosure. Some, however, say: “Starting from inside the monastery.” “Yāva gāmassa indakhīlāti” means the inner boundary pillar of the village. “Gehapaṭipāṭiyācaritvāti” means having walked for alms in sequence of houses. “Yāva nagaradvārena nikkhamanāti” means up to the place of exit by the city gate. “Yāva vihārāti” means up to the inside of the monastery. “Paṭikkantamaggoti” is the returning path. Even though it proceeds in the manner of striking against an object, that which is associated with resistance proceeds as if striking the mind; hence it is called “the group of defilements born of striking in the mind.” “Divasañca rattiñca anusikkhantenāti” means by one who trains day and night in this very right practice that abandons lust and so on, training again and again and developing it higher and higher.

440. Pahīnā nu kho me pañca kāmaguṇāti ettha kāmaguṇappahānaṃ nāma tappaṭibaddhachandarāgappahānaṃ. Tathā hi vuttaṃ – ‘‘tiṭṭhanti citrāni tatheva [Pg.438] loke, athettha dhīrā vinayanti chanda’’nti. Ekabhikkhussa paccavekkhaṇā nānāti ekasseva bhikkhuno, ‘‘pahīnā nu kho me pañca kāmaguṇā’’tiādinā pāḷiyaṃ āgatā nānāpaccavekkhaṇā honti. Nānābhikkhūnanti visuṃ visuṃ anekesaṃ bhikkhūnaṃ. Paccavekkhaṇā nānāti vuttanānāpaccavekkhaṇā. Idāni tameva saṅkhepato vuttamatthaṃ vitthārato dassetuṃ, ‘‘katha’’ntiādi vuttaṃ. Tattha ‘‘paccavekkhatī’’ti vuttaṃ, kathaṃ pana paccavekkhatīti āha ‘‘pahīnā nu kho’’tiādi. Vīriyaṃ paggayhāti catubbidhasammappadhānavīriyaṃ ārabhitvā vipassanaṃ vaḍḍhitvā. Maggānantaraṃ anāgāmiphalaṃ patvāti vacanaseso. Phalānantaraṃ magganti tasmiṃ anāgāmimagge ṭhito phalasamāpattito vuṭṭhāya aggamaggatthāya vipassanaṃ ārabhitvā tasmiṃyeva āsane na cireneva vipassanaṃ ussukkāpetvā arahattamaggaṃ gaṇhanto nirodhadhammānuppattiyā vipassanāparivāsābhāvato phalānantaraṃ maggappatto nāma hotīti katvā.

440. “Have the five strands of sensual pleasure indeed been abandoned by me?” Here, the abandonment of the strands of sensual pleasure means the abandonment of desire and lust connected with them. As it is said: “The colorful things remain just as they are in the world, but the wise remove their desire for them.” The reflections of a single monk are diverse—for a single monk, there are diverse reflections found in the Pāli text, such as “Have the five strands of sensual pleasure indeed been abandoned by me?” and so on. For many monks—that is, for each of many separate monks. The reflections are diverse—the aforementioned diverse reflections. Now, to explain in detail what was previously stated briefly, the passage beginning with “how” is stated. There, it is said, “he reflects,” but how does he reflect? It is said, “Have I indeed abandoned...?” and so on. He exerts energy—having aroused the fourfold right effort and developed insight. The rest of the sentence is implied: immediately after the path, he attains the fruit of non-return. The path immediately after the fruit—because one who is established in that non-returner’s path, having emerged from the attainment of fruition, arouses insight for the sake of the highest path, and on that very seat, without delay, having made insight diligent, while attaining the path of arahantship, is called one who has attained the path immediately after the fruit, due to the arising of the cessation-dhamma and the consequent absence of a period of residence for insight.

Tato vuṭṭhāyāti maggānantaraphalato vuṭṭhāya. Maggānantarato hi vuṭṭhito maggato vuṭṭhito viya hotīti tathā vuttaṃ. ‘‘Phalānantaraṃ magga’’nti ettha phalaṃ anantaraṃ etassāti phalānantaraṃ. ‘‘Phalānantaraṃ magga’’nti padadvayenapi anāgāmimaggaphalāni ceva vadatīti evamettha attho daṭṭhabbo. Nīvaraṇādīsupi eseva nayoti ettha, ‘‘pahīnā nu kho me pañca nīvaraṇā’’tiādinā yojanā veditabbā. Etesanti ettha etesaṃ nīvaraṇapañcupādānakkhandhasatipaṭṭhānādīnaṃ. Pahānādīnīti pahānapariññābhāvanāsacchikiriyā. Nānāpaccavekkhaṇā hotīti tā paccavekkhaṇā nānāti adhippāyo. Etāsu pana paccavekkhaṇāsūti etāsu kāmaguṇapaccavekkhaṇādīsu dvādasasu paccavekkhaṇāsu. Ekaṃ paccavekkhaṇaṃ paccavekkhati dvādasasu nayesu ekeneva kiccasiddhito. Añño bhikkhu. Ekanti aññaṃ paccavekkhati. Aññattho hi ayaṃ ekasaddo ‘‘ittheke’’tiādīsu (ma. ni. 3.21, 27) viyāti. Nānābhikkhūnaṃ pana ekā paccavekkhaṇā, nānābhikkhūnaṃ nānāpaccavekkhaṇāti evaṃ catukkapaccavekkhaṇampi ettha sambhavati. Imassa pana dvayassa vasena abhisamayo natthīti tadubhayaṃ aṭṭhakathāyaṃ na uddhaṭaṃ. Sesaṃ suviññeyyameva.

“Then rising up” means rising up from the fruit that is immediately after the path. For one who has risen up from what is immediately after the path, it is as if he has risen up from the path itself; thus it is said. In “the path immediately followed by the fruit,” `phalānantaraṃ` means that to which the fruit is immediate. By these two words, “the path immediately followed by the fruit,” it also speaks of the path and fruit of the non-returner; thus the meaning should be understood here. The same method applies to the hindrances and so on; here, the connection should be understood through such phrases as, “Have the five hindrances been abandoned by me?” “Of these” refers to these hindrances, the five aggregates of clinging, the foundations of mindfulness, and so on. “Abandoning, etc.” means abandoning, full understanding, development, and realization. “There are various reflections” means that these reflections are diverse. “But in these reflections” means in these twelve reflections, such as the reflection on sensual pleasures, etc. One reflects on one reflection, since the task is accomplished by just one method out of the twelve. Another monk reflects on another one. For this word “one” has the meaning of “another,” as in such cases as “some here” (MN 3.21, 27). However, for various monks there is one reflection, and for various monks there are various reflections; thus, a fourfold reflection is also possible here. But since there is no realization based on this pair, this twofold distinction is not presented in the commentary. The rest is easily understood.

Piṇḍapātapārisuddhisuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Piṇḍapātapārisuddhi Sutta is concluded.

10. Indriyabhāvanāsuttavaṇṇanā

10. Commentary on the Discourse on the Development of the Faculties

453. Evaṃnāmaketi [Pg.439] ‘‘gajaṅgalā’’ti evaṃ itthiliṅgavasena laddhanāmake majjhimapadesassa mariyādaṭṭhānabhūte nigame. Suveḷu nāma nicalarukkhoti vadanti. Tato aññaṃ evāti pana adhippāyena ‘‘ekā rukkhajātī’’ti vuttaṃ. Cakkhusotānaṃ yathāsakavisayato nivāraṇaṃ damanaṃ indriyabhāvanā, tañca kho sabbaso adassanena asavanenāti āha – ‘‘cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇātī’’ti. Sati hi dassane savane ca tāni adantāni abhāvitānevāti adhippāyo. Cakkhusotāni ca asampattaggāhitāya durakkhitānīti brāhmaṇo tesaṃyeva visayaggahaṇaṃ paṭikkhipi. Asadisāyāti aññatitthiyasamayehi asādhāraṇāya. Ālayanti kathetukāmatākāranti attho.

453. “In one thus named”: in the market town named ‘Gajaṅgalā,’ a name received in the feminine gender, which is a border place of the Middle Country. They say there is a motionless tree called Suveḷu. But with the intention that it is something different from that, it is said, “one kind of tree.” The prevention and taming of the eye and ear from their respective objects is the development of the faculties. And that this is entirely through not seeing and not hearing, he says: “He does not see a form with the eye, nor hear a sound with the ear.” For the meaning is that when there is seeing and hearing, they are untamed and undeveloped. And because the eye and ear are hard to guard on account of their grasping at what has not yet arrived, the brahmin rejected the grasping of their objects. “Incomparable” means not shared with the systems of other sectarians. “Attachment” means the state of desiring to speak.

454. Vipassanupekkhāti āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattabhūtā vipassanāsaṅkhātā upekkhā. Sā pana yasmā bhāvanāvisesappattiyā heṭṭhimehi vipassanāvārehi santā ceva paṇītā ca, pageva cakkhuviññāṇādisahagatāhi upekkhāhi, tasmā āha – ‘‘esā santā esā paṇītā’’ti. Atappikāti santapaṇītabhāvanārasavasena tittiṃ na janeti. Tenevāha –

454. “Equanimity of insight” is the equanimity called insight, which has become neutral in discerning the impermanent nature and so on of formations, when the three characteristics have been seen by the insight-knowledge of one who has initiated insight practice. And since that equanimity, by reaching a special attainment of development, is more peaceful and sublime than the lower stages of insight—let alone the equanimity associated with eye-consciousness and so on—therefore he said: “This is peaceful, this is sublime.” “Not satisfying” means that due to the savor of developing the peaceful and sublime, it does not produce satiety. Therefore, he said:

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti. (dha. pa. 373);

“For a monk who has entered an empty dwelling, whose mind is peaceful, a superhuman delight arises for one who rightly sees the Dhamma with insight.” (Dhp. 373)

Itīti evaṃ vakkhamānākārenāti attho. Ayaṃ bhikkhūti ayaṃ āraddhavipassako bhikkhūti yojanā. Cakkhudvāre rūpārammaṇamhīti cakkhudvāre āpāthagate rūpārammaṇe. Manāpanti manāpabhāvena pavattanakaṃ. Majjhatte manāpāmanāpanti iṭṭhamajjhatte manāpabhāvena amanāpabhāvena ca pavattanakaṃ manāpāmanāpaṃ nāmāti. Tenāha (‘‘neva manāpaṃ na amanāpa’’nti). Iminā manāpabhāvo gahito, ‘‘neva manāpa’’nti iminā manāpabhāvo majjhatto ca ubhayaṃ ekadesato labbhatīti, ‘‘manāpāmanāpa’’nti vuttaṃ. Evaṃ ārammaṇe labbhamānavisesavasena tadārammaṇassa cittassa pākatikaṃ pavattiākāraṃ dassetvā idāni tappaṭisedhena ariyassa [Pg.440] vinaye anuttaraṃ indriyabhāvanaṃ dassetuṃ, ‘‘tassa rajjituṃ vā’’tiādi vuttaṃ. Tatrāyaṃ yojanā – tassa cittaṃ iṭṭhe ārammaṇe rajjituṃ vā aniṭṭhe ārammaṇe dussituṃ vā majjhatte ārammaṇe muyhituṃ vā. Adatvāti nisedhetvā. Pariggahetvāti parijānanavasena ñāṇena gahetvā ñātatīraṇapahānapariññāhi parijānitvā. Vipassanaṃ majjhatte ṭhapetīti anukkamena vipassanupekkhaṃ nibbattetvā taṃ saṅkhārupekkhaṃ pāpetvā ṭhapeti. Cakkhumāti na pasādacakkhuno atthitāmattajotanaṃ; atha kho tassa atisayena atthitājotanaṃ, ‘‘sīlavā’’tiādīsu viyāti āha – ‘‘cakkhumāti sampannacakkhu visuddhanetto’’ti.

“Thus” means in the manner about to be spoken. “This monk”: the connection is “this monk who has initiated insight.” “At the eye-door in a visible object” means in a visible object that has come into the avenue of the eye-door. “Agreeable” refers to that which occurs with an agreeable nature. “Agreeable-and-disagreeable in the neutral” means that which occurs with an agreeable nature and a disagreeable nature in the desirable-neutral sphere is called ‘agreeable-and-disagreeable.’ Hence, it is said, “neither agreeable nor disagreeable.” By this, the agreeable nature is grasped; by “neither agreeable,” both the agreeable nature and the neutral are partially obtained, and thus it is called “agreeable-and-disagreeable.” Having thus shown the natural mode of operation of the mind according to the distinctions obtainable in its object, now, by negating that, the supreme development of the faculties in the discipline of the noble one is shown by the words, “for him to be impassioned,” and so on. Here, this is the connection: his mind is not given to be impassioned for an agreeable object, or to be offended for a disagreeable object, or to be deluded for a neutral object. “Not giving” means having prevented. “Having comprehended” means having grasped with knowledge by way of full understanding, having fully understood through the full understandings of the known, of investigation, and of abandoning. “He establishes insight in neutrality” means having sequentially produced equanimity of insight, he makes it reach equanimity towards formations and establishes it there. “One with eyes” does not merely indicate the existence of the physical eye, but rather its excellent existence, just as in such cases as “virtuous one”; therefore, he says: “‘one with eyes’ means one with a perfect eye, one with a purified eye.”

456. Īsakaṃ poṇeti majjhe uccaṃ hutvā īsakaṃ poṇe, na antantena vaṅke. Tenāha – ‘‘rathīsā viya uṭṭhahitvā ṭhite’’ti.

456. It slopes slightly, being high in the middle and then sloping slightly, not bent at the very ends. Therefore, it is said: “Standing having risen up like a chariot pole.”

461. Paṭikūleti amanuññe ārammaṇe. Appaṭikūlasaññīti na paṭikūlasaññī. Taṃ pana appaṭikūlasaññitaṃ dassetuṃ, ‘‘mettāpharaṇena vā’’tiādi vuttaṃ. Tattha paṭikūle aniṭṭhe vatthusmiṃ sattasaññite mettāpharaṇena vā dhātuso upasaṃhārena vā saṅkhārasaññite pana dhātuso upasaṃhārena vāti yojetabbaṃ. Appaṭikūlasaññī viharatīti hitesitāya dhammasabhāvacintanāya ca nappaṭikūlasaññī hutvā iriyāpathavihārena viharati. Appaṭikūle iṭṭhe vatthusmiṃ sattasaññite kesādiasucikoṭṭhāsamattamevāti asubhapharaṇena vāti asubhato manasikāravasena. Idaṃ rūpārūpamattaṃ aniccaṃ saṅkhatanti aniccato upasaṃhārena vā. Tato eva, ‘‘dukkhaṃ vipariṇāmadhamma’’nti manasi karonto paṭikūlasaññī viharati. Sesapadesūti, ‘‘paṭikūle ca appaṭikūle cā’’tiādinā āgatesu sesesu dvīsu padesu. Tattha hi iṭṭhāniṭṭhavatthūni ekajjhaṃ gahetvā vuttaṃ yathā sattānaṃ paṭhamaṃ paṭikūlato upaṭṭhitameva pacchā gahaṇākāravasena avatthantarena vā appaṭikūlato upaṭṭhāti. Yañca appaṭikūlato upaṭṭhitameva pacchā paṭikūlato upaṭṭhāti, tadubhayepi khīṇāsavo sace ākaṅkhati, vuttanayena appaṭikūlasaññī vihareyya paṭikūlasaññī vāti.

461. “In the repulsive” means in a disagreeable object. “Perceiving the non-repulsive” means not perceiving repulsiveness. To show this perception of the non-repulsive, it is said, “either by the pervasion of loving-kindness,” and so on. Here, with regard to a repulsive, undesirable object perceived as a being, it should be connected as “either by the pervasion of loving-kindness or by applying the analysis of elements”; but if it is perceived as a formation, then “by applying the analysis of elements.” “He dwells perceiving the non-repulsive” means that, by seeking the welfare of others and by contemplating the true nature of phenomena, he becomes one who does not perceive repulsiveness and dwells, maintaining his posture. With regard to a non-repulsive, desirable object perceived as a being, he reflects, “it is merely a collection of impurities such as hair on the head, etc.,” or by the pervasion of foulness, that is, by way of attention to the foul. Or by applying the characteristic of impermanence: “This is mere form and formlessness, impermanent, conditioned.” From that very reflection, by attending, “It is suffering, subject to change,” he dwells perceiving repulsiveness. “In the remaining passages” means in the two remaining passages that come in the text beginning, “in the repulsive and in the non-repulsive.” For there, desirable and undesirable objects are taken together. Just as for beings, what first appeared as repulsive, later, due to the mode of grasping or to another state, appears as non-repulsive. And what first appeared as non-repulsive, later appears as repulsive. In both cases, if a destroyer of the cankers wishes, he may dwell perceiving the non-repulsive or perceiving the repulsive in the way that has been described.

Tadubhayaṃ [Pg.441] abhinivajjetvāti sabhāvato bhāvanānubhāvato ca upaṭṭhitaṃ ārammaṇaṃ paṭikūlasabhāvaṃ appaṭikūlasabhāvaṃ vāti taṃ ubhayaṃ pahāya aggahetvā. Sabbasmiṃ vatthusmiṃ pana, ‘‘majjhatto hutvā viharitukāmo kiṃ karotī’’ti, vatvā tattha paṭipajjanavidhiṃ dassento, ‘‘iṭṭhāniṭṭhesu…pe… domanassito hotī’’ti āha. Idāni yathāvuttamatthaṃ paṭisambhidāmaggapāḷiyā vibhāvetuṃ, ‘‘vuttaṃ heta’’ntiādimāha. Tassattho heṭṭhā vuttanayo eva. Satoti sativepullappattiyā satimā. Sampajānoti paññāvepullappattiyā sampajānakārī. Cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena, cakkhunā vā karaṇabhūtena rūpaṃ passitvā. Neva sumano hoti gehassitasomanassapaṭikkhepena nekkhammapakkhikāya kiriyāsomanassavedanāya.

“Having abandoned both” (tadubhayaṃ abhinivajjetvā): that is, having given up both the object that appears repulsive by nature and the object that appears pleasing by nature, whether by its intrinsic nature or through the power of development, not grasping either. In every case, it is said, “Wishing to dwell in equanimity, what should one do?” Then, explaining the method of practice there, it is said, “In the agreeable and disagreeable…he is not afflicted with displeasure.” Now, to clarify the meaning as stated above according to the Paṭisambhidāmagga, it begins, “For it has been said.” The meaning of this is just as explained earlier. “Mindful” (sato): possessing mindfulness in abundance, mindful. “Clearly comprehending” (sampajāno): acting with wisdom in abundance, clearly comprehending. “Having seen a form with the eye” (cakkhunā rūpaṃ disvā): either through eye-consciousness capable of seeing forms, the eye being referred to in terms of its function, or having seen a form with the eye as the instrument. “Neither pleased” (neva sumano hoti): this means the rejection of pleasure associated with the household life, and not being elated by the functional feeling of joy on the side of renunciation.

Imesu cāti ‘‘aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī’’tiādinā (ma. ni. 3.453), – ‘‘kathañcānanda, sekho hoti paṭipado’’tiādinā (ma. ni. 3.460); – ‘‘kathañcānanda, ariyo hoti bhāvitindriyo’’tiādinā (ma. ni. 3.461) ca āgatesu tividhesu nayesu. Manāpaṃ amanāpaṃ manāpāmanāpanti ettha manāpaggahaṇena somanassayuttakusalākusalānaṃ, amanāpaggahaṇena domanassayuttaakusalānaṃ, manāpāmanāpaggahaṇena tabbidhurupekkhāyuttānaṃ saṅgahitattā paṭhamanaye ‘‘saṃkilesaṃ vaṭṭati, nikkilesaṃ vaṭṭatī’’ti vuttaṃ. Paṭhamanaye hi puthujjanassa adhippetattā saṃkilesakilesavippayuttampi yujjati. Dutiyanaye pana ‘‘so…pe… aḍḍīyatī’’tiādivacanato ‘‘paṭhamaṃ saṃkilesaṃ vaṭṭatī’’ti vuttaṃ. Sekkhassa adhippetattā cassa appahīnakilesavasena, ‘‘saṃkilesampi vaṭṭatī’’ti vuttaṃ. Tatiyanaye arahato adhippetattā, ‘‘tatiyaṃ nikkilesameva vaṭṭatī’’ti vuttaṃ. Sekkhavāre pana ‘‘cakkhumā puriso’’tiādikā upamā ekameva atthaṃ ñāpetuṃ āha. Tasmā cakkhudvārassa uppanne rāgādike vikkhambhetvā vipassanupekkhāya patiṭṭhānaṃ ariyā indriyabhāvanāti. Paṭhamanayo vipassakavasena āgato, dutiyo sekkhassa vasena, paṭhamadutiyo ca sekkhaputhujjanānaṃ mūlakammaṭṭhānavasena, tatiyo khīṇāsavassa ariyavihāravasena [Pg.442] āgato. Paṭhamanaye ca puthujjanassa vasena, dutiyanaye sekkhassa vasena kusalaṃ vuttaṃ, tatiyanaye asekkhassa vasena kiriyābyākataṃ vuttanti ayaṃ viseso veditabbo.

And in these [methods], as in the statements beginning with: “And further, Ānanda, in the Noble One’s Discipline, there is the unsurpassed cultivation of the faculties” (MN 3.453); “And how, Ānanda, is one a trainee, a follower of the path?” (MN 3.460); and “And how, Ānanda, is one a noble one with cultivated faculties?” (MN 3.461)—three methods are presented. Here, by the inclusion of ‘pleasant,’ ‘unpleasant,’ and ‘pleasant-unpleasant,’ ‘pleasant’ refers to wholesome and unwholesome states accompanied by joy; ‘unpleasant’ refers to unwholesome states accompanied by sorrow; and ‘pleasant-unpleasant’ refers to states accompanied by equanimity that are free from those two. Thus, in the first method, it is said, ‘it leads to defilement, it leads to non-defilement.’ For in the first method, since it refers to an ordinary person, even what is free from defilement is applicable. In the second method, however, from the statement, ‘he… becomes distressed,’ etc., it is said, ‘first, it leads to defilement.’ Since it refers to a trainee, due to their taints not yet being abandoned, it is said, ‘it also leads to defilement.’ In the third method, since it refers to an arahant, it is said, ‘the third, it leads only to non-defilement.’ In the section on trainees, similes such as ‘a man with eyes,’ etc., are spoken to convey a single meaning. Therefore, when lust, etc., arise at the eye-door, inhibiting them and establishing oneself in the equanimity of insight is the noble cultivation of the faculties. The first method is presented in terms of an insight meditator, the second in terms of a trainee, and the first two in terms of the foundational meditation subjects for trainees and ordinary people. The third is presented in terms of the noble abiding of one whose taints are destroyed. In the first method, referring to an ordinary person, the wholesome is spoken of; in the second method, referring to a trainee, the wholesome is spoken of; in the third method, referring to a non-trainee, the functional indeterminate is spoken of. This distinction should be understood.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

The Commentary on the Middle Length Discourses, Papañcasūdanī

Indriyabhāvanāsuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the Indriyabhāvanā Sutta, elucidating the hidden meanings, is complete.

Niṭṭhitā ca saḷāyatanavaggavaṇṇanā.

And the commentary on the Section on the Six Sense Bases is completed.

Uparipaṇṇāsaṭīkā samattā.

The Sub-commentary on the Upper Fifty [Discourses] is completed.

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

မြန်မာ
ပဠိ	အဋ္ဌကထာ	ဋီကာ	အည
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

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Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 Namo tassa bhagavato arahato sammāsambuddhassa Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Majjhimanikāye The Middle-Length Discourses Uparipaṇṇāsa-ṭīkā Subcommentary on the Final Fifty 1. Devadahavaggo 1. The Devadaha Chapter 1. Devadahasuttavaṇṇanā 1. Commentary on the Devadaha Sutta 1. Dibbanti [Pg.211] kāmaguṇehi kīḷanti, laḷanti, tesu vā viharanti, vijayasamatthatāyogena paccatthike vijetuṃ icchanti; issariyaṭṭhānādisakkāradānaggahaṇaṃ taṃtaṃatthānusāsanañca karontā voharanti, puññānubhāvappattāya jutiyā jotenti vāti devā vuccanti rājāno. Tathā hi te catūhi saṅgahavatthūhi janaṃ rañjayantā sayaṃ yathāvuttehi visesehi rājanti dibbanti sobhantīti ca, ‘‘rājāno’’ti vuccanti. Tatthāti tasmiṃ nigamadese. Sāti pokkharaṇī. Tanti taṃ, ‘‘devadaha’’nti laddhanāmaṃ pokkharaṇiṃ upādāya, tassa adūrabhavattāti keci. Sabbaṃ sukhādibhedaṃ vedayitaṃ. Pubbeti purimajātiyaṃ. Katakammapaccayāti katassa kammassa paccayabhāvato jātaṃ kammaṃ paṭicca. Tena sabbāpi vedanā kammaphalabhūtā eva anubhavitabbāti dasseti. Tenāha ‘‘iminā’’tiādi. Aniyametvā vuttanti, ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino’’ti evaṃ ime nāmāti avisesetvā vuttamatthaṃ. Niyametvāti, ‘‘evaṃvādino, bhikkhave, nigaṇṭhā’’ti evaṃ visesetvā dasseti. 1. ‘They play’ means they sport, revel, and delight in sensual pleasures; or they dwell in them. They wish to conquer their enemies by means of their capacity for victory. They conduct themselves by bestowing and receiving honors such as positions of authority and by giving instructions for various purposes. Or, because they shine with the radiance they have attained through the power of merit, they are called ‘devas’ and ‘kings.’ For indeed, by delighting the people with the four bases of beneficence, they themselves reign, play, and are resplendent with the aforementioned special qualities, and thus they are called ‘kings.’ ‘There’ means in that market town. ‘Sā’ means ‘that pond.’ ‘Taṃ’ means that, referring to the pond that has acquired the name ‘Devadaha’; some say because it is not far from that. ‘All feeling’ differentiated as pleasant, etc. ‘Formerly’ means in a former birth. ‘Because it is conditioned by a past deed’ means it arises in dependence on a deed that was done. Thereby he shows that all feeling whatsoever must be experienced as the fruit of kamma. Therefore he said, ‘by this,’ etc. ‘Said without specifying’ means the meaning stated without specifying who they are by name, as in: ‘There are, bhikkhus, some ascetics and brahmins who hold such a view.’ ‘Specifying’ means he shows them specifically, as in: ‘Such, bhikkhus, are the Nigaṇṭhas.’ Kalisāsananti parājayaṃ. Kalīti hi anattho vuccati, kalīti sasati vippharatīti kalisāsanaṃ, parājayo. Kalīti vā kodhamānādikilesajāti, tāya pana ayuttavāditā kalisāsanaṃ. Taṃ āropetukāmo vibhāvetukāmo[Pg.212]. Ye kammaṃ kataṃ akataṃ vāti na jānanti, te kathaṃ taṃ edisanti jānissanti. Ye ca kammaṃ pabhedato na jānanti, te kathaṃ tassa vipākaṃ jānissanti; vipākapariyositabhāvaṃ jānissanti, ye ca pāpassa kammassa paṭipakkhameva na jānanti; te kathaṃ tassa pahānaṃ kusalakammassa ca sampādanavidhiṃ jānissantīti imamatthaṃ dassento, ‘‘uttari pucchāyapi eseva nayo’’ti āha. ‘A doctrine of defeat’ means defeat. For ‘kali’ is said to be misfortune; because it harasses and spreads, it is a ‘doctrine of defeat’ (kalisāsana), that is, defeat. Or ‘kali’ is the class of defilements such as anger and pride; unrighteous speech caused by that is a ‘doctrine of defeat.’ He wishes to impose it, to demonstrate it. Those who do not know whether a deed was done or not done, how will they know such a thing? And those who do not know kamma in its diversity, how will they know its result? How will they know the finality of its result? And those who do not even know the opponent of unwholesome kamma, how will they know the method for abandoning it and for accomplishing wholesome kamma? To show this meaning, he said: ‘The same method applies to further questions as well.’ 2. Kiñcāpi cūḷadukkhakkhandhepi, (ma. ni. 1.180) ‘‘evaṃ sante’’ti iminā tesaṃ nigaṇṭhānaṃ ajānanabhāvo eva ujukaṃ pakāsito heṭṭhā desanāya tathā pavattattā. Tathā hi aṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.180) vuttaṃ – ‘‘evaṃ santeti tumhākaṃ evaṃ ajānanabhāve satī’’ti, tathāpi tattha uparidesanāya sambaddho evamattho vuccamāno yujjati, na aññathāti dassetuṃ idha, ‘‘mahānigaṇṭhassa vacane sacce santeti attho’’ti vuttaṃ. Ettakassa ṭhānassāti yathāvuttassa pañcaparimāṇassa kāraṇassa. 2. Although in the Shorter Discourse on the Mass of Suffering (MN 14), by this phrase ‘this being so,’ the state of not knowing of those Nigaṇṭhas is directly revealed, because the teaching below proceeded in that way. For it is said in the commentary (MA 1.180): ‘“This being so” means “when you are in such a state of not knowing.”’ Nevertheless, to show that here the meaning connected with the subsequent teaching is fittingly stated thus and not otherwise, it is said: ‘The meaning is “if the statement of the great Nigaṇṭha is true.”’ ‘Of this much ground’ means of the reason of the fivefold measure as stated. 3. Anekavāraṃ visarañjanaṃ idha gāḷhāpalepanaṃ, na sāṭakassa viya littatāti āha – ‘‘bahalūpa…pe… littena viyā’’ti. Vuttameva, na puna vattabbaṃ, tattha vuttanayeneva veditabbanti adhippāyo. 3. Here, ‘repeated spreading’ is a thick plastering, not like the smearing of a cloth. Thus he said: ‘as if thickly… smeared.’ It has just been said, it need not be said again. The intention is that it should be understood by the method stated there. Imesaṃ nigaṇṭhānaṃ tādisassa tesaṃ abhāvato, ‘‘jānanakālo siyā’’ti parikappavasena vadati. Tena evaṃ jānituṃ tehi sakkā siyā, tesañca dassanaṃ saccaṃ siyā. Yasmā tesaṃ dassanaṃ asaccaṃ, tasmā te na jāniṃsūti dasseti. Catūsu kālesūti vaṇamukhassa parikantanakālo, sallassa esanakālo, abbuhanakālo, vaṇamukhe agadaṅgāraodahanakāloti imesu catūsu kālesu. Suddhanteti suddhakoṭṭhāse, dukkhassa anavasesato nijjīraṇaṭṭhena niddukkhabhāveti attho. Ekāya upamāyāti, ‘‘sallena viddhassa hi viddhakāle vedanāya pākaṭakālo viyā’’ti imāya ekāya upamāya. Tayo atthāti pubbe ahuvamhā vā no vā, pāpakammaṃ akarimhā vā no vā, evarūpaṃ vā pāpakammaṃ akarimhāti ime tayo atthā. Catūhi upamāhīti vaṇamukhaparikantanādīhi catūhi upamāhi. Eko atthoti, ‘‘ettakaṃ dukkhaṃ nijjiṇṇa’’ntiādinā [Pg.213] vutto eko attho. So hi dukkhanijjīraṇabhāvasāmaññā eko atthoti vutto. Since these Nigaṇṭhas lack such a thing, he speaks by way of conjecture, saying: ‘There might be a time of knowing.’ Thus it might be possible for them to know, and their vision might be true. Since their vision is untrue, he shows that therefore they did not know. ‘At the four times’ means at these four times: the time for cutting around the wound’s opening, the time for probing for the dart, the time for extracting it, and the time for applying a medicinal charcoal poultice to the wound’s opening. ‘Completely’ means in the pure part; the meaning is the state of being without suffering, in the sense of the wearing away of suffering without remainder. ‘By one simile’ means by this one simile: ‘Just as for one pierced by a dart, the time when the feeling is manifest is like the time of being pierced.’ ‘The three points’ are these three points: whether we existed in the past or not, whether we did an evil deed or not, and whether we did such an evil deed. ‘By four similes’ means by the four similes beginning with cutting around the wound’s opening. ‘The one point’ is the one point stated as: ‘So much suffering has been worn away,’ etc. For it is called one point because of the commonality of the state of the wearing away of suffering. 4. Ime pana nigaṇṭhā. Āsaṅkāya viddhosmīti saññaṃ uppādetvā. Paccāharitunti paccāvattituṃ, pariharitunti attho. 4. But these Nigaṇṭhas, having generated the perception, ‘I am pierced by doubt.’ ‘To ward off’ means to turn back; the meaning is to avert. 5. Atītavādaṃ saddahantānanti, ‘‘atthi kho, bho, nigaṇṭhā pubbe pāpakammaṃ kata’’nti evaṃ atītaṃsaṃ ārabbha pavattaṃ mahānigaṇṭhassa vādaṃ saddahantānaṃ. Bhūtattāti yathābhūtattā kiṃ aviparītameva atthaṃ ārammaṇaṃ katvā pavattāti pucchati. Sesapadesupi eseva nayo. Saha dhammenāti sahadhammo, so eva sahadhammiko yathā ‘‘venayiko’’ti (a. ni. 8.11; pārā. 8). ‘‘Dhammo’’ti ettha kāraṇaṃ adhippetanti āha – ‘‘sahetukaṃ sakāraṇa’’nti. Paṭiharati paṭivattetīti paṭihāro, vādo eva paṭihāro vādapaṭihāro; taṃ, uttaranti attho. Tenāha – ‘‘paccāgamanakavāda’’nti, codanaṃ parivattetvā paṭipākatikakaraṇanti attho. Tesanti idaṃ āvuttivasena gahetabbaṃ, ‘‘tesaṃ saddhāchedakavādaṃ nāma tesaṃ dassetī’’ti. 5. ‘Of those who have faith in the doctrine of the past’ means of those who have faith in the doctrine of the great Nigaṇṭha, which proceeds in relation to the past, thus: ‘Indeed, sirs, the Nigaṇṭhas have done an evil deed in the past.’ ‘Because it is true’: because it is as it really is. He asks: ‘Does it proceed having taken as its object a meaning that is indeed undeviating?’ The same method applies to the remaining phrases. ‘With the Dhamma’ (saha dhammena): this is sahadhammo, which itself is sahadhammiko, just as in ‘venayiko’ (disciplinarian). Here by ‘Dhamma’ cause is intended, thus he says: ‘with reason, with cause.’ ‘He rejects’ (paṭiharati) means he turns back (paṭivatteti), hence ‘rebuttal’ (paṭihāro). The doctrine itself is the rebuttal, a ‘doctrinal rebuttal’ (vādapaṭihāro); that is, a reply. Hence he says ‘a counter-argument,’ meaning turning back the charge and restoring the original state. ‘Of them’ (tesaṃ): this should be taken by way of what has been said, as in ‘he shows them a doctrine that shatters their faith.’ 6. Avijjā aññāṇā sammohāti pariyāyavacanametaṃ. Avijjāti vā avijjāya karaṇabhūtāya. Aññāṇenāti ajānanena. Sammohenāti sammuyhanena mahāmuḷhatāya. Sāmaṃyeva opakkamikā etarahi attano upakkamahetu dukkhavedanaṃ vediyamānaṃ – ‘‘yaṃkiñcāyaṃ…pe… pubbekatahetū’’ti viparītato saddahatha. Pubbekatahetuvādasaññitaṃ vipallāsaggāhaṃ gaṇhatha. 6. ‘Ignorance, non-knowledge, delusion’—these are synonyms. ‘By ignorance’ or because of ignorance as the instrument. ‘By non-knowledge’ means by not knowing. ‘By delusion’ means by confusion, by great bewilderment. You yourselves are now experiencing a painful feeling caused by your own exertion, yet you have faith in the perverted view that ‘whatever this… is due to past deeds.’ You adopt the perverse grasp designated as the doctrine that things are caused by past deeds. 7. Diṭṭhadhammo vuccati paccakkhabhūto, tattha veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Tenāha – ‘‘imasmiṃyeva attabhāve vipākadāyaka’’nti. Payogenāti kāyikena payogena vā vācasikena vā payogena. Padhānenāti padahanena cetasikena ussāhanena. Āsanne bhavantare vipācetuṃ na sakkā, pageva dūreti dassetuṃ, ‘‘dutiye vā tatiye vā attabhāve’’ti vuttaṃ. Nibbattakabhāvato sukhavedanāya hitanti sukhavedanīyaṃ. Sā pana vipākavedanābhāvato ekantato iṭṭhārammaṇā eva hotīti āha ‘‘iṭṭhārammaṇavipākadāyaka’’nti. Viparītanti [Pg.214] aniṭṭhārammaṇavipākadāyakaṃ. Nipphanneti saddhiṃ aññena kammena nibbatte. Samparāyavedanīyassāti upapajjavedanīyassa aparāpariyavedanīyassa. Evaṃ santepīti kāmaṃ paripakkavedanīyanti diṭṭhadhammavedanīyameva vuccati, tathāpi atthettha atisayo diṭṭhadhammavisesabhāvato paripakkavedanīyassāti dassetuṃ, ‘‘ayametthā’’tiādi vuttaṃ. Yasmiṃ divase kataṃ, tato sattadivasabbhantare. 7. ‘The presently visible’ is said to be what is directly manifest; the fruit to be experienced therein is ‘to be experienced in the present life.’ Hence it is said: ‘yielding its result in this very existence.’ ‘By application’ means by bodily application or by verbal application. ‘By striving’ means by mental striving, by exertion. To show that it cannot ripen in a near future existence, still less in a distant one, it is said: ‘in the second or third existence.’ ‘Conducive to pleasant feeling’ means beneficial for pleasant feeling because of its productive nature. But since it is a resultant feeling, it is exclusively with a desirable object. Thus it is said, ‘yielding a result with a desirable object.’ ‘The opposite’ means yielding a result with an undesirable object. ‘Accomplished’ means produced together with other kamma. ‘Of what is to be experienced in a future life’ means of what is to be experienced upon rebirth, of what is to be experienced in a subsequent life. This being so: although ‘to be experienced when ripened’ is said to be just ‘to be experienced in the present life,’ still, to show that there is here a superiority because ‘to be experienced when ripened’ is a special case of ‘to be experienced in the present life,’ it is said, ‘this here,’ etc. Within seven days from the day it was done. Tatrāti tasmiṃ paripakkavedanīyakammassa sattadivasabbhantare vipākadāne. Ekavāraṃ kasitvā nisīdi chātajjhatto hutvā. Āgacchantī āha – ‘‘ussūre bhattaṃ āharīyitthā’’ti domanassaṃ anuppādetvā yathā katapuññaṃ anumodati. Vijjotamānaṃ disvā, ‘‘kiṃ nu kho idampi tappakāro, mama cittavikappamattaṃ, udāhu suvaṇṇamevā’’ti vīmaṃsanto yaṭṭhiyā paharitvā. ‘Therein’ means in that giving of a result within seven days by kamma that is to be experienced when ripened. Having plowed once, he sat down, overcome by hunger. When she came, without generating displeasure by thinking, ‘You have brought the meal late!’, he rejoiced in the merit he had done. Seeing it shining, and investigating, ‘What now? Is this too of that kind, a mere figment of my mind, or is it really gold?’, he struck it with his staff. Vāḷayakkhasañcaraṇattā rājagahūpacārassa nagare sahassabhaṇḍikaṃ cāresuṃ. Uppannarāgo cūḷāya ḍaṃsi. Rañño ācikkhitvāti taṃ pavattiṃ rañño ācikkhitvā. Mallikāya vatthu dhammapadavatthumhi (dha. pa. aṭṭha. 2.mallikādevīvatthu) āgatena nayena kathetabbaṃ. Because of the roaming of a fierce yakkha in the vicinity of Rājagaha, they proclaimed a reward of a thousand in the city. With passion arisen, he bit the topknot. ‘Having told the king’ means having told that event to the king. The story of Mallikā should be related by the method that has come down in the story in the Dhammapada Commentary (Dhp-A II, the story of Queen Mallikā). Maraṇasantikepi kataṃ, pageva tato puretaraṃ atītattabhāvesu ca kataṃ. Idha nibbattitavipākoti vutto avassaṃbhāvibhāvato. Samparāyavedanīyameva bhavantare vipākadāyakabhāvato. Idha nibbattitaguṇotveva vutto, na idha nibbattitavipākoti vimuttibhāvato. Paripakkavedanīyanti veditabbaṃ heṭṭhā vuttaparipakkavedanīyalakkhaṇānativattanato. Sabbalahuṃ phaladāyikāti etena phaluppādanasamatthatāyogena kammassa paripakkavedanīyatāti dasseti. What was done even near the time of death, how much more what was done before that and in past existences. Here, it is said to have its result produced in this life because of its inevitable nature. It is only to be experienced in a future life because of its nature of yielding a result in a future existence. Here, it is said only to have its qualities produced, not to have its result produced in this life, because it is liberation. It should be understood as 'to be experienced when ripe' because it does not transcend the characteristic of 'to be experienced when ripe' stated previously. By 'yielding a result very quickly,' this shows that the kamma is 'to be experienced when ripe' due to its fitness to produce a result. Catuppañcakkhandhaphalatāya saññābhavūpagaṃ kammaṃ bahuvedanīyanti vuttaṃ. Ekakhandhaphalattā asaññābhavūpagaṃ kammaṃ appavedanīyaṃ. Keci pana, ‘‘arūpāvacarakammaṃ bahukālaṃ veditabbaphalattā bahuvedanīyaṃ, itaraṃ appavedanīyaṃ. Rūpārūpāvacarakammaṃ vā bahuvedanīyaṃ, parittakammaṃ appavedanīya’’nti vadanti. Savipākaṃ kammanti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākameva. Avipākaṃ kammanti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ. Because it has the four or five aggregates as its fruit, kamma that leads to the realm of perception is said to be 'much to be experienced.' Because it has a single aggregate as its fruit, kamma that leads to the realm of non-perception is 'little to be experienced.' Some, however, say: 'Kamma of the formless sphere is 'much to be experienced' because its fruit is to be experienced for a long time, while the other is 'little to be experienced.' Or, kamma of the form and formless spheres is 'much to be experienced,' while limited kamma is 'little to be experienced.'' 'Kamma with result' is that which is capable of producing a result when other conditions are present, not only that which has already begun to yield its result. 'Kamma without result' is that which is incapable of ripening due to a deficiency of conditions, of the various kinds such as defunct kamma. 8. Diṭṭhadhammavedanīyādīnanti [Pg.215] diṭṭhadhammavedanīyādīnaṃ dasannaṃ kammānaṃ upakkamena kammānaṃ aññāthābhāvassa anāpādanīyattā yathāsabhāveneva kammāni tiṭṭhanti. Tattha nigaṇṭhānaṃ upakkamo nippayojanoti āha ‘‘aphalo’’ti. Nigaṇṭhānaṃ padahanassa micchāvāyāmassa nipphalabhāvappavedano padhānacchedakavādo. Parehi vuttakāraṇehīti yehi kāraṇehi nigaṇṭhānaṃ vādesu dosaṃ dassenti. Tehi parehi vuttakāraṇehi. Na hi lakkhaṇayuttena hetunā vinā paravādesu dosaṃ dassetuṃ sakkā. Tenāha ‘‘sakāraṇā hutvā’’ti. Nigaṇṭhānaṃ vādā ca anuvādā cāti nigaṇṭhehi vuccamānā sakasakasamayappavedikā vādāceva sāvakehi vuccamānā tesaṃ anuvādā ca. Viññūhi garahitabbaṃ kāraṇaṃ āgacchantīti, ‘‘ayamettha doso’’ti tattha tattha viññūhi paṇḍitehi garahārahaṃ kāraṇaṃ upagacchanti, pāpuṇantīti attho. Tassatthotiādīsu ayaṃ saṅkhepattho, ‘‘vuttanayena parehi vuttena kāraṇena sakāraṇā hutvā dosadassanavasena nigaṇṭhānaṃ vādā anuppattā, tato eva taṃ vādaṃ appasādanīyabhāvadassanena sosentā hetusampattivohārasukkhanena milāpentā dukkaṭakammakārinotiādayo dasa gārayhāpadesā upagacchantī’’ti. 8. Regarding 'of those to be experienced in the present life, etc.': Because it is not possible for the ten kinds of kamma—beginning with that to be experienced in the present life—to become otherwise through exertion, the kammas remain just as they are by their own nature. Here, the exertion of the Nigaṇṭhas is purposeless; hence it is said to be 'fruitless.' The statement that cuts off striving is the declaration of the fruitlessness of the Nigaṇṭhas' striving, their wrong effort. 'By reasons stated by others' means by those reasons through which others point out the fault in the Nigaṇṭhas' doctrines. Indeed, it is not possible to point out a fault in the doctrines of others without a valid reason. Therefore it is said, 'having a reason.' 'The doctrines and the repetitions of the Nigaṇṭhas' refers to the doctrines proclaimed by the Nigaṇṭhas themselves that declare their own tenets, and the repetitions of these proclaimed by their disciples. 'They arrive at a reason to be censured by the wise' means that the wise and learned encounter a reason worthy of censure, thinking, 'This is the fault here.' As for 'its meaning,' etc., this is the summary: 'In the aforesaid manner, based on the reason stated by others, having a reason, the doctrines of the Nigaṇṭhas are understood by way of seeing their faults. Consequently, by showing the uninspiring nature of that doctrine and causing it to wither through the dryness of discourse based on sound reasons, ten blameworthy designations arise, such as 'doers of misdeeds'.' 9. Saṅgatibhāvahetūti tattha tattha yadicchāya samuṭṭhitasaṅgatinimittaṃ. Sā pana saṅgati niyatilakkhaṇāti āha ‘‘niyatibhāvakāraṇā’’ti. Acchejjasuttāvutaabhejjamaṇi viya hi paṭiniyatatā niyatipavattīti. Chaḷabhijātihetūti kaṇhābhijāti nīlābhijāti lohitābhijāti haliddābhijāti sukkābhijāti paramasukkābhijātīti imāsu abhijātīsu jātinimittaṃ. Pāpasaṅgatikāti nihīnasaṅgatikā. 9. 'The cause of the state of association' means a sign of association arising by chance here and there. That association, however, has determinism as its characteristic; hence it is said, 'the cause of the state of determinism.' For the process of determinism is a fixed state, like the unbreakable gem mentioned in the Acchejja Sutta. 'The cause of the six classes' means a sign of birth among these classes: the black class, the blue class, the red class, the yellow class, the white class, and the supremely white class. 'Of bad association' means of low association. 10. Anaddhabhūtanti ettha adhi-saddena samānattho addha-saddoti āha – ‘‘anaddhabhūtanti anadhibhūta’’nti. Yathā āpāyiko attabhāvo mahatā dukkhena abhibhuyyati, na tathā ayanti āha – ‘‘dukkhena anadhibhūto nāma manussattabhāvo vuccatī’’ti. ‘‘Acelako hotī’’tiādinā (dī. ni. 1.394) vuttāya nānappakārāya dukkarakārikāya kilamathena. Yadi evaṃ [Pg.216] kathaṃ dhutaṅgadharāti āha ‘‘ye panā’’tiādi. Niyyānikasāsanasmiñhi vīriyanti vivaṭṭasannissitaṃ katvā pavattiyamānaṃ vīriyaṃ sarīraṃ khedantampi sammāvāyāmo nāma hoti ñāyāraddhabhāvato. 10. Regarding 'anaddhabhūta': here the word 'addha' has the same meaning as the word 'adhi'; thus it is said: 'anaddhabhūta means anadhibhūta (not overwhelmed).' Just as an existence in the plane of misery is overwhelmed by great suffering, this is not so; thus it is said: 'The human existence is called 'not overwhelmed by suffering'.' This is by the hardship of the various kinds of difficult practices mentioned in the passage beginning 'He is a naked ascetic' (DN 1.167). If so, how can they be upholders of the ascetic practices? It is said, 'But those who...,' etc. For in the teaching that leads out, effort that is undertaken based on the rolling back of saṃsāra, even when it exhausts the body, is called right effort because it is undertaken in accordance with the true method. Theroti ettha āgatamahārakkhitatthero. Tisso sampattiyo manussadevanibbānasampattiyo, sīlasamādhipaññāsampattiyo vā. Khuraggeyevāti khure sīsagge eva, khure sīsaggato apanīte evāti adhippāyo. Ayanti, ‘‘issarakule nibbatto’’tiādinā vutto. Na sabbe eva sakkārapubbakaṃ pabbajitvā arahattaṃ pāpuṇantīti āha ‘‘yo dāsikucchiya’’ntiādi. Rajatamuddikanti rajatamayaṃ aṅgulimuddikaṃ. Gorakapiyaṅgumattenapīti kapitthachallikaṅgupupphagandhamattenapi. 'The elder' here means the Elder Mahārakkhita who is mentioned. The three accomplishments are the accomplishments of the human world, the deva world, and Nibbāna; or the accomplishments of virtue, concentration, and wisdom. 'On the very tip of a razor' means right on the razor's edge, or just when removed from the razor's edge—this is the intended meaning. 'This one' refers to the one mentioned in the passage beginning 'born in a ruling family.' Not all who go forth preceded by honor attain arahantship; thus it is said, 'one from a slave girl's womb,' etc. 'A silver ring' means a finger-ring made of silver. 'Even by the measure of goraka-piyaṅgu' means even by the measure of the scent of a kaṅgu flower from wood-apple bark. Dhammena ñāyena āgatasukhaṃ dhammasukhanti āha – ‘‘saṅghato vā…pe… paccayasukha’’nti. Amucchitoti anajjhāpanno. Idāni taṃ anajjhāpannataṃ tassa ca phalaṃ dassetuṃ ‘‘dhammikaṃ hī’’tiādi vuttaṃ. Imassāti samudayassa. So hi pañcakkhandhassa dukkhassa kāraṇabhūtattā āsanno paccakkho katvā vutto. Tenāha ‘‘paccuppannāna’’ntiādi. Saṅkhāranti yathāraddhāya sātisayaṃ karaṇato saṅkhāranti laddhanāmaṃ balavavīriyaṃ ussoḷhiṃ. Padahatoti payuñjantassa pavattentassa. Maggena virāgo hotīti ariyamaggena dukkhanidānassa virajjanā hoti. Tenāha ‘‘idaṃ vuttaṃ hotī’’ti. Iminā sukhāpaṭipadā khippābhiññā kathitā akasireneva sīghataraṃ maggapajānatāya bodhitattā. Majjhattatākāroti vīriyūpekkhamāha. Saṅkhāraṃ tattha padahatīti padhānasaṅkhāraṃ tattha dukkhanidānassa virajjananimittaṃ virajjanatthaṃ padahati. Kathaṃ? Maggappadhānena catukiccappadhāne ariyamagge vāyāmena padahati vāyamati. Ajjhupekkhatoti vīriyassa anaccāraddhanātisithilatāya vīriyasamatāyojane byāpārākaraṇena ajjhupekkhato. Tenāha ‘‘upekkhaṃ bhāventassā’’ti. Upekkhābhāvanā ca nāmettha tathāpavattā ariyamaggabhāvanā evāti āha – ‘‘maggabhāvanāya bhāvetī’’ti. The happiness that comes righteously and justly is called 'the happiness of Dhamma'; thus it is said: '...the happiness from requisites coming from the Sangha.' 'Uninfatuated' means unattached. Now, to show that state of non-attachment and its fruit, the passage beginning 'For it is righteous...' was stated. 'Of this' means of the origin. For since it is the cause of the suffering of the five aggregates, it is spoken of as near and directly visible. Therefore it is said, 'of present things,' etc. 'Formation' here means strong effort, exertion, which has obtained the name 'formation' because it acts with surpassing energy in regard to what has been undertaken. 'Strives' means applies or engages. 'Through the path dispassion comes to be' means that through the noble path there is the fading away of the cause of suffering. Therefore it is said: 'This is what is said.' By this, the pleasant practice with quick direct knowledge is described, because one awakens by comprehending the path more swiftly and without difficulty. 'The state of neutrality' refers to equanimity connected with energy. 'He strives at the formation there' means he strives at the primary formation there for the purpose of fading away, as the sign of the fading away of the cause of suffering. How? He strives, he makes an effort, by the striving of the path, by exertion in the noble path which has the four functions as its striving. 'Observes with equanimity' means one who does so by not engaging in activity, through the balancing of energy that is neither too strained nor too slack. Therefore it is said: 'of one who develops equanimity.' And here the development of equanimity is indeed the development of the noble path proceeding in such a way; thus it is said: 'he develops it by the development of the path.' Ettha ca evaṃ pāḷiyā padayojanā veditabbā, – ‘‘so evaṃ pajānāti. Kathaṃ? Saṅkhāraṃ me padahato saṅkhārapadahanā imassa dukkhanidānassa virāgo hoti[Pg.217], ajjhupekkhato me upekkhanā imassa dukkhanidānassa virāgo hotī’’ti. Paṭipajjamānassa cāyaṃ pubbabhāgavīmaṃsassāti gahetabbaṃ. Tattha saṅkhārappadhānāti sammasanapadena sukheneva khippataraṃ bhāvanāussukkāpanavīriyaṃ dassitanti sukhāpaṭipadā khippābhiññā dassitā. Ajjhupekkhatoti ettha kassaci nātidaḷhaṃ katvā pavattitavīriyenapi dukkhanidānassa virāgo hoti vipassanamanuyuñjatīti dassitaṃ. Ubhayatthāpi catutthīyeva paṭipadā vibhāvitāti daṭṭhabbaṃ. Idāni, ‘‘yassa hi khvāssa…pe… upekkhaṃ tattha bhāvetī’’ti vārehi tāsaṃyeva paṭipadānaṃ vasena tesaṃ puggalānaṃ paṭipatti dassitā. Vaṭṭadukkhanidānassa parijiṇṇaṃ imehi vārehi dukkhakkhayo vibhāvito. And here the construction of the Pāli words should be understood thus: 'He understands thus. How? “For me who am striving at the formation, through this striving there is the fading away of this cause of suffering; for me who am observing with equanimity, through this equanimity there is the fading away of this cause of suffering.”' This should be understood as the preliminary investigation of one who is practicing. Therein, by the term 'striving at the formation,' the energy that arouses meditative exertion more swiftly and with ease is shown; thus the pleasant practice with quick direct knowledge is shown. Here, by 'observing with equanimity,' it is shown that for someone, the fading away of the cause of suffering occurs even with effort that is not undertaken too forcefully, as he applies himself to insight. It should be seen that in both cases the fourth practice has been explained. Now, by the sections beginning, 'For whatever person... he develops equanimity towards it there,' the practice of those persons is shown by way of those same practices. By these sections, the destruction of suffering—the exhaustion of the cause of the suffering of the round—is explained. 11. Baddhacittoti sambaddhacitto. Bahalacchandoti bahalataṇhāchando. Aticaritvāti atikkamitvā. Naṭasatthavidhinā naccanakā naṭā, naccakā itare. Somanassaṃ uppajjati, ‘‘īdisaṃ nāma itthiṃ pariccaji’’nti. Chijjāti dvidhā hotu. Bhijjāti bhijjatu. ‘‘Chijja vā bhijjavā’’ti padadvayenapi vināsameva vadati. Ñatvāti pubbabhāgañāṇena jānitvā. Tadubhayanti saṅkhārapadahanaupekkhābhāvanaṃ. 11. 'With mind bound' means with mind connected. 'Of thick desire' means of thick desire and craving. 'Having transgressed' means having overstepped. By the rule for actors and performers: dancers are 'naṭā'; the others are 'naccakā.' Joy arises, thinking: 'I have renounced such a woman!' 'May it be cut' means may it become twofold. 'May it be broken' means let it be broken. By the two words 'may it be cut or may it be broken,' he speaks only of destruction. 'Having known' means having known with the preliminary knowledge. 'That both' means the striving at formations and the development of equanimity. 12. Pesentassāti vāyamantassa. Taṃ sandhāyāti dukkhāya paṭipadāya niyyānataṃ sandhāya. 12. 'Of one who is exerting' means of one who is striving. 'Referring to that' means referring to the escape from the painful practice. Usukāro viya yogī tejanassa viya cittassa ujukaraṇato. Gomuttavaṅkaṃ, candalekhākuṭilaṃ, naṅgalakoṭijimhaṃ cittaṃ. Alātā viya vīriyaṃ ātāpana-paritāpanato. Kañcikatelaṃ viya saddhā sinehanato. Namanadaṇḍako viya lokuttaramaggo nibbānārammaṇe cittassa nāmanato. Lokuttaramaggena cittassa ujukaraṇaṃ bhāvanābhisamayato daṭṭhabbaṃ. Antadvayavajjitā majjhimā paṭipattīti katvā kilesagaṇavijjhanaṃ pahānābhisamayo. Itarā pana paṭipadā dandhābhiññāti imesaṃ dvinnaṃ bhikkhūnaṃ imāsu dvīsu yathāvuttāsu khippābhiññāsu kathitāsu, itarāpi kathitāva honti lakkhaṇahāranayena paṭipadāsāmaññato. Sahāgamanīyāpi vā paṭipadā kathitāva, ‘‘na heva anaddhabhūtaṃ atthāna’’ntiādinā pubbabhāgapaṭipadāya kathitattā. ‘‘Āgamanīyapaṭipadā pana na kathitā’’ti [Pg.218] idaṃ savisesaṃ ajjhupekkhassa akathitataṃ sandhāya vuttanti daṭṭhabbaṃ. Nikkhamanadesananti nikkhamanupāyaṃ desanaṃ. Sesaṃ suviññeyyameva. Like a fletcher straightens an arrow, the yogi straightens the mind. The mind is crooked like cow's urine, bent like the crescent moon, and twisted like the tip of a plough. Like a firebrand, energy is for heating and scorching. Like oil for a girdle, faith is for adhesion. Like a bending stick, the supramundane path is for bending the mind towards Nibbāna as its object. The straightening of the mind by the supramundane path should be seen as the breakthrough by means of development. Because it is the middle path that avoids the two extremes, the piercing of the host of defilements is the breakthrough by means of abandoning. But the other path is that of slow direct knowledge. When these two paths of quick direct knowledge have been spoken of for these two bhikkhus as stated, the other is also explained by the method of applying characteristics, because of the commonality of the path. Or the path that is accompanied is also explained, because the preliminary-stage path has been explained by the passage beginning, 'It is not indeed a groundless thing.' But the statement, 'The path of arrival has not been explained,' should be seen as stated with reference to the non-explanation of the one who is equanimous towards what is special. The teaching on departure is the teaching on the means of departure. The rest is easily understood. Devadahasuttavaṇṇanāya līnatthappakāsanā samattā. The Explanation of the Concealed Meaning in the Commentary on the Devadaha Sutta is concluded. 2. Pañcattayasuttavaṇṇanā 2. Commentary on the Pañcattaya Sutta 21. Eketi ettha eka-saddo aññattho, na gaṇanādiatthoti taṃ dassento ‘‘ekacce’’ti āha. Yaṃ pana pāḷiyaṃ ‘‘santī’’ti vuttaṃ. Tena tesaṃ diṭṭhigatikānaṃ vijjamānatāya avicchinnatā; tato ca nesaṃ micchāgahaṇato sithilakaraṇavivecanehi attano desanāya kiccakāritā avitathatā ca dīpitā hoti. Paramatthasamaṇabrāhmaṇesu aparantakappikatāya lesopi natthīti āha ‘‘paribbajupagatabhāvenā’’tiādi. Sassatādivasena aparantaṃ kappentīti aparantakappino, te eva aparantakappikā. Yasmā tehi aparantaṃ purimatarasiddhehi taṇhādiṭṭhikappehi kappetvā āsevanabalavatāya ca vikappetvā aparabhāgasiddhehi abhinivesabhūtehi taṇhādiṭṭhiggāhehi gaṇhanti abhinivisanti parāmasanti; tasmā vuttaṃ – ‘‘aparantaṃ kappetvā vikappetvā gaṇhantī’’ti. Taṇhupādānavasena kappanagahaṇāni veditabbāni. Taṇhāpaccayā hi upādānaṃ. Vuttampi cetaṃ mahāniddese uddānato saṅkhepato. Taṇhādiṭṭhivasenāti taṇhāya diṭṭhiyā ca vasena. Diṭṭiyā vā upanissayabhūtāya sahajātāya abhinandanakāya ca taṇhāya sassatādiākārena abhinivisantassa micchāgāhassa ca vasena. Anāgatadhammavisayāya adhippetattā anāgatakālavācako idha apara-saddo. Rūpādikhandhavinimuttassa kappanavatthuno abhāvā anta-saddo bhāgavācakoti āha – ‘‘anāgataṃ khandhakoṭṭhāsa’’nti. Kappetvāti ca tasmiṃ aparante taṇhāya nābhinivesānaṃ samattanaṃ pariniṭṭhāpanamāha. Ṭhitāti tassā laddhiyā avijahanaṃ. 21. Herein, in the word eke, the word eka has the meaning 'some,' not the meaning of counting, etc. To show this, he said, ekacce. As to what was said in the Pāḷi, santi: by this is shown the uninterrupted existence of those who hold such views; and thereby, by loosening and distinguishing them from their wrong grasp, the effectiveness and truthfulness of his own teaching is revealed. He says, 'by having gone forth into the homeless life,' etc., to show that among true recluses and brahmins there is not even a trace of speculation about the future. They speculate about the future by way of eternalism, etc., thus they are aparantakappino; they themselves are aparantakappikā. Because they speculate about the future with cravings and views that were established earlier, and because they discriminate due to the strength of their practice, they grasp, adhere to, and are attached to cravings and views that have become convictions established in a later part. Therefore it is said: 'Having speculated about and discriminated the future, they grasp it.' The speculation and grasping should be understood as being by way of craving and clinging. For clinging is conditioned by craving. This has also been stated in the Mahāniddesa in summary and in brief. Taṇhādiṭṭhivasena means: by way of craving and view. Or, by way of the view that is a decisive support, is co-nascent, and is a source of delight, and by way of the craving and wrong grasp of one who adheres to the notion of eternalism, etc. Since the intended subject pertains to future phenomena, the word apara here denotes future time. Since there is no basis for speculation apart from the aggregates of form, etc., the word anta denotes a portion. Thus he says, 'a portion of the future aggregates.' And kappetvā speaks of the completion and finalization of their adherence to craving in regard to that future. Ṭhitā means not abandoning that doctrine. Anugatāti ārammaṇakaraṇavasena anu anu gatā aparante pavattā. Ārabbhāti ālambitvā. Visayo hi tassā diṭṭhiyā aparanto. Visayabhāvato [Pg.219] eva hi so tassā āgamanaṭṭhānaṃ ārammaṇapaccayo cāti vuttaṃ ‘‘āgamma paṭiccā’’ti. Adhivacanapadānīti paññattipadāni, dāsādīsu sirivaḍḍhakādisaddo viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhi-saddo uparibhāve, vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādānabhūtarūpādīnaṃ upari paññāpiyamānā upādāpaññattīti attho, tasmā paññattidīpakapadānīti attho. Paññattimattañhetaṃ vuccati, yadidaṃ, ‘‘attā loko’’ti ca, na rūpavedanādayo viya paramattho. Adhikavuttitāya vā adhimuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ pakatiādiṃ drabyādiṃ jīvādiṃ kāyādiñca abhūtamatthaṃ ajjhāropetvā diṭṭhiyo pavattantīti. Abhivadantīti, ‘‘idameva saccaṃ moghamañña’’nti abhinivisitvā vadanti, ‘‘ayaṃ dhammo, nāyaṃ dhammo’’tiādinā vivadanti. Abhivadanakiriyāya ajjāpi avicchedabhāvadassanatthaṃ vattamānakālavacanaṃ. Anugatā means: having followed again and again by way of taking an object, occurring with regard to the future. Ārabbha means: having taken as object. Indeed, the object of that view is the future. Precisely because it is the object, it is the ground of its arrival and its object-condition. Thus it is said, 'having come to, having been dependent on.' Adhivacanapadāni means terms of designation. Just as the word sirivaḍḍhaka in relation to a slave, etc., is a designation because it occurs having made a mere utterance its authority. Or else, the prefix adhi- is in the sense of 'over'; 'what is said' is vacanaṃ; 'a saying over' is adhivacanaṃ. The meaning is a derivative designation that is designated over and above the underlying phenomena of form, etc. Therefore, the meaning is 'terms that indicate a designation.' This is called a mere designation, that is, 'self' and 'world,' not an ultimate reality like form, feeling, etc. Or, because of their excessive assertion, views are called 'convictions' (adhimutti). For views arise by superimposing an unreal meaning—such as eternalism, primordial nature, substance, a soul, a body, etc.—upon things that exist by their intrinsic nature. Abhivadanti means: having adhered to the conviction, 'This alone is true, the other is false,' they speak; they dispute, saying, 'This is Dhamma, this is not Dhamma,' etc. The present tense is used to show that the action of asserting is still uninterrupted even today. Saññā etassa atthīti saññīti āha ‘‘saññāsamaṅgī’’ti. Natthi etassa rogo bhaṅgoti arogoti arogasaddassa niccapariyāyatā veditabbā. Rogarahitatāsīsena vā nibbikāratāya niccataṃ paṭijānāti diṭṭhigatikoti āha ‘‘arogoti nicco’’ti. Imināti, ‘‘saññī attā arogo paraṃ maraṇā’’ti iminā vacanena. Soḷasa saññīvādāti – rūpīcatukkaṃ, arūpīcatukkaṃ, antavācatukkaṃ, ekantasukhīcatukkanti – imesaṃ catunnaṃ catukkānaṃ vasena soḷasa saññīvādā kathitā. Imesuyeva purimānaṃ dvinnaṃ catukkānaṃ vasena aṭṭha saññīvādā aṭṭha ca nevasaññīnāsaññīvādā veditabbā. Satta ucchedavādāti manussattabhāve kāmāvacaradevattabhāve rūpāvacaradevattabhāve catubbidhāruppattabhāve cavitvā sattassa ucchedapaññāpanavasena satta ucchedavādā kathitā. Asato vināsāsambhavato atthibhāvanibandhano ucchedavādoti vuttaṃ ‘‘satoti vijjamānassā’’ti. Yāvāyaṃ attā na ucchijjati, tāva vijjati evāti gahaṇato nirudayavināso idha ucchedoti adhippetoti āha ‘‘upaccheda’’nti. Visesena nāso vināso, abhāvo, so pana maṃsacakkhu-paññācakkhu-dassanapathātikkamovāti āha ‘‘adassana’’nti. Adassane [Pg.220] hi nāsa-saddo loke niruḷho. Bhavavigamanti sabhāvāpagamanaṃ yo hi nirudayavināsavasena ucchijjati, na so attano sabhāveneva tiṭṭhati. 'He has perception,' thus he is percipient (saññī). Thus he says, 'endowed with perception.' 'He has no disease or decay,' thus he is without disease (arogo). The term arogo should be understood as a synonym for 'permanent.' Or, by wishing for freedom from disease, one who holds such a view professes permanence through immutability. Thus he says, 'arogo means permanent.' By this means: by this statement, 'The self is percipient and without disease after death.' The sixteen theses of a percipient self: the sixteen theses of a percipient self are stated by way of these four tetrads: the tetrad on having form, the tetrad on being formless, the tetrad on being finite, and the tetrad on being exclusively happy. From these same first two tetrads, eight theses of a percipient self and eight theses of a neither-percipient-nor-non-percipient self should be understood. The seven annihilationist theses: the seven annihilationist theses are stated by way of positing the annihilation of a being after it has passed away from the human state, from the state of a sensual-sphere deva, from the state of a fine-material-sphere deva, and from the fourfold immaterial state. Since the destruction of what is non-existent is impossible, annihilationism is based on an existing being. Thus it is said, 'sato means of an existing being.' Because of the grasp, 'So long as this self is not annihilated, it exists,' here annihilation is intended as destruction without remainder. Thus he says, 'cutting off.' Destruction (vināso) is a special kind of perishing, non-existence; but this is the transcending of the range of vision of the fleshly eye and the wisdom eye. Thus he says, 'disappearance.' For the word 'perishing' (nāsa) is conventionally used in the world for disappearance. Departure from existence means the departure of intrinsic nature. For one who is annihilated by way of destruction without remainder does not remain with his own intrinsic nature. Pañca diṭṭhadhammanibbānavādāti pañcakāmaguṇasukhamanubhogavasena catubbidharūpajjhānasukhaparibhogavasena ca diṭṭhadhamme nibbānappattipaññāpanavādā. Diṭṭhadhammoti dassanabhūtena ñāṇena upaladdhadhammo. Tattha yo anindriyavisayo, sopi supākaṭabhāvena indriyavisayo viya hotīti āha – ‘‘diṭṭhadhammoti paccakkhadhammo vuccatī’’ti. Teneva ca, ‘‘tattha tattha paṭiladdhaattabhāvassetaṃ adhivacana’’nti vuttaṃ. Saññīti ādivasena tīhākārehi santanti saññī asaññī nevasaññīnāsaññīti imehi ākārehi vijjamānaṃ, sadā upalabbhamānaṃ sassatanti attho. Saññī attātiādīni tīṇi dassanāni. Santaatthavasena ekanti sassatassa attano vasena ekaṃ dassanaṃ. Itarāni dveti ucchedavāda-diṭṭhadhammanibbānavādasaññitāni dve dassanāni. Tīṇi hutvā pañca hontīti idaṃ, ‘‘santaatthavasena eka’’nti saṅgahavasena vuttassa saññīti ādivibhāgavasena vuttattā suviññeyyanti aṭṭhakathāyaṃ na uddhaṭaṃ. The five theses of Nibbāna in this very life: these are the theses that posit the attainment of Nibbāna in this very life by way of enjoying the pleasure of the five cords of sensual desire and by way of enjoying the pleasure of the four fine-material jhānas. Diṭṭhadhamma (in this very life) is a phenomenon apprehended by knowledge that has become vision. Therein, even what is not an object for the sense faculties becomes like an object for the sense faculties because of its extreme manifestness. Thus he says: 'Diṭṭhadhamma is said to be a directly perceptible phenomenon.' For that same reason it is said: 'This is a designation for the state of existence obtained in each particular case.' By way of 'percipient,' etc., it is eternal in the sense of being existent in three modes—that is, as percipient, non-percipient, and neither-percipient-nor-non-percipient—and as being always found. The three views beginning 'The self is percipient...' In the sense of an existing thing, there is one view, that is, the one view by way of an eternal self. The other two are the two views called annihilationism and the thesis of Nibbāna in this very life. That three become five: this is easily understood because what was stated collectively as 'one in the sense of an existing thing' is stated analytically by way of the division beginning 'percipient,' and so it is not extracted in the commentary. 22. Rūpīṃ vāti ettha (dī. ni. ṭī. 1.76-77) yadi rūpaṃ assa atthīti rūpīti ayamattho adhippeto. Evaṃ sati rūpavinimuttena attanā bhavitabbaṃ saññāya viya rūpassapi attaniyattā. Na hi saññī attāti ettha saññā attā. Tathā hi vuttaṃ sumaṅgalavilāsiniyaṃ (dī. ni. aṭṭha. 1.76-77) ‘‘tattha pavattasaññañcassa saññāti gahetvāti vutta’’nti. Evaṃ sante, ‘‘kasiṇarūpaṃ attāti gaṇhātī’’ti idaṃ kathanti? Na kho panetaṃ evaṃ daṭṭhabbaṃ – ‘‘rūpaṃ assa atthīti rūpī’’ti, atha kho ‘‘ruppanasīlo rūpī’’ti. Ruppanañcettha rūpasarikkhatāya kasiṇarūpassa vaḍḍhitāvaḍḍhitakālavasena visesāpatti, sā ca natthīti na sakkā vattuṃ parittavipulatādivisesasabbhāvato. Yadi evaṃ imassa vādassa sassatadiṭṭhisaṅgaho na yujjatīti? No na yujjati kāyabhedato uddhaṃ attano nibbikāratāya tena adhippetattā. Tathā hi vuttaṃ ‘‘arogo paraṃ maraṇā’’ti. Atha vā ‘‘rūpaṃ assa atthīti rūpī’’ti vuccamānepi na doso. Kappanāsiddhenapi hi bhedena sāminiddesadassanato yathā ‘‘silāputtakassa sarīra’’nti[Pg.221]. Ruppanaṃ vā ruppanasabhāvo rūpaṃ, taṃ etassa atthīti rūpī, attā ‘‘rūpino dhammā’’tiādīsu (dha. sa. 11 dukamātikā) viya. Evañca katvā rūpasabhāvattā attano ‘‘rūpaṃ attā’’ti vacanaṃ ñāyāgatamevāti ‘‘kasiṇarūpaṃ attāti gaṇhātī’’ti vuttaṃ. Arūpinti ettāpi vuttanayānusārena yathārahaṃ attho vattabbo. Santasukhumaṃ muñcitvā tabbiparītassa gahaṇe kāraṇaṃ natthīti lābhī, ‘‘kasiṇarūpaṃ attā’’ti gaṇhātīti lābhitakkino ṭhapetvā, sesatakkī lābhiggahaṇeneva gahitā. Anussutitakkikopi suddhatakkikopi vā niraṅkusattā takkanassa kasiṇarūpampi attāti kadācipi gaṇheyyāti vuttaṃ – ‘‘ubhopi rūpāni gaṇhātiyevā’’ti. Suddhatakkikassa ubhayaggahaṇaṃ na kataṃ, tasmā sāsaṅkavacanaṃ. 22. Herein, regarding 'possessed of form': if the intended meaning is 'possessed of form' in the sense 'form exists for it,' this being so, the self would have to be distinct from form, just as in the case of perception, since form too would be a property of the self. For in the expression 'the self is percipient,' perception is not the self. For so it is said in the Sumaṅgalavilāsinī: 'It is said, "having taken the perception that has occurred there as his perception."' This being so, how is it that this is said: 'He regards the kasiṇa-form as self'? But this should not be understood thus: 'possessed of form because form exists for it'; rather, it should be understood as 'possessed of form because it has the nature of being afflicted.' And here, affliction is the undergoing of change in the kasiṇa-form, due to its similarity to material form, at the time of its expansion and non-expansion. And it cannot be said that this does not exist, because there are distinctions such as being limited and extensive. If so, is it not the case that this thesis would be included in the eternalist view? No, it is not the case that it would not be included, because he intends the self to be unalterable after the breakup of the body. For so it is said: 'Healthy after death.' Alternatively, there is no fault even when it is said, 'possessed of form because form exists for it.' For a genitive designation is seen even when the distinction is merely conceptual, as in 'the body of a stone doll.' Or, affliction, the state of being afflicted, is form; this exists for it, thus it is 'possessed of form,' the self, as in such passages as 'things with form.' And having done so, because the self has the nature of form, the statement 'form is the self' is indeed logical. Thus it is said, 'He regards the kasiṇa-form as self.' In the case of 'not possessed of form' too, the meaning should be understood as appropriate in accordance with the method stated. Since there is no reason for one who has attained a meditative attainment to abandon what is peaceful and subtle and grasp its opposite, apart from the theorist who has attained an attainment and holds, 'He regards the kasiṇa-form as self,' the other theorists are included by the very mention of the one who has attained an attainment. Or, since reasoning is unrestrained, either a reasoner by hearsay or a pure reasoner might at some time regard even the kasiṇa-form as self. Thus it is said: 'Both indeed grasp forms.' The grasping of both is not made by the pure reasoner; therefore the statement is made with reservation. Kasiṇugghāṭimākāsa-paṭhamāruppaviññāṇa-natthibhāvaākiñcaññāyatanāni arūpasamāpattinimittaṃ. Ṭhapetvā saññākkhandhanti idaṃ saññāya attaniyataṃ hadaye katvā vuttaṃ. ‘‘Rūpiṃ vā’’ti ettha vuttanayena pana atthe vuccamāne saññākkhandhaṃ bahiddhā akatvā ‘‘arūpadhamme’’icceva vattabbaṃ siyā. Missakaggāhavasenāti rūpārūpasamāpattīnaṃ nimittāni ekajjhaṃ katvā, ‘‘eko attā’’ti, tattha pavattasaññañcassa, ‘‘saññā’’ti gahaṇavasena. Ayañhi diṭṭhigatiko rūpārūpasamāpattilābhitāya taṃnimittaṃ rūpabhāvena arūpabhāvena ca gahetvā upatiṭṭhati, tasmā, ‘‘rūpī arūpī cā’’ti abhinivesaṃ janeti ajjhattavādino viya takkamatteneva vā rūpārūpadhamme missakavasena gahetvā, ‘‘rūpī ca arūpīca attā hotī’’ti. Takkagāhenevāti saṅkhārāvasesasukhumabhāvappattadhammā viya ca accantasukhumabhāvapattiyā sakiccasādhanāsamatthatāya thambhakuṭṭahatthapādānaṃ saṅghāto viya neva rūpī, rūpasabhāvānativattanato na arūpīti evaṃ pavattatakkagāhena. Lābhivasenapi vā antānantikacatutthavāde vakkhamānanayena aññamaññapaṭipakkhavasena attho veditabbo. Kevalaṃ pana tattha desakālabhedavasena tatiyacatutthavādā icchitā; idha kālavatthu bhedavasenāti ayameva viseso. Kālabhedavasena cettha tatiyavādassa pavatti rūpārūpanimittānaṃ saha anupaṭṭhānato; catutthavādassa pana vatthubhedavasena [Pg.222] pavatti rūpārūpadhammānaṃ samūhato, ‘‘eko attā’’ti takkavasenāti tattha vakkhamānanayānusārena veditabbaṃ. The space remaining after the removal of the kasiṇa, the consciousness of the first formless attainment, the state of non-existence, and the base of nothingness are the objects for the formless attainments. 'Excluding the aggregate of perception': this is said bearing in mind that perception is a property of the self. But when the meaning is stated according to the method given for 'possessed of form,' without externalizing the aggregate of perception, it should be said simply 'formless states.' 'By way of mixed grasping' means by taking the objects of the form and formless attainments together as 'one self,' and by grasping the perception that occurs there as 'perception.' For this holder of a view, having attained the form and formless attainments, takes that object as having a formal aspect and a formless aspect, and it is present to him. Therefore he generates the adherence 'possessed of form and formless,' like one who speaks of an internal self, or by mere reasoning he takes form and formless states in a mixed way, holding 'the self is both possessed of form and formless.' 'By mere grasping through reasoning': like things that have reached a state of subtlety remaining from formations, and like an assemblage of posts, walls, hands, and feet, which is incapable of accomplishing its own function because of having reached a state of extreme subtlety, so by a grasping through reasoning that proceeds thus: 'it is neither possessed of form, nor is it formless, since it does not transcend the nature of form.' Or, by way of attainment, the meaning should be understood as mutually opposed in the way that will be explained in the fourth thesis of the finity-and-infinity speculators. But there, the third and fourth theses are held on the basis of a difference in place and time; here, it is on the basis of a difference in time and basis—this is the only distinction. And here, the occurrence of the third thesis is on the basis of a difference in time, because the objects of the form and formless attainments are not present together. But the occurrence of the fourth thesis is on the basis of a difference in basis, from a collection of form and formless states, by way of the reasoning 'one self.' This should be understood in accordance with the method to be explained there. Yadipi aṭṭhasamāpattilābhino diṭṭhigatikassa vasena samāpattibhedena saññānānattasambhavato dutiyadiṭṭhipi samāpannakavasena labbhati; tathāpi samāpattiyaṃ ekarūpeneva saññāya upaṭṭhānato, ‘‘paṭhamadiṭṭhi samāpannakavārena kathitā’’ti āha. Tenevettha samāpannakaggahaṇaṃ kataṃ. Ekasamāpattilābhino eva vā vasena attho veditabbo. Samāpatti bhedena saññābhedasambhavepi bahiddhā puthuttārammaṇe saññānānattena oḷārikena nānattasaññīti, ‘‘dutiyadiṭṭhi asamāpannakavārenā’’ti āha. Avaḍḍhitakasiṇavasena parittasaññitaṃ, vaḍḍhitakasiṇavasena appamāṇasaññitaṃ dassetuṃ, ‘‘tatiyadiṭṭhi suppamattena vā sarāvamattena vā’’tiādi vuttaṃ. ‘‘Aṅguṭṭhappamāṇo vā attā yavappamāṇo, aṇumatto vā attā’’tiādidassanavasena (udā. aṭṭha. 54; dī. ni. ṭī. 1.76-77) paritto saññīti parittasaññī. Kapilakaṇādādayo (vibha. anuṭī. 189) viya attano sabbagatabhāvapaṭijānanavasena appamāṇo saññīti appamāṇasaññīti evampettha attho daṭṭhabbo. Although for a holder of a view who has attained the eight attainments, because of the possibility of diversity of perception due to the difference in attainments, the second view too is obtained by way of one who is in an attainment, nevertheless, because in an attainment perception is present in a single mode, he said: 'The first view is stated by the section on one in an attainment.' For that reason the reference to one in an attainment is made here. Or the meaning should be understood in reference to one who has attained only a single attainment. Although there is the possibility of a difference in perception due to a difference in attainment, because externally, with a variety of objects, there is a diversity of perception, he is 'one with diverse perceptions' in a gross sense. Thus he said: 'The second view is by the section on one not in an attainment.' To show the perception of the limited by way of the unexpanded kasiṇa, and the perception of the immeasurable by way of the expanded kasiṇa, it is said: 'The third view is of the size of a winnowing basket or a saucer,' etc. By way of such views as 'the self is the size of a thumb, or the size of a barley corn, or the self is a minute atom,' he is 'one with limited perception.' Like Kapila, Kaṇāda, and others, by way of professing the all-pervasive nature of the self, he is 'one with immeasurable perception.' Thus the meaning should be understood here. Etanti, ‘‘rūpiṃ vā’’tiādinā yathāvuttaattavādaṃ. Ekesanti ekaccānaṃ. Upātivattatanti atikkamantānaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ. Viññāṇakasiṇameke abhivadantīti yojanā. Tenāha – ‘‘saññaṃ…pe… abhivadantī’’ti. Tattha ‘‘saññaṃ ṭhapetvā sesāni tīṇī’’ti idaṃ saññāya catukkampi paripuṇṇameva gahetvā, apare aṭṭhakanti vadanti. Tadubhayanti taṃ saññāaṭṭhakanti vuttaṃ ubhayaṃ. Parato āvi bhavissatīti, ‘‘catasso rūpasaññī’’tiādinā upari pakāsessati. Vakkhati hi – ‘‘koṭṭhāsato aṭṭha, atthato pana satta saññā hontī’’ti (ma. ni. aṭṭha. 3.22). Etthāti, ‘‘etaṃ vā panā’’ti etasmiṃ vākye. Samatikkamituṃ sakkonti tattha ādīnavadassanena taduddhaṃ ānisaṃsadassanena ca brūhitasaddhādi guṇattā, vipariyāyena asakkuṇanaṃ veditabbaṃ. Ye sakkonti, teva gahitā tesaṃyeva vasena vakkhamānassa visesassa vattuṃ sakkuṇeyyattā. Sakkontānañca nesaṃ upātivattanaṃ attano ñāṇabalānurūpanti imamatthaṃ upamāya dassetuṃ, ‘‘tesaṃ panā’’tiādi vuttaṃ. Tattha appamāṇanti appamāṇārammaṇo[Pg.223], appamāṇārammaṇatā cassa āgamanavasena veditabbā anantārammaṇato vā. Na hi ārammaṇe anantanti paramānantassa pamāṇaṃ vā gaṇhāti. Sukhadukkhehi aniñjanato rūpavirāgabhāvanāvisesatāya ca āneñjaṃ patvā tiṭṭhati, ayaṃ no attāti abhivadantā tiṭṭhanti. Viññāṇakasiṇameketi viññāṇañcāyatanaṃ eke diṭṭhigatikā attāti vadanti. Tenāha – ‘‘viññāṇañcāyatanaṃ tāva dassetu’’nti. Tassa pana ārammaṇabhūtaṃ kasiṇugghāṭimākāse pavattaviññāṇanti apare. Tañhi kasiṇaṃ manasikāravasena, ‘‘viññāṇakasiṇa’’nti, viññāṇañca taṃ ārammaṇaṭṭhena āyatanañcāti, ‘‘viññāṇañcāyatana’’nti ca vuccati. Ākiñcaññāyatanameketi etthāpi eseva nayo. 'This' means the doctrine of self as stated by 'possessed of form,' etc. 'Some' means of certain ones. 'Surpass' means of those who transcend. This is a genitive of specification. The construction is: 'Some proclaim the consciousness-kasiṇa.' Therefore he said: 'perception ... they proclaim.' Here, some interpret 'having set aside perception, the remaining three' by taking the tetrad of perception as complete, while others say it is an octad. 'Both of them' means both what is called the octad of perception. 'It will become clear later': he will clarify it below with 'four with perceptions of form,' etc. For he will say: 'There are eight perceptions in terms of divisions, but seven in terms of meaning.' 'Here' means in this sentence 'But this...' They are able to transcend because of their qualities such as faith, etc., which have been developed by seeing the danger in that state and the benefit beyond it. The inability to do so should be understood in the opposite way. Only those who are able are taken, because it is possible to speak of the distinction to be discussed only in reference to them. And to show by a simile that the transcending of those who are able is in accordance with the strength of their own knowledge, 'But of them,' etc., is said. Here, 'immeasurable' means having an immeasurable object. And its having an immeasurable object should be understood by way of scripture or because its object is infinite. For one does not grasp a measure of the supremely infinite in the object 'infinite.' Being unmoved by pleasure and pain, and because of the distinction of cultivating dispassion towards form, having attained the imperturbable, he abides. They proclaim, 'This is our self,' and abide. 'Some, the consciousness-kasiṇa': some holders of views say that the base of infinite consciousness is the self. Therefore he said: 'to show, first, the base of infinite consciousness.' But others say its object is the consciousness that has occurred in the space where the kasiṇa was removed. For that consciousness, by way of attention, is called 'consciousness-kasiṇa'; and that consciousness, being an object and a base, is called 'the base of infinite consciousness.' 'Some, the base of nothingness': here too the method is the same. Tayidanti ya-kāro padasandhikaroti āha ‘‘taṃ ida’’nti. Diṭṭhigatanti yathā vuttaṃ ‘‘saññī attā’’ti evaṃ vuttaṃ diṭṭhiṃ. Diṭṭhiyeva hi diṭṭhigataṃ ‘‘muttagataṃ (ma. ni. 2.119; a. ni. 9.11), saṅkhāragata’’ntiādīsu (mahāni. 41) viya. Gantabbābhāvato vā diṭṭhiyā gatamattaṃ diṭṭhigataṃ, diṭṭhiyā gahaṇamattanti attho. Diṭṭhipakāro vā diṭṭhigataṃ. Lokiyā hi vidhayuttagatapakārasadde samānatthe icchanti. Diṭṭhipaccayo diṭṭhikāraṇaṃ, avijjādi diṭṭhiṭṭhānanti attho. Tattha avijjāpi hi diṭṭhiṭṭhānaṃ upanissayādibhāvato. Yathāha – ‘‘assutavā, bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (dha. sa. 1007). Phassopi diṭṭhiṭṭhānaṃ. Yathāha ‘‘tadapi phassapaccayā’’ti (dī. ni. 1.118-124). Saññāpi diṭṭhiṭṭhānaṃ. Yathāha ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880; mahāni. 109). Vitakkopi diṭṭhiṭṭhānaṃ. Yathāha – ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892; mahāni. 121). Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Yathāha – ‘‘tassevaṃ manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati, atthi me attāti tassa saccato thetato diṭṭhi uppajjatī’’ti (ma. ni. 1.19). Diṭṭhārammaṇanti diṭṭhiārammaṇabhūtaṃ upādānakkhandhapañcakaṃ. Tenāha – ‘‘rūpaṃ attato samanupassatī’’tiādi (paṭi. ma. 1.130). Rūpavedanādivinimuttassa diṭṭhiyā ārammaṇassa abhāvato anādiyitvā idameva [Pg.224] dasseti – ‘‘iminā paccayena idaṃ nāma dassanaṃ gahita’’nti. Iminā paccayenāti vā ettha paccayaggahaṇena ārammaṇampi gahitamevāti daṭṭhabbaṃ. In tayidaṃ, the letter 'y' is for euphonic conjunction; he says, 'that is this' (taṃ idaṃ). A 'tenet of view' (diṭṭhigata) is a view stated in such a way as 'the self is percipient.' For a tenet of view is just a view, as in 'gone to release' (muttagataṃ), 'gone to formations' (saṅkhāragataṃ), and so on. Or, since there is nothing to be gone to, a 'tenet of view' is merely what is gone to by a view; the meaning is, it is merely what is grasped by a view. Or, a 'tenet of view' is a type of view. For worldly people consider the words vidha (mode), yutta (connected), gata (gone to), and pakāra (type) to be synonymous. 'A condition for view' (diṭṭhipaccayo) means a cause of view; the meaning is, ignorance and so on are the basis for view. Therein, ignorance is a basis for view because it is a supporting condition, etc. As it is said: 'Bhikkhus, an uninstructed worldling, who does not see the noble ones, is not skilled in the Dhamma of the noble ones…,' and so on. Contact, too, is a basis for view. As it is said: 'That too is conditioned by contact.' Perception, too, is a basis for view. As it is said: 'For the proliferation of concepts has perception as its source.' Thought, too, is a basis for view. As it is said: 'Having fashioned a speculation among views, they speak of a duality of things: true and false.' Unwise attention, too, is a basis for view. As it is said: 'For one attending in this way, one of the six views arises. The view, "I have a self," arises for him as true and established.' 'The object of view' (diṭṭhārammaṇa) is the five aggregates subject to clinging, which have become the object of view. Hence he says: 'He regards form as self,' and so on. Since for one liberated from form, feeling, etc., there is no object for a view, without taking up anything else, he shows just this: 'By this condition, this particular view is grasped.' Or, it should be understood that here, in the phrase 'by this condition,' the object is also included by the taking up of 'condition.' Tadevāti diṭṭhigatañceva diṭṭhipaccayañca. Rūpasaññānanti ettha iti-saddo ādiattho. Evaṃ-saddo pakārattho, ‘‘yadi rūpasaññāna’’ntiādinā pakārena vuttasaññānanti attho. Nirupakkilesā nīvaraṇādi upakkilesavimuttito. Uttamā paṇītabhāvappattito, tato eva seṭṭhā, seṭṭhattā eva uttaritarābhāvato anuttariyā. Akkhāyatīti upaṭṭhāti. Ākiñcaññāyatanasaññāya visuṃ vuccamānattā catutthāruppasaññāya ca imasmiṃ saññīvāde anotaraṇato, ‘‘yadi āruppasaññānanti iminā ākāsānañcāyatana-viññāṇañcāyatanasaññā’’icceva vuttaṃ. Itarehi pana dvīhīti, ‘‘yadi ekattasaññānaṃ, yadi nānattasaññāna’’nti imehi dvīhi padehi. Samāpannakavāro ca tathā idha kathitoti adhippāyo. Koṭṭhāsato aṭṭha saññā catukkadvayasaṅgahato. Ekattasaññīpadaṃ ṭhapetvā atthato pana satta saññā honti aggahitaggahaṇenāti adhippāyo. Tenāha – ‘‘samāpannaka…pe… saṅgahitoyevā’’ti. That very thing (tadeva) is both the tenet of view and the condition for the view. In 'perceptions of form' (rūpasaññānaṃ), the word iti has the sense of 'and so on.' The word evaṃ indicates the type; the meaning is 'the perceptions spoken of in the way beginning "if perceptions of form," etc.' They are free from defilements because of liberation from the hindrances and other defilements. They are supreme because they have reached a sublime state; for that reason they are best; and because they are best, there being nothing further beyond, they are unsurpassed. Is declared means appears. Because the perception of the base of nothingness is mentioned separately, and because the perception of the fourth formless attainment is not included in this doctrine of percipient beings, by 'if formless perceptions' only the perceptions of the base of infinite space and the base of infinite consciousness are meant. But by the other two, that is, by the two phrases 'if perceptions of unity' and 'if perceptions of diversity.' The intention is that the section on one who has attained an attainment is also explained in the same way here. In terms of divisions, there are eight perceptions, from the inclusion of two tetrads. The intention is that, setting aside the phrase about one with perception of unity, in terms of meaning there are seven perceptions by including what was not included. Hence he says: 'one who has attained an attainment …pe… is indeed included.' Saññāgatanti saññāvasena gataṃ, saññāsaṅgahaṃ gataṃ vā. Tassa pana adiṭṭhigatassapi upalabbhamānattā, ‘‘saddhiṃ diṭṭhigatenā’’ti vuttaṃ. Paccayehi samāgantvā katanti saha kāraṇabhūtehi paccayehi teneva saha kāraṇabhāvena samāgantvā nibbattitaṃ; paṭiccasamuppannanti attho. Saṅkhatattā oḷārikaṃ uppādavayaññathattasabbhāvato. Yassa hi uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati, taṃ khaṇe khaṇe bhijjanasabhāvato passantassa pākaṭabhūtavikāraṃ oḷārikaṃ siyā. Na cettha maggaphaladhammā nidassetabbā tesaṃ tathā ananupassitabbato; tesampi saṅkhatabhāvena itarehi samānayogakkhamatāya dunnivārayabhāvato. Tathā hi ‘‘asesavirāganirodhā’’ti (udā. 3) vacanato maggassapi nissaraṇabhāvena ‘‘atthi kho pana saṅkhārānaṃ nirodho’’ti nibbānamevettha paṭiyogabhāvena uddhaṭaṃ ‘‘nirujjhanti etthā’’ti katvā. Nirodhasaṅkhātaṃ nibbānaṃ nāma atthīti ettha, – ‘‘atthi, bhikkhave, ajātaṃ [Pg.225] abhūtaṃ asaṅkhata’’nti suttapadaṃ (udā. 73) ānetvā vattabbaṃ. Nibbānadassīti sacchikiriyābhisamayavasena nibbānadassī, tato eva itarābhisamayatthasiddhiyā taṃ saṅkhataṃ atikkanto. 'Gone to by perception' (saññāgataṃ) means gone by way of perception, or gone into the collection of perceptions. But since this is found even in one who does not hold a tenet of view, it is said, 'together with a tenet of view.' 'Made by coming together with conditions' means produced by coming together with the very conditions that are its causes, through that same causal status; the meaning is 'dependently arisen.' Because it is conditioned, it is gross due to the existence of arising, passing away, and alteration. For that of which the arising is discernible, the passing away is discernible, and the alteration while it persists is discernible, its nature of breaking up moment by moment and its manifest change would be gross to one who sees it. Here, the path and fruition states are not to be pointed out, because they are not to be contemplated in that way; yet, since they too are conditioned, their inclusion with the others is difficult to prevent because they are fit for the same application. For, in accordance with the text 'through the remainderless fading away and cessation,' the path itself being an escape, Nibbāna itself is adduced here as the counterpart to 'there is, indeed, a cessation of formations,' on the grounds that 'they cease in this.' Here, regarding the statement that there is such a thing as Nibbāna, designated as cessation, the Sutta passage, 'There is, bhikkhus, an unborn, unoriginated, unmade, unconditioned,' should be cited. 'One who sees Nibbāna' means one who sees Nibbāna by way of realization and direct experience; for that very reason, through the accomplishment of the goal of the other direct experiences, he has transcended that which is conditioned. 23. Aṭṭhasu asaññīvādesūti idaṃ brahmajāle (dī. ni. 1.78-80) āgatanayena vuttameva hi sandhāya heṭṭhā, ‘‘saññīti iminā aṭṭha asaññīvādā kathitā’’ti vuttaṃ. Idha pana cattāro vādā eva uddhaṭā. Tenāha ‘‘asaññī’’tiādi. Esa nayo parato ‘‘aṭṭhasu nevasaññīnāsaññīvādesū’’ti etthāpi. Saññāya sati tāya vedanāgāhasabbhāvato ‘‘ābādhanaṭṭhena saññā rogo’’ti vuttaṃ. Dukkhatāsūlayogato kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātapakkapabhijjanato ca saññā gaṇḍo; svāyamattho dosaduṭṭhatāya eva hotīti āha – ‘‘sadosaṭṭhena gaṇḍo’’ti. Pīḷājananato antotudanato duruddharaṇato ca saññā sallaṃ; svāyamattho attabhāvaṃ anupavisitvā avaṭṭhānenāti āha ‘‘anupaviṭṭhaṭṭhena salla’’nti. Paṭisandhiggahaṇe viññāṇaṃ kutoci āgataṃ viya hotīti vuttaṃ ‘‘paṭisandhivasena āgati’’nti. Gatinti pavattiṃ. Sā pana tāsu tāsu gatīsu vutti hotīti vuttaṃ – ‘‘cutivasena gati’’nti; vaḍḍhanavasena ghanapabandhavasenāti attho. Tenāha ‘‘aparāpara’’nti. Aparāparañhi pabandhavasena pavattamānaṃ viññāṇaṃ nandūpasecanaṃ; itaraṃ khandhattayaṃ vā nissāya abhivuddhiṃ patiṭṭhaṃ mahantañca pāpuṇātīti. Pavaḍḍhavasena vā gatiṃ, nikkhepavasena cutiṃ, tato aparāparañca rūpapavattanavasena upapattiṃ, indriyaparipākavasena vuḍḍhiṃ tassa tassa kammassa katūpacitabhāvena viruḷhiṃ; tassa kammassa phalanibbattiyā vepullanti yojetabbaṃ. 23. 'In the eight doctrines of non-percipient beings': this refers to what was already stated in the Brahmajāla Sutta in the way it is presented there; for it was said below, 'By "percipient," the eight doctrines of non-percipient beings are explained.' Here, however, only four doctrines are adduced. Hence he says, 'non-percipient,' etc. This same method applies later to 'in the eight doctrines of neither-percipient-nor-non-percipient beings.' When perception exists, since there is the grasping of feeling by means of it, it is said: 'Perception is a disease in the sense of an affliction.' Because of its connection with the stake of suffering, because it is an oozing of the impurities of the defilements, and because it is bloated, putrid, and bursts with arising, aging, and breaking, perception is a boil. This meaning is due to its being faulty and corrupt, thus he says: 'a boil in the sense of being faulty.' Because it generates affliction, pierces within, and is difficult to extract, perception is a dart. This meaning is due to its having penetrated and lodged in the individual existence, thus he says: 'a dart in the sense of having penetrated.' At the taking up of rebirth-linking, consciousness is as if it has come from somewhere; thus it is said, 'arrival by way of rebirth-linking.' 'Departure' (gati) means the ongoing process (pavatti). But since that is its occurrence in the various destinations, it is said, 'departure by way of decease.' The meaning is: by way of growth, by way of a dense continuity. Hence he says, 'again and again.' For consciousness, proceeding again and again by way of continuity, is sprinkled with delight; or, relying on the other three aggregates, it reaches growth, establishment, and greatness. Alternatively, one should connect: departure with expansion; decease with laying down; and then again and again with rebirth through the process of form; growth with the maturing of the faculties; increase with the fact that this or that kamma has been done and accumulated; and abundance with the production of the fruit of that kamma. Kāmañcātiādinā ‘‘aññatra rūpā’’tiādikā codanā lakkhaṇavasena vuttāti dassetvā ayañca nayo codanāya avisiṭṭhavisayatāya siyā; visiṭṭhavisayā panāyaṃ codanāti dassetuṃ, ‘‘ayaṃ pana pañho’’tiādi vuttaṃ. Ettake khandheti yathāvutte rūpavedanādike cattāro khandhe. Aññatra rūpāti iminā yattha katthaci rūpena vinā viññāṇassa pavatti natthīti dīpitaṃ hoti. Bhavavisesacodanāya sabhāvato [Pg.226] eva viññāṇena vinā rūpassapi pavatti natthīti dīpitaṃ hotīti āha – ‘‘arūpabhavepi rūpaṃ, asaññābhave ca viññāṇaṃ atthī’’ti. Nirodhasamāpannassāti saññāvedayitanirodhaṃ samāpannassapi viññāṇaṃ atthi. Byañjanacchāyāya ce atthaṃ paṭibāhasīti yadi saddatthameva gahetvā adhippāyaṃ na gaṇhasi neyyatthaṃ suttanti. Ettha ca asaññabhave nibbattasattavasena paṭhamavādo; saññaṃ attato samanupassatīti ettha vuttanayena saññaṃyeva attāti gahetvā tassa kiñcanabhāvena ṭhitāya aññāya saññāya abhāvato asaññīti pavatto dutiyavādo; tathā saññāya saha rūpadhamme sabbe eva vā rūpārūpadhamme attāti gahetvā pavatto tatiyavādo; takkaggāhavaseneva pavatto catutthavādo. Tesu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayeneva veditabbaṃ. Nevasaññīnāsaññīvādepi asaññabhave nibbattassa sattassa cutipaṭisandhīsu; sabbattha vā paṭusaññākiccaṃ kātuṃ asamatthāya sukhumāya saññāya atthibhāvapaṭijānanavasena paṭhamavādo; asaññīvāde vuttanayena sukhumāya saññāya vasena sañjānanasabhāvatāpaṭijānanavasena ca dutiyavādādayo pavattāti. Evamettha etesaṃ vādānaṃ sabbhāvo veditabbo. Sesaṃ vuttanayameva. By the words beginning 'Kāmañca,' having shown that the objection beginning 'except for form' is stated in terms of a characteristic, and that this method might apply to an objection with an unspecific object, then to show that this objection, however, has a specific object, the words beginning 'but this question' are stated. By 'in these many aggregates,' it means the four aggregates as stated: form, feeling, etc. By 'except for form,' it is shown that consciousness does not occur anywhere without form. By the objection concerning a specific existence, it is shown that by its very nature form, too, does not occur without consciousness, so it is said: 'Even in the formless existence there is form, and in the non-percipient existence there is consciousness.' Regarding one who has attained cessation: for one who has attained the cessation of perception and feeling, consciousness exists. 'If you obstruct the meaning by the shadow of the letter' means: if you grasp only the literal meaning and do not grasp the intended meaning, the discourse is one requiring interpretation. Here, the first thesis is based on a being reborn in the non-percipient existence. The second thesis proceeds by taking perception itself as self, in accordance with the method stated in 'one regards perception as self,' and since there is no other perception because that one stands as a 'something,' one is called 'non-percipient.' The third thesis proceeds by taking all material phenomena together with perception, or all material and immaterial phenomena, as self. The fourth thesis proceeds simply by grasping speculation. Among these, whatever should be said is to be understood by the method explained below. Also in the thesis of neither-perception-nor-non-perception, the first thesis proceeds by way of acknowledging the existence of a subtle perception that is incapable of performing the function of gross perception, in the case of a being reborn in the non-percipient existence at death and rebirth-linking, or in all cases; the second and subsequent theses proceed by way of acknowledging the nature of perceiving by means of subtle perception, according to the method stated in the thesis on the non-percipient. Thus the existence of these theses should be understood here. The rest is as already explained. 24. Yattha na saññā, tattha ñāṇassa sambhavo eva natthīti āha – ‘‘asaññā sammoho’’ti, asaññabhāvo nāma sammohappavattīti attho. Yathā niyyantīti niyyāniyāti bahulaṃ vacanato kattusādhano niyyāniyasaddo, evaṃ idha viññātabbasaddoti āha – ‘‘vijānātīti viññātabba’’nti, vijānanaṃ viññāṇanti attho. Tena diṭṭhasutamutaviññātabbamattenāti diṭṭhasutamutaviññāṇappamāṇenāti attho daṭṭhabbo. Tenāha – ‘‘pañcadvārikasaññāpavattimattenā’’ti, nibbikappabhāvato pañcadvārikasaññāpavattisamena bhāvanābhinīhārenāti attho. Oḷārikasaṅkhārappavattimattenāti oḷārikānaṃ saṅkhārānaṃ pavattiyā. Oḷārikasaṅkhārāti cettha ākiñcaññāyatanapariyosānā samāpattidhammā adhippetā. Upasampadanti ye saññāya, asaññibhāve ca dosaṃ disvā nevasaññānāsaññāyatanaṃ vaṇṇentāpi rūpajjhānapaṭilābhamattena tassa sampādanaṃ paṭilābhaṃ adhigamaṃ paññapenti, tesaṃ tassa byasanaṃ akkhāyati anupāyabhāvato. Tenāha ‘‘vināso’’tiādi. Vuṭṭhānanti sadisasamāpajjanapubbakaṃ parivuṭṭhānaṃ. Samāpatti eva tesaṃ natthi anadhigatattā. Oḷārikasaṅkhārappavattiyā antamaso ākiñcaññāyatanasaṅkhārappavattiyāpi pattabbanti na akkhāyati [Pg.227] tepi samatikkamitvā pattabbato. Saṅkhārānanti niddhāraṇe sāmivacanaṃ. Avasesāti ito paraṃ sukhumabhāvo nāma natthīti sukhumabhāvāpattiyā avasesā. Tenāha – ‘‘bhāvanāvasena sabbasukhumabhāvaṃ pattā saṅkhārā’’ti. Etanti nevasaññānāsaññāyatanaṃ, pattabbaṃ nāma hoti tādisasaṅkhārappattiyaṃ tabbohārato. Saṅkhataṃ samecca sambhuyya paccayehi katattā. 24. Where there is no perception, there is no possibility for knowledge to arise, thus he says: 'Non-perception is delusion,' meaning the state of non-perception is the occurrence of delusion. Just as the word 'niyyāniya' (leading out) is formed in the agent sense from 'niyyanti' (they lead out) due to frequent usage, so here is the word 'viññātabba.' Thus he says: 'viññātabbaṃ means it cognizes (vijānāti),' the meaning being that cognition is consciousness. Therefore, 'by the mere seen, heard, sensed, and cognized' should be understood to mean 'by the measure of the consciousness of the seen, heard, and sensed.' Hence he says: 'by the mere occurrence of perception at the five doors,' meaning by the force of meditative development that is equivalent to the occurrence of perception at the five doors, because it is non-conceptual. 'By the mere occurrence of gross formations' means by the occurrence of gross formations. Here, by 'gross formations' are intended the phenomena of the attainments ending with the base of nothingness. Attainment: For those who, having seen the danger in perception and in the state of non-perception, praise the base of neither-perception-nor-non-perception, yet declare its accomplishment, attainment, and acquisition to be by the mere obtainment of the form jhānas, for them its failure is declared because it is not the right means. Hence he says 'destruction,' etc. 'Emergence' means an emergence preceded by entering a similar attainment. For them there is no attainment at all, because it has not been achieved. It is not said that it is to be attained even by the occurrence of gross formations, at the least by the occurrence of the formations of the base of nothingness, because it is to be attained by transcending even those. 'Of the formations' is the genitive of specification. 'Remaining' means that beyond this there is no state of subtlety, thus they are the remainder in the attainment of subtlety. Hence he says: 'formations that have reached the utmost subtlety by way of development.' 'This' is the base of neither-perception-nor-non-perception. It is called 'attainable' because of that designation in the attainment of such formations. 'Conditioned' because it is made by conditions coming together and assembling. 25. ‘‘Ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapentī’’ti (ma. ni. 3.25) vakkhamānattā sabuddhiyaṃ viparivattamāne ekajjhaṃ gahetvā, ‘‘tatrā’’ti bhagavatā vuttanti āha – ‘‘tatrāti sattasu ucchedavādesu bhumma’’nti. Uddhaṃ saranti uddhaṃ gataṃ sarantāti taṃ dassento āha ‘‘uddhaṃ vuccatī’’tiādi. Sarantāti yattha patthenti na labhanti, taṃ jānantā. Āsattinti āsīsanaṃ. Peccāti paraloke. Vāṇijūpamā viyāti bhavapariyāpannaphalavisesāpekkhāya paṭipajjanato. Sakkāyassa bhayāti santo kāyoti sakkāyo, paramatthato vijjamāno dhammasamūhoti katvā upādānakkhandhapañcakaṃ, tato bhāyanena. Mā khīyi mā parikkhayaṃ agamāsi. Mā osīdi mā heṭṭhā bhassi. Abbhanti ākāsaṃ mā undriyi mā bhijjitvā pati. Gaddulena baddho gaddulabaddho. Daḷhathambho viya khīlo viya ca sakkāyo dummocanīyato. Sā viya diṭṭhigatiko tassa anuparivattanato. Daṇḍako viya diṭṭhi chedanakaraṇāya asamatthabhāvakaraṇato. Rajju viya taṇhā bandhanato ca, ārammaṇakaraṇavasena samannāgamanavasena ca sambaddhabhāvato. Tena vuttaṃ – ‘‘diṭṭhidaṇḍake pavesitāya taṇhārajjuyā’’ti. 25. Since it will be said, 'Those ascetics and brahmins who proclaim the annihilation, destruction, and non-existence of an existing being' (MN 3.25), taking together all those views that revolve around what is with intelligence, he says that 'Herein' was spoken by the Blessed One, meaning: 'Herein' is the locative case referring to the seven annihilationist doctrines. 'They remember upwards' means they remember what has gone upwards; showing this, he says, 'upwards is said,' etc. 'Remembering' means knowing that which they desire but do not obtain. 'Clinging' means longing. 'After death' means in the next world. 'Like merchants' because of practicing in expectation of the special fruit included in existence. 'From fear of the personal identity': 'personal identity' (sakkāyo) is the existing body (santo kāyo); taking this as the five aggregates subject to clinging, which are a collection of phenomena existing in an ultimate sense, it means by fearing that. 'May it not be exhausted': may it not come to utter destruction. 'May it not sink down': may it not fall down. 'May it not be crushed': may it not break up and fall into space. 'Bound by a leash.' Personal identity is like a strong pillar or a stake because it is hard to get free from. He who holds the view is like the dog because he revolves around the view. The view is like a stick because of its inability to cut. Craving is like a rope because it binds, and because of the connection by way of making it an object and by way of being endowed with it. Hence it is said: 'by the rope of craving inserted into the stick of views.' 26. Bhagavā attano desanāvilāsena veneyyajjhāsayavasena (catucattārīsa aparantakappikavādā tattha tattha antogadhāti) uddesavasena pañceva saṅgahetvā yathuddesaṃ nigamento, ‘‘imāneva pañcāyatanānī’’ti [Pg.228] āha. Tattha dukkhassa nimittabhāvato diṭṭhigatānaṃ kāraṇaṭṭhena āyatanatthoti vuttaṃ – ‘‘imāneva pañca kāraṇānī’’ti. Saññīādivasena tīṇi ucchedavādoti cattāri bhājitāni. Itaraṃ pana diṭṭhadhammanibbānaṃ kuhiṃ paviṭṭhaṃ? Sarūpato abhājitattā yathābhājitesu vādesu kattha antogadhanti pucchati. Uddese pana sarūpato gahitameva, ‘‘diṭṭhadhammanibbānaṃ vā paneke abhivadantī’’ti. Itaro ekattasaññīvāde nānattasaññīvāde antogadhanti dassento ‘‘ekatta…pe… veditabba’’nti āha yathāsukhañcetaṃ vuttaṃ. Paṭhamo hi diṭṭhadhammanibbānavādo nānattasaññīvāde antogadho, itare cattāro ekattasaññīvāde. 26. The Blessed One, by the grace of his teaching and in accordance with the disposition of those to be trained (for the forty-four theses concerning the future are included here and there), summarized just five by way of an outline and, concluding in accordance with the outline, said: 'These very five bases.' Therein, because they are a sign of suffering and because they are a cause for views, the meaning of 'bases' is stated as 'cause,' thus: 'These very five causes.' By way of 'percipient,' etc., three doctrines, and the annihilationist doctrine, thus four are divided. But the other, Nibbāna in this very life, where is it included? Since it is not divided according to its own nature, he asks where it is included among the doctrines as divided. In the outline, however, it is taken according to its own nature: 'Or some proclaim Nibbāna in this very life.' Showing that the other is included in the doctrine of unity-perception and the doctrine of diversity-perception, he says, 'unity...pe... should be understood.' And this is said as is suitable. For the first doctrine of Nibbāna in this very life is included in the doctrine of diversity-perception; the other four are included in the doctrine of unity-perception. 27. Atītakoṭṭhāsasaṅkhātanti atītaṃ khandhakoṭṭhāsasaṅkhātaṃ pubbantaṃ. Pubbe nivutthadhammavisayā kappanā idhādhippetā, tasmā atītakālavācako idha pubbasaddo, rūpādikhandhavinimuttañca kappanāvatthu natthi, antasaddo ca koṭṭhāsavācako. Tena vuttaṃ ‘‘atītakoṭṭhāsasaṅkhātaṃ pubbantaṃ kappetvā’’ti. ‘‘Kappetvā’’ti ca tasmiṃ pubbante taṇhāyanābhinivisānaṃ samatthanaṃ pariniṭṭhāpanaṃ vadati. Sesampīti ‘‘pubbantānudiṭṭhī’’ti evamādikaṃ. Pubbe vuttappakāranti ‘‘aparantānudiṭṭhino’’tiādīsu vuttappakāraṃ. Ekekasmiñca attāti āhito ahaṃmāno etthāti katvā, lokoti lokiyanti ettha puññapāpāni tabbipākā cāti katvā, taṃ taṃ gahaṇavisesaṃ upādāya paññāpanaṃ hotīti āha – ‘‘rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā’’ti. Sabbadābhāvena sassato. Amaro nicco dhuvoti tasseva vevacanāni. Maraṇābhāvena amaro, uppādābhāvena sabbakālaṃ vattanato nicco, thiraṭṭhena vikārābhāvena dhuvo, yathāhātiādinā yathāvuttamatthaṃ niddesapaṭisambhidāpāḷīhi vibhāveti. Ayañca attho ‘‘rūpaṃ attato samanupassati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti (paṭi. ma. 1.130-131) imissā pañcavidhāya sakkāyadiṭṭhiyā vasena vutto. ‘‘Rūpavanta’’ntiādikāya (paṭi. ma. 1.130-131) pana pañcadasavidhāya sakkāyadiṭṭhiyā vasena cattāro cattāro khandhe, ‘‘attā’’ti gahetvā tadaññaṃ – ‘‘loko’’ti paññapentīti ayampi attho labbhati, tathā ekaṃ khandhaṃ, ‘‘attā’’ti gahetvā tadaññe ‘‘loko’’ti paññapentīti evamettha attho daṭṭhabbo. Eseva nayoti iminā yathā ‘‘rūpādīsu aññataraṃ attāti [Pg.229] ca lokoti ca gahetvā sassato…pe… dhuvo’’ti attho vutto; evaṃ asassato anicco adhuvo ucchijjati vinassati na hoti paraṃ maraṇā; nicco ca anicco ca nevanicco nāniccoti evamādimatthaṃ atidisati. 27. 'Designated as a past portion' means the former end, which is designated as a portion of the past aggregates. Here, speculation about things previously experienced is intended; hence the word 'pubba' here denotes past time. There is no basis for speculation apart from the aggregates such as form, and the word 'anta' means a portion. Therefore, it is said, 'having speculated about the former end designated as a past portion.' The phrase 'having speculated' here refers to the establishing and bringing to completion of adherence to craving in that former end. The rest is also to be understood in this way, as in 'a view concerned with the former end,' and so on. The 'previously stated manner' refers to the manner stated in phrases like 'those holding views about the future end.' And in each case, because the conceit 'I am' is placed in it, it is 'self'; and because merit and demerit and their results are experienced in it, it is 'world.' Depending on the particular mode of grasping, the designation comes about, and it is explained: 'taking one of the aggregates such as form as the self and the world.' 'Eternal' because of existing always. 'Deathless,' 'permanent,' and 'stable' are its synonyms. It is 'deathless' due to the absence of death; 'permanent' because it exists at all times due to the absence of arising; 'stable' because it is unchanging due to its firm nature. As it is said, and so on, the aforesaid meaning is clarified by the Pāli texts of the Niddesa and Paṭisambhidāmagga. This meaning is also stated by way of the fivefold identity view: 'He regards form as self, feeling... perception... formations... consciousness as self' (Paṭi. Ma. 1.130–131). By way of the fifteenfold identity view, such as 'one who possesses form,' etc. (Paṭi. Ma. 1.130–131), this meaning is also obtained: that they designate four aggregates as 'self' and the other as 'the world.' Similarly, the meaning should be understood here in this way: taking one aggregate as 'self' and designating the others as 'the world.' This is the same method: Just as the meaning is stated—'taking one of the aggregates such as form as the self and the world, it is eternal... stable'—so too is the meaning extended to such views as 'it is non-eternal, impermanent, unstable'; 'it is annihilated, it perishes, it does not exist after death'; or 'it is both permanent and impermanent,' 'it is neither permanent nor impermanent,' and so on. Cattāro sassatavādāti lābhīvasena tayo, takkīvasena ekoti evaṃ cattāro. Pubbenivāsañāṇalābhī titthiyo mandapañño anekajātisatasahassamattaṃ anussarati, majjhimapañño dasa saṃvaṭṭavivaṭṭakappāni, tikkhapañño cattārīsa saṃvaṭṭavivaṭṭakappāni, na tato paraṃ. So evaṃ anussaranto attā ca loko cāti abhivadati. Takkī pana takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ sassato attā ca loko cāti abhivadati. Tena vuttaṃ – ‘‘lābhīvasena tayo, takkīvasena ekoti evaṃ cattāro sassatavādā’’ti. Eteneva ca adhiccasamuppattikavādo viya sassatavādo kasmā duvidhena na vibhattoti ce? Paṭikkhittattāti daṭṭhabbaṃ. There are four eternalist views: three based on attainment and one based on reasoning, thus making four. A sectarian who has gained the knowledge of past lives—one with dull wisdom recollects up to a hundred thousand existences; one with middling wisdom, ten eons of contraction and expansion; one with sharp wisdom, forty eons of contraction and expansion, but no further. Recalling thus, he declares: 'The self and the world are eternal.' But the reasoner, based on what has been hammered out by reasoning, following his investigation, and relying on his own ingenuity, declares: 'The self and the world are eternal.' Therefore it is said: 'Three based on attainment and one based on reasoning—thus, there are four eternalist views.' If it is asked, 'For this very reason, why is eternalism not divided in two ways, like the doctrine of fortuitous origination?' It should be understood that this is because it has been refuted. Ettha ca, ‘‘sassato attā ca loko cā’’ti vāde ayamayuttatāvibhāvanā – yadi hi parena parikappito attā, loko vā sassato siyā, tassa nibbikāratāya purimarūpāvijahanato kassaci visesādhānassa kātuṃ asakkuṇeyyatāya ahitato nivattanatthaṃ hite ca paṭipattiatthaṃ upadeso eva nippayojano siyā sassatavādino. Kathaṃ vā so upadeso pavattīyati vikārābhāvato; evañca attano ajaṭākāsassa viya dānādikiriyā hiṃsādikiriyā ca na sambhavati; tathā sukhassa dukkhassa ca anubhavananibandho eva sassatavādino na yujjati kammabaddhābhāvato, jātiādīnaṃ asambhavato kuto vimokkho. Atha pana dhammamattaṃ tassa uppajjati ceva vinassati ca, yassa vasenāyaṃ kiriyādivohāroti vadeyya. Evampi purimarūpāvijahanena avaṭṭhitassa attano dhammamattanti na sakkā sambhāvetuṃ; te vā panassa dhammā avatthābhūtā tato aññe vā siyuṃ anaññe vā, yadi aññe, na tāhi tassa uppannāhipi koci viseso atthi. Yo hi karoti paṭisaṃvedeti cavati upapajjati cāti icchitaṃ. Tasmā tadavattho eva yathāvuttadoso, kiñca dhammakappanāpi niratthakā siyā. Atha anaññe, uppādavināsavantīhi avatthāhi [Pg.230] anaññassa attano tāsaṃ viya uppādavināsasambhavāpattito kuto niccatāvakāso. Tāsampi vā attano viya niccatāti bandhanavimokkhānaṃ asambhavo evāti na yujjati eva sassatavādo; na cettha koci vādī dhammānaṃ sassatabhāve parisuddhaṃ yuttiṃ vattuṃ samattho atthi; yuttirahitañca vacanaṃ na paṇḍitānaṃ cittamārādhetīti viññūhi chaḍḍito evāyaṃ sassatavādoti. Here, this is the demonstration of the inappropriateness of the view that 'the self and the world are eternal': for if the self or the world, as postulated by others, were eternal, then due to its immutable nature, its not abandoning its previous form, and the impossibility of effecting any special change in it, instruction for turning away from the unbeneficial and for undertaking what is beneficial would be useless for an eternalist. Indeed, how could such instruction take effect, given the absence of change? And just as acts of giving and harming are not possible for unconditioned space, so too the basis for an eternalist's experience of pleasure and pain is untenable, since there is no bondage to kamma. With the impossibility of birth and so on, how could there be liberation? If, however, one were to say that for this self a mere phenomenon arises and ceases, by means of which this conventional talk of action and so on occurs, even so, for a self that is unchanging by not abandoning its previous form, it is not possible to conceive of it as a mere phenomenon. And are those phenomena states of it, different from it, or not different? If they are different, then even when they have arisen, they make no special difference to it. For what is held is that it is the self that acts, experiences, passes away, and is reborn. Therefore, the aforesaid fault remains just as it is; moreover, the postulation of phenomena would be pointless. If they are not different, then since those states are subject to arising and perishing, the self, being not different from them, would be liable to arising and perishing just like them. Whence any room for permanence? Or if those states were permanent like the self, then the impossibility of bondage and liberation would follow. Thus, the eternalist doctrine is untenable. Here, no proponent is able to state a perfectly valid reason for the permanence of phenomena, and speech devoid of reason does not please the minds of the wise. Therefore, this eternalist doctrine is rejected by the wise. Satta ucchedavādāti ettha te sarūpamattato heṭṭhā dassitā eva, tattha dve janā ucchedadiṭṭhiṃ gaṇhanti lābhī ca alābhī ca. Tattha lābhī nāma dibbacakkhuñāṇalābhī dibbena cakkhunā arahato cutiṃ disvā upapattiṃ apassanto. Yo vā puthujjanānampi cutimattameva daṭṭhuṃ sakkoti, pubbayogābhāvena parikammākaraṇena vā upapātaṃ daṭṭhuṃ na sakkoti. So ‘‘tattha tattheva attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti. Alābhī – ‘‘ko paralokaṃ jānāti, ettako jīvavisayo, yāva indriyagocaro’’ti attano dhītuyā hatthaggaṇhanakarājā viya kāmasukhagiddhatāya vā, ‘‘yathā rukkhapaṇṇāni rukkhato patitāni na paṭisandhiyanti, evaṃ sabbepi sattā appaṭisandhikamaraṇameva gacchanti, jalabubbuḷakūpamā sattā’’ti takkamattavasena vā ucchedadiṭṭhiṃ gaṇhāti. Tattha yaṃ heṭṭhā vuttaṃ – ‘‘manussattabhāve kāmāvacaradevattabhāve rūpāvacaradevattabhāve catubbidhaarūpattabhāve cavitvā sattassa ucchedapaññāpanavasena satta ucchedavādā kathitā’’ti. Tattha yuttaṃ tāva purimesu tīsu vādesu ‘‘kāyassa bhedā’’ti vuttaṃ; pañcavokārabhavapariyāpannaṃ attabhāvaṃ ārabbha pavattattā tesaṃ vādānaṃ, na yuttaṃ catuvokārabhavapariyāpannaṃ attabhāvaṃ nissāya pavattesu catutthādīsu catūsu vādesu, ‘‘kāyassa bhedā’’ti vuttaṃ. Na hi arūpīnaṃ kāyo atthīti? Saccametaṃ, rūpabhave pavattavohāreneva diṭṭhigatiko arūpabhavepi kāyavohāramāropetvā āha ‘‘kāyassa bhedā’’ti. Yathā diṭṭhigatikehi diṭṭhiyo paññattā, tatheva bhagavā dassesīti. Arūpakāyabhāvato vā phassādidhammasamūhabhūte arūpattabhāve kāyaniddeso daṭṭhabbo. Regarding the seven annihilationist views, they have been shown below only in their general form. Here, two kinds of people adopt the annihilationist view: one with attainment and one without attainment. The one with attainment is one who has gained the divine eye and, with the divine eye, sees the passing away of an arahant but does not see a rebirth. Or it is one who, even among worldlings, is able to see only their passing away but, due to a lack of previous practice or preparatory work, is unable to see their rebirth. Such a person adopts the annihilationist view, thinking: 'The self is annihilated right there and then.' The one without attainment adopts the annihilationist view either out of greed for sensual pleasures—like the king who, taking his daughter's hand, thought: 'Who knows the next world? This is the extent of life, as far as the senses reach'—or merely by way of reasoning, thinking: 'Just as leaves that have fallen from a tree are not reconnected, so all beings go to a death without relinking; beings are like water bubbles.' Here, what was stated below is: 'Seven annihilationist views are spoken of by way of proclaiming the annihilation of a being after passing away from the human state, the state of a sense-sphere deva, the state of a form-sphere deva, and the fourfold formless state.' In this context, it is appropriate that in the first three views the phrase 'with the breakup of the body' is used, since those views arise in connection with an existence included in the five-constituent becoming. But it is not appropriate that the phrase 'with the breakup of the body' is used in the last four views, which arise depending on an existence included in the four-constituent becoming. For do not formless beings have no body? This is true. However, the holder of the view, using the terminology current in the form realm, superimposes the term 'body' even on the formless realm and says 'with the breakup of the body.' The Blessed One explained the views just as they were formulated by those who held them. Alternatively, the designation 'body' in the case of the formless existence should be understood as referring to the collection of phenomena such as contact, etc., since it is a 'formless body.' Etthāha – ‘‘kāmāvacaradevattabhāvādiniravasesavibhavapatiṭṭhāpakānaṃ dutiyavādādīnaṃ yutto aparantakappikabhāvo anāgataddhavisayattā tesaṃ [Pg.231] vādānaṃ; na pana diṭṭhigatika-paccakkhabhūta-manussattabhāva-samucchedapatiṭṭhāpakassa paṭhamavādassa paccuppannavisayattā’’ti. Yadi evaṃ yathā hi dutiyādivādānaṃ, purimapurimavādasaṅgahitasseva attano uttaruttarabhavopapattiyā samucchedanato yujjati aparantakappikatā, tathā ca ‘‘no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hotī’’tiādi vuttaṃ. Evaṃ anāgatasseva manussattabhāvasamucchedassa adhippetattā paṭhamavādassapi aparantakappikatā yujjati. Evaṃ sabbassapi pubbantato āgatassa ucchedapaññāpanavasena idha pubbantakappikesu desanā gatā. Ete ucchedavādā heṭṭhā aparantakappikesu desanā gatā. Ete ucchedavādā heṭṭhā aparantakappikesu tattha tattheva ucchijjati, na tato uddhaṃ pavatti atthīti dassanatthaṃ vuttā. Jalabubbuḷakūpamā hi sattāti tassa laddhi. Here it is said: “The status as speculation about the future is appropriate for the second view and others, which establish the complete non-existence of the state of being a sense-sphere deva and so on, because the scope of those views pertains to the future. But this is not so for the first view, which establishes the annihilation of the human state of being that is directly perceived by the view-holder, because its scope is the present.” If this is so, then just as for the second and other views, their status as speculation about the future is fitting because they involve the annihilation of one's own successively higher rebirths included in the preceding views—and thus it is said, 'But, good sirs, this self is not yet completely annihilated to this extent'—so too, since the annihilation of the human state of being in the future is intended, the first view's status as speculation about the future is also fitting. Thus, by way of proclaiming the annihilation of what has come from the past, the teaching is here included among the speculators about the past. These annihilationist views are taught below among the speculators about the future in order to show that 'one is annihilated right there and then; there is no continuation beyond that.' For his doctrine is that beings are like a water bubble. Idhāti pubbantakappikesu. Idheva manussattabhāvādike ucchijjati vinaṭṭhavināsavasena. Evaṃ anāgate anuppattidassanaparānaṃ ucchedavādānaṃ aparantakappikesu gahaṇaṃ; pubbantato pana āgatassa attano idheva ucchedadassanaparānaṃ pubbantakappikesu gahaṇaṃ. Ito paraṃ na gacchatīti pana idaṃ atthato āpannassa atthassa dassanaṃ. Sattesu saṅkhāresu ca ekaccasassatanti pavatto ekaccasassatavādo. So pana brahmakāyika-khiḍḍāpadosika-manopadosikattabhāvato cavitvā idhāgatānaṃ takkino ca uppajjanavasena catubbidhoti āha ‘‘cattāro ekaccasassatavādā’’ti. ‘‘Saṅkhārekaccasassatikā’’ti idaṃ tehi sassatabhāvena gayhamānānaṃ dhammānaṃ yathāsabhāvadassanavasena vuttaṃ, na panekaccasassatikamatadassanavasena. Tassa hi sassatābhimataṃ asaṅkhatamevāti laddhi. Tathā hi vuttaṃ (dī. ni. 1.49) brahmajāle – ‘‘cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’ti. Na hi yassa bhāvassa paccayehi abhisaṅkhatabhāvaṃ paṭijānāti; tasseva niccadhuvādibhāvo anummattakena na sakkā paṭiññātuṃ. Etena, ‘‘uppādavayadhuvatāyuttabhāvā siyā niccā, siyā aniccā, siyā na vattabbā’’tiādinā pavattassa sattabhaṅgavādassa ayuttatā vibhāvitā hoti. 'Here' means among the speculators about the past. Right here the human state of being and so on is annihilated, by way of being utterly destroyed. Thus, the annihilationists who are intent on seeing the non-occurrence of what is in the future are included among the speculators about the future; but those who are intent on seeing the annihilation right here of the self that has come from the past are included among the speculators about the past. The statement 'It does not go beyond this' shows the meaning that has been arrived at. The doctrine of partial-eternalism is that which holds that among beings and formations, some are eternal. This arises in four ways: for those who have passed away from the state of being a Brahmā-body deva, a deva corrupted by play, or a deva corrupted by mind and have come here, and for a reasoner. Thus it is said: 'There are four kinds of partial-eternalists.' The phrase 'some formations are eternal' is stated from the perspective of showing the true nature of the phenomena they grasp as eternal, not from the perspective of the partial-eternalist doctrine itself. For their doctrine is that what is considered eternal is only the unconditioned. For so it is said in the Brahmajāla Sutta: 'What is called mind or thought or consciousness—this self is permanent, stable, eternal, not subject to change, and it will stand fast like unto eternity.' For it is not possible for one who is not mad to assert that a thing which one acknowledges to have been formed by conditions is itself permanent, stable, and so on. By this, the untenability of the seven-limbed doctrine is demonstrated, which proceeds with such statements as, 'Due to possessing the nature of arising, passing away, and permanence, a thing might be permanent, might be impermanent, or might be indescribable,' and so on. Tatthāyaṃ [Pg.232] (dī. ni. ṭī. 1.38) ayuttatāvibhāvanā – yadi, ‘‘yena sabhāvena yo dhammo atthīti vuccati, teneva sabhāvena so dhammo natthī’’tiādinā vucceyya, siyā anekantavādo; atha aññena, siyā na anekantavādo; na cettha desantarādisambaddhabhāvo yutto vattuṃ tassa sabbalokasiddhattā vivādābhāvato. Ye pana vadanti – ‘‘yathā suvaṇṇaghaṭe makuṭe kate ghaṭabhāvo nassati, makuṭabhāvo uppajjati, suvaṇṇabhāvo tiṭṭhatiyeva, evaṃ sabbabhāvānaṃ koci dhammo nassati, koci uppajjati, sabhāvo pana tiṭṭhatī’’ti. Te vattabbā – kiṃ taṃ suvaṇṇaṃ, yaṃ ghaṭe makuṭe ca avaṭṭhitaṃ? Yadi rūpādi, so saddo viya anicco, atha rūpādisamūho, samūho nāma sammutimattaṃ. Tassa vohāramattassa atthitā natthitā niccatā vā na vattabbā. Tassa paramatthasabhāvena anupalabbhanatoti anekantavādo na siyā. Dhammā ca dhammito aññe vā siyuṃ anaññe vā. Yadi aññe, na tesaṃ aniccatāya dhammī anicco aññattā. Na hi rūpā cakkhuviññāṇaṃ aññattā, na ca rūpe cakkhuviññāṇasaddo hoti; kiñca dhammakappanāpi niratthikā siyā dhammino niccāniccatāya asijjhanato atha anaññe; uppādavināsavantehi anaññassa dhammino tesaṃ viya uppādavināsasabbhāvato kuto niccatāvakāso, tesampi vā dhammino viya niccatāpatti siyā. Apica niccāniccanavattabbarūpo attā ca loko ca paramatthato vijjamānatāpaṭijānanato yathā niccādīnaṃ aññataraṃ rūpaṃ, yathā vā dīpādayo. Na hi dīpādīnaṃ udayabbayasabhāvānaṃ niccāniccanavattabbasabhāvatā sakkā vattuṃ jīvassa niccādīsu aññataraṃ rūpaṃ viyāti evaṃ sattabhaṅgassa viya sesabhaṅgānampi asambhavoyevāti sattabhaṅgavādassa ayuttatā veditabbāti. In this regard, this is the demonstration of untenability: If it were said, 'A thing does not exist by the very same nature by which it is said to exist,' and so on, this would be a doctrine of non-exclusivity. But if by another nature, it would not be a doctrine of non-exclusivity. And here it is not proper to speak of a connection with a different place, etc., because that is established for the whole world and is not a point of dispute. But as to those who say: 'Just as when a golden pot is made into a crown, the pot-nature ceases, the crown-nature arises, but the gold-nature itself remains, so too for all things, some qualities cease, some arise, but their intrinsic nature persists'—they should be asked: What is that gold that persists in both the pot and the crown? If it is form, etc., that is impermanent like sound. If it is the aggregate of form, etc., an aggregate is a mere convention. Of this mere designation, one cannot speak of existence, non-existence, or permanence. Since its ultimate nature is not found, it cannot be a doctrine of non-exclusivity. And qualities might be either different from or not different from their substance. If they are different, the substance is not impermanent on account of their impermanence, because of the difference. For form is different from eye-consciousness, and the term 'eye-consciousness' is not applied to form. Moreover, the very postulation of qualities would be pointless, since the permanence or impermanence of the substance could not be established. But if they are not different, then since the substance, being non-different from things that have arising and passing away, would itself possess arising and passing away just like them, whence could there be an opportunity for permanence? Or else, they too would attain permanence like the substance. Moreover, since the self and the world are acknowledged to exist in an ultimate sense, their nature cannot be indescribable as permanent or impermanent; rather, they must be one of these, just as form is, or as lamps and so on are. For it is not possible to say of lamps and so on, which by nature arise and pass away, that their nature is indescribable as permanent or impermanent, just as the soul must be of a nature that is one among permanent, etc. Thus, just as the seven-limbed analysis is impossible, so too are the remaining 'limbs' impossible. In this way, the untenability of the seven-limbed doctrine should be understood. Ettha ca, ‘‘issaro nicco, aññe sattā aniccā’’ti evaṃ pavattavādā sattekaccasassatavādā; seyyathāpi issaravādādayo. ‘‘Paramāṇavo niccā dhuvā, dviaṇukādayo aniccā’’ti evaṃ pavattavādā saṅkhārekaccasassatavādā; seyyathāpi kaṇādavādādayo. Nanu ca ‘‘ekacce dhammā sassatā, ekacce [Pg.233] asassatā’’ti; etasmiṃ vāde cakkhādīnaṃ asassatatāsanniṭṭhānaṃ yathāsabhāvāvabodho eva, tayidaṃ kathaṃ micchādassananti, ko evamāha – ‘‘cakkhādīnaṃ asassatabhāvasanniṭṭhānaṃ micchādassana’’nti? Asassatesuyeva pana kesañci dhammānaṃ sassatabhāvābhiniveso idha micchādassanaṃ; tena pana ekavāre pavattamānena cakkhādīnaṃ asassatabhāvāvabodho vidūsito saṃsaṭṭhabhāvato; visasaṃsaṭṭho viya sappimaṇḍo sakiccakāraṇāsamattatāya sammādassanapakkhe ṭhapetabbataṃ nārahati. Atha vā asassatabhāvena nicchitāpi cakkhuādayo samāropitajīvasabhāvā eva diṭṭhigati kehi gayhantīti tadavabodhassa micchādassanabhāvo na sakkā nivāretuṃ. Tathā hi vuttaṃ brahmajāle (dī. ni. 1.49) – ‘‘cakkhunti vā…pe… kāyoti vā ayaṃ me attā’’tiādi. Evañca katvā asaṅkhatāya saṅkhatāya ca dhātuyā vasena yathākkamaṃ ekacce dhammā sassatā; ekacce asassatāti evaṃ pavatto vibhajjavādopi ekaccasassatavādo āpajjatīti evaṃpakārā codanā anokāsā hoti aviparītadhammasabhāvasampaṭipattibhāvato. And here, the views that proceed thus, 'God is eternal, other beings are impermanent,' are partial-eternalism regarding beings; for instance, the doctrine of a creator god and others. The views that proceed thus, 'Atoms are eternal and stable, while dyads and so on are impermanent,' are partial-eternalism regarding formations; for instance, the doctrine of Kaṇāda and others. But is it not so that in the view 'Some things are eternal, some are not eternal,' the determination that the eye, etc., are not eternal is indeed an understanding in accordance with their true nature? So how is this a wrong view? Who says that 'the determination of the non-eternal nature of the eye, etc., is a wrong view'? Rather, it is the adherence to the eternal nature of certain things that are in fact not eternal that is wrong view here. But because of its association with that view, the understanding of the non-eternal nature of the eye, etc., which arises at the same time, is corrupted. Like ghee mixed with poison, it is incapable of performing its own function and does not deserve to be placed on the side of right view. Alternatively, although the eye, etc., are determined to be non-eternal, they are grasped by some view-holders as having a superimposed soul-nature. Thus, that understanding cannot be prevented from being a wrong view. For so it is said in the Brahmajāla Sutta: 'The eye... or... the body is my self,' and so on. This being so, the charge that even a proponent of the analytical doctrine, who proceeds by way of the unconditioned and conditioned elements respectively, saying 'some things are eternal, some are not eternal,' thereby falls into partial-eternalism—such a charge is baseless, because this is a correct understanding of the undistorted nature of things. Na maratīti amarā. Kā sā? ‘‘Evantipi me no’’tiādinā (dī. ni. 1.62) nayena pariyantarahitā diṭṭhigatikassa diṭṭhi ca vācā ca, amarāya diṭṭhiyā vācāya vividho khepoti amarāvikkhepo. So etassa atthīti amarāvikkhepo. Atha vā amarāti ekā macchajāti, sā ummujjananimmujjanādivasena udake sandhāvamānā gāhaṃ na gacchati; evamevaṃ ayampi vādo ito cito ca sandhāvati, gāhaṃ nāgacchatīti amarāvikkhepo, so eva amarāvikkhepiko. Svāyaṃ vādo musāvādaanuyogachandarāgamohahetukatāya catudhā pavattoti āha – ‘‘cattāro amarāvikkhepikā vuttā’’ti. Nanu cettha (dī. ni. ṭī. 1.65-66) catubbidhopi amarāvikkhepiko kusalādike dhamme paralokattikādīni ca yathābhūtaṃ anavabujjhamāno, tattha tattha pañhaṃ puṭṭho pucchāya vikkhepanamattaṃ āpajjatīti tassa kathaṃ diṭṭhigatikabhāvo. Na hi avattukāmassa viya pucchitamatthaṃ ajānantassa vikkhepakaraṇamattena diṭṭhigatikatā yuttāti? Na hevaṃ pucchāvikkhepakaraṇamattena tassa diṭṭhigatikatā icchitā, atha kho micchābhinivesena. Sassatavasena micchābhiniviṭṭhoyeva hi mandabuddhitāya kusalādidhamme paralokattikādīni [Pg.234] ca, yāthāvato appaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asamatthatāya musāvādādibhayena ca vikkhepaṃ āpajjatīti. Tathā hissa vādassa sassatadiṭṭhisaṅgaho vutto. Atha vā puññapāpānaṃ, tabbipākānañca anavabodhena, asaddahanena ca, ‘‘tabbisayāya pucchāya vikkhepakaraṇaṃyeva yuttaṃ sundarañcā’’ti, khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyevekā esā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbā. Tathā ceva vuttaṃ – ‘‘pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā cā’’ti (dī. ni. aṭṭha. 1.61). Kathaṃ panassā sassatadiṭṭhisaṅgaho? Ucchedavasena anabhinivesato. ‘‘Natthi koci dhammānaṃ yathābhūtavedī vivādabahulattā lokassa; ‘evameva’nti pana saddantarena dhamme nijjhānanā anādikālikā loke’’ti gāhavasena sassatalesopettha labbhatiyeva. ‘They do not die’ (na marati), thus they are ‘amarā.’ What is that? In line with the method beginning ‘It is not so for me…’ (DN 1.62), it is the endless view and speech of a view-adherent. The varied prevarication (vividho khepo) with a view and speech like an eel (amarā) is ‘eel-wriggling’ (amarāvikkhepo). One who has this is an eel-wriggler. Alternatively, ‘amarā’ is a species of fish; while darting about in the water, diving and surfacing, it is not caught. Similarly, this doctrine also darts here and there and is not grasped; thus it is ‘eel-wriggling,’ and one who holds it is an ‘eel-wriggler’ (amarāvikkhepiko). This doctrine is set forth in four ways, being caused by fear of being censured for false speech, by desire and attachment, and by delusion. Thus it is said: ‘Four kinds of eel-wrigglers have been spoken of.’ But here (DN-ṭ 1.65–66), since the eel-wriggler of all four kinds, not understanding wholesome states, the threefold nature of the next world, and so on, as they really are, when questioned on this or that, merely resorts to prevarication, how can he be a view-adherent? For it is not proper to call someone a view-adherent merely for prevaricating, like one who does not wish to speak or one who does not know the matter about which he is asked. Is that not so? It is not merely by prevaricating when questioned that he is considered a view-adherent, but because of wrong adherence. For it is one who is wrongly committed to eternalism who, because of his dull-wittedness, does not properly understand wholesome states, the threefold nature of the next world, and so on; and being unable to make another understand a matter he himself does not know, and out of fear of false speech and so on, he resorts to prevarication. Thus his doctrine is said to be included in the eternalist view. Alternatively, because of not understanding and not having faith in merit and demerit and their results, he generates the conviction and preference that ‘prevarication is the only proper and fine response to a question on this subject,’ and by adhering to this, a distinct view arises in him, like the sevenfold view. Thus it is said: ‘the endless view and speech of a view-adherent’ (DN-a 1.61). But how is this included in the eternalist view? Because of not adhering to annihilationism. ‘There is no one who knows phenomena as they really are because of the many disputes in the world; but the investigation of phenomena with the word “so” is without discoverable beginning in the world.’ Through this grasping, a trace of eternalism is indeed found here. Amati gacchati ettha sabhāvo osānanti anto, mariyādo, so etassa atthīti antavā. Tenāha ‘‘sapariyanto’’ti. Avaḍḍhitakasiṇassa puggalassa evaṃ hotīti yojanā. Dutiyavādo ‘‘anantavā loko’’ti vādo. Tatiyavādo ‘‘antavā ca anantavā cā’’ti vādo. Catutthavādo ‘‘nevantavā nānantavā’’ti vādo. Ete eva cattāro vādino sandhāya brahmajāle (dī. ni. 1.53) – ‘‘antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhī’’ti vuttaṃ. Tattha (dī. ni. ṭī. 1.53) yuttaṃ tāva purimānaṃ tiṇṇaṃ vādīnaṃ antattañca anantattañca antānantattañca ārabbha pavattavādattā antānantikattaṃ. Pacchimassa pana tadubhayapaṭisedhavasena pavattavādattā kathamantānantikattanti? Tadubhayapaṭisedhavasena pavattavādattā eva. Yasmā paṭisedhavādopi antānantavisayo eva taṃ ārabbha pavattattā. Apare āhu – ‘‘yathā tatiyavāde sambhedavasena etasseva antavantatā anantatā ca sambhavati, evaṃ takkīvādepi kālabhedavasena ubhayasambhavato aññamaññapaṭisedhena ubhayaññeva vuccati. Kathaṃ? Antavantatāpaṭisedhena hi anantatā vuccati, anantatāpaṭisedhena ca antavantatā, antānantānañca tatiyavādabhāvo kālabhedassa adhippetattā. Idaṃ vuttaṃ hoti yasmā ayaṃ lokasaññito attā jhāyīhi adhigatavisesehi ananto kadāci sakkhi diṭṭho anusuyyati; tasmā nevantavā. Yasmā pana tehi [Pg.235] eva kadāci antavā sakkhi diṭṭho anusuyyati, tasmā na pana anantavā’’ti. Yathā ca anussutitakkīvasena, evaṃ jātissaratakkiādīnañca vasena yathāsambhavaṃ yojetabbaṃ. Ayañhi takkiko avaḍḍhitabhāvapubbakattā paṭibhāganimittānaṃ vaḍḍhitabhāvassa vaḍḍhitakālavasena apaccakkhakāritāya anussavādimatte ṭhatvā – ‘‘nevantavā’’ti paṭikkhipati, avaḍḍhitakālavasena pana ‘‘nānanto’’ti. Na pana antavantatānantatānaṃ accantamabhāvena yathā taṃ ‘‘nevasaññīnāsaññī’’ti, avassañca etaṃ evaṃ viññātabbaṃ, aññathā vikkhepapakkhaṃyeva bhajeyya catutthavādo. Na hi antavantatānantatātadubhayavinimutto attano pakāro atthi, takkīvādī ca yuttimaggako, kālabhedavasena ca tadubhayampi ekasmiṃ na na yujjatīti. Anantaracatukkanti ekattasaññīti āgatasaññīcatukkaṃ. It goes (amati, gacchati) and ends (osānaṃ) here (ettha); thus it is an ‘end’ (anto), a limit (mariyādo). One who has this is ‘finite’ (antavā). Hence it is said, ‘with a limit’ (sapariyanto). This is the application for a person whose kasiṇa has not been developed. The second doctrine is the doctrine, ‘the world is infinite.’ The third doctrine is the doctrine, ‘the world is both finite and infinite.’ The fourth doctrine is the doctrine, ‘the world is neither finite nor infinite.’ It is with reference to these four proponents of doctrines that it is said in the Brahmajāla: ‘The finitists and infinitists proclaim the finitude and infinitude of the world on four grounds’ (DN 1.53). Therein (DN-ṭ 1.53), it is proper that the first three proponents of doctrines are called ‘finitists and infinitists’ because their doctrines proceed in relation to finitude, infinitude, and both finitude and infinitude. But since the doctrine of the last one proceeds by way of denying both, how can he be a ‘finitist-and-infinitist’? Precisely because his doctrine proceeds by way of denying both. For a doctrine of denial is also on the subject of the finite and infinite, since it proceeds in relation to it. Others say: ‘Just as in the third doctrine both finitude and infinitude are possible in one and the same thing by way of combination, so too in the logician's doctrine, both are possible due to a difference in time, and both are stated by way of mutual negation.’ How? By negating finitude, infinitude is stated; and by negating infinitude, finitude is stated. And the third doctrine's state of being both finite and infinite is intended to be due to a difference in time. This is what is meant: Because this self, conceived as the world, is sometimes reported to have been directly seen as infinite by meditators who have attained special states, therefore it is ‘not finite.’ And because it is sometimes reported to have been directly seen as finite by those same meditators, therefore it is ‘not infinite.’ And just as this is by way of reasoning based on oral tradition, so it should be applied as is possible in the case of reasoning based on recollection of past lives and so on. For this logician, because the counterpart sign has not previously been developed, and because the time of its development is not directly experienced, he relies only on oral tradition and so on and makes the refutation, ‘it is not finite’; and on account of the time of its non-development, ‘it is not infinite.’ But this is not through the complete absence of finitude and infinitude, as in the case of ‘neither-perception-nor-non-perception.’ This must be understood in just this way; otherwise, the fourth doctrine would fall into the party of the eel-wrigglers. For there is no other kind of state for the self apart from finitude, infinitude, and both. And the logician follows the path of reason, and due to a difference in time, both are indeed suitable in one and the same thing. ‘The subsequent tetrad’ means the tetrad concerning perception that comes next, beginning with ‘one with a perception of unity’. Ekantasukhīti ekanteneva sukhī. Taṃ panassa sukhaṃ dukkhena avomissaṃ hotīti āha ‘‘nirantarasukhī’’ti. Ekantasukhamevāti idaṃ sukhabahulataṃ sandhāya vuttaṃ. Atītāsu sattasu jātīsūti idaṃ tato paraṃ jātissarañāṇena anussarituṃ na sakkāti katvā vuttaṃ. Tādisamevāti sukhasamaṅgimeva attabhāvaṃ. ‘‘Evaṃ sukhasamaṅgī’’ti taṃ anussarantassa jātissarassa atītajātiyampi idha viya dukkhaphuṭṭhassa taṃ anussarantassa. ‘Exclusively happy’ (ekantasukhī) means happy in an exclusive sense. That happiness of his is unmixed with suffering; hence it is said ‘uninterruptedly happy’ (nirantarasukhī). ‘Exclusively happy indeed’—this is said with reference to an abundance of happiness. ‘In the past seven births’—this is said because it is not possible to recollect beyond that with the knowledge of recollecting past lives. ‘Just like that’ means an existence endowed with happiness. ‘Thus endowed with happiness’—this refers to one with recollection of past lives who, though now touched by suffering as he is here, recollects that past happy state. Sabbesampīti lābhīnaṃ takkīnampi. Tathāti iminā ‘‘sabbesampī’’ti idaṃ padaṃ ākaḍḍhati. Kāmāvacaraṃ nāma adukkhamasukhaṃ anuḷāraṃ avibhūtanti āha ‘‘catutthajjhānavasenā’’ti. Catutthajjhānaṃ kāraṇabhūtaṃ etassa atthi, tena vā nibbattanti catutthajjhānikaṃ. Majjhattassāti majjhattabhūtassa majjhattavedanābahulassa. Majjhattabhūtaṭṭhānameva attano majjhattatāpattameva bhūtapubbaṃ anussarantassa. Ekaccasassatikāti ekaccasassatavādino vuttā. Puggalādhiṭṭhānena hi ekaccasassatikā. Esa nayo sesesupi. Adhiccasamuppannavādo sassatavādasamuddiṭṭhoti katvā ‘‘dve adhiccasamuppannikā’’ti ca vuttaṃ. ‘Of all’ means of those who have attained jhāna and also of the reasoners. By the word ‘so’ (tathā), the phrase ‘of all’ (sabbesaṃ pi) is drawn in. He says ‘by means of the fourth jhāna’ because the neither-painful-nor-pleasant feeling is not lofty and not manifest in the sensual sphere. The fourth jhāna is its cause, or it is produced by it, thus it is ‘of the fourth jhāna.’ ‘Of one who is neutral’ means of one who has become neutral, who abounds in neutral feeling. Of one who recollects having formerly been in a state of neutrality, having himself attained neutrality. ‘Partial eternalists’ means the proponents of partial eternalism are spoken of. For it is with the person as basis that they are partial eternalists. This is the method in the remaining cases too. Because the doctrine of fortuitous origination is designated together with the doctrine of eternalism, it is also said, ‘two proponents of fortuitous origination.’ 28. Diṭṭhuddhāranti yathāvuttānaṃ diṭṭhīnaṃ aniyyānikabhāvadassanavasena paduddharaṇaṃ. Paccattaṃyeva ñāṇanti aparappaccayaṃ attaniyeva ñāṇaṃ. Taṃ pana attapaccakkhaṃ [Pg.236] hotīti āha ‘‘paccakkhañāṇa’’nti. Suvaṇṇassa viya dosāpagamena upakkilesavigamena ñāṇassa visuddhanti āha ‘‘parisuddhanti nirupakkilesa’’nti. Kilesandhakāravigamato sappabhāsamujjalameva hotīti vuttaṃ – ‘‘pariyodātanti pabhassara’’nti bāhirasamayasmimpi honti jhānassa samijjhanato. Mayamidaṃ jānāmāti ‘‘sassato attā ca loko ca idameva saccaṃ moghamañña’’nti ca micchāgāhavasena aññāṇabhāgameva paribrūhetvā tato eva yathāgahitaṃ gāhaṃ sandhāya – ‘‘mayamidaṃ atthaṃ tattha jānāmā’’ti evaṃ tattha micchāgāhe avijjamānaṃ ñāṇakoṭṭhāsaṃ otārentiyeva anuppavesentiyeva. Na taṃ ñāṇaṃ, micchādassanaṃ nāmetaṃ, kiṃ pana taṃ micchādassanaṃ nāma? Sassato attā ca loko cātiādinā micchābhinivesabhāvato. Tenāha ‘‘tadapi…pe… attho’’ti. Yaṃ taṃ diṭṭhiyā upanissayabhūtaṃ ñāṇaṃ, taṃ sandhāyāha – ‘‘jānanamattalakkhaṇattā ñāṇabhāgamattamevā’’ti. Ñāṇampi hi diṭṭhiyā upanissayo hotiyeva lābhino itarassa ca tathā tathā micchābhinivesato. Anupātivattanato anatikkamanato. Asādhāraṇato na upātivattanti etenāti anupātivattanaṃ, tato. Upādānapaccayatoti upādānassa paccayabhāvato. Etena phalūpacāreneva upādānamāha. Yadi brahmajāle āgatā sabbāpi diṭṭhiyo idha kathitā honti, evaṃ sante idaṃ suttaṃ brahmajālasuttena ekasadisanti āha – ‘‘brahmajāle panā’’tiādi. ‘‘Aññatra rūpaṃ aññatra vedanā sakkāyaṃyeva anuparidhāvantī’’ti vacanato idha sakkāyadiṭṭhi āgatā. Brahmajālaṃ kathitameva hoti tattha āgatānaṃ dvāsaṭṭhiyāpi diṭṭhīnaṃ idhāgatattā. Sassatucchedābhiniveso attābhinivesapubbako, ‘‘attā sassato attā ucchedo’’ti pavattanato. 28. "Extraction of views" means the uprooting of views, as stated, by seeing their inability to lead to liberation. "Knowledge for oneself" means knowledge that is not dependent on another, arising within oneself. That, however, is directly evident to oneself, hence it is called "directly evident knowledge." Just as impurities are removed from gold, so too is knowledge purified from defilements—thus it is called "purified," meaning "undefiled." Because it dispels the darkness of defilements, it is said to shine brilliantly—hence it is called "cleansed," meaning "luminous." Even in external religious systems, these qualities arise due to the success of jhāna. By wrongly grasping and amplifying a portion of ignorance, thinking, "We know this—the self and the world are eternal, this alone is true, all else is false," and based on that wrong grasp, they claim, "We know this meaning here," thus introducing, or rather, injecting a non-existent portion of knowledge into that wrong view. That is not true knowledge—it is called wrong view. What, then, is wrong view? It is the state of wrong adherence to such ideas as "the self and the world are eternal." Therefore, it is said, "that too... is the meaning." The knowledge that serves as a basis for views is referred to as "merely having the characteristic of knowing, just a portion of knowledge." For knowledge indeed serves as a basis for views, for one who has attained it and for one who has not, due to wrong adherence in various ways. "From not revolving around it" means from not transgressing it. It is called "non-revolving" because one does not revolve around it, as it is unshared. "Because it is a condition for clinging" means because of its being a condition for clinging. By this, it speaks of clinging by way of a figurative use for the result. If all the views mentioned in the Brahmajāla Sutta are included here, then this discourse would be similar to the Brahmajāla Sutta—hence it is said, "but in the Brahmajāla..." etc. By the statement, "apart from form, apart from feeling, they only revolve around identity," identity view is included here. The Brahmajāla is already discussed, since all sixty-two views mentioned there are included here. The adherence to eternalism and annihilationism is preceded by adherence to a self, because it proceeds as, "the self is eternal, the self is annihilated." 30. Dvāsaṭṭhi…pe… dassetunti kathaṃ panāyamattho ‘‘idha, bhikkhave, ekacco’’tiādipāḷiyā dassito hotīti? Appahīnasakkāyadiṭṭhikassa pubbantāparantadiṭṭhiupādiyanajotanato. Pariccāgenāti vikkhambhanena. Catutthajjhānanirodhā tatiyajjhānaṃ upasampajja viharatīti ettha na parihīnacatutthajjhānassa tatiyajjhānaṃ bhavati, tatiyajjhānā vuṭṭhitassa pana catutthajjhānā vuṭṭhitassa ca tatiyaṃ paṭilomanayena sambhavati. Tenāha ‘‘ayaṃ [Pg.237] panetthā’’tiādi. Evaṃsampadamidaṃ veditabbanti ‘‘pavivekā pīti nirujjhatī’’ti idaṃ, ‘‘nirāmisasukhassanirodhā’’ti ettha viya vuṭṭhānanirodhavasena vuttanti veditabbanti attho. Hīnajjhānapariyādānakadomanassanti nīvaraṇasahagatadomanassamāha. Tañhi jhānapariyādānakaraṃ. Kammanīyabhāvoti samāpattiṃ patto viya samāpattisamāpajjanabhāve kammakkhamabhāvo. Somanassavidhurattā domanassaṃ viyāti domanassanti vuttaṃ. ‘‘Uppajjati pavivekā pītī’’ti puna vuttā pīti jhānadvayapīti. Yaṃ ṭhānaṃ chāyā jahatīti yaṃ padesaṃ ātapena abhibhuyyamānaṃ chāyā jahati. Tattha ātape chāyāti padesena ātapasaññitānaṃ bhūtasaṅkhatānaṃ pahānaṭṭhānamāha. Tenāha ‘‘yasmiṃ ṭhāne’’tiādi. 30. Sixty-two... and so on... how is this meaning shown in the Pāli text beginning "Here, bhikkhus, a certain person..."? It is shown because, for one with unabandoned identity view, it illuminates the clinging to views concerning the past and the future. "By relinquishment" means through suppression. Regarding the words "having entered and dwelled in the third jhāna from the cessation of the fourth jhāna," here the third jhāna does not occur for one who has fallen away from the fourth jhāna. However, for one who has emerged from the third jhāna or from the fourth jhāna, the third jhāna can occur by the reverse method. Hence it is said, "But here, this..." and so on. This accomplishment is to be understood thus: the statement "rapture born of seclusion ceases" should be understood as spoken in terms of cessation upon emergence, just as in the case of "with the cessation of unworldly pleasure." This is the meaning. "Displeasure that takes away the lower jhāna" refers to displeasure accompanied by the hindrances, for that causes the jhāna to be taken away. "State of being workable" means the state of being fit for work in attaining an absorption, like one who has already attained it. "Because it is bereft of joy, it is like displeasure; thus it is called 'displeasure.'" The rapture mentioned again in the phrase "rapture born of seclusion arises" is the rapture of the two jhānas. "The place that shade leaves" means the place that shade leaves when overcome by heat. There, by the phrase "shade in the heat," it indicates the place of abandoning conditioned things designated as "heat." Hence it is said, "In which place..." and so on. 31. Nirāmisaṃ sukhanti tatiyajjhānasukhaṃ dūrasamussāritakāmāmisattā. 31. "Unworldly pleasure" is the pleasure of the third jhāna, because the bait of sensual pleasures has been cast far away. 32. Adukkhamasukhanti catutthajjhānavedanaṃ, na yaṃ kiñci upekkhāvedanaṃ. 32. "Neither-painful-nor-pleasant" refers to the feeling of the fourth jhāna, not just any equanimous feeling. 33. Niggahaṇoti mamaṃkārabhāvena kiñcipi agaṇhanto. Nibbānassa sappāyanti nibbānādhigamassa, nibbānasseva vā avilomavasena ekantikupāyatāya sappāyaṃ. Tenāha ‘‘upakārabhūta’’nti. Sabbatthāti sabbesu tebhūmakadhammesu. Etanti etaṃ yathāvuttasamathabhāvanāya kilesānaṃ vikkhambhanaṃ. Sabbattha nikantiyā asukkhāpitattā kathaṃ nibbānassa upakārapaṭipadā nāma jātaṃ? Na jāyate vātyadhippāyo. Sabbatthāti pubbantānudiṭṭhiādike sabbasmiṃ. Aggaṇhanavasenāti taṇhāgāhena aggahaṇavasena. Yattha hi taṇhāgāho vimocito, tattha diṭṭhimānaggāhā sukkhā viya honti tadekaṭṭhabhāvato. Tādisassa nibbānagāminī paṭipadā eva āsanne, na dūre. Tena vuttaṃ – ‘‘upakārapaṭipadā nāma jāta’’nti. Tādisassa ca santohamasmītiādikā samanupassanā adhimānapakkhe tiṭṭhatīti āha – ‘‘abhivadatīti abhimānena upavadatī’’ti. Idameva upādiyatīti niyamābhāvato ‘‘aṭṭhārasavidhampī’’ti vuttaṃ. Sesapadepi eseva nayo. Diṭṭhupādāne sati sesaupādānasambhavo avuttasiddhoti tadeva uddhaṭaṃ. 33. "Not grasping" means not taking up anything with a sense of "mine-making." "Conducive to Nibbāna" means conducive to the attainment of Nibbāna, or suitable for Nibbāna itself as an exclusive means because it is not contrary to it. Therefore, it is said, "helpful." "In all" means in all phenomena of the three realms. "This" refers to this suppression of the defilements by the aforesaid development of serenity. "Since desire has not been withered away in regard to anything, how can the path that is a support for Nibbāna be said to have arisen? Or has it not arisen?—this is the intention." "In all" here means in everything, such as views about the past, etc. "By way of not grasping" means by way of not grasping with the grasp of craving. For where the grasp of craving is released, there the grasps of views and conceit become as if withered, because they share the same foundation. For such a one, the path leading to Nibbāna is indeed near, not far. Hence it is said, "the path that is a support has arisen." And for such a one, the contemplation "I am peaceful," etc., stands on the side of conceit. Therefore, it is said: "'He asserts' means he makes a claim with conceit." Because there is no rule that this alone is clung to, it is said, "even eighteen kinds." The same method applies to the remaining terms. When there is clinging to views, the arising of the other kinds of clinging is established without being stated; this is what has been extracted. Se āyatane veditabbeti nirodhassa kāraṇaṃ nibbānaṃ veditabbaṃ. Dvinnaṃ āyatanānanti cakkhāyatanādīnaṃ dvinnaṃ āyatanānaṃ. Paṭikkhepena nibbānaṃ dassitaṃ veneyyajjhāsayavasena. "'Those bases should be known': the cause of cessation, Nibbāna, should be known. "Of two bases" means of two of the bases beginning with the eye-base. Nibbāna is shown by way of rejection, according to the disposition of those to be trained. Na [Pg.238] gādhatīti na patiṭṭhāti. Atoti asmā nibbānā. Sarāti taṇhā. Saṅkhārapaṭikkhepenāti saṅkhārekadesabhūtānaṃ catunnaṃ mahābhūtānaṃ paṭikkhepena. "He does not get stuck" means he is not established. "From this" means from this Nibbāna. "The stream" is craving. "By the rejection of formations" means by the rejection of the four great elements, which are a part of formations. Viññāṇanti visiṭṭhena ñāṇena jānitabbaṃ. Tato eva anidassanaṃ acakkhuviññeyyaṃ anindriyagocaraṃ. Anantanti antarahitaṃ, niccanti attho. Sabbato pabhanti kilesandhakārābhāvato ca samantato pabhassaraṃ. ‘‘Sabbato papa’’nti vā pāṭho, sabbato patatitthanti attho. Cattārīsakammaṭṭhānasaṅkhātehi titthehi otaritvā anupavisitabbaṃ amatasaranti vuttaṃ hoti. Anupādā kañci dhammaṃ aggahetvā vimuccanti etthāti anupādāvimokkho, nibbānaṃ. Anupādā vimuccati etenāti anupādāvimokkho, aggamaggo. Anupādāvimokkhantikatāya pana arahattaphalaṃ anupādāvimokkhoti vuttaṃ. Sesaṃ suviññeyyameva. "Consciousness" means that which is to be known by distinguished knowledge. Therefore it is non-manifest, not cognizable by the eye, and not the domain of the sense faculties. "Endless" means without end; the meaning is "permanent." "Luminous all around" means radiant on all sides because of the absence of the darkness of defilements. Or the reading is "sabbato papaṃ," meaning a ford accessible from all sides. This means it is said to be the deathless lake which should be entered by descending through the fords numbered as the forty meditation subjects. "Liberation without grasping" is so called because one is liberated in it without grasping any phenomenon; this is Nibbāna. "Liberation without grasping" is so called because one is liberated by means of it without grasping; this is the supreme path. However, because it ends in liberation without grasping, the fruit of arahatship is called "liberation without grasping." The rest is easily understood. Pañcattayasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Pañcattaya Sutta is concluded. 3. Kintisuttavaṇṇanā 3. Commentary on the Kinti Sutta 34. Bhavoti paritto. Abhavoti mahanto. Vuddhiattho hi ayaṃ a-kāro, ‘‘saṃvarāsaṃvaro, phalāphala’’ntiādīsu viya, tasmā bhavābhavahetūti khuddakassa mahantassa vā bhavassa hetu, taṃ paccāsīsamānoti attho. Tenāha – ‘‘tasmiṃ tasmiṃ bhave sukhaṃ vedissāmī’’tiādi. 34. 'Existence' (bhava) is small; 'great existence' (abhava) is vast. For this prefix 'a' has the meaning of increase, as in such cases as 'restraint and great restraint' (saṃvarāsaṃvaro) and 'fruit and great fruit' (phalāphala). Therefore, 'the cause of existence and great existence' means the cause of a small or a great existence, which one anticipates. Hence it is said: 'In this or that existence I will experience pleasure,' and so on. 35. Lokuttarabodhipakkhiyadhamme uddissa puthujjanānaṃ vivādo sambhavatīti āha – ‘‘lokiyalokuttarāva kathitā’’ti. Lokiyāpi hi bodhipakkhiyadhammā lokuttaradhammādhigamassa āsannakāraṇattā visesakāraṇanti yāva aññehi lokiyadhammehi abhivisiṭṭhoti katvā, ‘‘imesu sattatiṃsabodhipakkhiyadhammesū’’ti avisesena vuttaṃ. Atthato nānaṃ hotīti atthato bhedo hoti bodhipakkhiyadhammānaṃ samadhigatattā. Na hi kāyādayo bhāvetabbā, satiyeva pana bhāvetabbāti. Byañjanato nānaṃ bhedaṃ. Imināpi kāraṇenāti imāyapi yuttiyā. Idāni taṃ yuttiṃ dassento – ‘‘atthañca byañjanañcā’’tiādimāha[Pg.239]. Tattha samānetvāti suttantarato samānetvā, suttantarapadehi ca samānetvā. Aññathāti aññato, bhūtato apagataṃ katvāti attho. Micchā ropitabhāvoti ayāthāvato ṭhapitabhāvo. Atthañca byañjanañca viññāpanakāraṇamevāti aviparītatthassa saddassa ca bujjhanahetutāya. 35. He said that a dispute can arise among worldlings concerning the supramundane aids to enlightenment: 'Both the mundane and the supramundane have been spoken of.' For even the mundane aids to enlightenment, because they are a proximate cause for the attainment of the supramundane states, are a special cause, and since they are superior to other mundane states, it is said without distinction: 'among these thirty-seven aids to enlightenment.' 'There is diversity in meaning' means there is a difference in meaning because the aids to enlightenment have been realized. For the body, etc., are not to be developed, but only mindfulness is to be developed. There is diversity, a difference, in the phrasing. 'By this reason too' means by this same logic. Now, showing that logic, he says: 'Both meaning and phrasing,' and so on. Therein, 'having harmonized' means having harmonized it with other suttas and with the terms of other suttas. 'Otherwise' means differently; that is, having departed from what is real. 'The state of being wrongly applied' means the state of being established incorrectly. 'Both meaning and phrasing are just a cause for understanding' means because they are a cause for understanding the word and its non-deviating meaning. 37. Idha dhammavinayaṭṭhāne satiyeva satipaṭṭhānanti gahitā, atthato sameti nāma yāthāvato atthassa gahitattā. Asabhāvaniruttibhāvato byañjanato nānattanti taṃ liṅgabhedena vacanabhedena ca dassento, ‘‘satipaṭṭhānoti vā satipaṭṭhānāti vā micchā ropethā’’ti āha. Appamattakanti aṇumattaṃ sallahukaṃ, na garutaraṃ adhanitaṃ katvā vattabbampi dhanitaṃ ghosavantaṃ katvā ropite vuttadosābhāvatoti tenāha – ‘‘nibbutiṃ pattuṃ sakkā hotī’’ti. 37. Here in this Dhamma and Discipline, mindfulness itself is taken as the establishment of mindfulness; it is said to 'agree in meaning' because the meaning is grasped as it really is. Showing that there is diversity in phrasing due to unidiomatic expression, through differences in gender and number, he said: 'You might wrongly apply it as "satipaṭṭhāno" or "satipaṭṭhānā."' 'A trifling matter' means a minute, slight thing, not a grave one. Because there is no fault mentioned for applying it with aspiration and resonance even when it should be spoken unaspirated, he therefore said: 'it is possible to attain extinguishment.' Byañjanassa micchāropanaṃ na visesantarāyakaraṃ hotīti ñāpanatthaṃ, catusu maggesu pañhaṃ kathetvāva parinibbuto. Suttantabyañjanaṃ sandhāyetaṃ vuttaṃ – ‘‘appamattakaṃ kho panā’’ti. To make it known that the wrong application of phrasing is not a special obstacle, it is mentioned that one attained final Nibbāna only after having discussed the question concerning the four paths. This was said with reference to the phrasing of the suttas: 'But it is a trifling matter.' 38. Atha catutthavāre vivādo kasmā jāto? Yāvatā nesaṃ vacanaṃ atthato ceva sameti byañjanato cāti adhippāyo. Saññāya vivādoti kiñcāpi sameti atthato ceva byañjanato ca, saññā pana nesaṃ avisuddhā, tāya saññāya vasena vivādo jātoti dassento ‘‘aha’’ntiādimāha. Ahaṃ satipaṭṭhānanti vadāmi, ayaṃ satipaṭṭhānoti vadatīti evaṃ tesaṃ ñāṇaṃ hotīti imamatthaṃ, ‘‘eseva nayo’’ti iminā atidisati. 38. Now, why did a dispute arise on the fourth occasion? The intention is: inasmuch as their speech agrees both in meaning and in phrasing. A dispute about perception: to show that although their statements agree in meaning and phrasing, their perception is impure, and the dispute arose on account of that perception, he said, 'I,' etc. He applies this meaning by saying, 'this is the method': their knowledge is thus: 'I say "satipaṭṭhānaṃ," while this one says "satipaṭṭhāno." 39. Na codanatthāya vegāyitabbanti sīghaṃ sīghaṃ na codanā kātabbāti attho. Tasmāti yasmā ekacco kodhanabhāvena evaṃ paṭipphari, tasmā. Anādānadiṭṭhīti ādiyitvā anabhinivisanato anādānadiṭṭhī adaḷhaggāhī. Pakkhipanto viyāti gilitvā pakkhipanto viya. 39. 'One should not be impetuous in accusing' means an accusation should not be made very hastily. 'Therefore': because a certain person might react in this way due to his irascible nature, therefore... 'A view of non-adherence': because of not adhering after having taken it up, it is a view of non-adherence, one who does not grasp firmly. 'As if inserting': like swallowing and then inserting. Upaghātoti cittappaghāto pharasupaghāto viya. Vaṇaghaṭṭitassa viyāti vaṇe ghaṭṭitassa viya dukkhuppatti cittadukkhuppatti. Dve vāre vatvāpi visajjetīti suppaṭinissaggī evaṃ pageva coditamatte vissajjeti ceti adhippāyo[Pg.240]. Kathanavasena ca kāyacittakilamatho. Evarūpoti sahasā avissajjentena codakassa vihesāvādo hutvāpi akkodhanādisabhāvo. 'Assault': a mental assault, like an assault with an axe. 'Like one whose wound is struck': just as pain arises for one whose wound is struck, so there is the arising of mental pain. 'He dismisses it even after being told twice': the intention is that, being one who relinquishes easily, he relinquishes it as soon as he is accused. And through talk, there is bodily and mental fatigue. 'Of such a kind': although the accuser's speech is vexatious to one who does not relinquish hastily, he is of a nature free from anger and so on. Upekkhāti sakena kammena paññāyissatīti tasmiṃ puggale ajjhupekkhaṇā. Upekkhaṃ atimaññati nāma tassa anācārassa anajjhupekkhaṇato. 'Equanimity' means looking on with equanimity at that person, thinking, 'He will be known by his own kamma.' 'He scorns equanimity' means by not looking on with equanimity at that misconduct. 40. Vacanasañcāroti pesuññavasena aññathāvacanupasaṃhāro. Diṭṭhipaḷāsoti yugaggāhavasena laddhi. Sā pana cittassa anārādhaniyabhāvo satthucittassa anārādhakabhāvo. Kalahoti adhikaraṇuppādavasena pavatto viggaho bhaṇḍanassa pubbabhāgo. 40. 'Trafficking in speech' is bringing speech to a different conclusion by way of slander. 'View-obstinacy' is a doctrine held by way of dogmatic adherence. That, however, is the inability to please the mind, the state of not pleasing the Teacher's mind. 'Quarrel' is contention that proceeds by way of the arising of a legal issue; it is the preliminary stage of a brawl. Yena kāraṇenāti yena dhammena satthusāsanena. Tameva hi sandhāya vadati – ‘‘dhammoti sāraṇīyadhammo adhippeto’’ti. Etthāti ‘‘dhammassa cānudhamma’’nti ettha. Dhammoti sambuddhassa tassa tathā pavattaṃ byākaraṇaṃ yathā vivādāpannā saññattiṃ gacchanti. Tenāha – ‘‘tesaṃ bhikkhūnaṃ saññattikaraṇa’’nti. Tadeva byākaraṇaṃ anudhammoti bhikkhunā vuccamāno anupavatto dhammo. Tenāha – ‘‘tadeva byākaroti nāmā’’ti. Kocīti yo koci. Sahadhammiko sakāraṇo. Aññattho ayaṃ kiṃ saddoti āha ‘‘añño’’ti. Assāti vuttanayena paṭipannabhikkhuno, tassa paṭipatti na kenaci garahaṇīyā hotīti attho. Sesaṃ sabbaṃ suviññeyyameva. 'By which reason' means by which Dhamma, by the Teacher's teaching. For it is with reference to this that it is said: 'By "Dhamma" is intended the Dhamma that is conciliatory.' 'Here' means here in the phrase 'of the Dhamma and what is in conformity with the Dhamma.' 'Dhamma' is the declaration set forth by the Fully Enlightened One in such a way that those who have fallen into a dispute may come to a consensus. Hence it is said: 'for bringing those bhikkhus to a consensus.' 'Anudhamma' is that same declaration, the Dhamma that is followed, as spoken by a bhikkhu. Hence it is said: 'he declares that very thing.' 'Someone' means anyone. 'In accordance with the Dhamma' means with a reason. This word 'kiṃ' has the meaning 'another'; he says, 'another.' 'His' means of the bhikkhu who is practicing in the way described; the meaning is that his practice is not to be censured by anyone. All the rest is easy to understand. Kintisuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning of the Commentary on the Kinti Sutta is finished. 4. Sāmagāmasuttavaṇṇanā 4. Commentary on the Sāmagāma Sutta 41. Dvedhikajātāti jātadvedhikā sañjātabhedā. Dvejjhajātāti duvidhabhāvaṃ pattā. Bhaṇḍanti paribhāsanti etenāti bhaṇḍanaṃ, viruddhacittatā. Tanti bhaṇḍanaṃ. Dhammavinayanti pāvacanaṃ. Vitujjantā mukhasattīhi. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ pubbāparasambandhaṃ atthayuttaṃ. Tenāha [Pg.241] ‘‘atthasaṃhita’’nti. Adhiciṇṇanti āciṇṇaṃ. Viparāvattanti virodhadassanavasena parāvattitaṃ, parāvattaṃ dūsitanti attho. Tenāha – ‘‘cirakālavasena…pe… nivatta’’nti. Pariyesamāno cara, tattha tattha gantvā sikkhāhīti attho. Sace sakkosi, idānimeva mayā veṭhitadosaṃ nibbeṭhehi. Maraṇamevāti aññamaññaghātavasena maraṇameva. 41. `Having become divided`: this means that division has arisen, that a split has occurred. `Having become twofold`: this means having attained a state of duality. `Quarrel` (bhaṇḍana): this is that by which they quarrel and revile; it is hostility of mind. That is a quarrel. `The Dhamma and Discipline`: this means the teaching. `Piercing` with mouth-spears. `My speech is connected`: this means it is connected, coherent, consistent from beginning to end, and meaningful. Hence he said, `connected with the goal.` `Long practiced`: this means practiced. `Distorted`: this means turned around due to seeing opposition; turned around, corrupted, is the meaning. Therefore it is said: 'for a long time ... turned back.' `Seek and wander`: this means, 'Go here and there and train.' 'If you can, right now unravel the fault entangled by me.' `Only death`: this means death itself by way of mutual slaughter. Nāṭaputtassa imeti nāṭaputtiyā. Te pana tassa sissāti āha ‘‘antevāsikesū’’ti. Purimapaṭipattito paṭinivattanaṃ paṭivānaṃ, taṃ rūpaṃ sabhāvo etesanti paṭivānarūpā. Tenāha ‘‘nivattanasabhāvā’’ti. Kathanaṃ atthassa ācikkhanaṃ. Pavedanaṃ tassa hetudāharaṇāni āharitvā bodhanaṃ. Na upasamāya saṃvattatīti anupasamasaṃvattanaṃ, tadeva anupasamasaṃvattanikaṃ, tasmiṃ. Samussitaṃ hutvā patiṭṭhāhetubhāvato thūpaṃ patiṭṭhāti āha – ‘‘bhinnathūpeti bhinnapatiṭṭhe’’ti. Thūpoti vā dhammassa niyyānabhāvo veditabbo, aññadhamme abhibhuyya samussitaṭṭhena. So nigaṇṭhassa samaye kehici abhinnasammatopi bhinno vinaṭṭhoyeva sabbena sabbaṃ abhāvatoti bhinnathūpo. So eva niyyānabhāvo vaṭṭadukkhato muccitukāmānaṃ paṭisaraṇaṃ, taṃ ettha natthīti appaṭisaraṇo, tasmiṃ bhinnathūpe appaṭisaraṇeti evamettha attho veditabbo. `These of Nāṭaputta` means the followers of Nāṭaputta. But they were his disciples, so it says `among his pupils.` `Turning back` (paṭivāna) is reverting from the former practice. `Of a turning-back nature` (paṭivānarūpā) means this is their form, their nature. Therefore it is said, `of a reverting nature.` `Telling` is explaining the meaning. `Making known` is making it understood by adducing reasons and examples. `It does not conduce to peace`, hence it is non-conducive to peace; that itself is what is non-conducive to peace; in regard to that. `In a broken stupa` means in a broken foundation, because a stupa is a foundation, having been set up as a basis after being raised high. Alternatively, a `stupa` should be understood as the Dhamma's means of deliverance, in the sense of being raised high by having overcome other doctrines. At the time of the Nigaṇṭha, though considered by some to be unbroken, it was broken, utterly destroyed, because of its complete non-existence. Thus it is a `broken stupa`. That very means of deliverance is the refuge for those wishing to be liberated from the suffering of the round of existence. That is not found here, thus it is `without refuge`. `In this broken stupa, without refuge`: this is the meaning to be understood here. Ācariyappamāṇanti ācariyamuṭṭhi hutvā pamāṇabhūtaṃ. Nānānīhārenāti nānākārena. ‘‘Vivādo na uppajjī’’ti vatvā tassa anuppattikāraṇaṃ dassento, ‘‘satthā hi…pe… avivādakāraṇaṃ katvāva parinibbāyī’’ti vatvā taṃ vivarituṃ ‘‘bhagavatā hī’’tiādi vuttaṃ. Patiṭṭhā ca avassayo ca, ‘‘ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsana’’nti vinicchayane mahāpadesā, pañhabyākaraṇāni ca, yasmā tesu patiṭṭhāya te avassāya dhammavinayadharā ca nicchayaṃ gacchanti. Tathā hi suttantamahāpadesato vinaye kenaci pucchito attho catunnaṃ pañhabyākaraṇānaṃ vasena suvinicchitarūpo, tasmā dhammavinayo idha satthu kiccaṃ kātuṃ sakkotīti āha – ‘‘tenevā’’tiādi, tasmā uḷārāya desanāya bhājananti adhippāyo. `The teacher as the standard` means having become the teacher's fist and being the standard. `In various ways` means in various manners. Having stated, 'A dispute did not arise,' to show the reason for its non-arising, he said, 'For the Teacher... having established a cause for non-dispute, attained final Nibbāna.' To explain this, the passage beginning 'For by the Blessed One...' was stated. The great authorities and the ways of answering questions are the foundation and the reliance for deciding: 'This is the Dhamma, this is the Vinaya, this is the Teacher's teaching.' For, being established on them and relying on them, the upholders of the Dhamma and Vinaya reach a decision. For indeed, a point asked by someone concerning the Vinaya is well-decided by means of the four ways of answering questions, based on the great authorities of the Suttanta. Therefore, the Dhamma and Vinaya here is able to do the Teacher's work; thus it is said, `Therefore...` The intention, therefore, is that they are vessels for the sublime teaching. 42. Paṭipaviṭṭhaṃ katvā āharitabbato, saccaṃ kāritabbato pābhataṃ mūlanti āha – ‘‘kathāpābhata’’nti, dhammakathāya mūlakāraṇanti attho. Yesaṃ [Pg.242] vasena vivādo uppanno, teyeva adhammavādino, tesaṃ tāva so ahitāya dukkhāya saṃvattatu, tato aññesaṃ devamanussānaṃ kathanti, codanā paramparāya saṃkilesavatthubhāvatoti parihāro. Tenāha – ‘‘kosambakakkhandhake viyā’’tiādi. 42. `An offering for the talk` (kathāpābhata): this is said because it is the root (mūla), something to be brought forward after having been penetrated, something to be made a reality. The meaning is that it is the root cause of the Dhamma talk. The dispute arose on account of certain persons; they themselves are speakers of non-Dhamma. Let that first conduce to their harm and suffering; what then of other devas and humans? The rebuttal is that it is a basis for defilement through a series of accusations. Therefore it is said: `As in the Kosambaka section,` etc. 43. Abhiññā desitāti abhivisiṭṭhāya paññāya jānitvā bodhitā. Patissayamānarūpāti apadissa patissayamānā garukavasena nissayamānasabhāvā. Tenāha – ‘‘upanissāya viharantī’’ti, garutaraṃ nissayaṃ katvā viharantīti attho. Parivāre paññattānīti, ‘‘ājīvahetu ājīvakāraṇā’’ti, evaṃ niddhāretvā parivārapāḷiyaṃ (pari. 336) āsaṅkaravasena ṭhapitāni. ‘‘Evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyā’’ti (pārā. 39, 42, 43) vibhaṅgapāṭhavaseneva hi tāni bhagavatā paññattāni. Tāni ṭhapetvā sesāni sabbasikkhāpadāni adhipātimokkhaṃ nāmāti, idaṃ gobalībaddañāyena vuttanti daṭṭhabbaṃ tesampi adhipātimokkhabhāvato. 43. `Taught through direct knowledge`: this means known and taught through superior wisdom. `Having a nature of reliance`: this means relying without being explicitly stated, having a nature of reliance due to their importance. Hence it is said, `they dwell in dependence,` meaning they dwell having made a weightier reliance. `Prescribed in the Parivāra`: this refers to what is stated in the Parivāra Pāḷi, having been determined as 'for the sake of livelihood, as a cause for livelihood,' and established there to avoid confusion. For these were prescribed by the Blessed One in accordance with the text of the Vibhaṅga: 'And thus, bhikkhus, this training rule should be recited.' Excluding these, all other training rules are called `adhipātimokkha`. This should be understood as stated by the maxim of the tethered bull, because they too have the nature of `adhipātimokkha`. Tatrāyaṃ nayoti tasmiṃ suppajahanāya appamattakabhāve ayaṃ vakkhamāno. Tānīti paṇītabhojanāni. Yo kocīti bhikkhu vā bhikkhunī vā. Dukkaṭavatthukanti yaṃ kiñci dukkaṭāpattivatthukaṃ. Tenāti suppajahanabhāvena mūlāpattivītikkamassa aṇumattatāya. `Herein this is the method`: in that state of being slight, for the sake of easy abandonment, this is what will be said. `Those`: fine foods. `Whoever`: a bhikkhu or a bhikkhunī. `Constituting an offense of wrong-doing`: whatever is the basis for an offense of wrong-doing. `By that`: because of its being easy to abandon and because of the slightness of the transgression of the root offense. Pubbabhāgamagganti lokiyamaggaṃ. Tatrāti tasmiṃ pubbabhāgamaggaṃ nissāya vivāduppāde. Obhāsañāṇanti obhāsassa uppattihetubhūtaṃ ñāṇaṃ. Tattha pana so maggasaññibhāvena maggo ca catubbidhoti sutattā, ‘‘paṭṭhamamaggo nāmā’’tiādimāha. Evanti evaṃ asandiddhaṃ aparisaṅkitaṃ pariccattaṃ katvā kammaṭṭhānaṃ kathetuṃ na sakkoti. `The preliminary path` means the mundane path. `Therein`: in the arising of a dispute based on that preliminary path. `Knowledge of illumination`: the knowledge that is the cause for the arising of illumination. But there, because he perceives it as the path and has heard that the path is fourfold, he says, `The first path is called...` etc. Thus, one is unable to teach the meditation subject in a way that is unambiguous, free from suspicion, and which abandons all doubt. Cetiyaṃ na diṭṭhanti tassa kataṃ thūpaṃ vadati. Nindiye puthujjanabhāve ṭhitaṃ pāsaṃsaṃ ariyabhāvaṃ āropetvā taṃ micchāladdhiṃ abhinivissa paggayha voharaṇato saggopi maggopi vāritoyevāti. Vuttañhetaṃ – `He did not see the cetiya`: he speaks of the stupa made by that person. Because, while established in a blameworthy ordinary state, he superimposes the praiseworthy noble state upon himself, and, having adhered to and championed that wrong view, speaks thus, for him both heaven and the path are indeed obstructed. For it has been said: ‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo; Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindatī’’ti. (su. ni. 663; saṃ. ni. 1.180-181; a. ni. 4.3; netti. 92); “One who praises the blameworthy, or who blames the praiseworthy, gathers demerit with his mouth. Because of that demerit he finds no happiness.” ‘‘Khaṇeneva [Pg.243] arahattaṃ pāpuṇituṃ samatthakammaṭṭhānakathaṃ ācikkhissāmī’’ti hi iminā tattha kohaññampi dissati; itaresu pana vattabbameva natthi. Uppāṭetvāti uddharitvā. ‘‘Atha te bhikkhū’’tiādi sesaṃ nāma. ‘‘Amataṃ te paribhuñjanti, ye kāyagatāsatiṃ paribhuñjantī’’ti (a. ni. 1.600) vacanaṃ duggahitaṃ gaṇhāpetvā, ‘‘ettāvatā vo amataṃ paribhuttaṃ nāma bhavissatī’’ti āha. For by this statement, 'I will explain the talk on the meditation subject by which one is able to attain arahantship in a single moment,' hypocrisy is also seen here; but concerning the others, there is nothing to be said. `Uprooting`: having pulled out. The passage beginning `Then those bhikkhus...` is the remainder. Having caused them to wrongly grasp the statement, 'They partake of the Deathless who partake of mindfulness directed to the body,' he says, 'To this extent you will have partaken of the Deathless.' 44. Evanti ākāralakkhaṇametaṃ, na ākāraniyamanaṃ. Tena imināva kāraṇena ca yo vivādo uppajjeyyāti vuttaṃ hoti. Garusmiṃ garūti pavattaṃ cittaṃ garuvisayattā taṃsahacaritattā garu, tassa bhāvo gāravaṃ, garukaraṇaṃ, taṃ ettha natthīti agāravo. Tenāha ‘‘gāravavirahito’’ti. Garussa gāravavasena patissayanaṃ patissoti vuccati nīcavuttitā, tappaṭipakkhato appatissoti āha – ‘‘appatissayo anīcavuttī’’ti. Ettha yathāyaṃ puggalo satthari agāravo nāma hoti, taṃ dassetuṃ, ‘‘ettha panā’’tiādi vuttaṃ. Tattha tīsukālesu upaṭṭhānaṃ na yātītiādi samudāyakittanaanavasesadassanaṃ, avayavato pana agāravasiddhi yathā taṃ sāmaññato sikkhāpadasamādānaṃ tabbiseso bhedo. Esa nayo sesesupi. 44. `Thus`: this is a characteristic of the manner, not a prescription of the manner. And it is said that a dispute might arise for this very reason. The mind that occurs in regard to a venerable person is itself respectful (`garu`) because its object is weighty and it is associated with that. Its state is reverence (`gārava`), the act of honoring. That is absent here, hence one is irreverent (`agāravo`). Therefore he said, `devoid of reverence.` Deference (`patisso`) towards a venerable person out of reverence is called yielding, humble conduct. From its opposite, one is undeferential (`appatisso`). He says, `undeferential, not of humble conduct.` To show how this person is irreverent toward the Teacher, the passage beginning `But here...` is stated. There, 'not attending at the three times,' etc., is a statement of the whole without remainder. But the establishment of irreverence is by way of the parts, just as there is the general undertaking of the training rules and its particular, the breaking of them. This is the method in the remaining cases as well. Sakkaccaṃ na gacchatīti ādaravasena na gacchati. Saṅghe katoyeva hoti saṅghapariyāpannattā tassa, yathā saṅghaṃ uddissa dinnaṃ ekena bhikkhunā paṭiggahitaṃ saṅghassa dinnameva hoti. Aparipūrayamānova sikkhāya agāravo. Tenāha bhagavā – ‘‘sikkhāya na paripūrakārī’’ti (ma. ni. 2.135). Attano parisāya uppannaṃ vivādamūlaṃ visesato attanā vūpasametabbato attano ca anatthāvahato ‘‘ajjhatta’’ntveva vuttaṃ. Esa nayo bahiddhāti etthāpi. `He does not go respectfully` means he does not go with care. He is included in the Sangha because he belongs to the Sangha, just as what is given for the Sangha, when accepted by a single bhikkhu, is indeed given to the Sangha. One who does not fulfill the training is irreverent towards the training. Therefore the Blessed One said: 'He is not one who fulfills the training.' A root of dispute that has arisen in one's own assembly is called 'internal' because it should be settled especially by oneself and because it brings harm to oneself. This is the method in the case of 'external' as well. 46. Chaṭhānānīti chamūlāni. Yathā samanavasena samathānaṃ vivādādīsu adhikattubhāvo, evaṃ vivādādīnaṃ tehi adhikattabbatāpīti āha – ‘‘vūpasamanatthāya…pe… adhikaraṇānī’’ti. Tena adhikaraṇasaddassa kammatthataṃ āha. Samathā vā samanavasena adhikarīyanti etthāti adhikaraṇāni, vivādādayo. 46. `Six bases` means six roots. Just as the settlements have authority over disputes and so on by way of settling them, so too disputes and so on are to be subjected to authority by them. Thus it is said: `for the purpose of settling... legal questions.` Thereby he states the passive sense of the word `adhikaraṇa`. Or, they are `legal questions` (adhikaraṇāni) because settlements are applied to them by way of settling; these are disputes and so on. Vivādo [Pg.244] uppannamattova hutvā parato kakkhaḷatthāya saṃvattanato yaṃ vatthuṃ nissāya paṭhamaṃ uppanno vivādānusārena mūlakaṃ viya anubandharogo tameva tadaññaṃ vā vatthuṃ katvā pavaḍḍhanto vivādādhikaraṇaṃ patvā upari vaḍḍhati nāma, anuvādāpattikiccādhikaraṇaṃ patvā vivādassa ca vaḍḍhanaṃ pākaṭameva. Tena vuttaṃ – ‘‘cattāri adhikaraṇāni patvā upari vaḍḍhanto so vivādo’’ti. Uppannānaṃ uppannānanti (dī. ni. ṭī. 3.331) uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ. When a dispute, as soon as it has arisen, leads to harshness towards others, the matter that initially caused the dispute becomes like a root. Following the course of the dispute, it grows by taking that same matter or another as its basis, reaches the stage of a legal issue of dispute, and increases further. When it reaches the legal issues of accusation, offense, and duties, the increase of the dispute is obvious. Therefore it was said: 'Having reached the four legal issues, that dispute increases further.' `Uppannānaṃ uppannānaṃ` means 'of those that have arisen, of those that have arisen.' `Samathatthaṃ` means 'for the purpose of settlement.' Aṭṭhārasahi vatthūhīti lakkhaṇavacanametaṃ yathā ‘‘yadi me byādhī dāheyyuṃ. Dātabbamidamosadha’’nti (saṃ. ni. ṭī. 2.3.39-42; kaṅkhā. abhi. ṭī. adhikaraṇasamathavaṇṇanā), tasmā tesu aññatarena vivadantā, ‘‘aṭṭhārasahi vatthūhi vivadantī’’ti vuccanti. Upavadanāti akkoso. Codanāti anuyogo. 'By eighteen grounds' is a characteristic expression, as in the example: 'If illnesses should afflict me, this medicine should be given.' Therefore, those who dispute over any one of these are said to 'dispute by eighteen grounds.' `Upavadanā` is reproach. `Codanā` is a charge. Adhikaraṇassa sammukhāva vinayanato sammukhāvinayo. Sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yebhuyyasikakammassa karaṇaṃ yebhuyyasikā. Kārakasaṅghassa sāmaggivasena sammukhībhāvo, na yathā tathā kārakapuggalānaṃ sammukhatāmattaṃ. Bhūtatāti tacchatā. Saccapariyāyo hi idha dhamma-saddo ‘‘dhammavādī’’tiādīsu (dī. ni. 1.9) viya. Vineti etenāti vinayo, tassa tassa adhikaraṇassa vūpasamāya bhagavatā vuttavidhi, tassa vinayassa sammukhatā vinayasammukhatā. Vivādavatthusaṅkhāte atthe paccatthikā atthapaccatthikā, tesaṃ atthapaccatthikānaṃ. Saṅghasammukhatā parihāyati sammatapuggaleheva vūpasamanato. Because a legal issue is settled in the presence of the key factors, it is called a settlement in presence (sammukhāvinaya). The carrying out of an act by the majority of Dhamma-speakers in an assembled council is called a decision by majority (yebhuyyasikā). The presence of the Sangha is constituted by the harmony of the acting Sangha, not merely by the presence of the individual acting persons. `Bhūtatā` means actuality, truthfulness. For here the word 'Dhamma' is a synonym for truth, as in such expressions as 'one who speaks on the Dhamma.' 'One disciplines with this,' thus it is 'Discipline' (vinaya); it is the procedure taught by the Blessed One for the settling of each legal issue. The presence of that Discipline is the presence of the Discipline (vinayasammukhatā). Opponents in a matter reckoned as a basis for dispute are `atthapaccatthikā`; of those opponents. The presence of the Sangha is lacking when a settlement is effected only by appointed individuals. Nanti vivādādhikaraṇaṃ. ‘‘Na chandāgatiṃ gacchatī’’tiādinā (pari. 383) vuttaṃ pañcaṅgasamannāgataṃ. Guḷhakādīsu alajjussannāya parisāya guḷhako salākaggāho kātabbo; lajjussannāya vivaṭako, bālussannāya sakaṇṇajappako. Yassā kiriyāya dhammavādino bahutarā, sā yebhuyyasikāti āha – ‘‘dhammavādīnaṃ yebhuyyatāyā’’tiādi. This refers to a legal issue of dispute. It is endowed with five factors, as stated beginning with: 'One does not go the wrong way through desire.' When the assembly is full of shameless ones, the taking of voting tickets should be done secretly; when it is full of conscientious ones, openly; when it is full of fools, by whispering in the ear. The procedure in which those who speak in accordance with the Dhamma are the majority is a decision by majority; thus he says: 'by the majority of the Dhamma-speakers,' and so on. Evaṃ vinicchitanti āpattiṃ dassetvā ropanavasena vinicchitaṃ, paṭikammaṃ pana āpattādhikaraṇasamathe parato āgamissati. Na samaṇasāruppaṃ assāmaṇakaṃ, samaṇehi akātabbaṃ, tasmiṃ. Ajjhācāre vītikkamesati. Paṭicaratoti [Pg.245] paṭicchādentassa. Pāpussannatāya pāpiyo, puggalo, tassa kātabbakammaṃ tassapāpiyasikaṃ. 'Thus decided' means it is decided by way of imposing a penalty after pointing out the offense. The remedy, however, will come later in the settlement of legal issues concerning offenses. 'Not befitting a recluse' means un-recluse-like, not to be done by recluses. 'In that misconduct' means in the transgression. Paṭicarati refers to one who conceals. Because of an abundance of evil, he is a worse person; the formal act to be done for him is a 'formal act for a worse person' (tassapāpiyasikā). Sammukhāvinayeneva vūpasamo natthi paṭiññāya, tathārūpāya khantiyā vā vinā avūpasamanato. Etthāti āpattidesanāyaṃ. Paṭiññāte āpannabhāvādike karaṇakiriyā, ‘‘āyatiṃ saṃvareyyāsī’’ti, parivāsadānādivasena ca pavattaṃ vacīkammaṃ paṭiññātakaraṇaṃ. Settlement is not by settlement-in-presence alone, for there is no settlement without confession or suitable forbearance. 'Here' means in the confession of an offense. When the state of having committed an offense has been acknowledged, the verbal act of making the offender undertake a penalty, which proceeds by way of giving probation, etc., and includes the words, 'You should restrain yourself in the future,' is the 'act based on acknowledgement' (paṭiññātakaraṇa). Yathānurūpanti ‘‘dvīhi catūhi tihi ekenā’’ti evaṃ vuttanayena yathānurūpaṃ. Etthāti imasmiṃ sutte, etasmiṃ vā samathavicāre. Vinicchayanayoti vinicchaye nayamattaṃ. Tenāha ‘‘vitthāro panā’’tiādi. 'As is suitable' means suitable according to the method stated thus: 'by two, by four, by three, by one.' 'Here' means in this sutta, or in this investigation of settlement. 'The method of decision' means merely the method in the decision. Therefore he said: 'But the detailed exposition...' and so on. 47. Saṅkhepatova vutto, na samathakkhandhake viya vitthārato. Tathāti iminā ‘‘dhammā’’ti padaṃ ākaḍḍhati, ettha iti-saddo ādiattho, evamādinā iminā pakārenāti vāti vuttaṃ hoti. Bodhipakkhiyadhammānaṃ ekantānavajjabhāvato natthi adhammabhāvo, bhagavato desitākāraṃ hāpetvā vaḍḍhetvā vā kathanaṃ yathādhammaṃ akatanti katvā adhammabhāvoti dassento āha – ‘‘tayo satipaṭṭhānā’’tiādi. 47. It is stated only concisely, not in detail as in the Chapter on Settlements. By 'thus' he draws in the word 'dhammas.' Here the word iti has the sense of 'and so on,' or it means 'in this manner, beginning thus.' Because the qualities pertaining to enlightenment are entirely blameless, there is no element of non-Dhamma in them. Showing that to speak by omitting from or adding to the manner taught by the Blessed One is not to act in accordance with the Dhamma and is thus an element of non-Dhamma, he said: 'the three establishments of mindfulness,' and so on. Niyyānikanti sapāṭihīraṃ appaṭivānaṃ hutvā pavattati. Tathevāti iminā ‘‘evaṃ amhāka’’ntiādinā vuttamatthaṃ ākaḍḍhati. Bhūtena…pe… kātabbakammaṃ dhammo nāma yathādhammaṃ karaṇato, vuttavipariyāyato ito paraṃ adhammo. Ayaṃ vinayo nāma rāgādīnaṃ saṃvaraṇato pahānato paṭisaṅkhānato ca. Ayaṃ avinayo nāma rāgādīnaṃ avinayanato. Ayaṃ vinayo nāma yathāvinayakaraṇato, vuttavipariyāyena itaro avinayo. Vatthusampattiādinā eva sabbesaṃ vinayakammānaṃ akuppatāti āha – ‘‘vatthusampatti…pe… ayaṃ vinayo nāmā’’ti, tappaṭipakkhato avinayo veditabbo. Tenāha ‘‘vatthuvipattī’’tiādi. 'Leading out' means it proceeds efficaciously and irresistibly. 'Just so' draws in the meaning expressed by the passage beginning 'thus for us.' An act that should be done based on what is actual is called Dhamma because it is done in accordance with the Dhamma; what is contrary to what has been stated is non-Dhamma. This is called Vinaya because it involves restraining, abandoning, and reflecting upon lust, etc. This is called non-Vinaya because it involves the non-disciplining of lust, etc. This is called Vinaya because an act is done in accordance with the Vinaya; the contrary is non-Vinaya. He says, 'Accomplishment of the basis... this is called Vinaya,' to show that all formal acts of the Vinaya are irreversible due to the accomplishment of the basis, etc.; its opposite should be understood as non-Vinaya. Therefore he says, 'Failure of the basis,' and so on. Sammāpaṭipattiyā nayanaṭṭhena yathāvutto dhammo eva netti, tato eva sattassa viya rajju asithilapavattihetutāya dhammarajjūti attho vutto. Suttantapariyāyena tāva dasa kusalakammapathā dhammoti evaṃ vuttā. Sā eva vā hotu dhammanetti, yo idha imissā vaṇṇanāya, ‘‘chattiṃsa bodhipakkhiyadhammā’’tiādinā dhammena ca vinayena ca vutto, so eva [Pg.246] vā dhammanetti hotūti ānetvā yojanā. Tāya dhammanettiyā sameti tāya yathāvuttāya dhammanettiyā saṃsandati, ekalakkhaṇameva hotīti attho. Evaṃ vivādavatthubhūto dhammo ce ‘‘dhammo’’ti, adhammo ce ‘‘adhammo’’ti, vinayo ce ‘‘vinayo’’ti, avinayo ce ‘‘avinayo’’ti nicchinantena ekaccānaṃ vivādādhikaraṇameva dassitaṃ tassa vūpasamadhammānaṃ apariyosāpitattā. Because it guides to right practice, the Dhamma as described is the guideline (netti). For that very reason, because it is a cause for unwavering conduct, like a rope for a living being, the meaning 'Dhamma-rope' is stated. First, in the Suttanta sense, the ten wholesome courses of action are called Dhamma. Or let that very Dhamma-guideline be that which is spoken of here in this explanation by 'the thirty-six qualities pertaining to enlightenment,' etc., through the Dhamma and the Vinaya. Or let that very Dhamma-guideline be brought forward and applied—this is the connection. 'It agrees with that Dhamma-guideline' means it corresponds with that aforementioned Dhamma-guideline; the meaning is that it has the very same characteristic. Thus, by deciding that what has become a basis for dispute is 'Dhamma' if it is Dhamma, 'non-Dhamma' if it is non-Dhamma, 'Vinaya' if it is Vinaya, and 'non-Vinaya' if it is non-Vinaya, for some the legal issue of dispute itself has been shown, because the principles for its settlement have not been brought to a conclusion. 48. Taṃ panetanti vivādādhikaraṇaṃ paccāmasati. Vāre atthasaṃvaṇṇanāvasena pattepi. Dvīhīti yasmiṃ āvāse vivādādhikaraṇaṃ uppannaṃ, tattha vāsīhi dvīhipi bhikkhūhi atirekatarā. 48. 'But that': he reconsiders the legal issue of dispute, even when the turn has come for explaining the meaning. 'By two' means more than two bhikkhus residing in the monastery where the legal issue of dispute has arisen. 49. Khandhasāmantanti āpattikkhandhabhāvena samīpaṃ. Āpattisāmantaṃ nāma pubbabhāgā āpajjitabbaāpatti. Methunarāgavasena kāyasaṃsagge dukkaṭassa vatthūti āha – ‘‘paṭhamapārājikassa pubbabhāge dukkaṭa’’nti. Sesānaṃ tiṇṇaṃ pārājikānaṃ pubbabhāge thullaccayameva. 49. 'Proximity to the aggregate' (khandhasāmanta) means nearness by way of being an aggregate of offenses. 'Proximity to an offense' (āpattisāmanta) is the name for a preliminary offense that is about to be incurred. Regarding bodily contact motivated by sexual lust, he says that this is the basis for a dukkaṭa offense: 'A dukkaṭa in the preliminary stage of the first pārājika.' In the preliminary stage of the remaining three pārājikas, there is only a thullaccaya. 50. Parikkamitvā upakkamitvā. Āpattādhikaraṇaṃ dassitaṃ tattheva visesato paṭiññāya kāretabbatāya icchitabbattā. 50. 'Having striven, having endeavored.' A legal issue concerning an offense is shown right there, specifically because it is desirable that it be dealt with by means of confession. 52. Kammassa vatthu dassitaṃ na samathoti adhippāyo. Nanu cāyaṃ samathādhikāroti? Saccaṃ, samathassa pana kāraṇe dassite samatho dassitova hotīti dassetuṃ ‘‘evarūpassa hī’’tiādi vuttaṃ. 52. The intention is that the basis for the formal act is shown, not the settlement. But is this not the section on settlement? True, but to show that when the reason for the settlement is shown, the settlement itself is as good as shown, the passage beginning 'For of such a kind...' was stated. 53. Idaṃ kammanti ‘‘idaṃ amhākaṃ bhaṇḍanajātāna’’ntiādinā vuttakammaṃ. Tiṇavatthārakasadisattāti taṃsadisatāya tabbohāroti dasseti yathā – ‘‘esa brahmadatto’’ti. Ākāramattameva tiṇavatthārakakammaṃ nāma, na pana tassa sabbaso karaṇavidhānaṃ. Tenāha ‘‘khandhake’’tiādi. Gihīnaṃ hīnena khuṃsanavambhanaṃ yathā ‘‘tilasaṃguḷikā natthī’’ti. Dhammikapaṭissavesu visaṃvādanavasena āpannā āpatti. Assāti kiccādhikaraṇassa. Sammukhāvinayeneva vūpasamo saṅghasammukhatādināva vūpasamanato. 53. 'This formal act' refers to the act mentioned in the passage beginning 'this of us who have become quarrelsome...' 'Because of its similarity to covering with grass': this shows that the designation is due to its similarity, as when one says, 'This is Brahmadatta.' The 'act of covering with grass' refers merely to the manner, not the entire procedure for carrying it out. Therefore he says, 'in the Khandhaka,' and so on. The contemptuous disparagement and denigration of laypeople, as when saying, 'There are no sesame-seed cakes.' An offense is incurred by way of deceiving in regard to formal undertakings in accordance with the Dhamma. 'Of it' refers to the legal issue concerning duties. The settlement is by settlement-in-presence alone, because it is settled only by the presence of the Sangha and other factors. 54. Sotāpattiphalasacchikiriyavacanato kosambiyasutte (ma. ni. 1.492) sotāpattimaggasammādiṭṭhi kathitā, idha pana ‘‘diṭṭhisāmaññagato viharati’’cceva [Pg.247] vuttattā, ‘‘imasmiṃ sutte sotāpattiphalasammādiṭṭhi vuttāti veditabbā’’ti vuttaṃ. Pāpakammassa appatā mahantatā sāvajjabhāvassa mudutikkhabhāvena veditabbāti āha ‘‘aṇunti appasāvajjaṃ. Thūlanti mahāsāvajja’’nti. Sesaṃ suviññeyyameva. 54. Because of the statement about the realization of the fruit of stream-entry in the Kosambī Sutta (MN 48), the right view of the path of stream-entry is spoken of. Here, however, since it is just said, 'he dwells having attained to commonality of view,' it is said: 'It should be understood that in this sutta the right view of the fruit of stream-entry is spoken of.' He says that the minorness or majorness of an evil kamma is to be known by the mildness or intensity of its blameworthiness: ''Fine' means slightly blameworthy. 'Gross' means greatly blameworthy.' The rest is easy to understand. Sāmagāmasuttavaṇṇanāya līnatthappakāsanā samattā. Here ends the Elucidation of the Concealed Meaning in the Commentary on the Sāmagāma Sutta. 5. Sunakkhattasuttavaṇṇanā 5. Commentary on the Sunakkhatta Sutta 55. Heṭṭhimamaggehi ñātamariyādāya pajānanato aññā, maggapaññā. Tassa phalabhāvato aggaphalapaññā, taṃsahagatā sammāsaṅkappādayo ca ‘‘aññā’’ti vuttāti āha ‘‘aññāti arahatta’’nti. Catūhi padehi kathitā, ‘‘pariciṇṇā me bhagavā’’tiādīsu viya na ekapadeneva. ‘‘Lokuttaro dhammo adhigato mayā’’ti maññanāmattaṃ adhimānoti dassento, ‘‘appatte pattasaññino’’tiādimāha. 55. Knowledge (aññā) is wisdom of the path, since it is a knowing by way of the known boundary with the lower paths. Because it is the fruit of that, it is the wisdom of the highest fruit, and right intention and so on associated with it are also called 'knowledge.' Thus he says: 'Knowledge means arahantship.' It is stated with four terms, not with just one term as in such phrases as 'the Blessed One has been served by me.' Showing that the mere conceiving, 'I have attained the supramundane Dhamma,' is conceit, he said, 'perceiving attainment in what has not been attained,' etc. 56. Idaṃ ṭhānanti idaṃ obhāsādisammutihetubhūtaṃ uḷārataraṃ udayabbayañāṇaṃ. Uḷāratarabhāvena hi taṃ maggaphalapaññāya paccayo hutvā yāthāvato dubbiññeyyatāya vipassakaṃ visaṃvādeti. Tenāha ‘‘avibhūtaṃ andhakāra’’nti. Imaṃ pañhanti imaṃ suttaṃ gambhīraṃ lokuttarapaṭisaṃyuttaṃ attanā ñātuṃ icchitaṃ atthaṃ. Uggahetvāti kevalaṃ piṭakasampādanavaseneva uggaṇhitvā. Tenāha ‘‘ajānitvā’’ti. Visevamānāti kilesavise avamānentā, sāsanassa vā anupakāravirūpapaccaye sevamānā. Evamassāti evaṃ vuttanayena tesaṃ karaṇahetu assa cittassa dhammadesanāvasena pavattassa. Aññathābhāvo adesetukāmatā hoti. Tanti yathāvuttamatthaṃ sandhāya. Etanti ‘‘tassapi hoti aññathatta’’nti evaṃ vuttaṃ. 56. 'This is the position' means this more sublime knowledge of arising and passing away, which has become the cause for the convention of light and so on. For, by its more sublime nature, having become a condition for the wisdom of the path and fruit, it deceives the insight meditator because of its being difficult to discern as it really is. Hence he said: 'unmanifest, darkness.' 'This question' means this profound sutta connected with the supramundane, the meaning of which he wished to know for himself. 'Having grasped' means having learned it merely for the sake of mastering the Piṭaka. Hence he said: 'without knowing.' 'Engaging wrongly' means despising the varieties of defilements, or engaging in conditions that are unhelpful and unsuitable for the Dispensation. 'Thus for him' means: in the way thus stated, it is the cause of their action, for this mind that proceeds by way of teaching the Dhamma. 'Alteration' is the unwillingness to teach. 'That' is with reference to the meaning as stated. 'This' means what was said thus: 'for him too there is alteration.' 58. Kilesehi āmasīyatīti āmisaṃ, lokepariyāpannaṃ āmisanti idha pañca kāmaguṇā adhippetāti tesu vaṭṭāmisabhāvepi labhite kāmāmisabhāvo siddhoti āha – ‘‘vaṭṭāmisakāmāmisalokāmisabhūtesū’’ti. Kāmaguṇā hi vaṭṭassa vaḍḍhanato vaṭṭāmisaṃ, kāmetabbato kāmataṇhāya āmasitabbato kāmāmisaṃ, yebhūyyato sattalokassa āmisabhāvato [Pg.248] lokāmisaṃ. Kāmaguṇasabhāgāti kāmaguṇānulomā kāmaguṇapaṭisaṃyuttā. Āneñjasamāpattipaṭisaṃyuttāyāti kilesiñjanarahitatāya idha āneñjāti adhippetāhi heṭṭhimāhi arūpasamāpattīhi paṭisaṃyuttāya. Evarūpoti lokāmisabhūtesu paccayesu adhimutto tanninno taggaruko tappabbhāro. Ettāvatāti evaṃ saddhānaṃ manussānaṃ dassanena tesaṃ pavattitāsayena ca. Sīsaṃ nikkhantaṃ hotīti lābhāsāya sīsaṃ bahi nikkhantaṃ viya hoti. Udaraṃ phalitanti atibahubhaṇḍaṃ pakkhipiyamānaṃ pasibbakaṃ viya laddhabbassa atipahūtabhāvena udaraṃ phītaṃ hoti. 58. 'Bait' (āmisa) is so called because it is touched by the defilements. Here, by 'worldly bait' the five cords of sensual pleasure are intended. Since the state of 'cycle-bait' is also found in them, and the state of 'sensual-bait' is established, he said: 'in what has become cycle-bait, sensual-bait, and world-bait.' For the cords of sensual pleasure are 'cycle-bait' because they augment the cycle; they are 'sensual-bait' because they are desirable and are to be touched by sensual craving; they are 'world-bait' because for the most part they constitute the bait of the world of beings. 'Of the same nature as the cords of sensual pleasure' means conforming to the cords of sensual pleasure, connected with the cords of sensual pleasure. 'Connected with the imperturbable attainment' means connected with the lower formless attainments, which are here intended by 'imperturbable' because of their freedom from the agitation of the defilements. 'Of such a kind' means one who is intent on, bent on, gravitating toward, and inclined toward requisites that have become worldly bait. 'By this much' means by seeing faithful people in this way and by their aroused intention. 'The head is put out' means the head is as if put out from desire for gain. 'The belly is split' means the belly is swollen due to the great abundance of what is to be obtained, like a sack into which too much merchandise is being put. 59. Yathā purimā dve arūpasamāpattiyo attano paccanīkakilesehi aniñjanato ‘‘aniñjā’’ti vuccanti, evaṃ itarāpi. Taṃ pavuttanti lokāmisasaṃyojanaṃ vigataṃ. 59. Just as the first two formless attainments are called 'imperturbable' because they are not perturbed by their opposing defilements, so too are the others. 'That is stated' means the fetter of worldly bait is departed. 60. Nighaṃsanti ‘‘ettako aya’’nti paricchedanti attho. Silesenāti cammakārasilesādisilesena, vajiralepasilese vattabbameva natthi. Taṃ bhinnanti āneñjasaṃyojanaṃ bhinnaṃ vidhamitaṃ samatikkantaṃ tāsu samāpattīsu apekkhābhāvato. Ajjhāsayena asambaddhattā vuttaṃ – ‘‘dvedhābhinnā selā viya hotī’’ti. Tenāha – ‘‘taṃ samāpajjissāmīti cittaṃ na uppajjatī’’ti. 60. 'They rub down' means they delimit, thinking, 'It is only this much.' 'By glue' means by a glue such as a leatherworker's glue; there is no need to mention a diamond-paste glue. 'That is broken' means the fetter of the imperturbable is broken, shattered, transcended, because of the absence of longing for those attainments. Because it is not connected with his disposition, it is said: 'It is like a rock split in two.' Therefore he said: 'The thought, "I will attain that," does not arise.' 61. Vantanti chaḍḍitaṃ, vissaṭṭhanti attho. 61. 'Vomited' means discarded, abandoned. 62. Uparisamāpattilābhinoti ettha uparisamāpattīti arahattaphalasamāpatti adhippetā, arahato ca maggādhigameneva anāgāmiphalasamāpatti, sekkhānaṃ visayā heṭṭhimā phalasamāpattiyo paṭippassaddhā. Lokiyā pana nikantippahānena paṭinissaṭṭhāti āha – ‘‘heṭṭhā…pe… na uppajjatī’’ti. 62. 'One who attains a higher attainment': here by 'higher attainment' the attainment of the fruit of arahantship is intended. For an arahant, with the attainment of the path itself, the attainment of the fruit of non-returning and the lower fruit-attainments, which are the domain of trainees, are allayed. But the worldly attainments are relinquished through the abandoning of delight. Thus he said: 'Below... does not arise.' 63. ‘‘Pañca kho ime, sunakkhatta, kāmaguṇā’’tiādinā āraddhadesanā, ‘‘sammā nibbānādhimutto purisapuggalo’’ti arahattakittanena niṭṭhāpitāti tato paraṃ, ‘‘ṭhānaṃ kho panā’’tiādikā desanā, ‘‘pāṭiyekko anusandhī’’ti [Pg.249] vuttā. Tenāha ‘‘heṭṭhā hī’’tiādi. Tattha yathā khīṇāsavassa samāpattilābhinoti yojanā, evaṃ vā khīṇāsavassa sukkhavipassakassāti yojetabbā. Paṭikkhittaṃ aṭṭhakathāyaṃ. Tassa paṭikkhepassa kāraṇaṃ dassetuṃ ‘‘samāpattilābhino hī’’tiādi vuttaṃ. Yathā sukkhavipassako adhimāniko samāpattilābhino samānayogakkhamo appatte pattasaññitāya bhedābhāvato, evaṃ sukkhavipassako khīṇāsavo samānayogakkhamo khīṇāsavabhāvena visesābhāvato, tasmā ‘‘samāpattilābhimhi kathite itaropi kathitova hotī’’ti vuttaṃ. Dvinnaṃ bhikkhūnanti samāpattilābhino adhimānikassa khīṇāsavassa ca. Tenevāha ‘‘puthujjanassa tāvā’’tiādi. 63. The teaching that was begun with 'Sunakkhatta, there are these five cords of sensual pleasure,' etc., was concluded with the praise of the arahant, 'a person rightly intent on Nibbāna.' After that, the teaching beginning 'But it is possible...' is said to be a 'separate connection.' Therefore he said, 'For below...' etc. There, just as the explanation is 'of a taint-destroyed one who is an attainer of attainments,' so it should be connected as 'of a taint-destroyed one who is a dry-insight practitioner.' This is rejected in the commentary. To show the reason for this rejection, it is said, 'For of one who attains attainments...' etc. Just as a conceited dry-insight practitioner is comparable to an attainer of attainments because there is no difference in perceiving attainment in what has not been attained, so a taint-destroyed dry-insight practitioner is comparable because there is no distinction in the state of being taint-destroyed. Therefore it is said: 'When the attainer of attainments is mentioned, the other is also mentioned.' 'Of the two bhikkhus' means of the conceited attainer of attainments and of the taint-destroyed one. Therefore he said, 'For an ordinary person...' etc. Yadaggenāti yena bhāgena. Yadipi khīṇāsavassa asappāyārammaṇaṃ kilesānaṃ uppattiyā paccayo na hoti tesaṃ sabbaso samucchinnattā. Santavihāraparipantho pana siyā visabhāgatoti vuttaṃ – ‘‘khīṇāsavassapi asappāyamevā’’ti. Tenāha – ‘‘visaṃ nāma…pe… visamevā’’ti. Etena ‘‘yathā visajānanaṃ appamāṇaṃ, vikāruppādanato pana taṃ pariharitabbaṃ, evaṃ pariññātampi vattu atthavisesābhāvena ekarūpamevāti taṃ pariharitabbamevā’’ti dasseti. Tenāha ‘‘na hī’’tiādi. Na hi asaṃvutena bhavitabbaṃ asāruppabhāvato. Yuttapayuttenevāti sabhāgārammaṇassa ālokanādīsu yutteneva bhavituṃ vaṭṭati. 'By which tip' means by which part. Although for a taint-destroyed one an unsuitable object is not a condition for the arising of defilements, because they have been completely cut off, it could, however, be an obstacle to a peaceful dwelling because of its uncongenial nature. Thus it was said: 'Even for a taint-destroyed one it is simply unsuitable.' Therefore he said: 'Poison, namely... is just poison.' By this he shows: 'Just as the taking of poison, even a small amount, should be avoided because it produces a disorder, so too even what is fully understood should be avoided, since, being of a single nature, it lacks any special benefit.' Therefore he said: 'For not...' etc. For one should not be unrestrained, because it is unsuitable. 'Only by one who is yoked and engaged' means it is proper to be engaged in looking at suitable objects and so on. 64. Yattha sayaṃ nipatati uppajjati, tassa santānassa vippasannavasena ruppanato, visasaṅkhātassa dukkhassa mūlabhāvato ca ‘‘avijjāsaṅkhāto visadoso’’ti vuttaṃ. Ruppatīti kattabbādimucchāpādanena vikāraṃ uppādeti. Anuddhaṃseyyāti vibādheyya. Rāgo hi uppajjamānova kusalacittappavattiyā okāsaṃ adento taṃ vibādhati; tathābhūto saddhāsinehassa samathavipassanābhivuḍḍhiyā vamanena ca taṃ visoseti milāpeti. Tenāha ‘‘soseyya milāpeyyā’’ti. Sagahaṇasesanti gahetabbavisaṃ sāvasesaṃ katvāti attho. Na alaṃ na samatthanti analaṃ. Sūkapariyāyo pāḷiyaṃ vutto suka-saddoti āha – ‘‘vīhisukādi ca sūka’’nti. 64. 'Where it falls, that is, arises, by itself, it is called 'the venomous taint of ignorance' because it afflicts that continuity by way of corruption and because it is the root of the suffering called poison. 'It afflicts' means it produces a disorder by causing delusion about what should be done and so on. 'It would not destroy' means it would obstruct. For lust, while arising, obstructs the occurrence of a wholesome mind by not giving it an opportunity; being such, by vomiting up the growth of faith, affection, serenity, and insight, it dries it up and makes it wither. Therefore he said: 'It would dry up, it would wither.' 'With a remainder to be grasped' means having made the poison to be taken have a remainder. 'Not enough, not able' means unable. The word 'suka' is mentioned in the Pāli in the Sūkapariyāya. Thus he says: 'And suka is a spike of grain, etc.' Saupādānasalluddhāro [Pg.250] viya appahīno avijjāvisadoso daṭṭhabbo mahānatthuppādanato. Asappāya…pe… asaṃvutakālo daṭṭhabbo attabhāvassa apariharaṇabhāvato. Maraṇaṃ viya sikkhaṃ paccakkhāya hīnāyāvattanaṃ adhisīlasaṅkhātassa āyuno apetattā. Maraṇamattaṃ dukkhaṃ viya āpattiyā āpajjanaṃ yathāvuttassa āyuno upapīḷanakabhāvato. Imināva nayena opammasaṃsandananti ettha anupādisesasalluddhāro viya pahīno avijjāvisadoso; sappāya…pe… susaṃvutakālo, tadubhayena vaṇe puthuttaṃ na gate maraṇābhāvo viya sikkhāya apaccakkhānaṃ, maraṇamattadukkhābhāvo viya aññatarāya saṃkiliṭṭhāya āpattiyā anāpajjananti yojanā veditabbā. The unabandoned venomous taint of ignorance should be seen as like the extraction of a dart with its substance, because it produces great harm. The unsuitable... unrestrained time should be seen as the inability to protect one's own being. Reverting to the inferior life after rejecting the training is like death, because of the departure of the lifespan called higher morality. Falling into an offense is like the suffering of death itself, because it oppresses the aforesaid lifespan. In this same way is the comparison of similes. Here, the abandoned venomous taint of ignorance is like the extraction of a dart without remainder; the suitable... well-restrained time, and by means of both of these, the non-rejection of the training is like the absence of death when a wound has not become septic; the non-falling into any defiled offense is like the absence of the suffering of death itself—thus the connection should be understood. 65. Satiyāti ettha yasmā ‘‘ariyāyā’’ti na visesitanti āha – ‘‘sati paññāgatikā’’tiādi. Paññā cettha lokiyā adhippetā, na lokuttarāti āha – ‘‘parisuddhāya vipassanāpaññāyā’’ti. 65. 'With mindfulness': Here, because it is not specified as 'noble,' he said, 'Mindfulness has wisdom as its resort,' and so on. And here mundane wisdom is intended, not supramundane; therefore, he said, 'with purified insight-wisdom.' Khīṇāsavassa balanti uḷāratamesu dibbasadisesupi ārammaṇesu manacchaṭṭhānaṃ indriyānaṃ anupanamanahetubhūtaṃ susaṃvutakārisaṅkhātaṃ khīṇāsavabalaṃ dassento, ‘‘saṃvutakārī’’ti vuttaṃ, ukkaṃsagatasativepullattā yathā asaṃvarassa asaṃvaro hoti, evaṃ satisampajaññabalena cakkhādidvārāni saṃvaritvā dassanādikiccakārī. Evaṃ jānitvāti ‘‘upadhi dukkhassa mūla’’nti evaṃ vipassanāpaññāsahitāya maggapaññāya jānitvā. Upadhīyati dukkhaṃ etehīti upadhī, kilesāti āha – ‘‘kilesupadhipahānā nirupadhī’’ti. Tato eva upādīyati dukkhaṃ etehīti kilesā ‘‘upādānā’’tipi vuccantīti āha – ‘‘nirupādānoti attho’’ti. Upadhī sammadeva khīyanti ettāti upadhisaṅkhayo, nibbānanti āha – ‘‘upadhīnaṃ saṅkhayabhūte nibbāne’’ti. Ārammaṇatoti ārammaṇaṃ katvā tadārammaṇāya phalavimuttiyā vimutto. Kāmupadhismiṃ kāyaṃ upasaṃharissatīti ‘‘kāmesevissāmī’’ti tattha kāyaṃ upanāmessati; kāyūpasaṃhāro tāva tiṭṭhatu, tathā cittaṃ vā uppādessatīti etaṃ kāraṇaṃ natthīti. Sesaṃ suviññeyyameva. The power of one whose taints are destroyed: Showing the power of one whose taints are destroyed—which is the cause for the non-inclination of the six faculties headed by the mind even toward the most sublime, divine-like objects, and is designated as 'acting with good restraint'—it is said, 'He is restrained in action.' Because of the excellence and abundance of mindfulness, just as there is unrestraint for one who is unrestrained, so he acts, performing the functions of seeing and so on, having restrained the sense doors such as the eye by the power of mindfulness and clear comprehension. Having known thus: having known with the wisdom of the path accompanied by the wisdom of insight that 'substrates are the root of suffering.' That by which suffering is sustained is a substrate; this means the defilements, as he says, 'Through the abandoning of the defilements as substrates, one is without substrates.' Because suffering is clung to by them, the defilements are also called 'clinging,' as he says, 'The meaning is “without clinging.”' That wherein substrates are completely destroyed is the destruction of substrates, which is Nibbāna, as he says, 'in Nibbāna, which is the destruction of substrates.' From making it an object: having made it an object, he is liberated by the liberation of fruition that has that as its object. That he will apply his body to the substrate of sensual pleasure means that he will bring his body to it, thinking, 'I will indulge in sensual pleasures'; let alone the application of the body, there is no reason for him to even produce such a thought. The rest is easy to understand. Sunakkhattasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Concealed Meaning in the Commentary on the Sunakkhatta Sutta is completed. 6. Āneñjasappāyasuttavaṇṇanā 6. Commentary on the Āneñjasappāya Sutta 66. Khaṇapabhaṅgutāya [Pg.251] na niccā na dhuvāti aniccā. Tato eva paṇḍitehi na iccā na upagantabbātipi aniccā. So cāyaṃ aniccattho udayavayaparicchinnatāya veditabboti dassento, ‘‘hutvā abhāvaṭṭhena aniccā’’ti āha; uppajjitvā vinassanatoti attho. Ayañca aniccatā vakkhamānā ca tucchāditā dvinnampi kāmānaṃ sādhāraṇoti āha – ‘‘vatthukāmāpi kilesakāmāpī’’ti. Rittā vivittā, tesaṃ niccasārādīnaṃ attani abhāvato tehi visuṃbhūtā. Yathā pana sabbaso sabhāvarahitamākāsaṃ ‘‘tucchaṃ ritta’’nti vuccati, na evamete. Ete pana kevalaṃ niccasārādivirahato eva tucchā rittāti dassento ‘‘na panā’’tiādimāha. ‘‘Na hi tucchamuṭṭhi nāma natthī’’ti idaṃ lokasamaññāvasena vuttaṃ, lokasamaññā lokiyakathā na laṅghitabbā. 66. Because of their momentary dissolution, they are not permanent or stable—thus, they are impermanent. For that very reason, they are not desirable and should not be approached by the wise—hence, they are impermanent. Showing that this meaning of impermanence should be understood as being defined by arising and passing away, he says: 'Impermanent in the sense of non-existence after having been.' The meaning is that they arise and then are destroyed. This impermanence, and the hollowness and so on to be described, are common to both kinds of sensual pleasures, he says: 'both sensual pleasures as objects and sensual pleasures as defilements.' Empty and void; because of the absence in them of a permanent essence and so on, they are separate from those qualities. But just as space, which is entirely devoid of intrinsic nature, is called 'hollow and empty,' these are not so. However, to show that these are hollow and empty merely from the absence of a permanent essence and so on, he says 'But not...' and so on. The statement, 'For there is no such thing as an empty fist,' is said by way of worldly convention; worldly convention, worldly talk, should not be transgressed. Musāti ittarapaccupaṭṭhānatāya na dissatīti āha ‘‘musāti nāsanakā’’ti. Visaṃvādanaṭṭhena vā musā. Ete hi asubhādisabhāvāpi bālānaṃ subhādibhāvena upaṭṭhahantā subhādiggahaṇassa paccakkhabhāvena satte visaṃvādenti. Nassanasabhāvāti khaṇabhaṅgattā ittarapaccupaṭṭhānatāya dissamānā viyapi hutvā apaññāyanakapakatikā. Tenāha ‘‘khettaṃ viyā’’tiādi. Dhammasaddo cettha ‘‘jātidhammāna’’ntiādīsu (dī. ni. 2.398) viya pakatipariyāyo, tathā sabhāvasaddo cāti daṭṭhabbaṃ. Mosadhammāti mosanapakatikā, kusalabhaṇḍaharaṇasabhāvāti attho. Māyākatanti māyāya kataṃ udakādimaṇiādiākārena māyādinā upaṭṭhāpitaṃ; māyākataṃ viya māyākataṃ aññasabhāvā hutvā atathā upaṭṭhahanato. Tenāha ‘‘yathā’’tiādi. Cakkhupathe eva katavijjāya, na tato paranti vuttaṃ – ‘‘dassanūpacāre ṭhitasseva tathā paññāyatī’’ti. Tayidaṃ sambaravijjāvasena vuttaṃ. False: He says, 'False means perishable,' because it is not seen due to its fleeting presence. Or, false in the sense of deceiving. For these things, though having a nature of foulness, etc., appear to fools as beautiful, etc., and thus deceive beings by presenting themselves as the opposite of what should be grasped as beautiful, etc. Of a perishable nature: because of their momentary dissolution and fleeting presence, though they seem to appear, they have a nature of not being cognized. Hence he says, 'like a field,' etc. Here, the word 'dhamma,' as in 'subject to birth' (DN 2.398), is a synonym for 'nature'; so too, it should be seen, is the word 'sabhāva' (intrinsic nature). Of a deceptive nature: having a deceptive nature; the meaning is having a nature that steals the goods of the wholesome. Made by illusion: made by illusion, presented by illusion, etc., in the form of water, gems, etc.; like something made by illusion because, having one nature, they appear as something else, untruthfully. Hence he says, 'just as,' etc. By magic performed only within the path of the eye, not beyond that, it is said: 'it appears so only to one standing within the range of vision.' This is said in connection with the magic of Sambara. Evaṃ tāvakālikabhāvena kāmānaṃ māyākatabhāvaṃ dassetvā idāni tato aññenapi pakārena dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Aniccādisabhāvānaṃ kāmānaṃ niccādisabhāvadassanaṃ vipallāsasahagatatāya veditabbaṃ. Bālānaṃ lāpanatoti apariññātavatthukānaṃ andhabālānaṃ puggalānaṃ vipallāsahetuto. Manussaloke ṭhatvā [Pg.252] manussānaṃ vā vasena bhagavatā bhāsitattā vuttaṃ – ‘‘diṭṭhadhammikā kāmāti mānusakā pañca kāmaguṇā’’ti. Tato eva ca ‘‘samparāyikāti te ṭhapetvā avasesā’’tiādi vuttaṃ. Tattha diṭṭhadhammā paccakkhasabhāvā ārammaṇabhūtā etāsaṃ atthīti diṭṭhadhammikā. Samparāyike kāme ārabbha uppannasaññā samparāyikā. Te samecca dhīyati ettha āṇāti dheyyaṃ, āṇāpavattiṭṭhānaṃ. Mārassa dheyyanti māradheyyaṃ tassa issariyapavattanattā. Tenāha ‘‘yehī’’tiādi. Gahitanti visayavisayībhāvena gahitaṃ, ārammaṇavasena ārammaṇakaraṇavasena ca gahitanti attho. Tattha ārammaṇakaraṇavasena gahaṇaṃ nāma ‘‘idaṃ mayha’’nti avibhāgena pariggahakaraṇaṃ; ārammaṇavasena pana gahaṇaṃ bhāgaso ārammaṇānubhavananti vadanti. Ubhayassapi pana taṇhārāgavasena gahaṇaṃ sandhāya, ‘‘ubhayametaṃ gahita’’nti vuttaṃ. Māroti kilesamāro. Yadaggena kilesamāro, tadaggena devaputtamāropi te attano vasaṃ vatteti. Taṃ sandhāyāti dhammamukhena puggalaggahaṇaṃ sandhāya. Having thus shown the illusory nature of sensual pleasures by their temporary nature, to show it now in another way, it is said, 'And just as,' etc. The seeing of sensual pleasures, which have a nature of impermanence, etc., as having a nature of permanence, etc., should be understood as being accompanied by perversion. The enticement of fools: because of the perversion of blind, foolish persons who have not fully understood the object. Because the Blessed One spoke while dwelling in the human world, or with reference to humans, it is said: 'Sensual pleasures pertaining to the here-and-now are the five human cords of sensual pleasure.' For that very reason it is said: 'Those pertaining to the future are the rest,' etc. Herein, pertaining to the here-and-now: they are so called because they have a directly perceptible nature as their object. Pertaining to the future: this is perception that has arisen in relation to future sensual pleasures. That wherein, having converged on them, command is wielded, is the domain (dheyyaṃ), the place where command operates. Māra's domain: it is Māra's domain because his sovereignty operates there. Hence he says, 'by which,' etc. Seized: seized in the sense of object and subject; the meaning is seized as object and as the making of an object. Herein, seizing as the making of an object is the act of taking possession undividedly as 'this is mine.' But seizing as an object, they say, is the partial experience of the object. However, with reference to the seizing of both by way of craving and lust, it is said, 'both are seized.' Māra: the Māra of the defilements. To the extent that it is the Māra of the defilements, to that extent Māra the devaputta also brings them under his control. With reference to that: with reference to the grasping of the person by way of the teaching. Appahīnavipallāsā hi puggalā kāmādhimuttā mārassa issariyavattanaṭṭhānatāya ‘‘māradheyya’’nti vuttā, tathā mārassa nivāpagocarapariyāyehipi te evaṃ vuttāti dassento, ‘‘yathā coḷassā’’tiādimāha. Nivapatīti nivāpo, so eva bījanti nivāpabījaṃ. Teti kāmaguṇā. Yatthāti yasmiṃ padese. For persons whose perversions are unabandoned, being intent on sensual pleasures, are called 'Māra's domain' because they are the place where Māra's sovereignty operates. Showing that they are also described thus by the expressions 'bait' and 'pasture' of Māra, he says, 'just as of the Coḷa...' and so on. One scatters, thus it is bait; that itself is the seed, thus 'seed of bait.' They: the cords of sensual pleasure. Where: in whatever region. Manasi bhavāti mānasāti āha ‘‘cittasambhūtā’’ti. Te pana avijjādayo pāḷiyaṃ āgatā. Evañhi lohitasannissayo pubbo viya anurodhūpanissayo virodhoti dassento, ‘‘mamāyite vatthusmi’’ntiādimāha. Tedhāti ettha idhāti nipātamattaṃ ‘‘idhāhaṃ, bhikkhave, bhuttāvī assa’’ntiādīsu (ma. ni. 1.30) viya. Kāmalokanti kāmaguṇasaṅkhātaṃ saṅkhāralokaṃ, yattha vā loke kāmaguṇavantaṃ lokaṃ. Cittena adhiṭṭhahitvāti jhānārammaṇaṃ paṭibhāganimittaṃ bhāvanācittena uppādetvā. Parittaṃ nāma vikkhambhanaasamatthattā kilesehi parito khaṇḍitaṃ viya hoti. Tassa paṭikkhepenāti parittabhāvapaṭikkhepena. Pamāṇantipi kāmāvacarameva [Pg.253] pāpakānaṃ pamāṇakaraṇadhammānaṃ vikkhambhanavasena appajahanato. Tappaṭikkhepavasena appamāṇaṃ nāma mahaggatanti āha – ‘‘rūpāvacaraṃ arūpāvacara’’nti. Samucchedavasena kilesānaṃ appahānena mahaggatajjhānampi subhāvitaṃ nāma na hoti, pageva parittajjhānanti āha – ‘‘subhāvitanti…pe… lokuttarassevetaṃ nāma’’nti. Etassa vasenāti ‘‘subhāvita’’nti padassa vasena. It is in the mind, thus it is mental; he says, 'born of the mind.' But those—ignorance and so on—are found in the Pāli. Thus, showing that just as pus is supported by blood, so opposition is supported by compliance, he says, 'in a thing cherished as "mine,"' etc. Herein, in 'tedha,' 'idha' is a mere particle, as in 'Here, bhikkhus, I might be one who has eaten,' etc. (MN 1.30). The world of sensual pleasure: the world of formations designated as the cords of sensual pleasure, or the world in which the cords of sensual pleasure exist. Having established it with the mind: having produced the counterpart sign, the object of jhāna, with the mind of cultivation. What is called limited is as if fragmented all around by the defilements because of its inability to suppress them. By rejecting that: by rejecting that limited state. The measurable is also just the sense sphere, because of the non-abandonment by way of suppression of the evil states that are the measure-making things. By way of rejecting that, the immeasurable is the exalted, he says: 'the fine-material sphere and the immaterial sphere.' Because the defilements have not been abandoned by way of eradication, even an exalted jhāna is not called well-developed, still less a limited jhāna; hence he says: 'Well-developed... this is a name only for the supramundane.' By means of this: by means of the term 'well-developed.' Tameva paṭipadanti tameva abhijjhādipahānāvahaṃ jhānapaṭipadaṃ. Arahatte tassa upāyabhūtāya vipassanāya vā catutthajjhāne tassa upāyabhūte upacāre vā sati cittaṃ pasannameva hotīti āha – ‘‘arahattaṃ vā…pe… upacāraṃ vā’’ti. Adhimokkhasampasādoti ‘‘ajjeva arahattaṃ gaṇhissāmī’’ti vā vipassanāya vīthipaṭipannattā; ‘‘ajjeva catutthajjhānaṃ nibbattessāmī’’ti vā upacārasamādhinā cittassa samāhitattā adhimuccanabhūto sampasādo. Paṭilābhasampasādoti arahattassa catutthajjhānassa vā adhigamasaṅkhāto sampasādo. Paṭilābhopi hi kilesakālusiyābhibhavanato cittassa suppasannabhāvāvahattā ‘‘sampasādo’’ti vutto. Paccayāti nāmarūpapaccayā avijjādayo. Sabbathāti samudayato atthaṅgamato assādato ādīnavato nissaraṇatoti sabbappakārena. Āsāti adhimuccanavasena āsīsanā. Tenāha – ‘‘āsā santiṭṭhati, adhimokkhaṃ paṭilabhatī’’ti. 'That very path': that very path of jhāna that brings about the abandoning of covetousness and so on. When there is arahantship, or insight which is the means to it, or the fourth jhāna, or access concentration which is the means to it, the mind becomes perfectly clear; thus he says: 'arahantship or... or access concentration.' The confidence of resolution is the confidence that consists in resolving, either 'Today I will attain arahantship!' because one has entered the course of insight, or 'Today I will produce the fourth jhāna!' because the mind is concentrated by access concentration. The confidence of attainment is the confidence designated as the attainment of arahantship or the fourth jhāna. For attainment, too, is called 'clarity' because it overcomes the stain of the defilements and brings about a state of supreme clarity in the mind. 'Conditions': ignorance and so on, the conditions for name-and-form. 'In every way': in all ways—from the standpoint of origin, passing away, gratification, danger, and escape. 'Hope': aspiration by way of resolution. Hence he says: 'Hope is established, he gains resolution.' Pādakanti padaṭṭhānaṃ. Kilesā sannisīdantīti nīvaraṇasahagatā eva kilesā vikkhambhanavasena vūpasamanti. Satīti upacārajjhānāvahā sati santiṭṭhati. Saṅkhāragatanti bhāvanāya samatāya pavattamānattā, ime dhammavicayasambojjhaṅgādayo ekarasā hutvā pavattantīti, bhāvanācittuppādapariyāpannaṃ saṅkhāragataṃ vibhūtaṃ pākaṭaṃ hutvā upaṭṭhāti. Cittuppādoti bhāvanācittuppādo. Lepapiṇḍeti silesapiṇḍe laggamāno viya appito viya hoti. Upacārena samādhiyati upacārajjhānena samādhiyati. Ayanti ayaṃ duvidhopi adhimuccanākāro adhimokkhasampasādo nāma. Tasmiṃ sampasāde satīti etasmiṃ vipassanālakkhaṇe, upacārajjhāne vā adhimokkhasampasāde sati. Yo pana arahattaṃ vā paṭilabhati catutthajjhānaṃ vā, tassa cittaṃ vippasannaṃ hotiyeva, ayaṃ nippariyāyato paṭilābhasampasādo, evaṃ santepi idhāmippetameva dassetuṃ[Pg.254], ‘‘idha panā’’tiādi vuttaṃ. Vipassanā hītiādi vuttassa samatthanaṃ. Tattha paññāyāti arahattapaññāya. Adhimuccanassāti saddahanaṃ ussukkāpajjanassa. Upacāranti upacārajjhānaṃ. Āneñjasamāpattiyā adhimuccanassa kāraṇanti yojanā. 'Basis' means foundation. 'Defilements subside' means that defilements associated with the hindrances are pacified through suppression. 'Mindfulness' means the mindfulness that leads to access concentration is established. 'Mental formations': because they proceed with balance in meditation, these factors, such as the awakening factor of investigation of states, arise having become unified in flavor; thus the mental formation included in the arising of the meditative mind becomes clear, manifest, and appears. 'The arising of the mind' means the arising of the meditative mind. 'Like a lump of clay' means it is as though clinging to a lump of clay or being smeared. 'It is concentrated by access' means it is concentrated by access jhāna. 'This' means this twofold mode of resolution is called the clarity of resolution. 'When there is that clarity': when there is that clarity of resolution characterized by insight, or in access jhāna. But whoever attains arahantship or the fourth jhāna, their mind is indeed serene; this is the clarity of attainment without qualification. Even so, to show what is intended here, it is said, 'But here,' and so on. 'Insight,' etc., is a corroboration of what was said. 'There, by wisdom' means by the wisdom of arahantship. 'Of resolution' means of conviction and striving. 'Access' means access jhāna. 'The cause of resolution for the attainment of the imperturbable'—this is the connection. Etarahi vāti idānimeva. Āneñjaṃ vāti catutthajjhānaṃ vā. Samāpajjatīti adhigacchati. Idaṃ hītiādinā saṅkhepato vuttamatthaṃ vivarati. Arahattasacchikiriyā nāma aggamaggabhāvanāya sati atthato āpannā hoti, aggamaggapaññā eva tadatthaṃ adhimuccitabbāti dassento, ‘‘atha vā’’ti vikappantaramāha. Tattha yathā nāma pāsādassa atthāya samānītadabbasambhārāvayave appahonte kūṭāgāraṃ kātuṃ na pahontiyeva, evaṃsampadamidanti dassento, ‘‘taṃ anabhisambhuṇanto āneñjaṃ vā samāpajjatī’’ti āha. Catusaccaṃ vā sacchikaroti heṭṭhimamaggādhigamanavasena āneñjaṃ vā samāpajjati ubhayassapi hetupariggahitattā. 'Now or' means just now. 'The imperturbable or' means the fourth jhāna. 'Attains' means achieves. By 'This, indeed,' etc., he explains the meaning stated briefly. The realization of arahantship is, in meaning, attained when there is the development of the highest path; to show that the wisdom of the highest path alone should be resolved upon for that purpose, he states an alternative: 'or else'. There, just as when the constituent materials gathered for a palace are insufficient, one is indeed unable to construct the pinnacle, so this is a similar case. Thus, showing this, he says, 'not accomplishing that, he attains the imperturbable'. He realizes the four truths by way of attaining a lower path, or he attains the imperturbable, because both are included by the cause. Tatrāti tasmiṃ ‘‘paññāya vā adhimuccati, āneñjaṃ vā samāpajjatī’’ti yathāvutte visesādhigame ayaṃ idāni vuccamāno yojanānayo. Evaṃ hotīti idāni vuccamānākārena cittābhinīhāro hoti. Kiccanti pabbajitakiccaṃ. Tatoti arahattādhigamanato. Osakkitamānasoti saṃkucitacitto. Antarā na tiṭṭhatīti asamāhitabhūmiyaṃ na tiṭṭhati. Idāni yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘yathā’’tiādi vuttaṃ. Tatrāyaṃ saṅkhepattho – yathā tassa purisassa vanamahiṃsaṃ gahetuṃ ussāhavato osakkantassa sasagodhādiggahaṇe vattabbameva natthi, evaṃ imassapi bhikkhuno arahattaṃ gahetuṃ ussāhavato tato osakkitvā catutthajjhānasamāpajjane vattabbameva natthīti. Eseva nayoti yathāvuttaṃ upamaṃ upamāsaṃsandanañca maggabhāvanāyojanāyaṃ catusaccasacchikiriyāyojanāyañca atidisati. 'There': in the context of the special attainment stated as, 'either becomes resolved through wisdom or attains the imperturbable,' this is the method of application now being explained. 'Thus it is' means the inclination of mind occurs in the manner now being described. 'Duty' means the duty of a monastic. 'From that' means from the attainment of arahantship. 'One whose mind has withdrawn' means one whose mind is contracted. 'Does not remain in between' means does not remain on an unconcentrated level. Now, to clarify the aforesaid meaning with a simile, what begins with 'just as' is said. Here is the summary meaning: just as for that person striving to catch a wild buffalo, when he withdraws, there is nothing to be said about catching hares, iguanas, and so on, so too for this monk striving to attain arahantship, when he withdraws from that, there is nothing to be said about attaining the fourth jhāna. 'This is the very method': he extends the aforesaid simile and its connection to the application in the development of the path and to the application in the realization of the four truths. Hetuatthajotano yanti nipāto, karaṇe vā etaṃ paccattavacananti āha ‘‘yena kāraṇenā’’ti. Tassa saṃvattanaṃ arahati, taṃ vā payojanaṃ etassāti taṃsaṃvattanikaṃ. Viññāṇanti vipākaviññāṇaṃ. Āneñjasabhāvaṃ upagacchatīti āneñjūpagaṃ. Yathā kusalaṃ āneñjasabhāvaṃ, evaṃ taṃ vipākaviññāṇampi āneñjasabhāvaṃ upagataṃ assa bhaveyya. Tenāha – ‘‘kādisameva bhaveyyāti attho’’ti. Kecīti abhayagirivāsino. Kusalaviññāṇanti [Pg.255] vipākaviññāṇampi taṃ kusalaṃ viya vadanti. Tannāmakamevāti kusalaṃ viya āneñjanāmakameva siyā. Ettha ca purimavikappe ‘‘āneñjūpaga’’nti taṃsadisatā vuttā, dutiyavikappe tato eva taṃsamaññatā. So panāyamatthoti āneñjasadisatāya vipākakālepi taṃnāmakameva assāti yathāvutto attho. Iminā nayenāti iminā vuttanayena. Ettha hi āneñjābhisaṅkhārahetuvipākaviññāṇaṃ ‘‘āneñjūpagaṃ hoti viññāṇa’’nti vuttattā taṃnāmakameva katvā dīpitaṃ. Arahattassāpīti apisaddena aggamaggabhāvanāyapi heṭṭhimamaggabhāvanāyapīti attho saṅgahitoti daṭṭhabbo. Samādhivasena osakkanā kathitāti ‘‘vipulena mahaggatena cetasā vihareyya’’nti samathanayaṃ dassetvā desanā kathitā. The particle 'yaṃ' indicates the meaning of cause, or it is the nominative case in the sense of instrument; thus it is said, 'by which cause'. It is worthy of its result, or that is its purpose—thus, it is conducive to that. 'Consciousness' means resultant consciousness. 'Attains the nature of the imperturbable' means it becomes imperturbable. Just as the wholesome is of the nature of the imperturbable, so too that resultant consciousness may attain the nature of the imperturbable. Therefore, it is said: 'it would be of the same kind'—this is the meaning. Some—the residents of Abhayagiri. By 'wholesome consciousness' they mean that they call even resultant consciousness wholesome, like that. 'It would have that very name' means it would have the name 'imperturbable', just like the wholesome. And here, in the first alternative, 'it becomes imperturbable' is said due to its similarity; in the second alternative, it is so named from that very thing. But this meaning—that even at the time of result, it would bear that name due to its similarity to the imperturbable—is the meaning as stated. By this method—that is, by this stated method. For here, the resultant consciousness that has the imperturbable volitional formations as its cause is said to 'become imperturbable,' and thus it is explained by giving it that name. Even for arahantship—by the word 'even,' the meaning 'for the development of the highest path and also for the development of the lower paths' is included; this should be understood. The falling away by way of concentration is explained, since the teaching was given after showing the method of serenity with 'would dwell with a vast, exalted mind'. 67. Ayañhi bhikkhūti yaṃ uddissa ayaṃ dutiyāneñjasappāyadesanāya bhikkhu vutto. Paññavantataroti vatvā taṃ dassetuṃ, ‘‘dvinnampi kammaṭṭhānaṃ ekato katvā sammasatī’’ti vuttaṃ. Heṭṭhimassa hi ‘‘ye ca diṭṭhadhammikā kāmā’’tiādinā rūpasaddagandharasaphoṭṭhabbāneva rūpamukhena vipassanābhiniveso kato, imassa pana ‘‘yaṃ kiñci rūpa’’ntiādinā sakalarūpadhammavasena. Bhagavā hi kammaṭṭhānaṃ kathento kammaṭṭhānikassa bhikkhuno kāraṇabalānurūpameva paṭhamaṃ bhāvanābhinivesaṃ dasseti; so pacchā ñāṇe vipulaṃ gacchante anavasesato dhammaṃ pariggaṇhāti. Rūpapaṭibāhanenāti rūpavirāgabhāvanāya sabbaso samatikkamena. Sabbatthāti sabbesu tatiyāneñjādīsu. 67. 'This monk' refers to the monk concerning whom this second teaching on the path to the imperturbable was given. Having stated 'more discerning,' to show that, it is said, 'He contemplates by combining both meditation subjects.' For the lower one, the application to insight is made with form as the leading factor, only with regard to forms, sounds, smells, tastes, and tangibles, as stated in 'whatever sensual pleasures pertain to this visible world,' etc. But for this one, it is with regard to all material phenomena, as stated in 'whatever form there is,' etc. Indeed, when the Blessed One teaches a meditation subject, he first shows the monk’s application to cultivation according to his capacity and strength. Later, as his knowledge expands, he comprehends the Dhamma entirely without remainder. 'By repelling form' means by completely transcending through the cultivation of dispassion toward form. 'Everywhere' refers to all, including the third imperturbable and so on. Paññavantataroti paññuttaro. Tiṇṇampi kammaṭṭhānaṃ ekato katvāti kāmaguṇā sabbarūpadhammā kāmasaññāti evaṃ tiṇṇaṃ puggalānaṃ kammaṭṭhānavasena tidhā vutte sammasanūpagadhamme ekato katvā, ‘‘sabbametaṃ anicca’’nti ekajjhaṃ gahetvā, sammasati yathā – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298; saṃ. ni. 5.1081; mahāva. 16; cūḷani. ajitamāṇavapucchāniddesa 4, 7, 8; tissametteyyamāṇavapucchāniddesa 10, 11; paṭi. ma. 2.30). Tenāha – ‘‘ubhayametaṃ anicca’’ntiādi. Kāmarūpasaññāvasena diṭṭhadhammikasamparāyikabhedato aṭṭha ekekakoṭṭhāsāti evaṃ kataṃ ubhayanti vuttanti āha – ‘‘diṭṭhadhammika…pe… vasena saṅkhipitvā ubhayanti vutta’’nti. Taṇhādiṭṭhivasenāti taṇhābhinandanāvasena ‘‘etaṃ mamā’’ti, diṭṭhābhinandanāvasena [Pg.256] ‘‘eso me attā’’ti evaṃ abhinandituṃ. Eseva nayoti iminā taṇhādiṭṭhivasena ‘‘etaṃ mama, eso me attā’’ti abhinandituṃ ajjhosāya gilitvā pariniṭṭhāpetvā ṭhātunti imamatthaṃ atidisati. Kāmapaṭibāhanenāti idaṃ āgamanapaṭipadādassanatthaṃ, vaṇṇabhaṇanatthañca vuttaṃ. Rūpapaṭibāhanaṃ hissa āsannaṃ, tatopi ākāsānañcāyatanasamatikkamo, taṃsamatikkamena saheva sabbe tā vipassanāvasena osakkanā kathitā ‘‘ubhayametaṃ anicca’’ntiādivacanato. 'More discerning' means superior in wisdom. 'Having combined the three meditation subjects into one' means: having unified the objects fit for contemplation—namely, sense pleasures, all material phenomena, and the perception of sensuality, which are spoken of in three ways according to the meditation subjects of the three types of persons—one contemplates by taking them as one, saying, 'All this is impermanent,' just as it is said, 'Whatever is of a nature to arise, all that is of a nature to cease.' Therefore, it is said: 'Both are impermanent,' etc. 'Both' is said, having been made thus: by way of the perception of sensuality and form, divided into the present life and the future life, there are eight individual sections. Thus it is said: 'having been summarized by way of the present life... etc., 'both' is said.' 'By way of craving and views' means to delight thus: through delighting in craving, 'This is mine,' and through delighting in views, 'This is my self.' 'This very method' extends this meaning: to delight, cling, swallow, and settle through craving and views, thinking, 'This is mine, this is my self.' 'The rejection of sensual desire' is stated here to show the path of approach and for the purpose of praising. The rejection of form is near to him, and even beyond that is the transcendence of the base of infinite space. By transcending that, all these are explained as a falling away by way of insight, due to the words, 'Both are impermanent,' etc. 68. Idha attano cāti ākiñcaññāyatanakammaṭṭhānaṃ sandhāyāha. Nirujjhanti tappaṭibaddhachandarāganirodhena, samāpajjanakkhaṇe pana anuppādanenapi. Tenāha ‘‘ākiñcaññāyatanaṃ patvā’’ti. Atappakaṭṭhenāti uḷāratarabhāvena jhānasamāpattiyā atittikarabhāvena. Tameva paṭipadanti ākiñcaññāyatanabhāvanamāha. Samādhivasena osakkanā kathitā tatiyāruppakammaṭṭhānassa vuttattā ‘‘yatthetā’’tiādinā. 68. Here, 'one's own' refers to the meditation subject of the base of nothingness. They cease due to the cessation of desire and lust connected to them, and also by their non-arising at the moment of attainment. Therefore, it is said, 'having reached the base of nothingness'. 'By the highest excellence' means by the more sublime nature, or by the unsatisfying nature, of the jhānic attainment. 'That very practice' refers to the development of the base of nothingness. The falling away by way of concentration is explained, since the third immaterial meditation subject has been stated with 'where these,' etc. Idha attanoti dvikoṭikasuññatāmanasikārasaṅkhātaṃ vipassanākammaṭṭhānaṃ. Heṭṭhā vuttapaṭipadanti anantaraṃ vuttaākiñcaññāyatanakammaṭṭhānaṃ. Sati samathabhāvanāyaṃ suññatāmanasikārassa idha sātisayattā vuttaṃ. ‘‘Dutiyākiñcaññāyatane vipassanāvasena osakkanā kathitā’’ti. Here, 'one's own' refers to the insight meditation subject known as the contemplation of emptiness with two aspects. 'The path stated previously' refers to the immediately preceding meditation subject of the base of nothingness. This is said because here, in the development of tranquility, the contemplation of emptiness is superior. It is said, 'In the second base of nothingness, the falling away by way of insight is explained'. 70. Tatiyākiñcaññāyatane attanoti catukoṭikasuññatāmanasikārasaṅkhātaṃ vipassanākammaṭṭhānaṃ. Etthāti etasmiṃ suññatānupassanādhikāre. Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ, bahiddhā vā. Attano attānanti sakattānaṃ. ‘‘Ayaṃ kho, bho brahmā…pe… vasī pitā bhūtabhabyāna’’ntiādinā (dī. ni. 1.42) paraparikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento ‘‘kassacī’’tiādimāha. Tattha parassāti ‘‘parā pajā’’ti ‘‘paro puriso’’ti ca evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhānapayuttoti āha ‘‘mamasaddaṃ tāva ṭhapetvā’’ti. Parassa cāti attato aññassa, ‘‘paro puriso nāma atthi mamatthāya sajito, tassa vasena mayhaṃ sabbaṃ [Pg.257] ijjhatī’’ti evaṃ ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ, tañca attano kiñcanabhūtaṃ na passatīti dassento, ‘‘na ca kvacanī’’tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano abhāvaṃ passati. Na kassaci kiñcanatasminti sakaattano eva kassaci anattaniyataṃ passati. Na ca, mamāti etaṃ dvayaṃ yathāsaṅkhyaṃ sambandhitabbaṃ, atthīti paccekaṃ. ‘‘Na ca kvacani parassa attā atthī’’ti parassa attano abhāvaṃ passati, ‘‘tassa parassa attano mama kismiñci kiñcanatā na catthī’’ti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ bahiddhā ca khandhānaṃ attattaniyasuññatā suddhasaṅkhārapuñjatā catukoṭikasuññatāpariggaṇhanena diṭṭhā hoti. Heṭṭhā vuttapaṭipadanti idhāpi ākiñcaññāyatanakammaṭṭhānameva vadati. Vipassanāvaseneva osakkanā kathitā catukoṭikasuññatādassanavisesabhāvato, tappadhānattā cassa manasikārassa. 70. In the third, the base of nothingness, 'self' refers to the insight meditation subject called the contemplation of emptiness with its four aspects. 'Here' means in this section on the contemplation of emptiness. 'Anywhere' means in any place, time, or state. Or 'anywhere' means internally or externally. 'One's own self' means one's own self. Showing that one does not see a self conceived by others—as in 'This, O Brahmā… is the sovereign, the father of what has been and what is to be' (DN 1.42)—as being anything to anyone, he says 'of anyone,' etc. Here, 'of another' refers to what is taken as 'other people' or 'another person.' Regarding 'nor is there anything of mine anywhere,' here the word 'mine' is used in an inappropriate place, thus he says, 'having first set aside the word “mine.”' And 'of another' means of someone other than oneself; showing that one does not see another self—conceived by one with a certain view, 'There is another person created for my sake, through whose power all my aims are achieved'—as being anything to oneself, he says, 'nor anywhere,' etc. Here, with 'I am not anywhere,' one sees the absence of one's own self. With 'nor is there anything of anyone,' one sees that one's own self is not a possession of anyone. The two terms 'nor' and 'of mine' should be connected respectively, with 'is' applying to each. With 'Nor is there anywhere a self of another,' one sees the absence of another's self. With 'nor is there anything of that other's self of mine,' one sees that another's self is not a possession of oneself. Thus, internally and externally, the emptiness of the aggregates in regard to self and what belongs to a self, their nature as a mere heap of formations, is seen by grasping the emptiness with its four aspects. 'The practice mentioned before': here too it speaks of the meditation subject of the base of nothingness itself. The stepping back is described by way of insight because it is a special instance of seeing the four-aspected emptiness, and because this contemplation is predominant. Idha attanoti nevasaññānāsaññāyatanakammaṭṭhānamāha. Sabbasaññāti rūpasaññā paṭighasaññā nānattasaññā heṭṭhimā tisso arūpasaññāti evaṃ sabbasaññā anavasesā nirujjhantīti vadanti. ‘‘Heṭṭhā vuttā’’ti pana visesitattā imasmiṃ āgatā catutthajjhānasaññādayo api saññāti apare. Tanti sammutimattaṃ kāmasaññāpaṭibāhanavaseneva tesaṃ nānattasaññādinirodhassa atthasiddhattā. Samādhivasena osakkanā kathitā nevasaññānāsaññāyatanabhāvanāya samathakammaṭṭhānabhāvato. 'Here, self' refers to the meditation subject of the base of neither-perception-nor-non-perception. 'All perceptions' means that perception of form, perception of resistance, perception of diversity, and the three lower formless perceptions—all these perceptions cease without remainder, so they say. But others say that because of the specification 'mentioned before,' the perceptions of the fourth jhāna and so on that are mentioned in this sutta are also 'perceptions.' That is just a convention, since the cessation of the perception of diversity and so on is logically established simply by the warding off of sensual perceptions. The stepping back is described by way of concentration because the development of the base of neither-perception-nor-non-perception is a serenity meditation subject. 71. Pubbe pañcavidhaṃ kammavaṭṭanti purimakammabhavasmiṃ moho avijjā āyūhanā saṅkhārā nikantitaṇhā upagamanaṃ upādānaṃ cetanā bhavoti evamāgato saparikkhāro kammappabandho. Na āyūhitaṃ assāti na cetitaṃ pakappitaṃ bhaveyya. Etarahi evaṃ pañcavidhaṃ vipākavaṭṭanti viññāṇanāmarūpasaḷāyatanaphassavedanāsaṅkhāto paccuppanno vipākappabandho nappavatteyya kāraṇassa anipphannattā. Sace āyūhitaṃ na bhavissatīti yadi cetitaṃ pakappitaṃ na siyā. Yaṃ atthīti yaṃ paramatthato vijjamānakaṃ. Tenāha ‘‘bhūta’’nti. Tañhi paccayanibbattatāya ‘‘bhūta’’nti vuccati. Taṃ pajahāmīti tappaṭibaddhachandarāgappahānena tato eva āyatiṃ anuppattidhammatāpādanavasena pajahāmi pariccajāmi. 71. 'Previously, the fivefold round of kamma' is the process of kamma with its accessories that has come about thus: in a previous kamma-existence, delusion is ignorance; exertion is formations; longing is craving; approaching is clinging; volition is becoming. 'If it had not been accumulated' means if it had not been intended and contrived. 'Now, the fivefold round of result' is the present process of result consisting of consciousness, name-and-form, the six sense bases, contact, and feeling; it would not proceed because the cause has not been produced. 'If it will not be accumulated' means if it were not intended and contrived. 'What is' means what exists in the ultimate sense. Therefore he says, 'what has come to be.' For because it is produced by a condition, it is called 'what has come to be.' 'I abandon it' means: by abandoning the desire and lust connected with it, and by bringing it to a state of non-arising in the future, I abandon and relinquish it. Parinibbāyīti [Pg.258] saha parikappanena atītattheti āha ‘‘parinibbāyeyyā’’ti. Parinibbāyeyya nu khoti vā pāṭho, so evattho. Na kiñci kathitanti nevasaññānāsaññāyatanasamāpattiyā saṅkhārāvasesasukhumabhāvena ñāṇuttarasseva visayabhāvato sarūpato na kiñci kathitaṃ, nayena panassa visesaṃ ñāpetukāmattā. Bhagavato kira etadahosi – ‘‘imissaṃyeva parisati nisinno ānando anusandhikusalatāya nevasaññānāsaññāyatanaṃ pādakaṃ katvā ṭhitassa bhikkhuno paṭisandhiṃ arahattañca sandhāya pañhaṃ pucchissati, iminā pucchānusandhinā tamatthaṃ desessāmī’’ti. Osakkanāya ca idhādhippetattā bhinnarasadesanā hotīti pucchānusandhi pucchitā. Tasmiñhi asati anusandhibhedabhinnesā desanā, na ca buddhāciṇṇā bhinnarasadesanāti. Vipassanānissitanti tannissitaṃ. Tassa bhikkhuno. Upādiyati etenāti ca upādānaṃ. Na parinibbāyati pahātabbassa appajahanato. Tenāha bhagavā – ‘‘dhammāpi kho, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240). Upādānaseṭṭhanti idaṃ nevasaññānāsaññāyatanabhavassa sabbabhavaggatādassanaparaṃ, na pana ariyabhavaggassa upādānaseṭṭhatāpaṭisedhaparaṃ. 'He attained final Nibbāna': this is in the past tense along with the contrivance, thus he says, 'he would attain final Nibbāna.' Or the reading is 'Would he attain final Nibbāna?' The meaning is the same. 'Nothing was said': because of the subtlety of the residual formations in the attainment of the base of neither-perception-nor-non-perception, and because it is a domain beyond ordinary knowledge, nothing was said about its intrinsic nature; but there was the wish to make known its distinction by way of method. It is said that this occurred to the Blessed One: 'Ānanda, sitting in this very assembly, being skilled in making connections, will ask a question concerning the rebirth and arahantship of a monk who is established having made the base of neither-perception-nor-non-perception his foundation. Through this connected line of questioning, I will teach that meaning.' And because stepping back is intended here, the connected question was asked so that the teaching would not have a different flavor. For if that were absent, the teaching would be fragmented by a break in the sequence, and a teaching with a different flavor is not the practice of the Buddhas. 'Dependent on insight' means dependent on that, on that monk. 'And that by which one grasps' is grasping. He does not attain final Nibbāna because of not abandoning what should be abandoned. Therefore the Blessed One said: 'Dhammas, too, bhikkhus, should be abandoned, how much more so wrong dhammas' (MN 22). 'The supreme grasping': this is for the purpose of showing that the existence in the base of neither-perception-nor-non-perception is the peak of all existences, not for the purpose of rejecting the supreme nature of the noble state of existence. 73. Nissāyāti bhavapariyāpannaṃ nāma dhammaṃ nissāya tappariyāpannaṃ nāma nissāya oghanittharaṇā bhagavatā akkhātā; aho acchariyametaṃ, aho abbhutametanti. 73. 'By depending': by depending on a certain Dhamma included in existence, and by depending on what is included therein, the crossing of the flood has been declared by the Blessed One. Oh, how amazing this is! Oh, how wonderful this is! Navasupi ṭhānesu samathayānikasseva vasena desanāya āgatattā, idha ca kassacipi pādakajjhānassa anāmaṭṭhattā vuttaṃ – ‘‘ariyasāvakoti sukkhavipassako ariyasāvako’’ti. Navannampi kammaṭṭhānaṃ ekato katvā sammasatīti idaṃ jhānadhammepi anussavaladdhe gahetvā sammasanaṃ sambhavatīti katvā vuttaṃ; tebhūmakasaṅkhāragataṃ idha vuttanti anavasesato pariggahaṇaṃ sandhāya vuttaṃ – ‘‘yāvatā sakkāyo’’ti. Because in all nine cases the teaching has been given in terms of one whose vehicle is serenity, and because here no base jhāna at all has been touched upon, it is said: 'A noble disciple is a noble disciple who is a bare-insight practitioner.' 'He comprehends the nine meditation subjects together': this is said because it is possible to comprehend them by taking even the jhāna factors that have been acquired by hearsay. What is said here—'the formations belonging to the three planes'—is said with reference to their complete inclusion, as stated: 'as far as identity extends.' Etaṃ amatanti amataṃ nibbānaṃ ārabbha pavattiyā etaṃ arahattaṃ amatarasaṃ. Tenāha – ‘‘etaṃ amataṃ santaṃ, etaṃ paṇīta’’nti. ‘‘Anupādāya kiñcipi aggahetvā cittaṃ vimuccī’’ti vuttattāpi anupādā cittassa vimokkho nibbānaṃ aññattha sutte vuccati. 'This is the deathless': because it occurs in relation to the deathless, Nibbāna, this arahantship has the taste of the deathless. Therefore he says: 'This is the deathless, the peaceful; this is the sublime.' And because it is said, 'Without clinging to anything, the mind was liberated,' the mind's liberation without clinging is called Nibbāna in another sutta. Tiṇṇaṃ [Pg.259] bhikkhūnanti abhinivesabhedena tividhānaṃ. Pādakaṃ katvā ṭhitassa osakkanāya abhāve kāraṇaṃ heṭṭhā vuttanayeneva veditabbaṃ. Samodhānetvāti sammadeva odahitvā tasmiṃ tasmiṃ ṭhāne asaṅkarato vavatthapetvā. Sukathitaṃ nāma hoti kathetabbassa anavasesetvā kathitattā. 'Of the three bhikkhus' means of the three kinds distinguished by their adherence. The reason for the absence of stepping back for one who is established having made it a foundation should be understood by the method stated before. 'Having connected' means having rightly placed and established them in their respective places without confusion. It is 'well-spoken' because what should be said has been said without omission. Āneñjasappāyasuttavaṇṇanāya līnatthappakāsanā samattā. Here ends the Elucidation of the Hidden Meaning, the commentary on the Āneñjasappāya Sutta. 7. Gaṇakamoggallānasuttavaṇṇanā 7. The Commentary to the Gaṇakamoggallāna Sutta 74. Yathā heṭṭhimasopānaphalakaṃ orohantassa pacchimaṃ nāma hoti, evaṃ ārohantassa paṭhamaṃ nāma hotīti vuttaṃ – ‘‘yāva pacchimasopānakaḷevarāti yāva paṭhamasopānaphalakā’’ti. Vatthuṃ sodhetvāti vatthuvijjācariyena vuttavidhinā pāsādavatthuno sodhanavidhiṃ katvā. Etthāti pāsādakaraṇe. Sattadhā bhinnassa vālaggassa aṃsukoṭivedhako vālavedhi nāma. Ṭhānasampādananti vesākhamaṇḍalādīnaṃ sampādanaṃ. Muṭṭhikaraṇādīhīti usumuṭṭhikaraṇajiyāgāhajiyāvijjhādīhi. Evaṃ gaṇāpemāti ekaṃ nāma ekameva, dve dukā cattāri, tīṇi tikāni nava, cattāri catukkāni soḷasātiādinā evaṃ gaṇanaṃ sikkhāpema. 74. Just as the lowest step of a staircase is called the last for one descending, so it is called the first for one ascending—thus it is said: 'until the last step of the staircase-body' means 'until the first step of the staircase.' 'Having purified the site' means having performed the purification of the building site according to the method taught by the experts in site-lore. 'Here' means in the construction of the palace. One who pierces the tip of a hair split sevenfold is called a hair-piercer. 'Arranging the positions' means preparing the Vesākha circle and so on. 'With fist-making and so on' means with making a fist for the arrow, gripping the bowstring, shooting, and so on. 'Thus we teach counting' means: we instruct in counting thus: one is just one, two twos are four, three threes are nine, four fours are sixteen, and so on. 75. Kerāṭikā hontīti samayassa anupakkiliṭṭhakaraṇamāyāsāṭheyyena samannāgatā honti. Taṃ damanaṃ jīvitahetupi nātikkamati, ayamassa jātidosābhāvo. 75. 'They are deceitful' means they are endowed with fraud and trickery that defiles an agreement. He does not transgress that training even for the sake of his life; this is his freedom from any fault in his breeding. 76. Satisampajaññāhi samaṅgibhāvatthāyāti satatavihāribhāvasādhanehi satisampajaññehi samannāgamatthāya. Nanu ca khīṇāsavā sativepullappattā paññāvepullappattā ca, kathaṃ tassa satisampajaññaṃ payogasādhanīyaṃ pavattanti āha ‘‘dve hī’’tiādi. Satatavihārīti satataṃ samāpattivihāribahulā, tasmā te icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti. Vuttavipariyāyena nosatatavihārino daṭṭhabbā. Tenāha ‘‘tatthā’’tiādi. Appetuṃ na sakkoti anāciṇṇabhāvato. 76. 'For the purpose of being endowed with mindfulness and clear comprehension' means for the purpose of being equipped with mindfulness and clear comprehension, which are the means for achieving the state of a constant dweller. But have not the destroyers of the taints attained an abundance of mindfulness and an abundance of wisdom? How then can their mindfulness and clear comprehension proceed as something to be achieved by application? He says, 'For two…,' etc. 'A constant dweller' means one who dwells frequently in meditative attainments; therefore, they enter the attainment of fruition at any moment they wish. Those who are not constant dwellers should be understood in the opposite way. Hence he says, 'In that case…,' etc. He cannot apply it because it has not been practiced. Taṃ vitakkentoti ‘‘sāmaṇerassa senāsanaṃ natthi, araññañca sīhādīhi saparissayaṃ, kiṃ nu kho tassa bhavissatī’’ti taṃ vitakkento. Evarūpoti [Pg.260] ediso yathāvuttasāmaṇerasadiso khīṇāsavo. Ime dhammeti imasmiṃ sutte āgate sīlādidhamme. Āvajjitvāvāti attano parisuddhasīlatādiāvajjanahetu eva samāpajjituṃ sakkhissati. 'Reflecting on that' means reflecting thus: 'The novice has no lodging, and the wilderness is perilous with lions and other dangers—what, I wonder, will become of him?' 'Such a one' means a destroyer of the taints similar to the aforementioned novice. 'These qualities' means the qualities such as virtue that come in this sutta. 'Having adverted' means that he will be able to attain it precisely because of adverting to his own pure virtue and so on. 78. ‘‘Yeme, bho gotamā’’ti vacanassa sambandhaṃ dassetuṃ, ‘‘tathāgate kirā’’tiādi vuttaṃ. Evanti ‘‘yeme, bho gotamā’’tiādiākārehi vattumāraddho. 78. To show the connection with the statement, 'These, Master Gotama…,' it is said, 'Regarding the Tathāgata, it seems…,' etc. 'Thus' means he began to speak in the manner of 'These, Master Gotama…,' etc. Ajjadhammesūti apurātanadhammesu. Takkanamattāni hi tehi kappetvā sayaṃpaṭibhānaṃ viracitāni. Purātanatāya paripuṇṇatāya ekantaniyyānikatāya ca paramo uttamo. Tenāha – ‘‘tesu…pe… uttamoti attho’’ti. Sesaṃ suviññeyyameva. 'In present-day teachings' means in teachings that are not ancient. For those were composed by them based on mere reasoning, fabricated by their own ingenuity. Because of its antiquity, its completeness, and its being exclusively emancipating, it is supreme, the highest. Hence he says: 'Among them… the meaning is “the highest.”' The rest is easy to understand. Gaṇakamoggallānasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary to the Gaṇakamoggallāna Sutta is completed. 8. Gopakamoggallānasuttavaṇṇanā 8. The Commentary on the Gopakamoggallāna Sutta 79. Kammaṃyeva kammanto, so ettha atthīti kammakaraṇaṭṭhānaṃ ‘‘kammanto’’ti vuttaṃ. Tenāha ‘‘kammantaṭṭhāna’’nti. Tehi dhammehīti buddhaguṇehi. Te pana sabbaññutaññāṇappamukhāti katvā āha ‘‘sabbaññutaññāṇadhammehī’’ti. Sabbena sabbanti sabbappakārena anavasesaṃ, ettako guṇānaṃ pakārabhedo, tesu kiñcipi pakāraṃ anavasesetvā. Sabbakoṭṭhāsehi sabbanti yattakā guṇabhāgā, tehi sabbehi anavasesaṃ nissesameva katvā. Yopi ahosīti yopi kosambivāsīnaṃ bhikkhūnaṃ vasena kosambiyaṃ kalaho ahosi. Sopi tattheva uppannaṭṭhāneyeva uppannamatto vūpasamito. Parinibbutakāle panassāti assa sammāsambuddhassa parinibbutakāle pana. Bhiyyosomattāya bhikkhū samaggā jātā, kathañca saṃvego jātoti dassetuṃ ‘‘aṭṭhasaṭṭhī’’tiādi vuttaṃ. Sātisayaṃ abhiṇhañca upasamappattiyā ativiya upasantupasantā. Anusaṃyāyamānoti anu anu sammadeva jānanto vicārento vosāsamāno. ‘‘Anusaññāyamāno’’ti vā pāṭho. Tattha ya-kārassa ña-kāraṃ katvā niddesoti āha ‘‘anuvicaramāno’’ti. 79. 'Work' (`kammanta`) is just work (`kamma`). Because it exists here, a place of work is called 'work.' Hence he says, 'a place of work.' 'By those qualities' means by the Buddha's qualities. Since these are headed by the knowledge of omniscience, he says, 'by the qualities of the knowledge of omniscience.' 'In every respect' means in every way, without remainder; of all the different kinds of qualities, not leaving out any kind at all. 'With all its parts' means with all the portions of the qualities that exist, with all of them without remainder, leaving nothing out. 'And whatever there was' means whatever quarrel arose in Kosambī on account of the monks residing there. That too was pacified right in the place where it arose, as soon as it arose. 'But at the time of his Parinibbāna' means but at the time of the Parinibbāna of the Perfectly Self-Enlightened One. The bhikkhus became even more harmonious. To show how a sense of spiritual urgency arose, it is said, 'sixty-eight…,' etc. Exceedingly and frequently, through the attainment of peace, they were extremely pacified and calmed. 'Considering carefully' means knowing rightly again and again, investigating, determining. Or the reading is 'perceiving carefully.' In that case, the explanation is given with 'y' changed to 'ñ'; thus he says, 'investigating thoroughly.' 80. Heṭṭhimapucchamevāti [Pg.261] gopakamoggallānena pucchitapucchameva. So hi ‘‘tehi dhammehī’’tiādinā, ‘‘atthi koci tumhākaṃ sāsanassa sārabhūto bhikkhū’’ti pucchi. Ayañca tameva ‘‘paṭisaraṇo’’ti pariyāyena pucchi. Appaṭisaraṇeti yaṃ tumhe bhikkhuṃ paṭibodheyyātha, tādisassa abhāvena appaṭisaraṇe. Tathāgatena pavedito dhammo paṭisaraṇaṃ etesanti dhammapaṭisaraṇā. Tenāha ‘‘dhammo avassayo’’ti. 80. 'The previous question itself' means the very question asked by Gopaka Moggallāna. For he asked, by way of 'By those qualities…,' etc., 'Is there any bhikkhu among you who is the essence of your teaching?' And this one asked the same thing in a roundabout way, as 'a refuge.' 'Without a refuge' means without a refuge in the sense that there is no such bhikkhu whom you could enlighten. The Dhamma made known by the Tathāgata is a refuge for them, thus they are 'those who have the Dhamma as their refuge.' Therefore he says, 'the Dhamma is the support.' 81. Āgacchatīti vācuggatabhāvena āgacchati. Vatthuvītikkamasaṅkhāte garugarutaralahulahutarādibhede ajjhācāre āpattisamaññāti āha – ‘‘āpatti…pe… āṇātikkamanamevā’’ti. Yathādhammanti dhammānurūpaṃ. Yathāsiṭṭhanti yathānusiṭṭhaṃ. Dhammo noti ettha no-saddo avadhāraṇe ‘‘na no samaṃ atthi tathāgatenā’’tiādīsu (khu. pā. 6.3; su. ni. 226) viya. Tenevāha ‘‘dhammova kāretī’’ti. 81. 'He incurs' means he incurs it by way of utterance. In regard to misconduct, which is reckoned as a transgression concerning a rule and is divided into grave, graver, light, lighter, etc., the designation is 'offense.' Hence he says: 'an offense… is simply the transgression of a command.' 'According to the Dhamma' means in conformity with the Dhamma. 'As instructed' means as directed. In 'the Dhamma, not' (`dhammo no`), the word `no` is emphatic, as in 'There is indeed none equal to the Tathāgata' (Khp 6.3; Sn 226), etc. Therefore he says, 'The Dhamma itself makes one act.' 83. ‘‘Yathā taṃ tumhādisehi rakkhakehi gopakehī’’ti evaṃ pasannavesena attānaṃ ukkaṃsāpetukāmo. Ariyūpavādapāpaṃ khamāpane sati antarāyāya na hotīti āha – ‘‘iccetaṃ kusala’’nti. Gonaṅgalamakkaṭoti gonaṅguṭṭhamakkaṭo. 83. 'Just as by guardians and protectors like you': thus he wishes to have himself exalted, with a guise of faith. Since, when forgiveness is obtained for the evil of slandering noble ones, it does not become an obstacle, he says, 'this is wholesome.' 'Ox-plow monkey' means an ox-tail monkey. 84. Ayaṃ ukkaṃsāpetuṃ icchitaṃ yathāraddhamatthaṃ visaṃvādeti avaṇṇitampi vaṇṇitaṃ katvā kathento; imassa vacanassa paṭikkhepena iminā dātabbapiṇḍapātassa antarāyo mā hotūti evaṃ piṇḍapātaṃ rakkhituṃ na kho pana sakkāti yojanā. Idanti ‘‘na kho, brāhmaṇa, so bhagavā’’tiādidesanaṃ. Abbhantaraṃ karitvāti nibbānantogadhaṃ katvā, antaraṃ vā tassa nijjhānassa kāraṇaṃ katvā. Kāmarāgavasena hi taṃ nijjhānaṃ hotīti. Idhāti imasmiṃ suttapadese. Sabbasaṅgāhikajjhānanti lokiyalokuttarassa antarāyo mā hotūti evaṃ katvāpi rūpāvacarassa maggajhānassa phalajhānassāti sabbassapi saṅgaṇhanavasena desitattā sabbasaṅgāhakajjhānaṃ nāma kathitaṃ. 84. This one, wishing to have himself exalted, misrepresents the matter as it was begun, speaking of what was not praised as if it were praised. The connection is: 'It is not, however, possible to protect the almsfood thus: “Let there not be an obstacle to the almsfood that should be given by this person on account of the rejection of his statement.”' 'This' means the teaching beginning, 'No, brahmin, that Blessed One…' 'Having made it internal' means having made it included within Nibbāna, or having made the internal the cause of that contemplation. For that contemplation occurs by way of sensual lust. 'Here' means in this passage of the sutta. 'The all-inclusive jhāna': it is called the all-inclusive jhāna because it is taught by way of including all—that is, the path jhāna and fruition jhāna of the form sphere—even when one has acted thus: 'Let there not be an obstacle to the mundane and supramundane.' Yaṃ no mayanti ettha noti nipātamattaṃ. Taṃ noti ettha pana noti amhākanti attho. Usūyati rājakiccapasutatādhīnatāya ekatthābhinivesabhāvato[Pg.262]. Mandapaññatāya vassakāragataissābhibhūtacittatāya paripuṇṇaṃ katvā vuttampi atthaṃ anupadhārento āha – ‘‘ekadesameva kathesī’’ti. Sesaṃ suviññeyyameva. In 'what we…' (`yaṃ no mayaṃ`), here `no` is a mere particle. But in 'that of ours' (`taṃ no`), here `no` means 'of us.' He is jealous because he is dependent on his preoccupation with royal duties, and because of his adherence to a single goal. Being of dull wisdom, his mind being overcome by jealousy toward Vassakāra, not considering the meaning that was spoken in full, he said: 'You speak of only one part.' The rest is easy to understand. Gopakamoggallānasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Gopakamoggallāna Sutta is completed. 9. Mahāpuṇṇamasuttavaṇṇanā 9. The Commentary on the Greater Full-Moon Sutta 85. Tasmiṃ ahūti tasmiṃ ahanīti āha ‘‘tasmiṃ divase’’ti. Anasanenāti sabbaso āhārassa abhuñjanena sāsanikasīlena bāhirakaanasanena upetā hutvāti yojanā. Vā-saddena khīrapānamadhusāyanādividhiṃ saṅgaṇhāti. Upecca vasitabbato uposatho, pātimokkhuddeso. Upetena samannāgatena hutvā vasitabbato santāne vāsetabbato uposatho, sīlaṃ. Anasanādidhammādiṃ vā upecca vasanaṃ upavāso uposatho. Tathārūpe hatthijātivisese uposathoti samaññāmattanti āha – ‘‘uposatho nāma nāgarājātiādīsu paññattī’’ti. Vuttanayena upavasanti etthāti uposatho, divaso. So panesa uposatho. Māsapuṇṇatāyāti māsassa pūritabhāvena. Sampuṇṇāti sabbaso puṇṇā. Tāya hi rattiyā vasena māso anavasesato puṇṇo hoti. Māsaddhamāsādibhedaṃ kālaṃ māti minanto viya hotīti ca ‘‘mā’’iti cando vuccati. Etthāti etissā rattiyā. Puṇṇo paripuṇṇakalo jātoti puṇṇamā. Tañhi candapāripūriyā māsapāripūriyā evamāha. Etena tassa uposathabhāvaṃ dasseti. 85. ‘On that occasion’ (tasmiṃ ahūti) means ‘on that day’ (tasmiṃ ahanīti); he says, ‘on that day’ (tasmiṃ divase). ‘By abstaining from food’ (anasanena) means by completely abstaining from all food; the construction is that one is endowed with the religious observance and with external fasting. The word ‘or’ (vā-saddena) includes practices such as drinking milk, honey, and so forth. Uposatha is so called because it is to be observed by approaching (upecca vasitabbato); it is the recitation of the Pātimokkha. Uposatha is also the precepts (sīlaṃ), so called because it is to be observed by becoming endowed with them (upetena samannāgatena hutvā vasitabbato) or by making them dwell in one's mental continuum (santāne vāsetabbato). Or, upavāsa (fasting) is uposatha, which is dwelling by approaching practices such as abstaining from food. It is said that ‘uposatha’ is merely a designation for a particular kind of elephant, as in ‘Uposatha is the name designated for elephant kings,’ and so forth. In the manner stated, ‘uposatha’ means the day (divaso), because one observes the uposatha on it (upavasanti ettha). Now, this is the uposatha. ‘Because of the full moon of the month’ (māsapuṇṇatāya) means ‘because of the month’s state of being full’ (māsassa pūritabhāvena). ‘Completely full’ (sampuṇṇā) means ‘entirely full’ (sabbaso puṇṇā). For by reason of that night, the month becomes completely full without remainder. The moon (cando) is called ‘mā’ because it is as if it measures (māti minanto viya hoti) time divided into months, half-months, and so forth. ‘Here’ (ettha) means ‘on this night’ (etissā rattiyā). ‘Full moon’ (puṇṇamā) means ‘the orb has become fully complete’ (puṇṇo paripuṇṇakalo jāto). Indeed, it is spoken thus because of the fullness of the moon and the fullness of the month. This indicates its being an uposatha. Dissati phalaṃ sandissatīti deso, hetūti āha ‘‘desanti kāraṇa’’nti. Sabbaṃ kathenti sabbaṃ attanā pariggahitappakāraṃ kathenti. Kathetuṃ na sakkonti avisayattā. Pāsādapariveṇeti pāsādassa purato vivaṭaṅgaṇe. Heṭṭhā vuttanayenāti sekhasutte (ma. ni. aṭṭha. 2.22) vuttanayena vitthāretabbaṃ. ‘Desa’ is so called because the result is seen (dissati phalaṃ) and becomes evident (sandissati); it is the cause (hetu), as he says, ‘desa means cause’ (desanti kāraṇa). They explain everything; they explain all aspects as understood by themselves. They cannot explain because it is beyond their scope. ‘Pāsādapariveṇa’ means ‘in the open courtyard in front of the palace’. ‘In the manner stated previously’ (heṭṭhā vuttanayena) means it should be elaborated in the manner stated in the Sekha Sutta (Majjhima Nikāya Aṭṭhakathā 2.22). 86. Ime nu khoti ettha nūti saṃsayajotanoti āha – ‘‘vimatipucchā viya kathitā’’ti. Jānantenātiādi pucchāvattadassanaparaṃ daṭṭhabbaṃ, na [Pg.263] pucchakassa satthu attano ajānanabhāvadīpanaparaṃ. Jānāti hi bhagavā. Ajānantena viya hutvā pucchite. Yathābhūtasabhāvaṃ jānanto viya pucchati kohaññe ṭhatvā. Tenāha – ‘‘thero evarūpaṃ vacanaṃ kiṃ karissatī’’ti kāraṇassa suppahīnattāti adhippāyo. 86. Here, ‘nū’ in ‘Ime nu kho’ indicates doubt, hence it is said: ‘It is spoken as if a question of uncertainty.’ ‘By one who knows,’ and so forth, should be understood as intended to show the nature of questioning, not to indicate a lack of knowledge on the part of the questioner, the Teacher. For the Blessed One knows. He questions as if he were one who does not know. Knowing the true nature, he questions as it were, feigning ignorance. Therefore, he said: ‘What will the elder do with such speech?’—the meaning being that the cause for it is completely abandoned. Chandamūlakāti taṇhāchandamūlakā. Taṇhā hi dukkhasamudayo. Kusalasañño vā thiravisadanipuṇasañño vā, kusalasaṅkhāro vā tikhiṇathiravisadasaṅkhāro vā; suvisuddhavipulodāraviññāṇo vāti imamatthaṃ ‘‘saññādīsupi eseva nayo’’ti iminā atidisati. Kasmā panettha anāgatakālavaseneva desanā āgatāti āha ‘‘yasmā panā’’tiādi. ‘Rooted in desire’ (chandamūlakā) means ‘rooted in the desire that is craving’ (taṇhāchandamūlakā). For craving is the origin of suffering. Whether it is wholesome perception, or firm, clear, and subtle perception; or wholesome formation, or sharp, firm, and clear formation; or very pure, vast, and sublime consciousness—this meaning is indicated by the phrase ‘the same method applies to perception, and so forth’ (saññādīsupi eseva nayo). Why, then, is the teaching here given only with reference to the future tense? It is said: ‘Because,’ and so forth (yasmā panā’ti ādi). Khandhānaṃ khandhapaṇṇattīti khandhasaddābhidheyyānaṃ ruppanānubhavanasañjānanābhisaṅkharavijānanasabhāvānaṃ atthānaṃ ‘‘khandho’’ti ayaṃ samaññā. Kittakenāti kiṃparimāṇena atthena, rāsatthabhāgatthādīsu kīdisenāti adhippāyo. ‘The designation of aggregates for the aggregates’ (khandhānaṃ khandhapaṇṇattīti) means that the designation ‘aggregate’ (khandho) is a convention for the meanings of things denoted by the word ‘aggregate,’ namely, the nature of being afflicted, experienced, perceived, formed, and cognized. ‘By what measure?’ (kittakena) means ‘by what measure of meaning?’ (kiṃparimāṇena atthena), intending ‘of what kind, such as the meaning of a mass, a part, and so forth.’ Hetuhetūti hetupaccayabhūto hetu. Yo hi lobhādīnaṃ sahajātadhammesu mūlaṭṭhenupakārakabhāvo nippariyāyena hetuttho; so pathavīādīsupi paccayabhāvamattena hetupariyāyadassanato dutiyena hetu-saddena visesetvā vutto ‘‘hetuhetū’’ti. Avijjā puññābhisaṅkhārādīnaṃ sādhāraṇapaccayattā sādhāraṇahetu, ‘‘atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipāka’’nti ettha vijjamānesupi aññesu paccayesu iṭṭhāniṭṭhavipākaniyāmakattā kammaṃ tassa padhānakāraṇanti āha – ‘‘kusalākusalaṃ attano attano vipākadāne uttamahetū’’ti. ‘‘Mahābhūtā hetū’’ti ayamevattho ‘‘mahābhūtā paccayo’’ti imināpi vuttoti hetusaddapaccayasaddānaṃ samānatthattā paccayo eva hetu paccayahetu, yo ca rūpakkhandhassa hetu, so eva tassa paññāpanāya paccayoti vuttoti āha – ‘‘idha paccayahetu adhippeto’’ti. Yadaggena paccayadhammo attano paccayuppannassa uppādāya ṭhitiyā ca paccayo, tadaggena tassa bhāvato samaññāto paññāpanāyapi so paccayoti vattabbataṃ arahatīti. Pāḷiyaṃ avibhāgena vuttamatthaṃ vibhāgena dassetuṃ, ‘‘tattha pathavīdhātū’’tiādi vuttaṃ. Tattha paññāpanāyāti sahetuahetukantiādiākārehi bodhanāya[Pg.264]. Taṃ pana sabbodhanaṃ ñāṇena dassanaṃ hotīti vuttaṃ ‘‘dassanatthāyā’’ti. ‘Cause of causes’ (hetuhetu) means ‘a cause that is a condition’ (hetupaccayabhūto hetu). Indeed, the meaning of ‘cause’ in the direct sense is the state of being a fundamental support among co-arisen phenomena like greed, and so forth; that is distinguished by the second word ‘cause’ and stated as ‘cause of causes’ because in the case of earth, and so forth, a figurative sense of cause is seen merely by its state of being a condition. Ignorance is a common cause because it is a shared condition for meritorious formations, and so forth. Although other conditions exist, as in ‘the results of past, future, and present actions in terms of their basis and cause,’ kamma is the primary cause because it determines desirable and undesirable results. Therefore, it is said: ‘Wholesome and unwholesome actions are the foremost causes in producing their respective results.’ Because this very meaning, ‘the great elements are causes,’ is also stated by the phrase ‘the great elements are conditions,’ and because the words ‘hetu’ and ‘paccaya’ are synonymous, a condition is itself a cause, a condition-cause. And because it is said that whatever is the cause of the form aggregate is also the condition for its designation, he says: ‘Here, a condition-cause is intended.’ To the extent that a conditional phenomenon is a condition for the arising and persistence of its own conditioned resultant, to that extent it deserves to be called a condition even for the designation of that resultant, both in terms of its nature and its convention. To show with distinctions the meaning stated without distinction in the Pāli, ‘there, the earth element,’ and so forth, is stated. There, ‘for the purpose of designation’ means ‘for the purpose of instructing in ways such as ‘with cause and without cause,’ and so forth.’ However, all such instruction becomes seeing by knowledge, as stated: ‘for the purpose of seeing.’ Phassoti phassasamaṅgībhāvo. So cettha sakiccanipphādanasamatthassa phassassa nibbatti. Nibbatto hi phasso tathārūpāya vedanāya paccayo hotīti. Etadatthamevettha bhagavatā puggalādhiṭṭhānā desanā katā, tasmā paccuppannātītakālavasena dvikāliko phassasaddo veditabbo. Phasse sati vedeti phassapaccayā vedanāicceva vuttaṃ hoti. Sesapadadvayepi eseva nayo. Yatheva hi vedanāya evaṃ saññāya saṅkhārānampi phasso visesapaccayo tasmiṃ asati abhāvato. Cetanāggahaṇena āyūhanānurūpatāya tappadhānattā saṅkhārakkhandhadhammā gahitā. Tathā hi suttantabhājanīye saṅkhārakkhandhabhājanīye (vibha. 21, 22) ca ‘‘cakkhusamphassajā cetanā’’tiādinā cetanāva niddiṭṭhā. Viññāṇakkhandhassāti ettha ekasmiṃ bhave ādibhūtaviññāṇassa nāmarūpapaccayataṃ dassetuṃ, ‘‘paṭisandhiviññāṇena tāvā’’tiādi vuttaṃ. Tattha gabbhaseyyakassa sabhāvakassa rūpapavattiṃ sandhāya ‘‘uparimaparicchedenā’’ti vuttaṃ samatiṃsato upari paṭisandhikkhaṇe tassa rūpānaṃ asambhavato. Idāni pavattiviññāṇassa nāmarūpapaccayaṃ dvāravasena dassetuṃ, ‘‘cakkhudvāre’’tiādi vuttaṃ. Nanu ca viññāṇassapi phasso paccayo, kasmā tayo eva khandhā phassapaccayā vuttāti? Saccametaṃ, yathā pana viññāṇasahito phasso vedanādīnaṃ paccayo, na evaṃ viññāṇassa. Tenāha bhagavā – ‘‘tiṇṇaṃ saṅgati phasso’’ti (ma. ni. 1.204; ma. ni. 3.421, 425, 426; saṃ. ni. 2.44, 45; 2.4.60) phasso viya nāmarūpaṃ viññāṇassa visesapaccayo yathā nāmarūpapaccayāpi viññāṇanti. Tasmā imaṃ visesaṃ dassetuṃ nāmarūpasseva viññāṇapaccayatā vuttā, na phassassa. ‘Contact’ (phasso) means ‘the state of being endowed with contact’ (phassasamaṅgībhāvo). Here, it is the arising of contact capable of fulfilling its function. For arisen contact becomes a condition for feeling of that kind. It was for this very purpose that the Blessed One gave a teaching based on the individual’s standpoint; therefore, the word ‘contact’ should be understood as referring to both present and past times. When there is contact, one feels—this is what is meant by ‘feeling conditioned by contact.’ The same principle applies to the remaining two terms. Just as contact is a specific condition for feeling, so too is it for perception and formations, since in their absence they do not arise. By the inclusion of volition (cetanāggahaṇena), the phenomena of the aggregate of formations are included, due to its conformity with exertion and its predominance. Indeed, in the Suttanta analysis and the analysis of the aggregate of formations (Vibhaṅga 21, 22), it is volition that is specified, as in ‘volition born of eye-contact,’ and so forth. As for the consciousness aggregate, here, to show that name-and-form is conditioned by consciousness, which is primary in a given existence, it is said, ‘beginning with rebirth-consciousness,’ and so forth. There, concerning the natural manifestation of form in a being lying in the womb, it is said, ‘by the upper limit,’ because at the moment of rebirth-linking, above the thirtyfold material phenomena, those forms are not possible. Now, to show that name-and-form is conditioned by active consciousness by way of the sense-doors, it is said, ‘in the eye-door,’ and so forth. But is not contact also a condition for consciousness? Why then are only the three aggregates said to be conditioned by contact? This is true. However, while contact accompanied by consciousness is a condition for feeling and the rest, it is not so in the same way for consciousness itself. Therefore, the Blessed One said: ‘The meeting of the three is contact.’ Like contact, name-and-form is a specific condition for consciousness, just as consciousness is also conditioned by name-and-form. Therefore, to show this distinction, the conditioning of consciousness by name-and-form is stated, not by contact. 87. Yāva sakkāyadiṭṭhi samuppajjati, tāva vaṭṭassa pariyanto natthevāti appahīnasakkāyadiṭṭhiko vaṭṭe paribbhamatīti āha – ‘‘kathaṃ pana, bhanteti vaṭṭaṃ pucchanto’’ti. Yathā ca sakkāyadiṭṭhijotanā vaṭṭapucchā, evaṃ tabbhedanajotanā vivaṭṭapucchāti āha – ‘‘sakkāyadiṭṭhi na hotīti vivaṭṭaṃ pucchanto’’ti. 87. As long as identity view arises, there is no end to the cycle; thus, one with unabandoned identity view wanders in the cycle. Therefore, it is said: ‘How, venerable sir?’—this is asking about the cycle. Just as the clarification of identity view is a question about the cycle, so too the clarification of its destruction is a question about the un-rolling of the cycle. Therefore, it is said: ‘When there is no identity view’—this is asking about the un-rolling. 88. Ayaṃ [Pg.265] rūpe assādoti yāthāvato dassanaṃ pariññābhisamayo, dukkhasaccapariyāpannañca rūpanti āha – ‘‘iminā pariññāpaṭivedho ceva dukkhasaccañca kathita’’nti. ‘‘Yaṃ rūpaṃ anicca’’ntiādivacanato aniccādibhāvo tattha ādīnavo, so cassa paccayādhīnavuttitāya paccayo samudayasaccanti samudayappahānena ādīnavasamatikkamoti ādīnavaggahaṇena siddhamatthamāha – ‘‘pahānapaṭivedho ceva samudayasaccañcā’’ti. Sabbasaṅkhatanissaraṇaṃ nibbānañca sacchikiriyābhisamayavasena paṭivijjhitabbanti āha – ‘‘iminā sacchikiriyāpaṭivedho ceva nirodhasaccañcā’’ti. Imesu tīsu ṭhānesūti yathāvuttesu dukkhādīsu tīsu abhisamayaṭṭhānesu. Ye sammādiṭṭhiādayo dhammāti ye ariyamaggasaññitā sammādiṭṭhiādayo aṭṭha, satta vā dhammā. Bhāvanāpaṭivedho maggasaccanti bhāvanābhisamayavasena pavattaṃ maggasaccaṃ. Sesapadesupīti, ‘‘ayaṃ vedanāya assādo’’tiādipadesupi. 88. ‘This is the gratification in form’—the seeing of this as it actually is, is the penetration of full understanding; and form is included in the truth of suffering. Thus he says: ‘By this, both the penetration of full understanding and the truth of suffering are spoken of.’ From the statement ‘Whatever form is impermanent,’ etc., its nature of impermanence, etc., is the danger therein. And since its mode of being is dependent on conditions, the condition is the truth of the origin; the overcoming of danger is through the abandoning of the origin. Thus, by the grasping of danger, he states the established meaning: ‘the penetration of abandoning and the truth of the origin.’ The escape from all conditioned things is Nibbāna, and this should be penetrated by way of the breakthrough of realization. Thus he says: ‘By this, both the penetration of realization and the truth of cessation are spoken of.’ ‘In these three instances’ means in the three aforementioned instances of breakthrough regarding suffering, etc. ‘Those phenomena such as right view, etc.’ means those eight or seven phenomena designated as the noble path, such as right view, etc. ‘The penetration of development is the truth of the path’ means the truth of the path that proceeds by way of the penetration of development. ‘Similarly in the remaining terms’ means also in terms such as ‘this is the gratification in feeling,’ etc. 89. Imasminti āsannapaccakkhatāya sakaattabhāvo gahito, tadeva ajjhattā khandhāti tappaṭiyogitāya, ‘‘bahiddhāti parassa saviññāṇake kāye’’ti vuttaṃ. Sabbanimittesūti sabbesu rūpanimittādīsupi. Tāni pana indriyabaddhānipi anindriyabaddhānipi taṃsabhāvānīti āha ‘‘anindriyabaddhampi saṅgaṇhātī’’ti. Viññāṇaggahaṇenevettha vedanādayopi gahitā avinābhāvatoti, ‘‘saviññāṇake kāye’’ti vuttaṃ. ‘‘Kāyo’’ti vā khandhasamūhoti attho. 89. “In this” refers to one’s own individual existence, grasped as near and directly perceived. That very same is designated the internal aggregates; in contrast to that, it is said, “External” refers to another’s conscious body. “In all signs” means in all signs such as form-signs and so on. And those signs, whether bound by the faculties or not bound by the faculties, are of the same nature—thus it is said, “It includes even what is not bound by the faculties.” Here, by the grasping of consciousness, feeling and so on are also included due to their inseparability; thus it is said, “in a conscious body.” Or, “Body” means an assemblage of aggregates. 90. Anattani ṭhatvāti attarahite anattasabhāve khandhakoṭṭhāse ṭhatvā taṃ ādhāraṃ katvā katāni kammāni. Katarasmiṃ attani ṭhatvāti kīdise attani nissayavipākaṃ dassanti vipaccissanti. Etena kārakavedakarahitattā attapakkhakammakāni na yujjantīti dasseti, khandhānaṃ khaṇikattā ca katanāsaakatabbhāgamadoso ca āpajjatīti. 90. “Having stood on non-self” means: having stood on the portion of the aggregates, which is devoid of self and of a non-self nature, and having made that the basis, deeds are done. “Having stood on which self?” means: on what kind of self will they show their result as a support, will they ripen? This shows that because there is no doer or experiencer, deeds done on the side of self are not justified; and because the aggregates are momentary, the fault of the destruction of what is done and the encountering of what is not done also arises. Tatrāyaṃ (itivu. aṭṭha. 74; sārattha. ṭī. 1.5) codanāsodhanāvidhi – pāṇātipātavasena tāva kammapathasambandhavibhāvanā, khaṇe khaṇe hi nirujjhanasabhāvesu saṅkhāresu ko hanti, ko vā haññati, yadi cittacetasikasantāno, so arūpattā [Pg.266] na chedanabhedanādivasena vikopanasamattho, napi vikopanīyo. Atha rūpasantāno, so acetanattā kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipātāpuññaṃ pasavati yathā matasarīre. Payogopi pāṇātipātassa paharaṇappahārādiko atītesu vā saṅkhāresu bhaveyya, anāgatesu, paccuppannesu vā, tattha na tāva atītānāgatesu sambhavati tesaṃ abhāvato, paccuppannesu ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhakatāya ca saṅkhārānaṃ kassa so payogo? Khaṇikattā vadhādhippāyasamakālabhijjanakassa kiriyāpariyosānakālānavaṭṭhānato kassa pāṇātipātakammabaddhoti? Here is the method of accusation and refutation: regarding the destruction of life, first is the analysis of the connection to the course of action. In every moment, conditioned phenomena cease by their very nature—so who kills, and who is killed? If it is the continuum of mind and mental factors, since it is formless, it is not capable of being disrupted by cutting or breaking, nor can it be disrupted. If it is the continuum of material form, since it is insentient, it is like a piece of wood or a clod of earth—thus, killing through cutting, etc., does not produce the demerit of destroying life there, just as it does not in a corpse. Moreover, the effort involved in destroying life—such as striking or hitting—would have to apply either to past, future, or present conditioned phenomena. It cannot apply to past or future phenomena because they do not exist. As for present phenomena, due to their momentary nature and their inherent tendency to cease, they are already on the verge of destruction—so such effort would be purposeless. Since destruction is without a cause, death is not caused by the effort of striking or hitting. And because conditioned phenomena are unmotivated, whose effort is that? Given their momentary nature, since the one being injured at the time of the intention to kill does not endure until the completion of the act, to whom is the kamma of destroying life bound? Vuccateyathāvuttavadhakacetanāsahito saṅkhārapuñjo sattasaṅkhāto hanti. Tena pavattitavadhappayoganimittaṃ apagatausmāviññāṇajīvitindriyo matavohārapavattinibandhano yathāvuttavappayogakaraṇe uppajjanāraho rūpārūpadhammasamūho haññati, kevalo vā cittacetasikasantāno. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya rūpasantāne parena payojitajīvitindriyupacchedakapayogavasena tannibbattitavibandhakavisadirūpuppattiyā vigate vicchedo hotīti na pāṇātipātassa asambhavo; nāpi ahetuko pāṇātipāto, na ca payogo nippayojano paccuppannesu saṅkhāresu katappayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito. Khaṇikānaṃ saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ; na ca katturahito pāṇātipātappayogo nirīhakesupi saṅkhāresu sannihitatāmattena upakārakesu attano attano anurūpaphaluppādane niyatesu kāraṇesu kattuvohārasiddhito yathā – ‘‘padīpo pakāseti, nisākaro candimā’’ti. Na ca kevalassa vacādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito santānavasena avaṭṭhitasseva paṭijānanato; santānavasena pavattamānānañca [Pg.267] padīpādīnaṃ atthakiriyasiddhi dissatīti attheva pāṇātipātena kammunā baddho; tato eva yasmiṃ santāne pāṇātipātacetanā pavattā; tattheva santāne paccayantarasamavāyena bhavantare nirayādīsu tassā phalappavattīti nattheva katavināso akatabbhāgamo ca. Iminā nayena adinnādānādīnañca vasena yathārahaṃ kammapathasambandhavibhāvanā veditabbāti. It is said: the aggregate of formations, designated as a being and accompanied by the aforementioned intention to kill, kills. That which is killed is the assemblage of material and immaterial phenomena—or merely the continuum of mind and mental factors—which is fit to arise from the performance of the aforementioned application, which is the basis for the occurrence of the designation ‘dead,’ from which heat, consciousness, and the life-faculty have departed, and which is the sign of the activated application of killing. Even if the continuum of mind and mental factors is not the object of the application of killing, in its five-constituent existence, its mode of existence is dependent on the material continuum. By means of the application of cutting off the life-faculty, applied by another to the material continuum, when the arising of obstructive, dissimilar forms produced by that ceases, there is a cutting off; thus, the destruction of life is not impossible. Nor is the destruction of life without a cause, nor is the application without purpose, because by means of the application made to present conditioned phenomena, the group of conditioned phenomena fit to arise immediately thereafter does not arise in that way. Because the momentary death of momentary conditioned phenomena is not intended here as death, and because the death of the continuum is causally conditioned as stated, death is not without a cause. Nor is the application of destroying life devoid of an agent, since the designation of an agent is established even in unmotivated conditioned phenomena that are helpful by their mere presence, and in causes that are determined to produce their respective results, as in the examples, “The lamp illuminates,” and “The moon, the maker of night.” Nor is the destruction of life intended to be merely the aggregate of mind and mental factors accompanied by the intention to kill, since it is acknowledged as being established by way of a continuum. And since the accomplishment of the purpose of lamps and so on, which occur in a continuum, is seen, one is indeed bound by the kamma of destroying life. Therefore, in whichever continuum the intention to kill arises, in that very continuum, through the conjunction of other conditions, its fruit manifests in a future existence in hell, etc.—so there is indeed no destruction of what is done, nor encountering of what is not done. In this way, the analysis of the connection to the courses of action, such as taking what is not given, should be understood accordingly. Sabbo diṭṭhiggāho taṇhāvasagatasseva hotīti āha ‘‘taṇhādhipateyyenā’’ti. Tesu tesu dhammesūti mayā desiyamānadassanadhammesu. Pakatikammaṭṭhānanti tassa therassa santike gahetvā parihariyamānakammaṭṭhānaṃ. Aññaṃ navakammaṭṭhānanti bhagavato desanānusārena gahitaṃ aññaṃ navaṃ kammaṭṭhānaṃ. Sesaṃ suviññeyyameva. All grasping of views is indeed under the sway of craving, thus it is said, 'Because of craving as the ruling condition.' 'In these various phenomena' means in the phenomena of the doctrine being taught by me. 'The usual meditation subject' means the meditation subject taken and being practiced in the presence of that elder. 'Another new meditation subject' means another new meditation subject taken up in accordance with the Blessed One's teaching. The rest is easily understood. Mahāpuṇṇamasuttavaṇṇanāya līnatthappakāsanā samattā. The Exposition of Hidden Meanings on the Commentary to the Mahāpuṇṇama Sutta is complete. 10. Cūḷapuṇṇamasuttavaṇṇanā 10. The Commentary on the Cūḷapuṇṇama Sutta 91. Tuṇhībhūtaṃ tuṇhībhūtanti āmeḍitavacanaṃ byāpanicchāvasena vuttanti āha – ‘‘yaṃ yaṃ disa’’ntiādi. Anuviloketvāti ettha anusaddopi byāpanicchāyamevāti anu anu viloketvāti attho. Tenevāha – ‘‘tato tato viloketvā’’ti. Asanto nīco purisoti asappurisoti āha – ‘‘pāpapuriso lāmakapuriso’’ti. Soti asappuriso. Tanti asappurisaṃ jānituṃ na sakkoti asappurisadhammānaṃ yāthāvato ajānanato. Pāpadhammasamannāgatoti kāyaduccaritādiasantuṭṭhitādilāmakadhammasamannāgato. Asappurise bhatti etassāti asappurisabhatti. Tenāha – ‘‘asappurisasevano’’ti. Asappurisadhammo asappuriso uttarapadalopena, tesaṃ cintanasīloti asappurisacintī. Tenāha ‘‘asappurisacintāya cintako’’ti, duccintitacintīti attho. Asappurisamantananti asādhujanavicāraṃ asappurisavīmaṃsaṃ. Asappurisavācanti catubbidhaṃ dubbhāsitaṃ. Asappurisakammaṃ nāma tividhampi kāyaduccaritaṃ. Asappurisadiṭṭhi nāma visesato dasavatthukā micchādiṭṭhi, tāya samannāgato asappurisadiṭṭhiyā samannāgato, asappurisadānaṃ [Pg.268] nāma asakkaccadānādi. Sabbopāyamattho pāḷito eva viññāyati. 91. 'Silent, silent' is a reduplicated expression said with the intention of pervasion—hence he says: 'whatever direction,' etc. Regarding 'anuviloketvā' (having looked around): here, the prefix 'anu' also signifies pervasion, so the meaning is 'having looked again and again.' Therefore, he says: 'having looked here and there.' 'Asanto nīco puriso' (an inferior, lowly person) means 'asappuriso' (an unprincipled person); hence he says: 'an evil person, a base person.' 'So' (he) refers to the unprincipled person. 'Taṃ' (that) means he is unable to recognize an unprincipled person because of not knowing the qualities of an unprincipled person as they really are. 'Pāpadhammasamannāgato' (endowed with evil qualities) means endowed with base qualities such as bodily misconduct, discontent, and so on. 'Asappurise bhatti etassa' (he has devotion to an unprincipled person) means 'asappurisabhatti' (devotion to unprincipled persons). Therefore, he says: 'one who associates with unprincipled persons.' 'Asappurisadhammo' becomes 'asappuriso' (an unprincipled person) by elision of the latter part of the compound. 'Tesaṃ cintanasīlo' (one whose habit is to think of them) means 'asappurisacintī' (one who thinks like an unprincipled person). Therefore, he says: 'one who thinks with the thoughts of an unprincipled person,' meaning one who thinks wrongly-thought thoughts. 'Asappurisamantanaṃ' (the counsel of an unprincipled person) means the deliberation of wicked individuals, the investigation of unprincipled people. 'Asappurisavācā' (the speech of an unprincipled person) refers to the four kinds of wrongly spoken speech. 'Asappurisakammaṃ' (the deeds of an unprincipled person) are the threefold bodily misconduct. 'Asappurisadiṭṭhi' (the view of an unprincipled person) specifically refers to the wrong view with ten bases. 'Tāya samannāgato' (being endowed with that) means 'asappurisadiṭṭhiyā samannāgato' (being endowed with the view of an unprincipled person). 'Asappurisadānaṃ' (the giving of an unprincipled person) refers to disrespectful giving, and so on. The meaning of all these terms is understood from the Pāli itself. ‘‘Pāṇaṃ hanissāmī’’tiādikā cetanā kāmaṃ parabyābādhāyapi hotiyeva, yathā pana sā attano balavataradukkhatthāya hoti, tathā na parassāti imamatthaṃ dassetuṃ, ‘‘attano dukkhatthāya cinteti’’icceva vutto. Yathā asuko asukantiādīhi pāpako pāpavipākekadesaṃ balavaṃ garutaraṃ vā paccanubhontopi yathā paro paccanubhoti, na tathā sayanti dasseti. Tenāha ‘‘parabyābādhāyā’’ti. Gahetvāti pāpakiriyāya sahāyabhāvena gahetvā. An intention such as, 'I will kill a living being,' is indeed also for the harm of others; but to show that it is for one's own stronger suffering, and not so for another's, it is said: 'He intends for his own suffering.' He shows that although a wrongdoer, through such and such actions, experiences a portion of the strong or very heavy result of evil, he himself does not experience it in the same way as the other person does. Therefore, he says, 'for the harm of others.' 'Gahetvā' (having taken) means having taken others as companions in an evil action. Asakkaccanti anādaraṃ katvā. Deyyadhammassa asakkaraṇaṃ appasannākāro, puggalassa asakkaraṇaṃ agarukaraṇanti imamatthaṃ dassento, ‘‘deyyadhammaṃ na sakkaroti nāmā’’tiādimāha. Acittīkatvāti na citte katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, tato na bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipatti cittīkaraṇaṃ, sambhāvanakiriyā. Tappaṭikkhepato acittīkaraṇaṃ, asambhāvanakiriyā. Apaviddhanti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakhittakaṃ. Tenāha – ‘‘chaḍḍetukāmo viyā’’tiādi. Rogaṃ pakkhipanto viyāti rogikasarīraṃ odanādīhi pamajjitvā vammike rogaṃ pakkhipanto viya. Addhā imassa dānassa phalaṃ mameva āgacchatīti evaṃ yassa tathā diṭṭhi atthi, so āgamanadiṭṭhiko, ayaṃ pana na tādisoti āha ‘‘anāgamanadiṭṭhiko’’ti. Tenāha – ‘‘no phalapāṭikaṅkhī hutvā detī’’ti. 'Asakkaccaṃ' (disrespectfully) means acting without respect. Not honoring the gift is an unpleased manner, while not honoring a person is failing to show reverence—to show this meaning, he says: 'He does not honor the gift,' and so on. 'Acittīkatvā' (without making it a matter of mind) means not placing it in the mind, not revering it—that is the meaning. For one who reveres places the object of reverence in the mind and does not put it aside. Or, `cittīkaraṇaṃ` is the practice of making the mind astonished, an act of esteem. Its rejection is `acittīkaraṇaṃ`, an act of disrespect. 'Apaviddhaṃ' (cast away) means discarded like something to be thrown away, such as leftovers. Hence he says, 'as if wishing to discard it,' and so on. 'Like one casting away a disease' means like one who, after wiping a sick person's body with rice and so on, casts the disease into an anthill. 'Surely, the fruit of this gift will come only to me'—one who holds such a view is called 'one with the view of its coming.' But this person is not like that, hence he is called 'one without the view of its coming.' Therefore, he says, 'He gives not expecting a result.' Kāmañcāyaṃ yathāvuttapuggalo asaddhammādīhi pāpadhammehi samannāgato, tehi pana sabbehipi micchādassanaṃ mahāsāvajjanti dassetuṃ, ‘‘tāya micchādiṭṭhiyā niraye upapajjatī’’ti vuttaṃ. Vuttapaṭipakkhanayenāti kaṇhapakkhe vuttassa atthassa vipariyāyena sukkapakkhe attho veditabbo. ‘‘Sadevakaṃ loka’’ntiādīsu (pārā. 1) devasaddo chakāmāvacaradevesu, evamidhāti āha ‘‘chakāmāvacaradevā’’ti. Tattha brahmānaṃ visuṃ gahitattā kāmāvacaradevaggahaṇanti ce? Idha dānaphalassa adhippetattā kāmāvacaradevaggahaṇaṃ[Pg.269], tatthāpi chakāmāvacaraggahaṇaṃ daṭṭhabbaṃ devamahattatādivacanato. Tiṇṇaṃ kulānaṃ sampattīti khattiyamahattādīnaṃ tiṇṇaṃ kulānaṃ sampatti, na kevalaṃ kulasampadā eva adhippetā, atha kho tattha āyuvaṇṇayasabhogaissariyādisampadāpi adhippetāti daṭṭhabbaṃ uḷārassa dānamayapuññassa vasena tesampi samijjhanato. Suddhavaṭṭavaseneva kathitaṃ sukkapakkhepi sabbaso vivaṭṭassa anāmaṭṭhattā. Saddhādayo hi lokiyakusalasambhārā evettha adhippetāti. Sesaṃ suviññeyyameva. Indeed, this person, as described, is endowed with evil qualities such as lack of faith, and so on. Yet, to show that among all these, wrong view is of great fault, it is said, 'With that wrong view, one is reborn in hell.' 'By the method of the opposite side' means: the meaning in the bright side should be understood as the reverse of the meaning stated in the dark side. In phrases like 'the world with its devas' (Pārā. 1), the term 'deva' refers to the six sense-sphere devas; so too here, he says, 'the six sense-sphere devas.' If it is asked: 'Since Brahmās are mentioned separately there, does this imply the inclusion of only sense-sphere devas?' Here, because the fruit of generosity is intended, the inclusion of sense-sphere devas is meant. Even there, the inclusion of the six sense-sphere devas should be understood from statements about the greatness of devas, etc. 'The attainment of the three clans' means the attainment of the three clans—khattiya greatness, etc. Not only is the accomplishment of clan intended here, but it should be understood that accomplishment in longevity, beauty, fame, enjoyment, sovereignty, and other kinds of prosperity are also intended, as they too are achieved through the power of the great merit consisting of generosity. It is spoken purely in terms of the round of existence, for even in the bright side, that which transcends the round is not touched upon at all. For faith and so on are intended here only as mundane wholesome accumulations. The rest is easily understood. Cūḷapuṇṇamasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning on the Commentary on the Cūḷapuṇṇama Sutta is completed. Niṭṭhitā ca devadahavaggavaṇṇanā. And completed is the commentary on the Devadaha Chapter. 2. Anupadavaggo 2. The Chapter on the Successive 1. Anupadasuttavaṇṇanā 1. Commentary on the Anupada Sutta 93. Iddhimāti [Pg.270] guṇo pākaṭo paratoghosena vinā pāsādakampanadevacārikādīhi sayameva pakāsabhāvato; dhutavādādiguṇānampi tathābhāve eteneva nayena tesaṃ guṇānaṃ pākaṭayogato ca paresaṃ nicchitabhāvato ca. Paññavato guṇāti paññāpabhedapabhāvite guṇavisese sandhāya vadati. Te hi yebhuyyena paresaṃ avisayā. Tenāha – ‘‘na sakkā akathitā jānitu’’nti. Visabhāgā sabhāgā nāma ayonisomanasikārabahulesu puthujjanesu, te pana appahīnarāgadosatāya parassa vijjamānampi guṇaṃ makkhetvā avijjamānaṃ avaṇṇameva ghosentīti āha – ‘‘visabhāga…pe… kathentī’’ti. 93. The quality of possessing psychic powers is evident without reports from others, as it is self-revealing through actions like shaking palaces, wandering among devas, and so on. The qualities of one who observes the ascetic practices and so on are also like this; by this same method, those qualities are evident due to their manifest nature and because others are certain of them. 'The qualities of a wise one' is said in reference to the special virtues illuminated by the varieties of wisdom. These are mostly beyond the scope of others. Therefore, he says: 'It is impossible to know them when unspoken.' 'Those of dissimilar and similar nature' refers to ordinary people who abound in unwise attention; due to their unabandoned greed and hatred, they disparage even the existing virtues of others and proclaim only non-existent dispraise. Hence he says: 'Those of dissimilar... speak...' Yā aṭṭhārasannaṃ dhātūnaṃ samudayato atthaṅgamato assādato ādīnavato yathābhūtaṃ pajānanā, ayaṃ dhātukusalatā. Āyatanakusalatāyapi eseva nayo. Avijjādīsu dvādasasu paṭiccasamuppādaṅgesu kosallaṃ paṭiccasamuppādakusalatā. Idaṃ imassa phalassa ṭhānaṃ kāraṇaṃ, idaṃ aṭṭhānaṃ akāraṇanti evaṃ ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānanā, ayaṃ ṭhānāṭṭhānakusalatā. Yo pana imesu dhātuādīsu pariññābhisamayādivasena nissaṅgagatiyā paṇḍāti laddhanāmena ñāṇena ito gato pavatto, ayaṃ paṇḍito nāmāti āha – ‘‘imehi catūhi kāraṇehi paṇḍito’’ti. Mahantānaṃ atthānaṃ pariggaṇhanato mahatī paññā etassāti mahāpañño. Sesapadesupi eseva nayoti āha – ‘‘mahāpaññādīhi samannāgatoti attho’’ti. The understanding of the eighteen elements as they truly are—their arising, their passing away, their gratification, and their danger—this is skill in the elements. This same method applies to skill in the sense bases. Skill regarding the twelve links of dependent origination beginning with ignorance is skill in dependent origination. Understanding as it truly is what is possible as possible and what is impossible as impossible, thus: 'This is the basis, the cause of this result; this is not the basis, not the cause'—this is skill in what is possible and impossible. Moreover, one who, by means of full understanding and comprehension of these elements and so on, proceeds on a detached course with the knowledge by which he has obtained the name 'wise'—he is called a wise one. Hence he says: 'He is wise for these four reasons.' Because he grasps great meanings, great wisdom is his; thus, he is 'one of great wisdom.' This same method applies to the remaining terms; hence he says, 'endowed with great wisdom and so forth' is the meaning. Nānattanti yāhi mahāpaññādīhi samannāgatattā thero ‘‘mahāpañño’’tiādinā kittīyati, tāsaṃ mahāpaññādīnaṃ idaṃ nānattaṃ ayaṃ vemattatā. Yassa kassaci (dī. ni. ṭī. 3.216; saṃ. ni. ṭī. 1.1.110; a. ni. ṭī. 1.1.584) visesato arūpadhammassa mahattaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento, ‘‘mahante sīlakkhandhe pariggaṇhātīti mahāpaññā’’tiādimāha. Tattha hetumahantatāya paccayamahantatāya nissayamahantatāya pabhedamahantatāya kiccamahantatāya [Pg.271] phalamahantatāya ānisaṃsamahantatāya ca sīlakkhandhassa mahantabhāvo veditabbo. Tattha hetū alobhādayo, paccayā hirottappasaddhāsativīriyādayo. Nissayā sāvakabodhipaccekabodhisammāsambodhiniyatatā taṃsamaṅgino ca purisavisesā. Pabhedo cārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhassa vidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.9) ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā veditabbā, ṭhānāṭṭhānādīnaṃ pana mahantabhāvo mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasutte (ma. ni. 3.124 ādayo) sayameva āgamissati. Vihārasamāpattīnaṃ samādhikkhandhe niddhāritanayena veditabbā, ariyasaccānaṃ sakalasāsanasaṅgahaṇato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) āgatanayena. Satipaṭṭhānādīnaṃ vibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena. Sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītanipuṇaatakkāvacarapaṇḍitavedanīyabhāvato ca. Abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito ca. Nibbānassa madanimmadanādimahatthasiddhito mahantatā veditabbā. 'Diversity' refers to those qualities, such as great wisdom, by being endowed with which the elder is praised as 'one of great wisdom,' and so forth. This is the diversity, this is the distinction, of those qualities of great wisdom and so on. The greatness of any immaterial phenomenon, specifically, should be understood through the accomplishment of its function. To illustrate this accomplishment of function, it is said: 'It is great wisdom because it comprehends the great aggregate of virtue,' and so on. Here, the greatness of the aggregate of virtue should be understood in terms of the greatness of the cause, the greatness of the condition, the greatness of the support, the greatness of the division, the greatness of the function, the greatness of the result, and the greatness of the benefit. Therein, the causes are non-greed and so on. The conditions are moral shame, moral dread, faith, mindfulness, energy, and so on. The supports are the certainty of attaining the awakening of a disciple, of a paccekabuddha, and of a sammāsambuddha, and the particular individuals endowed with these. The division is the distinction into conduct and so on. The function is the destruction of opposing factors by way of their constituents. The result is the accomplishment of heavenly bliss and the accomplishment of Nibbāna. The benefit is being dear and agreeable, and so on. This is a summary here; the detailed explanation, however, should be understood according to the method presented in the Visuddhimagga and in the Ākaṅkheyyasutta and other texts. By this method, the greatness of the aggregates of concentration and so on should also be determined and understood as is appropriate. The greatness of possibilities and impossibilities, however, should be understood by their vast scope. Regarding this, the vast scope of possibilities and impossibilities will be shown in the Bahudhātuka Sutta itself. The greatness of meditative abidings and attainments should be understood in the way determined for the aggregate of concentration. The greatness of the Noble Truths is to be understood from their inclusion of the entire teaching, according to the method given in the Saccavibhaṅga and its commentary. The greatness of the foundations of mindfulness and so on is to be understood according to the method given in the Vibhaṅga and its commentary. The greatness of the fruits of recluseship lies in their production of great benefit, great happiness, great welfare, and great security from bondage, as well as their being peaceful, sublime, subtle, beyond the sphere of reasoning, and to be experienced by the wise. The greatness of the higher knowledges is due to their great accumulation, vast scope, great function, great power, and great accomplishment. The greatness of Nibbāna should be understood from its accomplishment of great purposes, such as the subduing of intoxication and so on. Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – nānākhandhesu ñāṇaṃ pavattatīti, ‘‘ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā’’ti, evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ‘‘ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho, ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho, ekavidhena saññākkhandho…pe… ekavidhena viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ ekekassa khandhassa ekavidhādivasena atītādibhedavasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tathā ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve catubhūmakā’’ti evaṃ āyatananānattaṃ paṭicca ñāṇaṃ pavattati. Regarding 'manifold wisdom' (`puthupaññā`), the meaning here should also be understood according to the method already explained. This, however, is the distinction: knowledge proceeds in regard to the various aggregates: 'This is called the form aggregate… up to… this is called the consciousness aggregate.' Thus, knowledge proceeds in dependence on making the five aggregates distinct. Even within these, knowledge proceeds in dependence on making each aggregate distinct in various ways, such as being of one kind, and so on, and also by way of distinctions such as past, and so on: 'The form aggregate is of one kind, the form aggregate is of eleven kinds; the feeling aggregate is of one kind, the feeling aggregate is of many kinds; the perception aggregate is of one kind… up to… the consciousness aggregate is of one kind, the consciousness aggregate is of many kinds.' Likewise, knowledge proceeds in dependence on the diversity of the sense bases: 'This is called the eye base… up to… this is called the mind-object base. Among these, ten sense bases belong to the sense-sphere, and two belong to the four planes.' Thus, knowledge proceeds in dependence on the diversity of the sense bases. Nānādhātūsūti [Pg.272] ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve catubhūmakā’’ti evaṃ nānādhātūsu paṭicca ñāṇaṃ pavattati. Tayidaṃ upādiṇṇakadhātuvasena vuttanti veditabbaṃ. Paccekabuddhānañhi dvinnañca aggasāvakānaṃ upādiṇṇakadhātūsuyeva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tañca kho ekadesatova, no nippadesato, anupādiṇṇakadhātūnaṃ pana nānākaraṇaṃ na jānantiyeva. Sabbaññubuddhānaṃyeva pana, ‘‘imāya nāma dhātuyā ussannattā imassa rukkhassa khandho seto hoti, imassa kaṇho, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ, imassa pupphaṃ nīlaṃ pītaṃ lohitaṃ odātaṃ sugandhaṃ duggandhaṃ, phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ madhuraṃ tittakaṃ ambilaṃ kaṭukaṃ kasāvaṃ, kaṇṭako tikhiṇo atikhiṇo ujuko kuṭilo lohito odāto hotī’’ti dhātunānattaṃ paṭicca ñāṇaṃ pavattati. Regarding the various elements, knowledge proceeds in dependence on them, thus: 'This is called the eye element... this is called the mind-consciousness element. Among these, sixteen elements belong to the sense-sphere, and two belong to the four planes.' Thus, knowledge proceeds in dependence on the diversity of elements. This should be understood as stated with reference to the elements that are clung to. For Paccekabuddhas and the two chief disciples, knowledge proceeds in dependence on making distinct only the elements that are clung to. And that, too, is only partial, not complete, for they do not know at all the distinctions among the elements that are not clung to. For the Omniscient Buddhas alone, however, knowledge proceeds in dependence on the diversity of elements: 'Due to the predominance of such-and-such an element, the trunk of this tree is white, of that one black; of this one thick-barked, of that one thin-barked; of this one the leaf is of such a kind in terms of color, shape, and so on; of that one the flower is blue, yellow, red, or white, fragrant or foul-smelling; the fruit is small, large, long, round, well-formed, smooth, rough, fragrant, sweet, bitter, sour, pungent, or astringent; the thorn is sharp, very sharp, straight, crooked, red, or white.' Thus, their knowledge proceeds in dependence on the diversity of elements. Atthesūti rūpādīsu ārammaṇesu. Nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato santānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgānañhi paccekaṃ paṭiccasamuppādasaññitāti. Tenāha – saṅkhārapiṭake ‘‘dvādasa paccayā dvādasa paṭiccasamuppādā’’ti. Nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahato suññasabhāvesu, tato eva itthipurisaattaattaniyādivasena anupalabbhesu sabhāvesu. Ma-kāro hettha padasandhikaro. Nānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādinānāatthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātāsu nānāniruttīsu. Paṭibhānesūti ettha atthapaṭisambhidādīsu visayabhūtesu, ‘‘imāni idamatthajotakānī’’ti (vibha. 725-745) tathā tathā paṭibhānato paṭibhānānīti laddhanāmesu ñāṇesu. Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva. Itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha – ‘‘puthu nānājanasādhāraṇe dhamme samatikkammā’’ti. Tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti. 'In various meanings' (`atthesu`): in objects such as form, and so on. 'In diverse dependent origination': in the factors of dependent origination, which are of various kinds due to the distinction between internal and external, and the differentiation of continua. For the factors beginning with ignorance are each designated as a 'dependent origination.' Hence it is said in the Abhidhamma Piṭaka: 'Twelve conditions are twelve dependent originations.' 'In various empty and unobtainable things': in diverse natures empty of permanence, essence, etc., and thus unobtainable as male, female, self, or what belongs to a self. Here, the letter 'm' is a euphonic consonant. 'In various meanings': in the various meanings that are the domain of the analytical knowledge of meaning, such as the meanings of conditionally arisen phenomena. 'In phenomena': in the various phenomena that are the domain of the analytical knowledge of phenomena, such as conditions. 'In expressions': in the various expressions designated as the elucidating speech of those very meanings and phenomena. 'In analytical knowledges' (`paṭibhānesu`): here, this refers to the knowledges named 'analytical knowledges' because they arise in such and such a way with regard to the domains of the analytical knowledge of meaning, and so on, illuminating them thus: 'These things illuminate this meaning.' Regarding 'in the diverse and manifold aggregate of virtue,' and so on: the manifoldness and diversity of virtue have already been stated. The rest is clear, as it is easily understood according to the method stated. However, regarding Nibbāna, which is undivided and one, its manifoldness is to be understood figuratively. As it is said: 'having transcended the phenomena common to various diverse people.' Thus, its manifoldness is illustrated through descriptions such as 'the subduing of intoxication.' Evaṃ [Pg.273] visayavasena paññāya mahattaṃ puthuttañca dassetvā idāni sampayuttadhammavasena hāsabhāvaṃ, pavattiākāravasena javanabhāvaṃ, kiccavasena tikkhādibhāvañca dassetuṃ, ‘‘katamā hāsapaññā’’tiādi vuttaṃ. Tattha hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Sīlaṃ paripūretīti haṭṭhapahaṭṭho udaggudaggo hutvā pītisahagatāya paññāya. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullā vikasitā viya pavattati; na upekkhāsahagatāti pātimokkhasīlaṃ ṭhapetvā hāsanīyaṃ paraṃ tividhampi sīlaṃ paripūretīti attho. Visuṃ vuttattā puna sīlakkhandhamāha. Samādhikkhandhantiādīsupi eseva nayo. Having thus demonstrated the greatness and variety of wisdom by way of its domain, now, to show its quality of gladness by way of associated states, its quality of swiftness by way of its mode of occurrence, and its quality of sharpness, and so forth, by way of its function, it is said, 'What is glad wisdom?' and so forth. Here, 'abounding in gladness' means abounding in joy. The remaining terms are synonyms for it. 'He fulfills virtue' means being joyful and elated, uplifted and exultant, by means of wisdom accompanied by joy. For wisdom accompanied by joy and happiness proceeds in its object like a blossoming and opening flower, due to delight; it is not accompanied by equanimity. Thus, the meaning is that, having set aside the Pātimokkha virtue, he fulfills the remaining threefold virtue that is a cause for gladness. Because it is stated separately, he again mentions the aggregate of virtue. The same principle applies to the aggregate of concentration, and so forth. Rūpaṃ aniccato khippaṃ javatīti rūpakkhandhaṃ aniccanti sīghaṃ vegena pavattiyā paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ paṭivijjhantī adandhāyantī rūpakkhandhe aniccalakkhaṇaṃ vegasā paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ, ‘‘rūpa’’ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pañcakkhandhaṃ vibhūtaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne ninnapoṇapabbhāravasena. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ, puna ‘‘rūpa’’ntiādi vuttaṃ. Vuṭṭhānagāminivipassanāvasenāti keci. It is swift regarding the impermanence of form—thus, due to its swift and forceful occurrence, the removal of opposition, and the excellence of prior formations, it penetrates the characteristic of impermanence in the aggregate of form with speed, without delay, like a thunderbolt released by Indra. Therefore, this is called 'swift wisdom.' The same principle applies to the remaining terms. Having thus shown swift wisdom by way of insight that has characteristics as its object, to show it by way of powerful insight, 'form,' and so forth, is said. Here, 'by the meaning of destruction' means that because it has a destructive nature, wherever it arises, there it disintegrates. 'By the meaning of fear' refers to its fearful nature. 'By the meaning of insubstantiality' means being devoid of a self-essence and devoid of a permanent essence, and so forth. 'Having weighed' means having weighed with insight wisdom that has become a balance. 'Having judged' means having judged with that same wisdom which has become the means of judgment. 'Having clarified' means having made the five aggregates manifest by illuminating them as they truly are. 'In the cessation of form' refers to Nibbāna, which is the cessation of the aggregate of form, by way of inclining, sloping, and tending towards it. Now, to illustrate swift wisdom by way of insight that has reached its peak, the terms 'form,' and so forth, are repeated. Some say this is by way of insight leading to emergence. Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindanena veditabboti, ‘‘khippaṃ kilese chindatīti tikkhapaññā’’ti vatvā te pana kilese vibhāgena dassento, ‘‘uppannaṃ kāmavitakka’’ntiādimāha. Tikkhapañño hi khippābhiñño hoti, paṭipadā cassa na calatīti āha – ‘‘ekasmiṃ āsane cattāro ariyamaggā adhigatā hontī’’tiādi. The sharpness of wisdom is to be understood as the complete cutting off of opposing factors with distinction, as it is said, 'One with sharp wisdom quickly cuts off defilements.' Then, showing those defilements in detail, he said, 'arisen sensual thought,' and so forth. For one with sharp wisdom has quick direct knowledge, and his practice does not waver, as it is said, 'In a single sitting, the four noble paths are attained,' and so forth. ‘‘Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā nirodhadhammā’’ti yāthāvato dassanena saccasampaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ, ‘‘sabbasaṅkhāresu [Pg.274] ubbegabahulo hotī’’tiādi vuttaṃ. Tattha ubbegabahuloti vuttanayena sabbasaṅkhāresu abhiṇhaṃ pavattasaṃvego. Uttāsabahuloti ñāṇutrāsavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti pana iminā nibbidānupassanaṃ āha – aratibahulotiādinā tassā eva aparāparuppattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho, tathā vā pavattitavimokkhamukho. Nibbijjhanaṃ nibbedho, so etissā atthi, nibbijjhatīti vā nibbedhā, sāva paññā nibbedhikā. Yaṃ panettha atthato avibhattaṃ, taṃ heṭṭhā vuttanayattā suviññeyyameva. 'All conditioned things are impermanent, suffering, subject to change, compounded, dependently arisen, subject to decay, subject to vanishing, subject to cessation'—seeing this as it truly is leads to the thorough penetration of the truths, not otherwise. This is to show, by way of reason, the penetrative wisdom. 'One is often agitated regarding all conditioned things,' and so forth, is said. Here, 'often agitated' means, in the way described, the frequently arising spiritual urgency regarding all conditioned things. 'Often terrified' means being frequently frightened in mind regarding all conditioned things due to the terror arising from knowledge. Through this, the contemplation of danger is indicated. 'Often discontented' refers to the contemplation of disenchantment—'often displeased,' and so forth, indicates its repeated occurrence. 'Turned outward' means having the faculty of knowledge directed toward Nibbāna, which is external to all conditioned things, or having the faculty of liberation directed thus. 'Penetrating' is penetration; this wisdom possesses it. Or, because it penetrates, it is penetration; that very wisdom is penetrative. As for what is not explicitly explained here in terms of meaning, that should be easily understood by the method stated before. Pajjati etena vipassanādikoti padaṃ, samāpatti, tasmā anupadanti anusamāpattiyoti attho. Padaṃ vā sammasanupagā dhammā vipassanāya pavattiṭṭhānabhāvato. Tenāha ‘‘samāpattivasena vā’’ti. Jhānaṅgavasena vāti jhānaṅgavasenāti ca attho. Aṭṭhakathāyaṃ pana kamattho idha padasaddo, tasmā anupadaṃ anukkamenāti ayamettha atthoti āha ‘‘anupaṭipāṭiyā’’ti. Dhammavipassananti taṃtaṃsamāpatticittuppādapariyāpannānaṃ dhammānaṃ vipassanaṃ. Vipassatīti samāpattiyo jhānamukhena te te dhamme yāthāvato pariggahetvā, ‘‘itipi dukkhā’’tiādinā sammasati. Addhamāsena arahattaṃ patto ukkaṃsagatassa sāvakānaṃ sammasanacārassa nippadesena pavattiyamānattā, sāvakapāramīñāṇassa ca tathā paṭipādetabbattā. Evaṃ santepīti yadipi mahāmoggallānatthero na cirasseva arahattaṃ patto; dhammasenāpati pana tato cirena, evaṃ santepi yasmā moggallānattheropi mahāpaññova, tasmā sāriputtattherova mahāpaññataroti. Idāni tamatthaṃ pākaṭataraṃ kātuṃ, ‘‘mahāmoggallānatthero hī’’tiādi vuttaṃ. Sammasanaṃ carati etthāti sammasanacāro, vipassanābhūmi, taṃ sammasanacāraṃ. Ekadesamevāti sakaattabhāve saṅkhāre anavasesato pariggahetuñca sammasituñca asakkontaṃ attano abhinīhārasamudāgatañāṇabalānurūpaṃ ekadesameva pariggahetvā sammasanto. Nanu ca ‘‘sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāyā’’ti (saṃ. ni. 4.26) vacanato vaṭṭadukkhato muccitukāmena sabbaṃ pariññeyyaṃ parijānitabbameva? Saccametaṃ, tañca kho sammasanupagadhammavasena vuttaṃ. Tasmā sasantānagate sabbadhamme[Pg.275], parasantānagate ca tesaṃ santānavibhāgaṃ akatvā bahiddhābhāvasāmaññato sammasanaṃ, ayaṃ sāvakānaṃ sammasanacāro. Thero pana bahiddhādhammepi santānavibhāgena keci keci uddharitvā sammasi, tañca kho ñāṇena phuṭṭhamattaṃ katvā. Tena vuttaṃ – ‘‘yaṭṭhikoṭiyā uppīḷento viya ekadesameva sammasanto’’ti. Tattha ñāṇena nāma yāvatā neyyaṃ pavattitabbaṃ, tathā apavattanato ‘‘yaṭṭhikoṭiyā uppīḷento viyā’’tiādi vuttaṃ. Anupadadhammavipassanāya abhāvato ‘‘ekadesameva sammasanto’’ti vuttaṃ. 'One goes by means of this'—i.e., insight and so on—thus it is a `pada` (basis), which is a `samāpatti` (attainment). Therefore, 'anupada' means 'following the samāpatti.' Or, the term 'pada' refers to phenomena that are objects of contemplation, because they are the basis for the arising of insight. Hence, it is said, 'by means of samāpatti.' 'By means of jhāna factors' also means 'through the factors of jhāna.' In the commentary, however, the term 'pada' here has the meaning of 'order'; therefore, 'anupada' means 'in sequence,' and this is its meaning, as explained as 'in order.' 'Dhammavipassanā' refers to the insight into phenomena included in the arising of consciousness pertaining to the various samāpattis. 'He sees insightfully' means he comprehends those phenomena as they really are through the door of jhāna and contemplates them, investigating them as 'this is suffering,' and so forth. He attained arahantship in half a month because the practice of contemplation for disciples of superior caliber proceeds without interruption, and the knowledge of a disciple’s perfection must be developed accordingly. Even so, though the Venerable Mahāmoggallāna attained arahantship quickly, the General of the Dhamma (Sāriputta) attained it after that. Still, even though the Venerable Moggallāna was also of great wisdom, the Venerable Sāriputta was of greater wisdom. Now, to make that meaning clearer, it is said, 'the Venerable Mahāmoggallāna,' and so forth. 'He engages in contemplation here' means the sphere of contemplation, the ground of insight—that is the practice of contemplation. 'Only partially' means, being unable to fully comprehend and contemplate all formations in his own existence completely, he contemplates only a portion suitable to the power of his knowledge that arose from his aspiration. But isn’t it said, 'Monks, without directly knowing, without fully understanding, without dispassion for and abandoning all, one is incapable of the destruction of suffering' (Saṃyutta Nikāya 4.26)? Thus, one who seeks release from the suffering of the cycle must fully understand everything. This is true, but it is stated with reference to phenomena suitable for contemplation. Therefore, the disciples’ practice of contemplation involves contemplating all phenomena within their own continuum and, without distinguishing the continuum of others, contemplating them generally as external. The Elder, however, extracted certain external phenomena by distinguishing their continuums and contemplated them, but only to the extent of making them touched by knowledge. Hence, it is said, 'like pressing with the tip of a staff, he contemplated only partially.' Therein, the phrase 'like pressing with the tip of a staff' is used because knowledge does not proceed as far as its object, the knowable, extends. Because there was no anupada-dhammavipassanā, it is said, 'he contemplated only partially.' Buddhānaṃ sammasanacāro dasasahassilokadhātuyaṃ sattasantānagatā, anindriyabaddhā ca saṅkhārāti vadanti, koṭisatasahassacakkavāḷesūti apare. Tathā hi addhattayavasena paṭiccasamuppādanayaṃ osaritvā chattiṃsakoṭisatasahassamukhena buddhānaṃ mahāvajirañāṇaṃ pavattaṃ. Paccekabuddhānaṃ sasantānagatehi saddhiṃ majjhimadesavāsisattasantānagatā anindriyabaddhā ca sammasanacāroti vadanti, jambudīpavāsisattasantānagatāti keci. Dhammasenāpatinopi yathāvuttasāvakānaṃ vipassanābhūmiyeva sammasanacāro. Tattha pana thero sātisayaṃ niravasesaṃ anupadadhammaṃ vipassi. Tena vuttaṃ – ‘‘sāvakānaṃ sammasanacāraṃ nippadesaṃ sammasī’’ti. The range of contemplation of the Buddhas extends to the continua of beings in the ten-thousandfold world-system, and they say that formations are not bound by faculties, while others say it extends to a hundred thousand koṭis of world-systems. Indeed, having entered into the method of dependent origination by way of the three periods of time, the great diamond-like knowledge of the Buddhas proceeds through thirty-six hundred thousand koṭis of openings. For the Paccekabuddhas, they say their range of contemplation includes the continua of beings dwelling in the middle country, not bound by faculties, along with their own continua; some say it includes the continua of beings dwelling in Jambudīpa. For the General of the Dhamma as well, the range of contemplation is solely the ground of insight of the disciples, as previously described. There, however, the Elder, with distinction and without remainder, contemplated the Dhamma element by element. Therefore, it is said: 'He contemplated the disciples' range of contemplation without remainder.' Tattha ‘‘sāvakānaṃ vipassanābhūmī’’ti ettha sukkhavipassakā lokiyābhiññappattā pakatisāvakā aggasāvakā paccekabuddhā sammāsambuddhāti chasu janesu sukkhavipassakānaṃ jhānābhiññāhi anadhigatapaññānepuññattā andhānaṃ viya icchitapadesokkamanaṃ vipassanākāle icchikicchitadhammavipassanā natthi. Te yathāpariggahitadhammamatteyeva ṭhatvā vipassanaṃ vaḍḍhenti. Lokiyābhiññappattā pana pakatisāvakā yena mukhena vipassanaṃ ārabhanti; tato aññena vipassanaṃ vitthārikaṃ kātuṃ sakkonti vipulañāṇattā. Mahāsāvakā abhinīhārasampannattā tato sātisayaṃ vipassanaṃ vitthārikaṃ kātuṃ sakkonti. Aggasāvakesu dutiyo abhinīhārasampattiyā samādhānassa sātisayattā vipassanaṃ tatopi vitthārikaṃ karoti. Paṭhamo pana tato mahāpaññatāya sāvakehi asādhāraṇaṃ vitthārikaṃ karoti. Paccekabuddho tehipi mahābhinīhāratāya attano abhinīhārānurūpaṃ tatopi vitthārikavipassanaṃ karonti. Buddhānaṃ, sammadeva, paripūritapaññāpāramipabhāvita-sabbaññutaññāṇādhigamanassa anurūpāyāti. Yathā [Pg.276] nāma katavālavedhaparicayena sarabhaṅgasadisena dhanuggahena khitto saro antarā rukkhalatādīsu asajjamāno lakkhaṇeyeva patati; na sajjati na virajjhati, evaṃ antarā asajjamānā avirajjhamānā vipassanā sammasanīyadhammesu yāthāvato nānānayehi pavattati. Yaṃ mahāñāṇanti vuccati, tassa pavattiākārabhedo gaṇato vuttoyeva. Here, regarding 'the ground of insight for disciples,' among the six types of persons—dry-insight practitioners, those who have attained mundane direct knowledge, ordinary disciples, chief disciples, Paccekabuddhas, and Perfectly Self-Enlightened Buddhas—dry-insight practitioners, lacking the proficiency in wisdom attained through jhāna and direct knowledge, are like the blind stepping onto a desired spot; during insight meditation, there is no insight into phenomena as wished. They develop insight by standing only on the measure of phenomena they have grasped. Ordinary disciples who have attained mundane direct knowledge, however, begin insight through one approach but, due to their expansive knowledge, can elaborate on insight through another. Great disciples, being endowed with the perfection of their aspiration, can elaborate on insight with even more distinction. Among the chief disciples, the second, due to the superiority of his concentration from the perfection of his aspiration, elaborates on insight even further. The first, however, due to his great wisdom, elaborates on it in a way uncommon among disciples. Paccekabuddhas, possessing an even greater aspiration, develop insight in accordance with their own aspiration, elaborating on it more extensively than them. For the Buddhas, it is indeed in accordance with the attainment of omniscient knowledge, developed through the fulfilled perfection of wisdom. Just as an arrow shot by an archer like Sarabhaṅga, skilled in piercing a hair through practice, does not get caught on trees or vines along the way but strikes the target precisely—not sticking, not failing—so too does insight proceed according to reality among the objects of contemplation, without getting stuck or failing along the way, in various analytical modes. As for what is called 'great knowledge,' the differentiation of its modes of operation has already been stated in terms of enumeration. Etesu ca sukkhavipassakānaṃ vipassanācāro khajjotapabhāsadiso, abhiññappattapakatisāvakānaṃ dīpapabhāsadiso, mahāsāvakānaṃ okkāpabhāsadiso, aggasāvakānaṃ osadhitārakāpabhāsadiso, paccekabuddhānaṃ candapabhāsadiso, sammāsambuddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadiso upaṭṭhāsi. Tathā sukkhavipassakānaṃ vipassanācāro andhānaṃ yaṭṭhikoṭiyā gamanasadiso, lokiyābhiññappattapakatisāvakānaṃ daṇḍakasetugamanasadiso, mahāsāvakānaṃ jaṅghasetugamanasadiso, aggasāvakānaṃ sakaṭasetugamanasadiso, paccekabuddhānaṃ mahājaṅghamaggagamanasadiso, sammāsambuddhānaṃ mahāsakamaggagamanasadisoti veditabbo. Among these, the practice of insight of dry-insight practitioners is like the light of a firefly; for ordinary disciples who have attained direct knowledge, it is like the light of a lamp; for great disciples, it is like the light of a torch; for the chief disciples, it is like the light of the morning star; for Paccekabuddhas, it is like the light of the moon; for the Perfectly Self-Enlightened Buddhas, it appeared like the orb of the autumn sun adorned with a thousand rays. Similarly, the practice of insight of dry-insight practitioners is like a blind person going with the tip of a staff; for ordinary disciples who have attained direct knowledge, it is like going on a log bridge; for great disciples, it is like going on a footbridge; for the chief disciples, it is like going on a cart bridge; for Paccekabuddhas, it is like going on a great footpath; for the Perfectly Self-Enlightened Buddhas, it should be understood as like going on a great highway for carts. Arahattañca kira patvāti ettha kira-saddo anussavaladdhoyamatthoti dīpetuṃ vutto. Patvā aññāsi attano vipassanācārassa mahāvisayattā tikkhavisadasūrabhāvassa ca sallakkhaṇena. Kathaṃ panāyaṃ mahāthero dandhaṃ arahattaṃ pāpuṇanto sīghaṃ arahattaṃ pattato paññāya attānaṃ sātisayaṃ katvā aññāsīti āha – ‘‘yathā hī’’tiādi. Mahājaṭanti mahājālasākhaṃ ativiya sibbitajālaṃ. Yaṭṭhiṃ pana sāraṃ vā ujuṃ vā na labhati veṇuggahaṇe anuccinitvā veṇussa gahitattā. Evaṃsampadanti yathā tesu purisesu eko veḷuggahaṇe anuccinitvā veḷuyaṭṭhiṃ gaṇhāti, eko uccinitvā, evaṃ nipphattikaṃ. Padhānanti bhāvanānuyuñjanaṃ. “It is said that he attained Arahantship”—here the word ‘kira’ is used to indicate that this meaning is learned by tradition. Having attained, he knew through discerning the great scope of his practice of insight, and its sharp, clear, and brave nature. But how did this great elder, though slow in attaining Arahantship, come to know that he surpassed in wisdom one who attained Arahantship quickly? He explains, “Just as…” and so on. “Great tangle” (Mahājaṭaṃ) refers to a branch with a great web, an exceedingly woven tangle. As for the staff, he does not obtain one that is strong or straight because, in taking the bamboo, he did not select it carefully, taking bamboo without choosing. “Thus accomplished” (Evaṃsampadaṃ) means that just as among those men, one takes a bamboo staff without choosing, while another chooses carefully, so is the result. “Striving” (Padhānaṃ) means applying oneself to cultivation. Sattasaṭṭhi ñāṇānīti paṭisambhidāmagge (paṭi. ma. 1.73 mātikā) āgatesu tesattatiyā ñāṇesu ṭhapetvā cha asādhāraṇañāṇāni sutamayañāṇādīni paṭibhānapaṭisambhidāñāṇapariyosānāni sattasaṭṭhi ñāṇāni. Tāni hi sāvakehi pavicitabbāni, na itarāni. Soḷasavidhaṃ paññanti (saṃ. ni. aṭṭha. 3.5.379; saṃ. ni. ṭī. 3.5.379) mahāpaññādikā, navānupubbavihārasamāpattipaññāti idaṃ soḷasavidhaṃ paññaṃ. The sixty-seven knowledges: From the seventy-three knowledges mentioned in the Paṭisambhidāmagga (Paṭi. Ma. 1.73, Mātikā), after setting aside the six uncommon knowledges, there remain sixty-seven knowledges. For these are to be investigated by disciples, not the others. The sixteen kinds of wisdom (Saṃyutta Nikāya Aṭṭhakathā 3.5.379; Saṃyutta Nikāya Ṭīkā 3.5.379): this refers to 'great wisdom' and so on, and the wisdom of the nine successive dwelling attainments. Tatrāti [Pg.277] tassa. Idaṃ hotīti idaṃ dāni vuccamānaṃ anupubbasammasanaṃ hoti. Vipassanākoṭṭhāsanti vitakkādisammasitabbadhammavibhāgena vibhattavipassanābhāgaṃ. ‘Therein’ (tatra) means ‘of that’ (tassa). ‘This is’ means this which is now being spoken of is the successive contemplation. ‘The section of insight’ means the part of insight divided according to the division of phenomena to be contemplated, such as initial thought and so on. 94. Paṭhame jhāneti upasilese bhummaṃ, tasmā ye paṭhame jhāne dhammāti ye paṭhamajjhānasaṃsaṭṭhā dhammāti attho. Antosamāpattiyanti ca samāpattisahagate cittuppāde samāpattisamaññaṃ āropetvā vuttaṃ. Vavatthitāti katavavatthanā nicchitā. Paricchinnāti ñāṇena paricchinnā salakkhaṇato paricchijja ñātā. Olokentoti ñāṇacakkhunā paccakkhato passanto. Abhiniropanaṃ ārammaṇe cittassa āropanaṃ. Anumajjanaṃ ārammaṇe cittassa anuvicāraṇaṃ. Pharaṇaṃ paṇītarūpehi kāyassa byāpanaṃ, vipphārikabhāvo vā. Sātanti sātamadhuratā. Adhikkhepo vikkhepassa paṭipakkhabhūtaṃ samādhānaṃ. Phusanaṃ indriyavisayaviññāṇassa tato uppajjitvā ārammaṇe phusanākārena viya pavatti. Vedayitaṃ ārammaṇānubhavanaṃ. Sañjānanaṃ nīlādivasena ārammaṇassa sallakkhaṇaṃ. Cetayitaṃ cetaso byāpāro. Vijānanaṃ ārammaṇūpaladdhi. Kattukamyatā cittassa ārammaṇena atthikatā. Tasmiṃ ārammaṇe adhimuccanaṃ, sanniṭṭhānaṃ vā adhimokkho. Kosajjapakkhe patituṃ adatvā cittassa paggaṇhanaṃ paggāho, adhiggahoti attho. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Samappavattesu assesu sārathi viya sakiccapasutesu sampayuttesu ajjhupekkhanaṃ majjhattatā. Sampayuttadhammānaṃ ārammaṇe anunayanaṃ saṃcaraṇaṃ anunayo. Sabhāvatoti yathābhūtasabhāvato. Soḷasannaṃ eva cettha dhammānaṃ gahaṇaṃ tesaṃyeva therena vavatthāpitabhāvato, te evassa tadā upaṭṭhahiṃsu, na itareti vadanti. Vīriyasatiggahaṇena cettha indriyabhāvasāmaññato saddhāpaññā; satiggahaṇeneva ekantānavajjabhāvasāmaññato passaddhiādayo cha yugaḷā; alobhādosā ca saṅgahitā jhānacittuppādapariyāpannattā tesaṃ dhammānaṃ. Therena ca dhammā vavatthānasāmaññato āraddhā. Te na upaṭṭhahiṃsūti na sakkā vattunti apare. 94. “In the first jhāna” means the locative case of association; therefore, “the qualities in the first jhāna” means the qualities associated with the first jhāna. “Within the attainment” is said referring to the mental states concurrent with the attainment, by designating those mental states as the attainment itself. “Defined” means defined and ascertained. “Delimited” means delimited by knowledge, known by distinguishing their individual characteristics. “Observing” means seeing directly with the eye of knowledge. “Application” is the directing of the mind to the object. “Examining” is the repeated consideration of the object. “Pervasion” is the permeation of the body with refined forms, or the state of being diffused. “Pleasant” is delightfulness and sweetness. “Directing-towards” is concentration, which is the opposite of distraction. “Contact” is the proceeding of sense consciousness, which, having arisen from that, occurs as if in the manner of touching the object. “Feeling” is the experience of the object. “Perception” is the marking of the object as blue, etc. “Volition” is the activity of the mind. “Knowing” is the apprehension of the object. “Desire for action” is the mind’s being concerned with the object. “Determination,” or conviction, is the settling or determination on that object. “Exertion” is the uplifting of the mind, not allowing it to fall into the side of laziness; it means holding on. “Establishment” is abiding by approaching the object, or not abandoning it. “Equanimity” is the middleness of observing the associated states like a charioteer overseeing well-trained horses fully engaged in their tasks. “Concurrence” is the leading of the associated states towards the object, a moving about. “By nature” means according to their true inherent nature. Here, only these sixteen qualities are mentioned because only they were determined by the Elder; only these arose for him at that time, not others, some say. Here, by the inclusion of energy and mindfulness, faith and wisdom are included due to their shared characteristic of being faculties; and by the inclusion of mindfulness alone, the six pairs beginning with tranquility are included due to their shared characteristic of being entirely faultless; non-greed and non-hatred are also included because those qualities are included within the jhāna consciousness-arising. And the Elder commenced with the states in terms of their commonality of being defined. Others say that it cannot be said that these did not occur to him. Viditā uppajjantīti uppādepi nesaṃ vedanānaṃ pajānanaṃ hotiyevāti attho. Sesapadadvayepi eseva nayo. Taṃ jānātīti taṃñāṇo, tassa [Pg.278] bhāvo taṃñāṇatā, ñāṇassa attasaṃvedananti attho. Taṃsamānayogakkhamāhi sampayuttadhammā. Ñāṇabahutāti ñāṇassa bahubhāvo, ekacittuppāde anekañāṇatāti attho. Idāni tamevatthaṃ vivarituṃ, ‘‘yathā hī’’tiādi vuttaṃ. Na sakkā jānituṃ ārammaṇakaraṇassa abhāvato. Asammohāvabodho ca īdisassa ñāṇassa natthi. Ekekameva ñāṇaṃ uppajjati tasmiṃ khaṇe ekasseva āvajjanassa uppajjanato, na ca āvajjanena vinā cittuppatti atthi. Vuttañhetaṃ – “They arise, being known” means that even in their arising, there is understanding of those feelings. The same principle applies to the remaining two phrases. “One who knows that” is a “that-knower”; the state of this is “that-knowing-ness,” meaning the self-awareness of knowledge. “Capable of bearing the same combination” refers to the associated phenomena. “Abundance of knowledge” means the multiplicity of knowledge—the presence of multiple knowledges in a single thought-moment. Now, to elaborate on this very point, it is said, “Just as…” It is impossible to know because of the absence of making an object. And there is no non-deluded understanding of such knowledge. Only one knowledge arises at that moment because only one adverting arises then, and there is no occurrence of consciousness without adverting. For it has been said— ‘‘Cullāsītisahassāni, kappā tiṭṭhanti ye marū; Na tveva tepi jīvanti, dvīhi cittehi saṃyutā’’ti. (mahāni. 10, 39) ca, “For eighty-four thousand aeons the Maruts endure; yet even they do not live conjoined with two minds.” (Mahāni. 10, 39) ‘‘Natthi citte yugā gahī’’ti ca – “There is no simultaneous grasping in the mind.” Vatthārammaṇānaṃ pariggahitatāyāti yasmiñca ārammaṇe ye jhānadhammā pavattanti, tesaṃ vatthārammaṇānaṃ pageva ñāṇena paricchijja gahitattā. Yathā nāma migasūkarādīnaṃ āsayepariggahite tatra ṭhitā migā vā sūkarā vā tato uṭṭhānatopi āgamanatopi nesādassa sukhaggahaṇā honti, evaṃsampadamidaṃ. Tenāha ‘‘therena hī’’tiādi. Tenāti vatthārammaṇānaṃ pariggahitabhāvena. Assāti therassa. Tesaṃ dhammānanti jhānacittuppādapariyāpannānaṃ dhammānaṃ. Uppādaṃ āvajjantassātiādinā uppādādīsu yaṃ yadeva ārabbha ñāṇaṃ uppajjati; tasmiṃ tasmiṃ khaṇe tassa tasseva cassa pākaṭabhāvo dīpito. Na hi āvajjanena vinā ñāṇaṃ uppajjati. Ahutvā sambhontīti pubbe avijjamānā hutvā sambhavanti, anuppannā uppajjantīti attho. Udayaṃ passati tesaṃ dhammānaṃ, ‘‘ahutvā sambhontī’’ti uppādakkhaṇasamaṅgibhāvadassanato. Pubbe abhāvabodhako hi attalābho dhammānaṃ udayo. Hutvāti uppajjitvā. Paṭiventīti paṭi khaṇe khaṇe vinassanti. Vayaṃ passati, ‘‘hutvā paṭiventī’’ti tesaṃ dhammānaṃ bhaṅgakkhaṇasamaṅgibhāvadassanato. Viddhaṃsabhāvabodhako hi dhammānaṃ vijjamānato vayo. Because the base and object have been fully comprehended—that is, because the jhāna-states that arise in a particular object are preemptively known and grasped by knowledge, having clearly discerned and grasped their base and object. Just as when a hunter has fully comprehended the lair of deer or boars, the deer or boars standing there are easily caught by the hunter whether they rise or come—so too is this analogy. Hence it is said, “by the elder,” etc. “By that” means by the fact that the base and object have been fully comprehended. “Of him” refers to the elder. “Of those states” refers to the states included in the jhāna consciousness-arising. By “adverting to their arising,” etc., it is shown that whatever knowledge arises concerning the arising, etc., at each moment, the manifest nature of that very thing is illuminated. For knowledge does not arise without adverting. “They come to be after not having been” means they come to be after not having existed before; the meaning is that the unarisen arises. One sees the arising of those states, by seeing their being endowed with the arising-moment, as “they come to be after not having been.” For the arising of states is the realization of their prior absence. “Having been” means having arisen. “They cease” means they perish moment by moment. One sees their passing away, by seeing their being endowed with the cessation-moment, as “having been, they cease.” For the passing away of states is the realization of their destruction from a state of existence. Tesu dhammesu natthi etassa upayo rāgavasena upagamananti anupayo, ananurodho. Hutvā viharatīti yojanā. Tathā natthi etassa apāyo paṭighavasena apagamananti anapāyo, avirodho. ‘‘Etaṃ mama, [Pg.279] eso me atthā’’ti tassa taṇhādiṭṭhiabhinivesābhāvato taṇhādiṭṭhinissayehi anissito. Appaṭibaddhoti anupayānissitabhāvato vipassanāya paribandhavasena chandarāgena na paṭibaddho na vibandhito. Vippamuttoti tato eva vikkhambhanavimuttivasena kāmarāgato vimutto. Visaṃyutto vikkhambhanavaseneva paṭipakkhadhammehi visaṃyutto. In these states, there is no approach for him by way of passion—thus, no approach, no compliance. The connection is: “he dwells.” Likewise, there is no departure for him by way of aversion—thus, no departure, no opposition. Because there is no craving, view, or adherence in him thinking, “This is mine, this is my self,” he is not dependent on the supports of craving and views. “Unbound” means not bound or obstructed by desire and lust, which act as an obstruction to insight, because of his state of non-approach and non-dependence. “Freed” means liberated from sensual desire by way of the freedom of suppression. “Disjoined” means disjoined from opposing states by way of suppression. Kilesamariyādā tena katā bhaveyyāti antosamāpattiyaṃ pavatte soḷasa dhamme ārabbha pavattamānaṃ vipassanāvīthiṃ bhinditvā sace rāgādayo uppajjeyyuṃ; tassa vipassanāvīthiyā kilesamariyādā tena cittena, cittasamaṅginā vā katā bhaveyya. Tesūti tesu dhammesu. Assāti therassa. Ekopīti rāgādīsu ekopīti ca vadanti. Vuttākārena ekaccānaṃ anāpāthagamane sati vipassanā na tesu dhammesu nirantarappavattāti ārammaṇamariyādā bhaveyya. Vikkhambhitapaccanīkattāti vipassanāya paṭipakkhadhammānaṃ pageva vikkhambhitattā idānipi vikkhambhetabbā kilesā natthīti vuttaṃ. The boundary of defilements would be made by that—that is, if lust and other defilements were to arise, breaking through the course of insight which is proceeding with the sixteen states as its object within the attainment, then the boundary of defilements for that course of insight would be established by that mind, or by one endowed with that mind. “In those” means in those states. “Of him” refers to the elder. “Even one” means “even one among lust and other defilements,” some say. In the stated manner, if for some, insight does not occur continuously in those states because they do not come into its range, then there would be a boundary of the object. “Because the opposing factors have been suppressed” means that since the states opposing insight have already been suppressed, it is said that there are no defilements to be suppressed now. Itoti paṭhamajjhānato. Anantaroti uparimo jhānādiviseso. Tassa pajānanassāti, ‘‘atthi uttari nissaraṇa’’nti evaṃ pavattajānanassa. Bahulīkaraṇenāti punappunaṃ uppādanena. “From this” means from the first jhāna. “The next” means a higher special attainment, such as jhāna and so forth. “Of one who understands” means of the knowing that proceeds in this way: “There is a further escape.” “By developing it” means by repeatedly producing it. Sampasādanaṭṭhenāti kilesakālusiyāpagamanena, tassa vicārakkhobhavigamena vā cetaso sammadeva pāsādikabhāvena. By the meaning of tranquilizing: through the removal of the impurity of defilements, or through the mind's genuine serenity due to the cessation of the disturbance of sustained thought. Vīriyaṃ sati upekkhāti āgataṭṭhāne pārisuddhiupekkhā, adukkhamasukhāvedanāti ettha jhānupekkhāti, ‘‘sukhaṭṭhāne vedanupekkhāvā’’ti vuttaṃ. Sukhaṭṭhāneti ca paṭhamajjhānādīsu sukhassa vuttaṭṭhāne. Passaddhattāti samadhuracetayitabhāvena ārammaṇe visaṭavitthatabhāvato yo so cetaso ābhogo vutto. Sāmaññaphalādīsu satiyā pārisuddhi, sā thana atthato sativinimuttā natthīti āha ‘‘parisuddhāsatiyevā’’ti. Pārisuddhiupekkhā, na jhānupekkhādayo. Regarding 'effort, mindfulness, and equanimity'—in the context where this appears, it is the equanimity of purity. Regarding 'the feeling of neither-painful-nor-pleasant'—here, it is jhāna-equanimity. It is said, 'or equanimity regarding feeling in the state of pleasure.' 'The state of pleasure' refers to the place where pleasure is mentioned, such as in the first jhāna and so on. Tranquility is that mental application which is spoken of, due to its being evenly yoked and diffused in the object. In texts like the Samaññaphala Sutta, the purity of mindfulness is mentioned. He says, 'It is only pure mindfulness,' meaning that in essence, this purity is not separate from mindfulness. It is the equanimity of purity, not jhāna-equanimity or other types. 95. Īdisesu ṭhānesu satiyā na kadācipi ñāṇaviraho atthīti āha – ‘‘ñāṇena sampajāno hutvā’’ti. Tathā hi tatiyajjhāne, ‘‘satimā sukhavihārī’’ti ettha sampajānoti ayamattho vutto eva hoti[Pg.280]. Na sāvakānaṃ anupadadhammavipassanā hoti saṅkhārāvasesasukhumappavattiyā duviññeyyattā vinibbhujitvā gahetuṃ asakkuṇeyyabhāvato. Tenāha – ‘‘kalāpavipassanaṃ dassento evamāhā’’ti. 95. In such instances, there is never a lack of knowledge when mindfulness is present—thus it is said: 'being fully aware with knowledge.' For in the third jhāna, where it says, 'mindful, dwelling in happiness,' this very meaning of full awareness is expressed. Disciples do not have sequential insight into phenomena, because the subtle occurrence of the remaining formations is difficult to discern and because they are unable to disentangle and grasp them. Therefore, to show insight into aggregates, he spoke thus. 96. Paññāya cassadisvā āsavā parikkhīṇā hontīti dassanasamakālaṃ khīyamānā āsavā, ‘‘disvā parikkhīṇā hontī’’ti vuttā. Samānakālepi hi ediso saddappayogo dissati – 96. When the influxes are destroyed upon seeing with wisdom, it means that the influxes are destroyed at the very moment of seeing, and thus they are said to be 'destroyed upon seeing.' For such a usage of words is seen even when things happen simultaneously— ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204, 400; 3.421, 425, 426; saṃ. ni. 2.43-45; 2.4.60; kathā. 465, 467). "Dependent on the eye and forms, eye-consciousness arises." (Majjhima Nikāya 1.204, 400; 3.421, 425, 426; Saṃyutta Nikāya 2.43-45; 2.4.60; Kathāvatthu 465, 467). ‘‘Nihantvā timiraṃ sabbaṃ, uggatejo samuggato; Verocano rasmimālī, lokacakkhupabhaṅkaro’’ti. (paṭṭhā. anuṭī. 1.25-34; visuddhi. mahāṭī. 2.580) ca – "Having dispelled all darkness, with intense energy arisen; the Illuminator, garlanded with rays, the eye of the world, the maker of light." Evamādīsu. Hetuattho vā ayaṃ disvāsaddo asamānakattuko yathā – ‘‘ghataṃ pivitvā balaṃ hoti, sīhaṃ disvā bhayaṃ hotī’’ti (visuddhi. mahāṭī. 2.802). Dassanahetuko hi āsavānaṃ parikkhayo pariññāsacchikiriyābhāvanābhisamaye sati pahānābhisamayassa labbhanato. Yuganaddhaṃ āharitvāti paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha jhānadhamme sammasanto samathavipassanaṃ yuganaddhaṃ bhāveti. Evaṃ yāva nevasaññānāsaññāyatanaṃ samāpajjitvā vuṭṭhāya tattha sammasanto samathavipassanaṃ yuganaddhaṃ katvā yathā thero arahattaṃ pāpuṇi. Taṃ sandhāya vuttaṃ – ‘‘arahattaṃ pattavāro idha gahito’’ti. Idhāti imasmiṃ sutte. Dīghanakhasuttadesanāya (ma. ni. 2.205-206) hi thero arahattaṃ patto. Tadā ca anāgāmī hutvā nirodhaṃ samāpajjatīti vacanaavasaro natthi, tasmā vuttaṃ – ‘‘arahattaṃ pattavāro idha gahito’’ti. Yadi evaṃ – ‘‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharatī’’ti idaṃ kasmā vuttanti? There vijjamāne paṇḍitaguṇe anavasesato dassetvā arahattanikūṭena desanaṃ niṭṭhāpetuṃ. Nirodhasamāpajjanaṃ pana therassa āciṇṇasamāciṇṇaṃ. Tenāha ‘‘nirodhaṃ pana…pe… vadantī’’ti. Tena phalasamāpattimpi antarā samāpajjatiyevāti dasseti. In such cases. Or this word 'disvā' (having seen) has the meaning of cause, with a different agent, as in—'Having drunk ghee, there is strength; having seen a lion, there is fear' (Visuddhimagga Mahāṭīkā 2.802). For the destruction of the influxes is caused by seeing, since the penetration of abandoning is obtained when there is the penetration of full understanding, realization, and development. 'Having yoked them together' means having attained the first jhāna, emerged from it, and contemplating the jhāna-factors there, thus developing serenity and insight yoked together. In this way, up to the base of neither-perception-nor-non-perception, having attained it, emerged, and contemplating there, he develops serenity and insight yoked together, in the way the elder attained arahantship. It is in reference to this that it is said—'Here, the case of the attainment of arahantship is taken.' 'Here' means in this sutta. For the elder attained arahantship during the teaching of the Dīghanakha Sutta (Majjhima Nikāya 2.205–206). And at that time, there is no occasion to speak of him as a non-returner attaining cessation, hence it is said—'Here, the case of the attainment of arahantship is taken.' If so, why is it said—'Having completely transcended the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling'? To fully display the elder’s qualities of wisdom without omission and to conclude the teaching with the height of arahantship. Moreover, the attainment of cessation was practiced and habitual for the elder. Hence it is said—'But cessation… they say.' This also indicates that he would indeed attain the fruition attainment in between. Vomissaṃ [Pg.281] vivarituṃ ‘‘tatthassā’’tiādi vuttaṃ. Tattha ‘‘nirodhaṃ samāpajjissāmī’’ti ābhogena samathavipassanaṃ yuganaddhaṃ āharitvā ṭhitassa nirodhasamāpatti sīsaṃ nāma hoti, tassa ābhogavasena nirodhassa vāro āgacchati. Phalasamāpatti gūḷho hoti, ‘‘phalasamāpattiṃ samāpajjissāmī’’ti ābhogassa abhāvato. Phalasamāpatti sīsaṃ hotīti etthāpi vuttanayena attho veditabbo. Etena ābhogapaṭibaddhametesaṃ āgamananti dīpitanti veditabbaṃ. Jambudīpavāsino therā panātiādi aṭṭhakathāruḷhameva taṃ vacanaṃ. Antosamāpattiyanti nirodhaṃ samāpannakāle. Tisamuṭṭhānikarūpadhammeti utukammāhāravasena tisamuṭṭhānikarūpadhamme. To explain what was mixed, the passage beginning 'Therein, for him...' was stated. Here, for one who remains having brought forth serenity and insight yoked together with the intention, 'I will attain cessation,' the attainment of cessation is called the 'head,' and due to that intention, the turn for cessation arrives. The fruition-attainment is obscure because there is no intention such as, 'I will attain fruition-attainment.' Where it says, 'The fruition-attainment is the head'—here too, the meaning should be understood in the way stated. By this, it should be understood that their arrival is shown to be dependent on intention. As for the statement, 'The elders dwelling in Jambudīpa,' etc., that statement is merely one established in the commentary. 'During the attainment within' means at the time of having attained cessation. 'The material phenomena arising from three origins' refers to material phenomena arising from the three origins of temperature, kamma, and nutriment. 97. Ciṇṇavasitanti paṭipakkhadūribhāvena subhāvitavasībhāvaṃ. Nipphattiṃ pattoti ukkaṃsaparinipphattiṃ patto. Ure vāyāmajanitāya oraso. Pabhāvitanti uppāditaṃ. Dhammenāti ariyamaggadhammena. Tassa hi adhigamena ariyāya jātiyā jāto nibbattoti katvā, ‘‘dhammajo dhammanimmito’’ti vuccati. Dhammadāyassāti navavidhassa lokuttaradhammadāyassa. Ādiyanatoti gaṇhanato, sasantāne uppādanatoti attho. Sesaṃ suviññeyyameva. 97. 'Ciṇṇavasitaṃ' means the state of well-developed mastery through being far from opposition. 'Nipphattiṃ patto' means having attained supreme accomplishment. 'Uraso' means born of the breast, generated by effort. 'Pabhāvitaṃ' means brought forth. 'Dhammena' refers to the Dhamma of the Noble Path. For, through the attainment of that, having been born the noble birth, he is called 'born of Dhamma, created by Dhamma.' 'Of the Dhamma-heritage' means of the ninefold supramundane Dhamma-heritage. 'Ādiyanato' means from taking up, that is, from generating in one's own continuity. The rest is easily understood. Anupadasuttavaṇṇanāya līnatthappakāsanā samattā. The Clarification of the Hidden Meaning of the Commentary on the Anupada Sutta is complete. 2. Chabbisodhanasuttavaṇṇanā 2. Commentary on the Chabbisodhana Sutta 98. Khīṇā jātīti attano jātikkhayaṃ paṭijānantena arahattaṃ byākataṃ hoti arahato tadabhāvato. Tathā vusitaṃ brahmacariyanti maggabrahmacariyavāso me pariyositoti paṭijānantenapi. Kataṃ karaṇīyanti catūhi maggehi catūsu saccesu pariññādivasena soḷasavidhassapi kiccassa attanā niṭṭhāpitabhāvaṃ paṭijānantenapi. Nāparaṃ itthattāyāti āyatiṃ punabbhavābhāvaṃ, āyatiṃ vā pariññādikaraṇīyābhāvaṃ paṭijānantenapīti āha – ‘‘ekenapi padena aññā byākatāva hotī’’ti. Dvikkhattuṃ baddhaṃ pana subaddhaṃ viyāti vuttaṃ. Idha pana aññābyākaraṇaṃ catūhi padehi āgataṃ, tasmā vattabbameva cettha natthīti [Pg.282] adhippāyo. Cetanāya diṭṭhavāditā nāma ariyavohāro. Sabhāvoti pakatiattho hi ayaṃ dhammasaddo, ‘‘jātidhammā jarādhammā’’tiādīsu (ma. ni. 1.274-275) viya tasmā, anudhammoti ariyabhāvaṃ anugatā pakatīti attho. Paramappicchatāya ariyā attano guṇe anāvikarontāpi sāsanassa niyyānikabhāvapavedanatthañceva sabrahmacārīnaṃ sammāpaṭipattiyaṃ ussāhajananatthañca tādisānaṃ parinibbānasamayeyeva āvikarontīti adhippāyenāha – ‘‘parinibbutassa…pe… kātabbo’’ti. 98. By 'Destroyed is birth,' one declares the destruction of one's own birth, and by this, Arahantship is announced, because for an Arahant that is absent. Likewise, by 'the holy life has been lived,' one declares, 'My dwelling in the holy life of the path has been completed.' By 'The task has been done,' one declares that the sixteenfold duty regarding the four truths by means of the four paths, in terms of full understanding and so on, has been accomplished by oneself. By 'There is no more of this state of being,' one declares the absence of future rebirth, or the absence of any future task to be done, such as full understanding. Thus he says: 'Even by a single phrase, final knowledge is declared.' But it is said, 'What is bound twice is as if well-bound.' Here, however, the declaration of final knowledge comes with four phrases, so the meaning is that there is nothing more to be said. Speaking what is seen, with intention, is called noble speech. This word 'dhamma' has the meaning of 'nature,' as in 'subject to the nature of birth, subject to the nature of aging,' etc. Therefore, 'in accordance with the Dhamma' means the nature that conforms to the noble state. Although the noble ones, due to their supreme modesty, do not reveal their own virtues, they do reveal them at the time of their final passing away for the purpose of demonstrating the liberating nature of the Dispensation and for generating enthusiasm for the right practice among their fellow practitioners. With this in mind, he said: 'For one who has attained final Nibbāna... it should be done.' 99. Dubbalanti pheggu viya subhejjanīyaṃ balavirahitaṃ, asāranti attho. Virāgutanti palujjanasabhāvaṃ. Vigacchanasabhāvanti vināsagamanasabhāvaṃ. Aniccadukkhavipariṇāmattā assāsalesassapi abhāvato assāsavirahitaṃ. Ārammaṇakaraṇavasena samannāgamanavasena ca yathārahaṃ upenti upagacchantīti upayā, ‘‘etaṃ mama, eso me attā’’ti upādiyanti daḷhaggāhaṃ gaṇhantīti upādānā. Adhitiṭṭhati cetaso abhinandanabhūtāti cetaso adhiṭṭhānaṃ. Tāhīti taṇhādiṭṭhīhi. Tanti cittaṃ. Abhinivisatīti abhirativasena nivisati, ayañhettha attho – sakkāyadhammesu cittaṃ abhinivisati ‘‘etaṃ mamaṃ, eso me attā’’ti ajjhosāya tiṭṭhati etāhi abhinivesāhi, tathā sakkāyadhammesu cittaṃ anuseti etāhīti anusayā, taṇhādiṭṭhiyo. Yadaggena hi tebhūmakadhammesu rāgādayo anusenti, tadaggena taṃsahagatadhammā tattha anusentīti pariyāyena, ‘‘taṃ anusetī’’ti vuttaṃ. Khayā virāgāti hetumhi nissakkavacananti ‘‘khayena virāgenā’’ti hetumhi karaṇavasena attho vutto. Virāgenāti ca itisaddo ādi attho. Tena ‘‘nirodhenā’’ti evamādikaṃ gahitaṃ hoti. Aññamaññavevacanāneva upayādīnaṃ samucchedasseva bodhanato. 99. "Weak" means like a brittle piece of wood, easily broken, lacking strength; that is, without essence. "Fading away" (virāga) means having the nature of decaying. "Subject to vanishing" means having the nature of going to destruction. Due to impermanence, suffering, and change, lacking even a trace of comfort, it is devoid of solace. They approach as is fit, by way of making an object and by way of being endowed with it—these are 'approaches' (upayā). They grasp tightly, thinking, "This is mine, this is my self"—these are 'clingings' (upādānā). It persists as a delight of the mind—this is mental adherence. "With those" refers to craving and views. "That" refers to the mind. "Adheres" means it settles with strong attachment—here, the meaning is this: the mind adheres to identity-phenomena, thinking, "This is mine, this is my self," and remains fixated with these adherences. Likewise, the mind lies latent in identity-phenomena by means of these—these are the 'underlying tendencies' (anusayā), namely, craving and views. For to whatever extent lust and other defilements lie latent in phenomena of the three realms, to that extent, associated phenomena lie latent there; this is said figuratively. Thus, it is said, "it lies latent in that." The phrase "from destruction, from dispassion" (khayā virāgā) is an expression of cause—the meaning is stated in the instrumental sense of cause, as "through destruction and through dispassion." And the word `iti` here indicates 'and so on'. Therefore, "through cessation" and similar terms are understood. The terms "approaches" and others are merely synonyms, intended to convey the complete cutting off. 100. Patiṭṭhāti ettha sesabhūtattayaṃ upādārūpañcāti patiṭṭhānā, nijjīvaṭṭhena dhātucāti patiṭṭhānadhātu. Nhānīyacuṇṇaṃ bāhiraudakaṃ viya sesabhūtattayaṃ ābandhatīti ābandhanaṃ. Pacanīyabhattaṃ bāhiratejo viya sesabhūtattayaṃ paripācetīti paripācanaṃ. Bāhiravāto viya sesabhūtattayaṃ vitthambhetīti vitthambhanaṃ. Dhātusaddattho vuttoyeva. Asamphuṭṭhadhātūti [Pg.283] asamphusitabhāvo tesaṃ viparimaṭṭhatābhāvato. Vijānanaṃ ārammaṇūpaladdhi. Ahaṃ attāti ahaṃ, ‘‘rūpadhammo me attā’’ti attakoṭṭhāsena attabhāvena na upagamiṃ na gaṇhiṃ. Nissitanissitāpi nissitā eva nāmāti āha ‘‘pathavīdhātunissitāvā’’ti. Attanā vā pana tannissitāti ‘‘ekena pariyāyenā’’ti. Upādārupampi kāmaṃ nissitampi hoti. Tathāpi taṃ nissitaṃ hotiyevāti taṃ na uddhaṭaṃ. Paricchedakarattā paricchedākāsassa ‘‘avinibbhogavasenā’’ti vuttaṃ. Tena ca tathā paricchinnattā sabbampi bhūtupādārūpaṃ ākāsadhātunissitaṃ nāma. Taṃ nissāya pavattiyā upādārūpaṃ viya bhūtarūpāni, arūpakkhandhā viya ca vatthurūpāni, ‘‘taṃnissitarūpavatthukā arūpakkhandhā’’ti vuttanayena ākāsadhātunissitacakkhādirūpadhammavatthukā vedanādayo arūpakkhandhā ākāsadhātunissitā nāmāti imamatthaṃ tathā-saddena upasaṃharati. Idhāpīti ākāsadhātunissitapadepi, na pathavīdhātunissitapadādīsu eva. Rūpārūpanti sabbampi rūpārūpaṃ gahitameva hoti, aggahitaṃ natthi. Sahajātā…pe… nissitanti idaṃ nippariyāyasiddhaṃ nissayattaṃ gahetvā vuttaṃ. Heṭṭhā vuttanayena pariyāyasiddhe nissayatte gayhamāne – ‘‘pacchājātapaccayoti pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11) vacanato sabbaṃ catusamuṭṭhānikarūpaṃ, ‘‘viññāṇadhātunissita’’nti vattabbaṃ. Tathā anantaraviññāṇadhātupaccayā pavattanato, ‘‘viññāṇadhātunissita’’nti vattabbaṃ. 100. Here, the remaining three primary elements and the derived form stand, hence they are called 'foundations' (patiṭṭhānā). By the nature of being lifeless, it is called the 'foundation element' (patiṭṭhānadhātu). Just as bathing powder binds external water, so it binds the remaining three primary elements—this is called 'binding' (ābandhana). Just as external heat ripens food that is to be cooked, so it ripens the remaining three primary elements—this is called 'ripening' (paripācana). Just as external wind supports, so it supports the remaining three primary elements—this is called 'supporting' (vitthambhana). The meaning of the term "element" has already been stated. "Uncontacted elements" means the state of not being touched, due to the absence of their being rubbed against. Cognition is the apprehension of an object. "I am the self"—this "I" did not assume or grasp the self in terms of "form is my self," as a portion or identity of self. Even what is dependent on something else is still called dependent, as stated: "dependent on the earth element." Or, dependent on that by its own nature—thus, "in one way." Even the derived form may indeed be dependent. Nevertheless, it is still dependent, so it is not omitted. Because space has a delimiting function, this is said to be 'by way of inseparability.' And because it is delimited in that way, all primary and derived material form is called dependent on the space element. Depending on that, just as derived form arises, so do the primary elements; and just as the formless aggregates depend on the material base, so the feeling and other formless aggregates, which have material phenomena like the eye as their base, dependent on the space element, are called dependent on the space element. This meaning is conveyed by the term "tathā" (thus). Here too—even in the term "dependent on the space element," not just in terms like "dependent on the earth element"—all form and formless is included, nothing is left out. "Co-arisen... dependent"—this is stated by taking the dependence relation as established without elaboration. When the dependence relation is established through elaboration, as previously explained— "Post-nascence condition means that later-born mental phenomena are a condition for this earlier-born body by way of post-nascence condition" (Paṭṭhāna 1.1.11)—thus, all material form arising from the four causes should be called "dependent on the consciousness element." Similarly, because it proceeds dependent on the immediately preceding consciousness element, it should be called "dependent on the consciousness element." 101. Ruppati vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti rūpanti ayamattho cakkhudvāre āpāthagate rūpāyatane nippariyāyato labbhati, na āpāthamanāgate. Cakkhuviññāṇaviññātabbabhāvo pana āpāthamanāgatepi tasmiṃ labbhateva taṃsabhāvānativatthanato. Rūpāyatanaṃ dvidhā vibhajitvā. Thero pana āpāthaṃ anāgatassāpi rūpāyatanassa rūpabhāvaṃ na sakkā paṭikkhipitunti dvidhākaraṇaṃ nānujānanto channovādaṃ nidasseti, ‘‘upari channovāde kinti karissathā’’ti. Tattha hi ‘‘cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme’’ti (ma. ni. 3.391) āgataṃ, na cettha cakkhudvāre āpāthaṃ āgatameva rūpāyatanaṃ cakkhuviññāṇaviññātabbapadena gahitaṃ, na āpāthaṃ anāgatanti sakkā viññātuṃ [Pg.284] aviseseneva rūpāyatanena taṇhāmānadiṭṭhigāhābhāvassa jotitattā. Tenāha ‘‘na yidaṃ labbhatī’’ti. Rūpamevāti rūpāyatanameva. Yadi evaṃ ‘‘cakkhuviññāṇaviññātabbesu dhammesū’’ti padaṃ kathaṃ netabbanti āha – ‘‘cakkhuviññāṇasampayuttā panā’’tiādi. Cakkhuviññāṇena saddhiṃ viññātabbesūti yena manoviññāṇena cakkhuviññāṇaṃ aniccantiādinā cakkhuviññāṇena saddhiṃ tena viññātabbesu taṃsampayuttadhammesūti attho. Taṇhāchandoti tassanasabhāvo chando, na kattukamyatā chandoyevāti taṇhāchando. Rajjanavasenāti vatthaṃ viya raṅgajātaṃ cittassa anurañjanavasena. Abhinandanavasenāti ārammaṇe abhiramitvā nandanavasena. Sappītikataṇhā hi nandīti vuccati. Taṇhāyanavasena taṇhā. 101. "Rūpa" means that which is affected, undergoing alteration, manifesting a state of being agreeable to the heart. This meaning is obtained directly in the visible form base (rūpāyatana) when it comes into the range of the eye-door, not when it is out of range. However, the state of being knowable by eye-consciousness is indeed obtained in it even when it is out of range, because its own nature is not overstepped. Having divided the form base into two. But the Elder, not approving of the twofold division, because it is not possible to reject the nature of form of the form base even for that which is not in range, points to the Channovāda, saying: "What will you do in the further Channovāda?" For there it is said, "Friend Channa, the eye, eye-consciousness, and the things knowable by eye-consciousness" (Majjhima Nikāya 3.391). But here it is not possible to discern that the form base is grasped by the term 'knowable by eye-consciousness' only when it has come into the range of the eye-door and not when it has not come into range, because the absence of grasping due to craving, conceit, and views is indicated with respect to the form base generally, without distinction. Therefore, he says, "This is not obtainable." "Rūpa indeed" means the form base indeed. If so, how is the phrase "in the things knowable by eye-consciousness" to be interpreted? He says, "But those associated with eye-consciousness," etc. "Knowable together with eye-consciousness" means, those things that are knowable by that mind-consciousness by which eye-consciousness is known as 'impermanent' and so on; the meaning is, in the things associated with it. "Taṇhāchando" is desire whose nature is thirsting, not the desire that is simply wanting to do; it is craving-desire. "By way of coloring" means by way of coloring the mind like a dyed cloth. "By way of delighting" means by way of taking delight and pleasure in the object. For craving connected with joy is called "nandī." "Taṇhā" is craving by way of yearning. 102. Ahaṅkāroti ‘‘seyyohamasmī’’tiādinā (dha. sa. 1121, 1239; vibha. 832, 866; saṃ. ni. 4.108; mahāni. 21, 178) ahaṃkaraṇaṃ. Yena hi mamaṃ karoti, etaṃ mamaṅkāro. Svevāti ‘‘ahaṅkāro’’ti vuttamāno. Evaṃ catutthajjhāne niddiṭṭhe sabbāsu lokiyābhiññāsu vuccamānāsu heṭṭhā vijjādvayaṃ vattabbanti adhippāyena, ‘‘pubbenivāsaṃ dibbacakkhuñca avatvā kasmā vutta’’nti āha? Itaro idha sabbavāresupi lokuttaradhammapucchā adhikatā tasmā ‘‘so evaṃ samāhite’’tiādinā tatiyā vijjā kathitāti dassento, ‘‘bhikkhū lokiyadhammaṃ na pucchantī’’tiādimāha. Ekavissajjitasuttaṃ nāmetaṃ tatiyavijjāya eva āgatattā. Ariyadhammavasenapissa samaññā atthevāti dassento, ‘‘chabbisodhanantipissa nāma’’nti vatvā tesu dhammesu bhedaṃ dassetuṃ, ‘‘ettha hī’’tiādi vuttaṃ. Visuddhāti tassā codanāya sodhanavasena visodhitā. Ekameva katvāti ekavāravaseneva pāḷiyaṃ ekajjhaṃ āgatattā ekameva koṭṭhāsaṃ katvā. Yadi evaṃ kathaṃ vā chabbisodhanatāti āha – ‘‘catūhi āhārehi saddhi’’nti kathaṃ panettha cattāro āhārā gahetabbāti? Keci tāva āhu – ‘‘sādhūti bhāsitaṃ abhinanditvā anumoditvā uttari pañho pucchitabbo’’ti heṭṭhā āgatena nayena āhāravāro āharitvā vattabboti. ‘‘Bahiddhā sabbanimittesū’’ti ettha āhārānampi saṅgahitattā āhārā atthato āgatā evāti aññe. Apare pana rūpakkhandhaggahaṇena kabaḷīkāro āhāro[Pg.285], saṅkhārakkhandhaggahaṇena phassāhāro, manosañcetanāhāraggahaṇena viññāṇāhāro sarūpatopi gahitoti vadanti. 102. The term 'ahaṅkāra' refers to the making of 'I' (ahaṃkaraṇaṃ), as in thinking 'I am superior' (Dhs. 1121, 1239; Vibh. 832, 866; SN 4.108; MN 21, 178). That by which one makes something 'mine' is called mamaṅkāra. That very thing is what is meant by 'ahaṅkāra'. Thus, when the fourth jhāna has been pointed out and all the mundane higher knowledges are being spoken of, with the intention that the two knowledges should be mentioned first, he asked: 'Why was it stated without having mentioned the knowledge of previous existences and the divine eye?' The other speaker says that here, in all instances, questions concerning supramundane states are predominant. Therefore, to show that the third knowledge is explained through phrases like 'so evaṃ samāhite' (when his mind is thus concentrated), he says, 'monks do not ask about mundane matters,' and so on. This is called the Ekavissajjitasutta because it comes only with the third knowledge. To indicate that it also has a designation by way of the noble Dhamma, it is said, 'It is also called the Sixfold Purification,' and distinctions among these states are shown with phrases like 'herein, indeed.' 'Purified' means cleansed by way of purification of that accusation. 'Made into one' refers to treating it as a single section because in the Pāli it appears as a unified passage in one instance. If this is so, how is it the sixfold purification? It is explained: 'together with the four nutriments.' But how are the four nutriments to be understood here? Some say that the section on nutriment should be brought in and spoken of according to the method that came earlier: 'Having approved and rejoiced in what was well-spoken, a further question should be asked.' Others say that since nutriments are included in 'all external signs,' they are present by way of meaning. Still others argue that by the inclusion of the aggregate of form, the physical nutriment is included; by the inclusion of the aggregate of formations, the nutriment of contact is included; and by the inclusion of the nutriment of mental volition, the nutriment of consciousness is included; thus they are included even in their own nature. ‘‘Chabbisodhana’’nti imassa suttassa samaññāya anvatthataṃ dassetvā āyatimpi tādisena byākaraṇena bhikkhūnaṃ paṭipattimpi dassanatthaṃ, ‘‘ime panā’’tiādi āraddhaṃ. Vinayaniddesapariyāyenāti vinayaniddese āgatena kāraṇena. Vinaye vā āgataniddesānukkamena. Having shown the meaning of the discourse's title, Chabbisodhana, in accordance with its contents, and with the intention of showing the future conduct of the monks through such an explanation, the section beginning with 'ime panā' ('But these...') was commenced. 'Vinayaniddesapariyāyena' means by the reason given in the Vinayaniddesa, or according to the order of exposition found in the Vinaya. Adhigantabbato adhigamo, jhānādiadhigamapucchā. Tenāha – ‘‘jhānavimokkhādīsū’’tiādi. Upāyapucchāti adhigamopāyapucchā. Kintīti kena pakārena vidhināti attho. Adhigamo is called attainment because it is to be attained, meaning a question about the attainment of jhāna and so forth. Hence it is said, 'Regarding jhāna, liberation, etc.' Upāyapucchā means a question about the means to attainment. 'Kintī' means 'in what manner or by what method'—this is the meaning. Katamesaṃ tvaṃ dhammānaṃ lābhīti idaṃ pana pubbe ‘‘kiṃ te adhigata’’nti aniddhāritabhedā jhānādivisesā pucchitāti idāni tesaṃ niddhāretvā pucchanākāradassanaṃ. Tasmāti yasmā yathāvuttehi ākārehi adhigamabyākaraṇaṃ sodhetabbaṃ, tasmā. Ettāvatāvāti ettakena byākaraṇamatteneva na sakkāro kātabbo. Byākaraṇañhi ekaccassa ayāthāvatopi hoti, yathā nāma jātarūpapatirūpaṃ jātarūpaṃ viya khāyatīti jātarūpaṃ nighaṃsanatāpanachedanehi sodhetabbaṃ evamevaṃ imesu idāneva vuttesu chasu ṭhānesu pakkhipitvā sodhanatthaṃ vattabbo vimokkhādīsūti ādi-saddena samādhi-samāpatti-ñāṇadassana-maggabhāvanā-phalasacchikiriyā saṅgaṇhāti. As for 'Katamesaṃ tvaṃ dhammānaṃ lābhī' ('Of which qualities are you a gainer?'), this shows the manner of questioning now, having specified the distinctions of special attainments like jhāna, which were previously asked without specification as 'kiṃ te adhigata' ('What have you attained?'). Therefore, since the declaration of attainment should be purified by the aforementioned methods, for that reason, by this much—by this mere declaration alone—respect should not be shown. For the declaration of some may be inaccurate, just as counterfeit gold appears like real gold, thus gold must be purified by rubbing, heating, and cutting. Similarly, in these cases, having placed them in the six mentioned bases, one should speak for the purpose of purification. By the word 'etc.' in 'liberations, etc.', it includes concentration, attainments, knowledge and vision, path cultivation, and realization of the fruit. Pākaṭo hoti adhigatavisesassa satisammosābhāvato. Sesapucchāsupi ‘‘pākaṭo hotī’’ti pade eseva nayo. Uggahaparipucchākusalāti sajjhāyamaggasaṃvaṇṇanāsu nipuṇā. Yāya paṭipadāya yassa ariyamaggo āgacchati, sā pubbabhāgapaṭipatti āgamanapaṭipadā. Sodhetabbāti suddhā udāhu asuddhāti vicāraṇavasena sodhetabbā. Na sujjhatīti tattha tattha pamādapaṭipattibhāvato. Apanetabbo attano paṭiññāya. ‘‘Sujjhatī’’ti vatvā sujjhanākāraṃ dassetuṃ, ‘‘dīgharatta’’ntiādi vuttaṃ. Paññāyatīti ettha ‘‘yadī’’ti padaṃ ānetvā yadi so bhikkhu tāya paṭipadāya yadi paññāyatīti sambandho. Khīṇāsavapaṭipattisadisā paṭipadā hoti dīgharattaṃ vikkhambhitakilesattā. He is evident because of the absence of confusion of mindfulness in one who has attained distinction. In the remaining questions as well, the phrase 'pākaṭo hoti' ('he is evident') follows this same method. 'Uggahaparipucchākusalā' means skilled in the explanations of the path of recitation. The preliminary practice by which a person's noble path arises is called the path of approach. 'Sodhetabbā' means it should be examined—whether it is pure or impure—by way of investigation. 'Na sujjhatī' means it is not purified because of negligent practice here and there. One should retract one's own assertion. Having said 'Sujjhatī' ('it is purified'), the manner of purification is shown by stating 'dīgharattaṃ' ('for a long time'), etc. Here, with the word 'paññāyati' ('is discerned'), the word 'yadī' ('if') is supplied to make the connection: 'if that bhikkhu, by that practice, is discerned...' The practice is similar to the practice of one whose cankers are destroyed because the defilements have been suppressed for a long time. Nadiyā [Pg.286] samuddaṃ pakkhandanaṭṭhānaṃ nadīmukhadvāraṃ. Maddamānoti badarasāḷavaṃ sarasaṃ patte pakkhitto hutvā maddamāno. Sesaṃ suviññeyyameva. The river's mouth is the place where the river enters the sea, the gateway to the river (nadīmukhadvāraṃ). 'Maddamāno' refers to crushing fresh jujube pulp after placing it in a bowl. The rest is easily understood. Chabbisodhanasuttavaṇṇanāya līnatthappakāsanā samattā. The exposition clarifying the hidden meaning of the Commentary on the Chabbisodhanasutta is complete. 3. Sappurisadhammasuttavaṇṇanā 3. Commentary on the Discourse on the Qualities of a True Person 105. Sappurisadhammanti sappurisabhāvakaraṃ dhammaṃ. So pana yasmā sappurisānaṃ paveṇiko dhammo hoti. Tasmā āha – ‘‘sappurisānaṃ dhamma’’nti, esa nayo asappurisadhammanti etthāpi. Evaṃ padhānaṃ anuṭṭhātabbañca sappurisadhammaṃ ādiṃ katvā mātikaṃ ṭhapetvā ayathānupubbiyā niddisanto ‘‘katamo ca, bhikkhave, asappurisadhammo’’tiādimāha. Tathā pana niddisanto udāharaṇapubbakaṃ hetuṃ dassetuṃ, ‘‘yathā nāmā’’tiādi vuttaṃ. Tena icchitabbapariccāgapubbakaṃ gahetabbaggahaṇaṃ nāma ñāyapaṭipatti, tasmā sappurisadhammā sampādetabbāti dīpento satthā ayathānupubbiyā niddhārīyatīti imamatthaṃ dasseti. Tathā aññatthāpi ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti. Etadeva hi kuladvayaṃ ‘‘uccakula’’nti vuccati nippariyāyato. Tathāhi antimabhavikā bodhisattā tattheva paṭisandhiṃ gaṇhanti. Soti sāmīcippaṭipanno bhikkhu. Antaraṃ karitvāti taṃ kāraṇaṃ katvā. Paṭipadā hi viññūnaṃ pūjāya kāraṇaṃ, na uccakulīnatā. Mahākulāti vipulakulā upāditoditakulasampavattikāti attho. 105. ‘Qualities of a true person’ (sappurisadhamma) means the quality that makes one a true person. Since that is the traditional quality of true persons, it is said: ‘the quality of true persons.’ This same method applies to ‘qualities of an untrue person’ (asappurisadhamma) here as well. Having thus established the subject matter, beginning with the qualities of a true person and that which is not to be undertaken, and indicating them out of order, he says: ‘And what, bhikkhus, are the qualities of an untrue person?’ and so on. Further, while indicating them, ‘Just as…’ and so on is stated to show the reason with an example. Therefore, taking that which should be taken, preceded by abandoning that which is desired, is called a proper course of practice; therefore, the Teacher, revealing that the qualities of a true person should be fulfilled, shows this meaning by determining it out of order. Similarly, elsewhere it is said: ‘Not associating with fools, and associating with the wise.’ Indeed, this pair of families is called ‘high family’ without qualification. For even the Bodhisattas in their final existence take rebirth right there. ‘He’ refers to a bhikkhu who practices properly. ‘Having made an interval’ means having made that a reason. For the practice is a reason for the wise to honor him, not merely high birth. ‘Great families’ means extensive families, with an unbroken lineage of wealth and fame. That is the meaning. 106. Yasasaddo parivāravācako. Yasassīti ca sātisayaparivāravantatā vuccatīti āha ‘‘parivārasampanno’’ti. Ādhipateyyābhāvato paresaṃ uparinatti etesaṃ īso īsanaṃ issariyanti akkhātabbāti appesakkhā. Tenāha ‘‘appaparivārā’’ti. Abhāvattho hi idha appa-saddo. 106. The word ‘yasa’ is a term denoting retinue. And ‘yasassī’ is said to mean possessing a superior retinue; hence it is stated: ‘endowed with a retinue.’ They are called ‘appesakkhā’ (of little power) because, due to an absence of sovereignty, they cannot be said to have lordship or authority over others. Therefore, it is said: ‘with a small retinue.’ Indeed, here the word ‘appa’ has the meaning of absence. 107. Naveva dhutaṅgāni āgatānīti ettha yathā ukkaṭṭhapaṃsukūlikassa tecīvarikatā sukarā. Evaṃ ukkaṭṭhapiṇḍapātikassa sapadānacārikatā sukarā. Ekāsanikassa ca pattapiṇḍikakhalupacchābhattikatā sukarā evāti – ‘‘paṃsukūliko hotī’’tiādivacaneneva pāḷiyā anāgatānampi āgatabhāvo veditabbo pariharaṇasukaratāya tesampi samādānasambhavato. Tenāha ‘‘terasa hontī’’ti. 107. Here, regarding the phrase ‘only nine ascetic practices have come,’ just as for one who excels in wearing rag-robes, the three-robe practice is easy. Similarly, for one who excels in eating alms-food, the practice of walking for alms from house to house is easy. And for one who eats only in one session, the practice of eating from the bowl and the practice of refusing subsequent meals are likewise easy—thus, by the statement ‘he is a rag-robe wearer’ and so on in the Pāli, even practices not explicitly mentioned should be understood as having come, due to the ease of observing them and the possibility of undertaking them. Therefore, it is said: ‘there are thirteen.’ 108. Kāmataṇhādikāya [Pg.287] tāya taṇhāya nibbattāti tammayā, puthujjanā, pakatibhāvūpagamanena tesaṃ bhāvo tammayatā, tappaṭikkhepato atammayatā, nittaṇhatā. Taṃyeva kāraṇaṃ katvāti paṭhamajjhānepi taṇhāpahānaṃyeva kāraṇaṃ katvā. Citte uppādetvāti atammayatāpariyāyena vutte taṇhāya paṭipakkhadhamme sampādetvā. Na maññatīti maññanānaṃ ariyamaggena sabbaso samucchinnattā kismiñci okāse kāmabhavādike kenaci vatthunā hatthiassakhettavatthādinā pattacīvaravihārapariveṇādinā ca puggalaṃ na maññati. Sesaṃ suviññeyyameva. 108. ‘Tammayā’ (made of that) means born from that craving, which begins with craving for sensual pleasures. For ordinary people, their state is ‘tammayatā’ (made of that-ness) by adopting that nature; its rejection is ‘atammayatā’ (not made of that-ness), which is freedom from craving. ‘Taking that very reason into account’ means, even in the first jhāna, having taken the abandonment of craving as the very reason. ‘Having aroused in the mind’ means having developed the qualities that are the opposite of craving, which are expressed by the term ‘not made of that-ness’. ‘He does not conceive’ means, because conceivings are utterly uprooted in every way by the noble path, in any instance, such as sensual existence and so on, he does not conceive a person by means of any thing whatsoever, such as elephants, horses, fields, and lands, or bowls, robes, dwellings, and monasteries. The rest is easily understood. Sappurisadhammasuttavaṇṇanāya līnatthappakāsanā samattā. The elucidation of the hidden meaning in the commentary on the Sappurisadhamma Sutta is complete. 4. Sevitabbāsevitabbasuttavaṇṇanā 4. Commentary on the Sevitabbāsevitabba Sutta. 109. Aññamaññanti aññaṃ aññaṃ. Tenāha ‘‘aññaṃ sevitabba’’ntiādi. Sattahi padehīti sattahi vākyehi. Pajjati etena yathādhippeto atthoti padaṃ, vākyaṃ. Sāriputtattherassa okāsakaraṇaṃ dhammadāyāde (ma. ni. 1.31) vuttanayena veditabbaṃ. 109. ‘Aññamaññaṃ’ (one another) means ‘aññaṃ aññaṃ’ (each to the other). Hence it is said: ‘one is to be cultivated,’ and so on. ‘By seven phrases’ means by seven statements. A ‘pada’ (phrase) is that by which the intended meaning is reached; it is a sentence. The Venerable Sāriputta's request for an opportunity should be understood in the manner described in the Dhammadāyāda Sutta (MN 3). 113. Diṭṭhiyeva paccayavasena paṭiladdhatāya diṭṭhipaṭilābho. Saññāpaṭilābhepi eseva nayo. Micchādiṭṭhisammādiṭṭhiyo…pe… na gahitā kammapathappattānaṃ tesaṃ manosamācārabhāvena gahitattā. Yadi evaṃ kasmā diṭṭhi cittuppādavāre na gahitāti? Kāmaṃ micchādiṭṭhiyā avayavibhāvo labbhati, tathāpi cittuppādakkhaṇe lokiyalokuttaracittuppādesu kammapathakoṭṭhāso na uddhaṭo. 113. ‘Acquisition of view’ (diṭṭhipaṭilābho) is so called because it is acquired by way of conditions for view itself. The same method applies to the acquisition of perception. Wrong view and right view… (and so on) are not included because, having reached the status of a course of action, they are included as mental conduct. If so, why is view not included in the section on the arising of thought? Granted, the component parts of wrong view are found; nevertheless, at the moment of the arising of thought—in mundane or supramundane thought-arisings—the portion that is a course of action is not extracted. 115. Kāmasaññādīnanti ettha ādi-saddena yathā byāpādavihiṃsāsaññā saṅgahitā, evaṃ anabhijjhāabyāpādaavihiṃsāsaññā saṅgahitā paṭhamena ādisaddena ‘‘anabhijjhāsahagatāya saññāyā’’tiādipāṭhassa saṅgahitattā. 115. Here, in ‘perceptions of sensuality, etc.’ (kāmasaññādīnaṃ), just as perceptions of ill-will and harmfulness are included by the word ‘etc.’, so too are perceptions of non-covetousness, non-ill-will, and non-harmfulness included, because by the first ‘etc.’ word the reading ‘with perception accompanied by non-covetousness,’ and so on, is included. 117. Ti kāmabhavādīnaṃ apariyosānāya pariyosānaṃ icchatopi tādisassa bhavānaṃ apariyosānameva hoti[Pg.288]. Cattāro honti puggalavasena. Tenāha ‘‘puthujjanopi hī’’tiādi. Akusalā dhammā vaḍḍhantīti tesaṃ pahānāya appaṭipajjamānassāti adhippāyo, tato eva kusalā dhammā parihāyanti. Tenassa kilesadukkhena vipākadukkhena ca sadukkhameva attabhāvaṃ abhinibbatteti. Orambhāgiyasaṃyojanāni pahāya suddhāvāsesu nibbattanāraho anāgāmī kathaṃ…pe… abhivaḍḍhantīti āha ‘‘anāgāmīpī’’tiādi. Sadukkhameva attabhāvaṃ abhinibbatteti, yāya labbhamānaakusalābhivuddhiṃ kusalaparihāniñca gahetvā anāgāminopi sabyābajjhaattabhāvābhinibbattanaṃ vuttaṃ. Evaṃ yathālabbhamānaṃ akusalaparihāniṃ kusalābhivuddhiñca gahetvā puthujjanassapi antimabhavikassa abyābajjhaattabhāvābhinibbattanaṃ vuttanti daṭṭhabbaṃ. Tenāha ‘‘puthujjanopī’’tiādi. Akusalameva hāyati,na kusalaṃ tassa buddhipakkhe ṭhitattā. Tatthāpi vipassanameva gabbhaṃ gaṇhāpeti, na vaṭṭagabbhaṃ antimabhavikatāya vivaṭṭūpanissitattā ajjhāsayassa, ñāṇassa ca pākagamanato. 117. Even for one who desires an end to the endless sensual existence and other existences, for such a person, there is indeed no end to such existences. There are four types of individuals in this regard. Therefore, it is said: ‘Even an ordinary person,’ and so on. ‘Unwholesome states increase’—this implies for one who is not practicing to abandon them. Consequently, wholesome states decline. Thus, such a person generates an existence filled only with suffering—both the suffering of defilements and the suffering of results. How for a non-returner, who has abandoned the lower fetters and is worthy of rebirth in the Pure Abodes… (and so on)… do things increase? To this it is said: ‘Even a non-returner,’ and so on. ‘He generates an existence filled only with suffering’—by this is meant the non-returner’s generation of an afflicted existence, taking into account the potential increase of unwholesome qualities and the decline of wholesome ones. Similarly, it should be understood that even for an ordinary person in their final existence, the generation of a non-afflicted existence is stated, taking into account the potential decline of unwholesome qualities and the growth of wholesome ones. Therefore, it is said: ‘Even an ordinary person,’ and so on. Only the unwholesome declines, not the wholesome, because he is established on the side of growth. Even in that case, insight alone causes conception, not conception in the round of rebirth, due to being in the final existence, because his disposition is reliant on what is contrary to the round, and because his knowledge has reached maturity. 119. Ekaccassāti sāmivacanaṃ ‘‘abhinandatī’’tiādīsu paccattavasena pariṇāmetabbaṃ, tathā ‘‘nibbindatī’’tiādīsupi. Uggaṇhitvāpīti pi-saddo luttaniddiṭṭho. Bhagavato bhāsitassa atthaṃ ajānantā tāva dīgharattaṃ hitasukhato paribāhirā hontu jānantānampi sabbesaṃ dīgharattaṃ hitāya sukhāya hotīti anekaṃsikataṃ codento ‘‘evaṃ santepī’’tiādimāha. Itaro sabbesampi dīgharattaṃ hitāya sukhāya hotiyevāti, ‘‘appaṭisandhikā’’tiādinā anekaṃsikataṃ pariharati. Sesaṃ suviññeyyameva. 119. ‘Ekaccassa’ is a genitive expression; in phrases like ‘abhinandati’ (he delights), it should be construed in the nominative case. Similarly, in phrases like ‘nibbindati’ (he becomes disenchanted). In ‘uggaṇhitvāpi,’ the particle ‘pi’ is indicated as elided. Let those who do not understand the meaning of the Blessed One’s words be excluded from welfare and happiness for a long time. But even for those who understand, it is not for the welfare and happiness of all for a long time; thus, pointing out this ambiguity, he says: ‘Even so…’ and so on. The other (the opponent) says it is indeed for the welfare and happiness of all for a long time; with phrases like ‘appaṭisandhikā’ (without rebirth), he refutes the ambiguity. The rest is easily understood. Sevitabbāsevitabbasuttavaṇṇanāya līnatthappakāsanā samattā. The elucidation of the hidden meaning in the commentary on the Sevitabbāsevitabba Sutta is complete. 5. Bahudhātukasuttavaṇṇanā 5. The Commentary on the Many Elements Discourse 124. Bhayanti (a. ni. ṭī. 2.3.1) cittasaṃsappatāti āha ‘‘cittutrāso’’ti. Upaddavoti antarāyo. Tassa pana vikkhepakāraṇattā vuttaṃ ‘‘anekaggatākāro’’ti. Upasaggoti upasajjanaṃ. Tato appatīkāravighātāpatti [Pg.289] yasmā patīkārābhāvena vihaññamānassa kiñci kātuṃ asamatthassa osīdanakāraṇaṃ, tasmā vuttaṃ – ‘‘tattha tattha lagganākāro’’ti. Vañcetvā āgantuṃ yathāvutte divase anāgacchantesu. Bahi anikkhamanatthāya dvāre aggiṃ datvā. 124. ‘Bhaya’ (fear) is the agitation of the mind; thus it is said to be ‘terror of the mind’ (cittutrāso). ‘Upaddavo’ (calamity) is an obstacle. But because it is a cause of distraction, it is said to be ‘a state of non-unification.’ ‘Upasaggo’ (affliction) is a besetment. From that comes the falling into ruin for which there is no remedy. Since it is a cause of sinking down for one who is afflicted by the absence of a remedy and is unable to do anything, it is therefore said to be ‘a state of getting stuck here and there.’ ‘Having deceived them about coming’ refers to not arriving on the appointed day. ‘For the purpose of not exiting’ means having set fire to the door. Naḷehīti naḷacchannasaṅkhepena upari chādetvā tehiyeva dārukacchadananiyāmena paritopi chāditā. Eseva nayoti iminā tiṇehi channataṃ, sesasambhārānaṃ rukkhamayatañca atidisati. Vidhavāputteti adantabhāvopalakkhaṇaṃ. Te hi nippitikā avinītā asaṃyatā akiccakārino honti. ‘With reeds’ means having covered the top with a construction of reed-thatching, and having also covered it all around with those same reeds in the manner of a wooden roof. ‘This is the method’: by this, he extends the meaning to being thatched with grass and to the wooden nature of the remaining materials. ‘Widow's son’ signifies the characteristic of being untamed. For such sons are fatherless, undisciplined, unrestrained, and doers of what should not be done. Matthakaṃ apāpetvāva niṭṭhāpitāti kasmā bhagavā evamakāsīti? Ānandattherassa pucchākosalladīpanatthameva, tattha nisinnānaṃ sannipatitabhikkhūnaṃ desanāya jānanatthañca. Te kira saṅkhepato vuttamatthaṃ ajānantā andhakāraṃ paviṭṭhā viya ṭhitā. Pucchānusandhivasena pariggayha jānissantīti. Why did the Blessed One do this, namely, conclude without bringing the teaching to its summit? It was for the very purpose of revealing the Venerable Ānanda's skill in questioning, and also so that the assembled monks seated there might understand the teaching. They, it is said, not understanding the meaning stated in brief, stood as if they had entered darkness. The thought was: ‘They will understand by grasping it through the sequence of the question’. 125. Rūpapariggahova kathito, na aññaṃ kiñcīti attho. Idāni tato saccāni niddhāretvā catusaccakammaṭṭhānaṃ dassetuṃ, ‘‘sabbāpī’’tiādi vuttaṃ. Pañcakkhandhā hontīti addhekādasa dhātuyo rūpakkhandho, addhaṭṭhamā dhātuyo yathārahaṃ vedanādayo cattāro arūpino khandhāti evaṃ aṭṭhārasa dhātuyo pañcakkhandhā honti. Pañcapi khandhā taṇhāvajjā dukkhasaccaṃ. Appavattīti appavattinimittaṃ. Nirodhapajānanāti paññāsīsena maggakiccamāha. Sammādiṭṭhipamukho hi ariyamaggo. Matthakaṃ pāpetvā kathitaṃ hoti sammasanassa bhūmiyā nipphattiyā ca kathitattā. Jānāti passatīti iminā ñāṇadassanaṃ kathitaṃ taṃ pana lokiyaṃ lokuttaranti duvidhanti tadubhayampi dassento āha – ‘‘saha vipassanāya maggo vutto’’ti. 125. Only the grasping of form is spoken of, nothing else—this is the meaning. Now, to show the meditation subject of the four truths by extracting the truths from that, ‘all,’ etc., is stated. The five aggregates exist—thus, ten and a half elements are the form aggregate, and seven and a half elements, as appropriate, are the four immaterial aggregates, namely feeling and the others. In this way, the eighteen elements become the five aggregates. The five aggregates, with the exception of craving, are the truth of suffering. ‘Non-occurrence’ means the sign of non-occurrence. ‘Knowing cessation’ speaks of the function of the path, which has wisdom as its head. For the noble path is headed by right view. It is said to have been brought to its summit, since both the ground of comprehension and its completion have been spoken of. ‘He knows, he sees’—by this, knowledge and vision are described. And that is twofold: mundane and supramundane. Showing both, it is said, ‘The path is taught together with insight’. Ettāvatāpi khoti pi-saddaggahaṇena aññena pariyāyena satthā dhātukosallaṃ desetukāmoti thero, ‘‘siyā pana, bhante’’ti pucchatīti bhagavā pathavīdhātuādivasenapi dhātukosallaṃ vibhāveti. Tattha pathavīdhātuādisaddena desanākāraṇaṃ vibhāvento, ‘‘pathavīdhātu…pe… vuttā’’ti āha. Tāpi hi ādito cha dhātuyo. ‘‘Viññāṇadhātuto [Pg.290] nīharitvā pūretabbā’’ti vatvā kathaṃ rūpadhātuyo nīharīyantīti codanaṃ sandhāya taṃ nayaṃ dassetuṃ, ‘‘viññāṇadhātū’’tiādi vuttaṃ. Kāmañcettha kāyaviññāṇadhātuyā ārammaṇaṃ phoṭṭhabbadhātupathavīdhātu ādivasena desanāruḷameva, kāyadhātu pana nīharitabbāti ekaṃsameva nīharaṇavidhiṃ dassento, ‘‘esa nayo sabbatthā’’ti āha. Purimapacchimavasena manodhātūti pacchimabhāgavasena kiriyāmanodhātu gahetabbā tassānurūpabhāvato. Nanu cettha manodhātu nāmāyaṃ manoviññāṇadhātuyā asaṃsaṭṭhā, visuṃyeva cesā dhātūti? Saccametaṃ aṭṭhārasadhātudesanāya, cittavibhattiniddese chaviññāṇakāyadesanāyaṃ pana sā manoviññāṇakāyasaṅgahitāvāti daṭṭhabbaṃ. Yaṃ panettha vattabbaṃ taṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.517) vuttanayena veditabbaṃ. Atha vā purimapacchimavasenāti purecarānucaravasena. Manodhātūti vipākamanodhātu gahetabbā purecaraṇato, parato uppajjanakiriyāmanoviññāṇadhātuyā anantaraṃ manodhātuyā, kiriyāmanodhātuyā anantaraṃ manoviññāṇadhātuyā anuppajjanato ca. Thus far, the Teacher, wishing to explain skill in elements by another method through the particle 'pi,' the Elder asks, 'But might it be, Venerable Sir?' The Blessed One then elaborates on skill in elements through the earth element and so on. Here, explaining the reason for the teaching through the term 'earth element,' he says, 'The earth element... as stated.' Indeed, these are the six elements from the beginning. Having said, 'One should extract and fill from the consciousness element,' to address the question of how the form elements are extracted and to show the method, it is stated, 'from the consciousness element,' and so on. Here, although the object of the body-consciousness element—the tangible element—is established in the teaching as the earth element and so on, the body element itself must be extracted. To indicate the single method of extraction throughout, it is said, 'This is the method in all cases.' Regarding the phrase 'mind element in the earlier and later sense,' in the latter part, the functional mind element should be taken due to its corresponding nature. But here, is not this mind element unassociated with the mind-consciousness element, being a separate element indeed? This is true in the teaching of the eighteen elements, but in the exposition of consciousness classification, in the teaching of the six consciousness bodies, it should be seen as included within the mind-consciousness body. What should be said here is to be understood according to the method stated in the commentary on the Path of Purification (Visuddhimagga Mahāṭīkā 2.517). Alternatively, 'in the earlier and later sense' means according to the preceding and following order. The mind element here refers to the resultant mind element, which should be taken because it precedes, and because the mind element does not arise immediately after the functional mind-consciousness element that arises later, and because the mind-consciousness element does not arise immediately after the functional mind element. Dhammānaṃ yāvadeva nissattanijjīvavibhāvanatthāya satthu dhātudesanāti aññesu sabhāvadhāraṇādiatthesu labbhamānesupi ayamettha attho padhānoti āha – ‘‘esanayo sabbatthā’’ti. Sappaṭipakkhavasenāti sappaṭibhāgavasena sukhaṃ dukkhena sappaṭibhāgaṃ, dukkhaṃ sukhena, evaṃ somanassadomanassāti. Yathā sukhādīnaṃyeva samudācāro vibhūto, na upekkhāya, evaṃ rāgādīnaṃyeva samudācāro vibhūto, na mohassa, tena vuttaṃ ‘‘avibhūtabhāvenā’’ti. Kāyaviññāṇadhātu pariggahitāva hoti tadavinābhāvato. Sesāsu somanassadhātuādīsu, pariggahitāva hoti avinābhāvato eva. Na hi somanassādayo manodhātuyā vinā vattanti. Upekkhādhātuto nīharitvāti ettha cakkhuviññāṇadhātuādayo catasso viññāṇadhātuyo tāsaṃ vatthārammaṇabhūtā cakkhudhātuādayo cāti aṭṭha rūpadhātuyo, manodhātu, upekkhāsahagatā manoviññāṇadhātu, upekkhāsahagatā eva dhammadhātūti evaṃ pannarasa dhātuyo upekkhādhātuto nīharitabbā. Somanassadhātuādayo pana catasso dhātuyo dhammadhātuantogadhā[Pg.291], evaṃ sukhadhātuto kāyaviññāṇadhātuyā tassā vatthārammaṇabhūtānaṃ kāyadhātuphoṭṭhabbadhātūnañca nīharaṇā heṭṭhā dassitanayāti, ‘‘upekkhādhātuto nīharitvā pūretabbā’’icceva vuttaṃ. The teaching of the elements by the Teacher is solely for the purpose of clarifying the non-self and lifeless nature of phenomena. Even though other meanings, such as the sustaining of inherent characteristics, can be found, this is the primary meaning here. Hence, it is said: 'This is the method in all cases.' By way of opposition—that is, by way of counterparts: pleasure is the counterpart of pain, pain is the counterpart of pleasure. Similarly, joy and displeasure. Just as the occurrence of pleasure and the like is clearly evident, but not equanimity, so too the occurrence of lust and the like is clearly evident, but not delusion. Therefore, it is said: 'Due to its non-evident nature.' The body-consciousness element is already included because it is inseparable from it. As for the remaining elements, such as the joy element, they are already included due to their inseparability. For joy and the like do not occur apart from the mind-element. 'Excluding from the equanimity element'—here, the four consciousness elements beginning with eye-consciousness, and their bases and objects—the eight material elements consisting of eye-element and so on which are the bases and objects of these consciousnesses, the mind-element, the mind-consciousness element accompanied by equanimity, and the mental-data element itself accompanied by equanimity—thus, fifteen elements should be excluded from the equanimity element. However, the four elements beginning with the joy element are included within the mental-data element. Similarly, the body-consciousness element is to be excluded from the pleasure element, along with its bases and objects—the body element and the tangible-data element—as explained earlier. Thus, it is said: 'Excluding from the equanimity element, it should be completed.' Kāmavitakkādayo idha kāmadhātuādipariyāyena vuttāti ‘‘kāmadhātuādīnaṃ dvedhāvitakke kāmavitakkādīsu vuttanayena attho veditabbo’’ti āha. Tattha hi ‘‘kāmavitakkoti kāmapaṭisaṃyutto vitakko, byāpādavitakkoti byāpādapaṭisaṃyutto vitakko, vihiṃsāvitakkoti vihiṃsāpaṭisaṃyutto vitakko, nekkhammapaṭisaṃyutto vitakko nekkhammavitakko, so yāva paṭhamajjhānā vaṭṭati. Abyāpādapaṭisaṃyutto vitakko abyāpādavitakko, so mettāpubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭati. Avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko, so karuṇāya pubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭatī’’ti vuttaṃ. Ayaṃ panattho abhidhamme vitthārato āgato evāti dassetuṃ, ‘‘abhidhamme’’tiādi vuttaṃ. Kāmadhātuto nīharitvāti ettha kāmaggahaṇena gahitā rūpadhātuādayo cha, taṃvisayā sattaviññāṇadhātuyo, tattha pañcannaṃ viññāṇadhātūnaṃ cakkhudhātuādayo pañcāti aṭṭhārasa. Nekkhammadhātuādayo pana dhammadhātuantogadhā eva. Here, thoughts of sensuality and others are spoken of in terms of the sensual element and so forth; as it is said: 'The meaning concerning the sensual element and others in the context of the twofold thoughts should be understood in the way explained in relation to thoughts of sensuality and so forth.' In that context it is said: 'Thought of sensuality is a thought connected with sensuality. Thought of ill-will is a thought connected with ill-will. Thought of harm is a thought connected with harm. Thought connected with renunciation is thought of renunciation, which persists up to the first jhāna. Thought connected with non-ill-will is thought of non-ill-will, which arises from the preliminary stage of loving-kindness and persists up to the first jhāna. Thought connected with non-harm is thought of non-harm, which arises from the preliminary stage of compassion and persists up to the first jhāna.' To show that this meaning is explained in detail in the Abhidhamma, it is said, 'in the Abhidhamma,' and so on. 'Having extracted from the sensual element'—here, by the term 'sensual,' the eighteen elements are taken: the six objective elements beginning with the form element, the seven consciousness elements, and the five sense-base elements beginning with the eye element. The elements of renunciation and others, however, are included within the element of mental phenomena. Kāmataṇhāya visayabhūtā dhammā kāmadhātūti āha – ‘‘pañca kāmāvacarakkhandhā kāmadhātū’’ti. Tathā rūpataṇhāya visayabhūtā dhammā rūpadhātu, arūpataṇhāya visayabhūtā dhammā arūpadhātūti āha – ‘‘cattāro arūpāvacarakkhandhā’’tiādi. Kāmataṇhā kāmo uttarapadalopena, evaṃ rūpārūpataṇhā rūpārūpaṃ. Ārammaṇakaraṇavasena tā yattha avacaranti, te kāmāvacarādayoti evaṃ kāmāvacarakkhandhādīnaṃ kāmataṇhādibhāvo veditabbo. Ādinā nayenāti etena ‘‘uparito paranimmitavasavattideve antokaritvā etthāvacarā’’tiādipāḷiṃ (vibha. 1020) saṅgaṇhāti. Etthāvacarāti avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vuttaṃ, tadokāsatā ca taṇhāya tanninnattā veditabbā. Sesapadadvayepi eseva nayo. Paripuṇṇaaṭṭhārasadhātukattā kāmāvacaradhammānaṃ ‘‘kāmadhātuto nīharitvā pūretabbā’’ti [Pg.292] vuttaṃ. Manoviññāṇadhātudhammadhātu ekadesamattameva hi rūpārūpāvacaradhammāti. The phenomena that are the objects of sensual craving are called the sensual element—'the five aggregates pertaining to the sensual realm constitute the sensual element.' Similarly, the phenomena that are the objects of form craving are called the form element, and the phenomena that are the objects of formless craving are called the formless element—'the four aggregates pertaining to the formless realm,' and so on. Sensual craving is sensuality, by the omission of the latter part of the compound; likewise, form and formless craving are form and formlessness. By way of being the object and the means, those realms where they operate are called the sensual realm, and so forth. Thus, the nature of the aggregates pertaining to the sensual realm, etc., as related to sensual craving and so on, should be understood. By the method indicated by 'and so on,' this includes the passage from the texts: 'extending upward, including even the Paranimmitavasavatti devas, operating within this realm.' 'Within this realm' refers to the scope of sensual craving, with its objective sphere limited to the space from Avīci up to the Paranimmita devas. The extent of that space should be understood as craving's inclination towards it. The same principle applies to the remaining two terms. Because the phenomena pertaining to the sensual realm have the completeness of eighteen elements, it is said that 'they must be taken out from the sensual element and filled in.' For only a portion of the mind-consciousness element and the mental-phenomena element belong to the realms of form and the formless. Samāgantvāti sahitā hutvā. Yattakañhi paccayadhammā attano phalassa kāraṇaṃ, tattha tannibbattane samāgatā viya hoti vekalle tadanibbattanato. Saṅkhatadhātuto nīharitvā pūretabbā asaṅkhatāya dhātuyā dhammadhātuekadesabhāvato. ‘Having come together’ means being united. For whatever conditional phenomena are the cause of their own result, in the production of that result they are as if come together, because when there is a deficiency, that result is not produced. Having extracted it from the conditioned element, it should be filled in, for the unconditioned element is a part of the mental-phenomena element. 126. Evaṃ pavattamānā mayaṃ attāti gahaṇaṃ gamissāmāti iminā viya adhippāyena attānaṃ adhikicca uddissa pavattā ajjhattā, tesu bhavā tappariyāpannattāti ajjhattikāni. Tato bahibhūtāni bāhirāni. Āyatanakathā paṭiccasamuppādakathā ca visuddhimagge (visuddhi. 2.510, 570, 571) vuttanayeneva veditabbāti na vitthāritā. 126. Those things which proceed concerning and directed towards oneself, as if with the intention, 'Thus proceeding, we will grasp this as self,' are internal (`ajjhattā`). Because they arise in and are included within those, they are called 'internal things' (`ajjhattikāni`). Those that are external to this are external. The discourse on the sense bases and the discourse on dependent origination should be understood in the manner explained in the Visuddhimagga (Visuddhi. 2.510, 570, 571), and therefore are not elaborated here. 127. Avijjamānaṃ ṭhānaṃ aṭṭhānaṃ (a. ni. ṭī. 1.1.268; vibha. mūlaṭī. 809), natthi ṭhānanti vā aṭṭhānaṃ. Anavakāsoti ettha eseva nayo. Tadatthanigamanameva hi ‘‘netaṃ ṭhānaṃ vijjatī’’ti vacananti. Tenāha ‘‘ubhayenapī’’tiādi. Yanti kāraṇe paccattavacanaṃ, hetuattho ca kāraṇatthoti āha – ‘‘yanti yena kāraṇenā’’ti. Ukkaṭṭhaniddesena ettha diṭṭhisampatti veditabbāti vuttaṃ ‘‘maggadiṭṭhiyā sampanno’’ti. Kuto panāyamattho labbhatīti? Liṅgato. Liṅgañhetaṃ, yadidaṃ niccato upagamanapaṭikkhepo. Catubhūmakesūti idaṃ catutthabhūmakasaṅkhārānaṃ ariyasāvakassa visayabhāvūpagamanato vuttaṃ; na pana te ārabbha niccato upagamanasabbhāvato. Vakkhati ca ‘‘catutthabhūmakasaṅkhārā panā’’tiādinā. Abhisaṅkhatasaṅkhāraabhisaṅkharaṇakasaṅkhārānaṃ sappadesattā nippadesasaṅkhāraggahaṇatthaṃ ‘‘saṅkhatasaṅkhāresū’’ti vuttaṃ. Lokuttarasaṅkhārānaṃ pana nivattane kāraṇaṃ sayameva vakkhati. Etaṃ kāraṇaṃ natthi setughātattā. Tejussadattāti saṃkilesavidhamanatejassa adhikabhāvato. Tathā hi te gambhīrabhāvena duddasā. Akusalānaṃ ārammaṇaṃ na hontīti idaṃ pakaraṇavasena vuttaṃ. Appahīnavipallāsānaṃ sattānaṃ kusaladhammānampi te ārammaṇaṃ na honti. 127. A non-existent state is an impossibility (aṭṭhāna); or, ‘aṭṭhāna’ means ‘there is no such state.’ This same principle applies to ‘no opportunity’ (anavakāsa), for the conclusion of that meaning is the statement, ‘This state does not exist.’ Therefore, it is said, ‘by both,’ and so on. ‘Yanti’ is a personal verb in the sense of cause, and the meaning of reason is the meaning of cause; thus it is said, ‘yanti yena kāraṇena’ (by which cause). Here, the accomplishment of view should be understood through the supreme explanation, as stated, ‘accomplished in the vision of the path.’ But from where is this meaning obtained? From the indicator. For this is the indicator: the rejection of approaching them as permanent. ‘In the four planes’—this is said because the formations of the fourth plane come into the domain of the noble disciple, not on account of the existence of an occasion to approach them as permanent. And it will be said, ‘But the formations of the fourth plane…,’ and so on. Because formations that have been conditioned and formations that are conditioning have a specific domain, the phrase ‘in conditioned formations’ is stated for the purpose of grasping formations without a specific domain. As for the turning back of supramundane formations, the reason will be stated by the text itself: this reason does not exist because of the destruction of the bridge. ‘Due to the abundance of fiery energy’ means because of the predominance of the fiery energy that dispels defilements. For thus, they are difficult to see due to their profundity. ‘They are not an object for unwholesome states’—this is said according to the context of the treatise. For beings whose perversions have not been abandoned, they are not an object even of their wholesome states. Asukhe ‘‘sukha’’nti vipallāso ca idha sukhato upagamanassa ṭhānanti adhippetanti dassento, ‘‘ekanta…pe… vutta’’nti. Attadiṭṭhivasenāti padhānadiṭṭhimāha[Pg.293]. Diṭṭhiyā nibbānassa avisayabhāvo heṭṭhā vutto evāti ‘‘kasiṇādipaṇṇattisaṅgahattha’’nti vuttaṃ. Paricchedoti saṅkhārānaṃ paricchedo saṅkhārānaṃ paricchijjagahaṇaṃ. Svāyaṃ yesaṃ niccādito upagamanaṃ bhavati tesaṃyeva vasena kātabboti dassento ‘‘sabbavāresū’’tiādimāha. Sabbavāresūti niccādisabbavāresu. Puthujjano hīti hi-saddo hetuattho. Yasmā yaṃ yaṃ saṅkhāraṃ niccādivasena puthujjanakāle upagacchati, taṃ taṃ ariyamaggādhigamena aniccādivasena gaṇhanto yāthāvato jānanto taṃ gāhaṃ taṃ diṭṭhiṃ viniveṭheti vissajjeti. Tasmā yattha gāho tattha vissajjanāti catutthabhūmakasaṅkhārā idha saṅkhāraggahaṇena na gayhatīti attho. The perversion of seeing ‘pleasure’ in what is painful is intended here to show that it is the basis for approaching it as pleasure, as stated, ‘utterly… etc. … it is said.’ ‘By means of the view of self’ refers to the primary view. That Nibbāna is not an object for views was stated earlier; hence, it is said, ‘for the purpose of including concepts like the kasiṇas.’ ‘Delimitation’ means the delimitation of formations, the grasping of formations as delimited. To show that this should be done only in respect of those formations which are approached as permanent, etc., he says, ‘in all cases,’ and so on. ‘In all cases’ means in all cases of permanence, etc. In ‘Because the ordinary person,’ the word ‘hi’ signifies a reason. Because whatever formation one approaches as permanent, etc., at the time of being an ordinary person, upon attaining the noble path, one takes it up as impermanent, etc., knows it as it really is, and thus unravels and relinquishes that grasping, that view. Therefore, where there is grasping, there is relinquishing. The meaning is that the formations of the fourth plane are not included here by the term ‘formations.’ 128. Puttasambandhena mātāpitusamaññā, dattakittimādivasenapi puttavohāro loke dissati, so ca kho pariyāyato nippariyāyasiddhaṃ taṃ dassetuṃ, ‘‘janikā va mātā janako pitā’’ti vuttaṃ. Tathā ānantariyakammassa adhippetattā ‘‘manussabhūtova khīṇāsavo arahāti adhippeto’’ti vuttaṃ. ‘‘Aṭṭhānameta’’ntiādinā mātuādīnaṃyeva jīvitā voropane ariyasāvakassa abhabbabhāvadassanato tadaññaṃ ariyasāvako jīvitā voropetīti idaṃ atthato āpannamevāti maññamāno vadati – ‘‘kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyā’’ti? ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’’ti vacanato, ‘‘etampi aṭṭhāna’’nti vuttaṃ. Tenāha ‘‘sacepi hī’’tiādi. Baladīpanatthanti saddhādibalasamannāgamadīpanatthaṃ. Ariyamaggenāgatasaddhādibalavasena hi ariyasāvako tādisaṃ sāvajjaṃ na karoti. 128. The designation ‘mother’ and ‘father’ is in relation to a child. In the world, the term ‘child’ is also seen in cases of adoption, creation, and so on, but that is in a figurative sense. To show that which is established in the direct sense, it is said: ‘The birth-giver is the mother, the begetter is the father.’ Similarly, because an immediately resultant action is intended, it is said: ‘An arahant with taints destroyed who is a human being is intended.’ Because the statement ‘This is impossible,’ etc., shows the incapability of a noble disciple to deprive his own mother and others of life, one, thinking that it is therefore implied that a noble disciple might deprive another of life, asks: ‘But could a noble disciple deprive another of life?’ In accordance with the statement, ‘This, monks, is impossible, there is no opportunity, that a person accomplished in view would intentionally deprive a living being of life—this state does not exist,’ it is said, ‘This too is impossible.’ Therefore, he said, ‘Even if…,’ and so on. ‘For the purpose of showing strength’ means for the purpose of showing the possession of the strength of faith and so forth. For it is due to the strength of faith and so forth, which comes by way of the noble path, that a noble disciple does not commit such a blameworthy act. Pañcahi kāraṇehīti idaṃ atthanipphādakāni tesaṃ pubbabhāgiyāni ca kāraṇāni kāraṇabhāvasāmaññena ekajjhaṃ gahetvā vuttaṃ, na pana sabbesaṃ pañcannaṃ sahayogakkhamato. Ākārehīti kāraṇehi. Anussāvanenāti anurūpaṃ sāvanena. Bhedassa anurūpaṃ yathā bhedo hoti, evaṃ bhinditabbānaṃ bhikkhūnaṃ attano vacanassa sāvanena viññāpanena. Tenāha ‘‘nanu tumhe’’tiādi. Kaṇṇamūle vacībhedaṃ katvāti etena [Pg.294] ‘‘pākaṭaṃ katvā bhedakaravatthudīpanaṃ vohāro, tattha attano nicchitamatthaṃ rahassavasena viññāpanaṃ anussāvana’’nti dasseti. ‘By five reasons’: this is said by grouping together the causes that produce the result and their preliminary causes under the general term ‘cause,’ not because all five are capable of acting in conjunction. ‘By modes’ means by causes. ‘By announcement’ means by an appropriate proclamation. Appropriate to the schism means by announcing and making known one's own word to the monks who are to be divided, in such a way that a schism occurs. Therefore, he says, ‘Are you not…,’ and so on. By this phrase, ‘having made a verbal split at the root of the ear,’ he shows that: ‘Making manifest the matter that causes the schism is the declaration (vohāra); therein, making known one's own decided meaning secretly is the announcement (anussāvana).’ Kammameva uddeso vā pamāṇanti tehi saṅghabhedasiddhito vuttaṃ, itare pana tesaṃ pubbabhāgabhūtā. Tenāha ‘‘vohārā’’tiādi. Tatthāti vohāre. Cutianantaraṃ phalaṃ anantaraṃ nāma, tasmiṃ anantare niyuttāni tannibbattanena anantarakaraṇasīlāni, anantarappayojanāni cāti ānantariyāni, tāni eva ‘‘ānantariyakammānī’’ti vuttāni. The act itself or the declaration is the standard, it is said, because the schism of the Sangha is accomplished by them; the others, however, are preliminary to them. Therefore, he says, ‘by declaration,’ and so on. ‘Therein’ means in the context of the declaration. The result immediately after death is called ‘immediate.’ Those actions connected with that immediate result, which produce it, have the nature of causing an immediate result, and have an immediate purpose, are called ‘immediately resultant.’ They are what are called ‘immediately resultant actions (ānantariyakammāni).’ Kammatoti ‘‘evaṃ ānantariyakammaṃ hoti, evaṃ anantariyakammasadisa’’nti evaṃ kammavibhāgato. Dvāratoti kāyādidvārato. Kappaṭṭhitiyatoti ‘‘idaṃ kappaṭṭhitikavipākaṃ, idaṃ na kappaṭṭhitikavipāka’’nti evaṃ kappaṭṭhitiyavibhāgato. Pākāti ‘‘idamettha vipaccati, idaṃ na vipaccatī’’ti vipaccanavibhāgato. Sādhāraṇādīhīti gahaṭṭhapabbajitānaṃ sādhāraṇāsādhāraṇato, ādi-saddena vedanādivibhāgato ca. ‘By kamma’ means according to the division of kamma, as in: ‘thus, there is an immediately resultant kamma, and thus, there is a kamma similar to an immediately resultant kamma.’ ‘By door’ means according to the doors of body, and so on. ‘By duration for an aeon’ means according to the division of duration for an aeon, as in: ‘this has a result lasting for an aeon, this does not have a result lasting for an aeon.’ ‘By ripening’ means according to the division of ripening, as in: ‘this ripens here, this does not ripen here.’ ‘By commonality, etc.’ means according to being common or uncommon to householders and the ordained, and by the word ‘etc.,’ also according to the division of feeling, and so on. Yasmā manussattabhāve ṭhitasseva ca kusaladhammānaṃ tikkhavisadasūrabhāvāpatti, yathā taṃ tiṇṇampi bodhisattānaṃ bodhittayanibbattiyaṃ, evaṃ manussabhāve ṭhitasseva akusaladhammānampi tikkhavisadasūrabhāvāpattīti āha ‘‘manussabhūtassevā’’ti. Pākatikamanussānampi ca kusaladhammānaṃ visesappatti vimānavatthuaṭṭhakathāyaṃ (vi. va. aṭṭha. 3) vuttanayena veditabbā. Yathā vutto ca attho samānajātiyassa vikopane kammaṃ garutaraṃ, na tathā vijātiyassāti vuttaṃ – ‘‘manussabhūtaṃ mātaraṃ vā pitaraṃ vā’’ti. Liṅge parivatte ca so eva ekakammanibbatto bhavaṅgappabandho, jīvitindriyappabandho ca, na aññoti āha ‘‘api parivattaliṅga’’nti. Arahantepi eseva nayo. Tassa vipākantiādi kammassa ānantariyabhāvasamatthanaṃ, catukoṭikañcettha sambhavati. Tattha paṭhamā koṭi dassitā, itarāsu visaṅketaṃ dassetuṃ, ‘‘yo panā’’tiādi vuttaṃ. Yadipi tattha visaṅketo, kammaṃ pana garutaraṃ ānantariyasadisaṃ bhāyitabbanti āha – ‘‘ānantariyaṃ āhacceva tiṭṭhatī’’ti. Ayaṃ pañhoti ñāpanicchānibbattā kathā. Because it is only when one is in the human state that wholesome qualities attain a sharp, clear, and heroic nature—as for the three Bodhisattas in the production of the threefold enlightenment—so too, it is only when one is in the human state that unwholesome qualities attain a sharp, clear, and heroic nature. Hence, it is said, ‘only while being human.’ Moreover, the attainment of distinction in wholesome qualities even by ordinary humans should be understood according to the method stated in the commentary on the Vimānavatthu. And the meaning is as stated: the action of harming one of the same species is graver, not so for one of a different species—hence, it is said, ‘a human mother or father.’ Even when the gender changes, it is that very same stream of the life-continuum produced by a single kamma, and the stream of the life-faculty, not another. Therefore, it is said, ‘even if the gender changes.’ This same principle applies to an Arahant. ‘The result of that…,’ and so on, is the establishing of the kamma’s state of having an immediate result, and a four-point analysis is possible here. Therein, the first point is shown. To show the distinction in the other cases, it is said, ‘But whoever…,’ and so on. Even if there is a distinction in that case, the kamma should be feared as grave, similar to an immediately resultant one. Therefore, it is said, ‘it stands bordering on an immediately resultant kamma.’ This discourse is produced from the desire to make known the answer to this question. Ānantariyaṃ phusati maraṇādhippāyeneva ānantariyavatthuno vikopitattā. Ānantariyaṃ na phusati ānantariyavatthuabhāvato. Sabbattha [Pg.295] hi purimaṃ abhisandhicittaṃ appamāṇaṃ, vadhakacittaṃ pana tadārammaṇaṃ jīvitindriyañca ānantariyanānantariyabhāve pamāṇanti daṭṭhabbaṃ. Saṅgāmacatukkaṃ sampattavasena yojetabbaṃ. It constitutes an act with immediate result because, with the intention to kill, the object of an act with immediate result has been violated. It does not constitute an act with immediate result due to the absence of an object of an act with immediate result. For in all cases, the preceding intentional consciousness is immeasurable, but the killing consciousness, its object, and the life faculty should be understood as the measure in the matter of whether it is an act with immediate result or not. The tetrad concerning battle should be applied in terms of attainment. Tenevāti teneva payogena. Arahantaghāto hotiyeva arahato māritattā. Puthujjanasseva dinnaṃ hotīti yasmā yathā vadhakacittaṃ paccuppannārammaṇampi pabandhavicchedavasena ca jīvitindriyaṃ ārammaṇaṃ katvā pavattati, na evaṃ cāgacetanā, sā hi cajitabbavatthuṃ ārammaṇaṃ katvā cajanamattameva hoti, aññasantakabhāvakaraṇañca tassa cajanaṃ, tasmā yassa taṃ santakaṃ kataṃ. Tasseva dinnaṃ hotīti. 'By that very means' means by that very application. 'It is indeed the killing of an Arahant' because an Arahant has been killed. 'It is given only to an ordinary person' because, just as the killing consciousness, even with a present object, proceeds by taking the life faculty as its object through the severing of continuity, the volition of giving is not like that. For it merely consists of the act of relinquishing, taking the object to be relinquished as its object; and that relinquishing is the act of making it the property of another. Therefore, it is given only to the one to whom it is made to belong. Lohitaṃ samo saratīti abhighātena pakuppamānaṃ sañcitaṃ hoti. Mahantataranti garutaraṃ. Sarīrapaṭijaggane viyāti satthurūpakāyapaṭijaggane viya. 'Blood flows together' means that, being agitated by a blow, it becomes accumulated. 'Greater' means 'heavier'. 'Like tending to one's body' means like tending to the Teacher's physical body. Asannipatiteti idaṃ sāmaggiyadīpanaṃ. Bhedo ca hotīti saṅghassa bhedo hoti. Vaṭṭatīti saññāyāti īdisakaraṇaṃ saṅghassa bhedāya na hotīti saññāya. Navato ūnaparisāyaṃ karontassa tathāti yojetabbaṃ, tathāti iminā ‘‘na ānantariyakammanti’’ imaṃ ākaḍḍhati, na pana ‘‘bhedo hotī’’ti idaṃ. Heṭṭhimantena hi navannameva vasena saṅghabhedo. Dhammavādino anavajjā yathādhammaṃ avaṭṭhānato. Saṅghabhedassa pubbabhāgo saṅgharāji. 'When they have not assembled': this indicates harmony. 'And there is schism' means there is a schism of the Sangha. 'It is proper' means with the perception that such an act does not lead to a schism of the Sangha. For one who acts in an assembly of less than nine, 'thus' should be connected; by 'thus,' 'it is not an act with immediate result' is drawn in, but not 'there is schism.' For, by the lower limit, a schism of the Sangha occurs only by means of nine monks. The speakers of Dhamma are blameless because they stand firm in accordance with the Dhamma. The preliminary stage of a schism of the Sangha is a faction in the Sangha. Kāyadvārameva pūrenti kāyakammabhāveneva lakkhitabbato. They fulfill only the body-door, since they are to be characterized solely as bodily action. ‘‘Saṇṭhahante hi…pe… muccatī’’ti idaṃ kappaṭṭhakathāya na sameti. Tathā hi kappaṭṭhakathāyaṃ (kathā. aṭṭha. 654-657) vuttaṃ – ‘‘āpāyikoti idaṃ suttaṃ yaṃ so ekaṃ kappaṃ asītibhāge katvā tato ekabhāgamattaṃ kālaṃ tiṭṭheyya, taṃ āyukappaṃ sandhāya vutta’’nti. Kappavināseyevāti pana āyukappavināseyevāti atthe sati natthi virodho. Ettha ca saṇṭhahanteti idampi ‘‘svevavinassissatī’’ti viya abhūtaparikappavasena vuttaṃ. Ekadivasameva niraye paccati tato paraṃ kappābhāve āyukappassapi abhāvatoti avirodhato [Pg.296] atthayojanā daṭṭhabbā. Sesānīti saṅghabhedato aññāni ānantariyakammāni. 'When the kappa is established... he is released'—this does not accord with the commentary on the kappa. For in the commentary on the kappa (Kathā. Aṭṭha. 654-657) it is said: 'This discourse on being 'bound for the planes of misery' is spoken with reference to a life-span kappa, meaning that if one were to divide a single kappa into eighty parts, one would remain for a period of time equal to just one of those parts.' However, if the meaning of 'at the destruction of the kappa' is 'at the destruction of the life-span kappa,' there is no contradiction. And here, this 'when it is established' is also spoken by way of a hypothetical assumption, like 'he will perish tomorrow.' One is tormented in hell for only a single day, and after that, due to the absence of the kappa, there is also an absence of the life-span kappa—thus the application of the meaning should be seen as non-contradictory. 'The rest' means the other acts with immediate result apart from schism of the Sangha. Ahosikammaṃ…pe… saṅkhyaṃ gacchanti, evaṃ sati kathaṃ nesaṃ ānantariyatā cutianantaraṃ vipākadānābhāvato. Atha sati phaladāne cutianantaro eva etesaṃ phalakālo, na aññoti phalakālaniyamena niyatatā nicchitā, na phaladānaniyamena, evampi niyataphalakālānaṃ aññesampi upapajjavedanīyānaṃ diṭṭhadhammavedanīyānañca niyatatā āpajjeyya. Tasmā vipākadhammadhammānaṃ paccayantaravikalatādīhi avipaccamānānampi attano sabhāvena vipākadhammatā viya balavatā ānantariyena vipāke dinne avipaccamānānampi ānantariyānaṃ phaladāne niyatasabhāvā ānantariyasabhāvā ca pavattīti attano sabhāvena phaladānaniyameneva niyatatā ānantariyatā ca veditabbā. Avassañca ānantariyasabhāvā tato eva niyatasabhāvā ca tesaṃ pavattīti sampaṭicchitabbametaṃ aññassa balavato ānantariyassa abhāve cutianantaraṃ ekantena phaladānato. 'Defunct kamma'... they are reckoned as such. This being so, how can they have the nature of an act with immediate result, since they do not give their result immediately after death? But when there is the giving of a result, the time for their result is indeed immediately after death, and no other. Thus, their fixed nature is determined by the fixedness of the time of the result, not by the fixedness of the giving of the result. If this were so, a fixed nature would also apply to other kammas whose time of result is fixed, such as those to be experienced in the next existence and those to be experienced in this very life. Therefore, it should be understood as follows: just as for phenomena whose nature it is to give a result, even when they are not ripening due to a deficiency of other conditions, their nature to give a result exists by their own nature, so too for acts with immediate result that are not ripening because a result has been given by a stronger act with immediate result, their fixed nature and their nature as an act with immediate result in giving a result persists. Thus, their fixed nature and their nature as an act with immediate result should be understood as determined solely by the fixedness of giving a result by their own nature. And it should be accepted that their nature as an act with immediate result, and from that their fixed nature, certainly persists, because in the absence of another, stronger act with immediate result, they definitely give their result immediately after death. Nanu evaṃ aññesampi upapajjavedanīyānaṃ aññasmiṃ vipākadāyake asati cutianantaramekantena phaladānato niyatasabhāvā anantariyasabhāvā ca pavatti āpajjatīti? Nāpajjati. Asamānajātikena cetopaṇidhivasena upaghātakena ca nivattetabbavipākattā anantare ekantaphaladāyakattābhāvā. Na pana ānantariyakānaṃ paṭhamajjhānādīnaṃ dutiyajjhānādīni viya asamānajātikaṃ phalanivattakaṃ atthi sabbānantariyānaṃ avīciphalattā. Na ca heṭṭhūpapattiṃ icchato sīlavato cetopaṇidhi viya uparūpapattijanakakammaphalaṃ ānantariyaphalaṃ nivattetuṃ samattho cetopaṇidhi atthi anicchantasseva avīcipātanato, na ca ānantariyopaghātakaṃ kiñci kammaṃ atthi, tasmā tesaṃyeva anantare ekantavipākajanakasabhāvā pavattīti. Anekāni ca ānantariyāni katāni ekanteneva vipāke niyatasabhāvattā uparatāvipaccanasabhāvāsaṅkattā nicchitāni sabhāvato niyatāneva. Tesu pana samānasabhāvesu ekena vipāke dinne itarāni attanā kātabbakiccassa teneva katattā na dutiyaṃ tatiyaṃ vā paṭisandhiṃ karonti. Na samatthatāvighātattāti natthi tesaṃ ānantariyakatā nivatti; garutarabhāvo pana tesu labbhatevāti saṅghabhedassa siyā [Pg.297] garutarabhāvoti, ‘‘yena…pe… vipaccatī’’ti āha. Ekassa pana aññāni upatthambhakāni hontīti daṭṭhabbāni. Paṭisandhivasena vipaccatīti vacanena itaresaṃ pavattivipākadāyitā anuññātā viya dissati. No vā tathā sīlavatīti yathā pitā sīlavā, tathā sīlavatī no vā hotīti yojanā. Sace mātā sīlavatī, mātughāto paṭisandhivasena vipaccatīti yojanā. But then, for other kammas to be experienced in a subsequent existence, when there is no other kamma to give a result, would it not follow that their operation is of a fixed nature and an immediate nature, giving their result invariably immediately after death? It does not follow. Because their result can be averted by an aspiration of a different class or by a destructive kamma, and because they do not invariably give their result immediately after. But for the acts with immediate result, there is no result-averter of a different class—like the second jhāna, etc., for the first jhāna, etc.—because all acts with immediate result have their result in Avīci. Nor is there an aspiration capable of averting the result of an act with immediate result—like the aspiration of a virtuous person wishing for a lower rebirth which can avert the result of a kamma generating a higher rebirth—because it casts one into Avīci even if one does not wish it. And there is no kamma whatsoever that can destroy an act with immediate result. Therefore, their nature is to invariably generate a result immediately after. And when many acts with immediate result have been done, since they are of a fixed nature in invariably giving a result and are not considered to have a nature of not ripening once arisen, they are determined by nature to be fixed. Among these of the same nature, when one has given its result, the others do not produce a second or third rebirth-linking, since the task to be done by them has been done by that one. Because their capacity is not impaired, there is no cessation of their nature as an act with immediate result; but a state of being heavier is indeed found among them. Thus, there might be a state of being heavier for schism of the Sangha, so it is said, 'By which... it ripens...' It should be understood that the others become supporters for one. By the statement 'it ripens by way of rebirth-linking', the capacity of the others to give results in the course of existence seems to be permitted. 'Or not so virtuous' means: the construction is 'just as the father is virtuous, so the mother is virtuous, or not.' If the mother is virtuous, matricide ripens by way of rebirth-linking—this is the construction. Pakatattoti anukkhitto. Samānasaṃvāsakoti apārājiko. Samānasīmāyanti ekasīmāyaṃ. 'A monk in good standing' means one who is not suspended. 'One of common communion' means one who has not committed a pārājika offense. 'In the same boundary' means 'in one boundary'. Satthukiccaṃ kātuṃ asamatthoti yaṃ satthārā kātabbakiccaṃ anusāsanādi, taṃ kātuṃ asamatthoti bhagavantaṃ paccakkhāya. Aññaṃ titthakaranti aññaṃ satthāraṃ. 'Unable to do the Teacher's duty' means that, having rejected the Blessed One, he was unable to perform the duties to be done by the Teacher, such as giving instruction and so on. 'Another sectarian teacher' means another teacher. 129. Abhijātiādisu (a. ni. ṭī. 1.1.277) pakappanena devatūpasaṅkamanādinā jātacakkavāḷena samānayogakkhemaṃ dasasahassaparimāṇaṃ ṭhānaṃ jātikhettaṃ, saraseneva āṇāpavattiṭṭhānaṃ āṇākhettaṃ, visayabhūtaṃ ṭhānaṃ visayakhettaṃ. Dasasahassī lokadhātūti imāya lokadhātuyā saddhiṃ imaṃ lokadhātuṃ parivāretvā ṭhitā dasasahassī lokadhātu. Tattakānaṃyeva jātikhettabhāvo dhammatāvasena veditabbo. ‘‘Pariggahavasenā’’ti keci. ‘‘Sabbesampi buddhānaṃ tattakaṃ eva jātikhettaṃ tannivāsīnaṃyeva ca devatānaṃ dhammābhisamayo’’ti ca vadanti. Mātukucchiokkamanakālādīnaṃ channaṃ eva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhamānato. Āṇākhettaṃ nāma yaṃ ekajjhaṃ saṃvaṭṭati ca vivaṭṭati ca. Āṇā vattati āṇāya tannivāsīnaṃ devatānaṃ sirasā sampaṭicchanena, tañca kho kevalaṃ buddhānaṃ ānubhāveneva, na adhippāyavasena, adhippāyavasena pana ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vacanato tato parampi āṇā pavatteyya. 129. In the section on origin and so forth (A. Ni. ṭī. 1.1.277), by designation through divine visitation and so on, the sphere of birth (jātikhetta) is a place ten thousandfold in extent, sharing a common security with the birth-cosmos. The sphere of command (āṇākhetta) is the place where the command operates by its own power. The sphere of range (visayakhetta) is the place that is its object. 'The ten-thousandfold world-system' means the ten-thousandfold world-system standing surrounding this world-system, together with this world-system. That the sphere of birth extends just this far should be understood as a matter of natural law. Some say it is 'by way of inclusion' (pariggahavasena). They also say, 'For all Buddhas, the sphere of birth is of such extent, and the realization of the Dhamma occurs only for the deities dwelling therein.' The mention of the six occasions, such as the time of descending into the mother’s womb, is merely illustrative, since such trembling is obtainable even at the time of the great aspiration and so on. The sphere of command is that which contracts and expands together. The command operates when the deities dwelling therein receive it with their heads, and this occurs solely through the Buddha’s power, not by intention. However, by intention, as stated in the phrase 'as far as one might wish' (A. Ni. 3.81), the command could extend even beyond that. Na uppajjantīti pana atthīti, ‘‘na me ācariyo atthi, sadiso me na vijjatī’’tiādiṃ (ma. ni. 1.285; 2.341; mahāva. 11; kathā. 405; mi. pa. 4.5.11) imissaṃ lokadhātuyaṃ ṭhatvā vadantena bhagavatā, ‘‘kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā [Pg.298] bhagavatā samasamā sambodhiyanti, evaṃ puṭṭho ahaṃ, bhante, noti vadeyya’’nti (dī. ni. 3.161), vatvā tassa kāraṇaṃ dassetuṃ, ‘‘aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti imaṃ suttaṃ (dī. ni. 3.161; mi. pa. 5.1.1) dassentena dhammasenāpatinā ca buddhakhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo. As to the statement 'they do not arise,' the intention is that, setting aside this world-system which has become a Buddha-field, their non-arising elsewhere is spoken of. This is shown by the Blessed One, who, standing in this world-system, declared, 'I have no teacher, nor is there anyone equal to me,' and so on (Ma. Ni. 1.285; 2.341; Mahāva. 11; Kathā. 405; Mi. Pa. 4.5.11); and by the General of the Dhamma, who, after stating, 'When asked, "But, friend Sāriputta, are there now other ascetics or brahmins who are equally enlightened with the Blessed One?", I would say, "No, venerable sir"' (Dī. Ni. 3.161), pointed to this sutta to show the reason: 'It is impossible, it cannot be, that in one world-system two Arahants, Fully Enlightened Ones, should arise' (Dī. Ni. 3.161; Mi. Pa. 5.1.1). Ekatoti saha, ekasmiṃ kāleti attho. So pana kālo kathaṃ paricchinnoti carimabhave paṭisandhiggahaṇato paṭṭhāya yāva dhātuparinibbānāti dassento ‘‘tatthā’’tiādimāha. Nisinnakālato paṭṭhāyāti paṭilomakkamena vadati. Parinibbānato paṭṭhāyāti anupādisesāya nibbānadhātuyā parinibbānato paṭṭhāya. Etthantareti carimabhave bodhisattassa paṭisandhiggahaṇaṃ dhātuparinibbānanti etesaṃ antare. 'Together' (ekato) means 'at one time.' But how is that time defined? To show that it is from the taking of rebirth-linking in the final existence up to the final cessation of the relics, he says 'therein' and so on. 'From the time of sitting' is stated in reverse order. 'From the final cessation' means from the final cessation into the Nibbāna-element without remainder. 'Here, in the interval' refers to the period between the Bodhisatta's taking of rebirth-linking in the final existence and the final cessation of the relics. Aññassa buddhassa uppatti na nivāritā, tattha kāraṇaṃ dassetuṃ ‘‘tīṇi hī’’tiādi vuttaṃ. Paṭipattiantaradhānena hi sāsanassa osakkitattā aparassa buddhassa uppatti laddhāvasarā hoti. Paṭipadāti paṭivedhāvahā pubbabhāgapaṭipadā. ‘‘Pariyatti pamāṇa’’nti vatvā tamatthaṃ bodhisattaṃ nidassanaṃ katvā dassetuṃ, ‘‘yathā’’tiādi vuttaṃ tayidaṃ hīnaṃ katanti daṭṭhabbaṃ. Niyyānikadhammassa ṭhitiñhi dassento aniyyānikadhammaṃ nidasseti. The arising of another Buddha is not prevented. To explain the reason for this, it is said, 'For there are three...' and so on. Indeed, because the Dispensation has declined through the disappearance of practice, the opportunity for another Buddha to arise is obtained. 'Practice' (paṭipadā) means the preliminary practice that leads to penetration. Having stated, 'The scriptures are the standard,' and to explain that point by making the Bodhisatta an illustration, it is said, 'Just as...' and so on—this should be understood as demonstrating an inferior case. For in demonstrating the stability of the liberating Dhamma, one also illustrates the non-liberating Dhamma. Mātikāya antarahitāyāti, ‘‘yo pana bhikkhū’’tiādinayappattā sikkhāpadapāḷi mātikā, tāya antarahitāya nidānuddesasaṅkhāte pātimokkhuddese pabbajjāyupasampadākammesu ca sāsanaṃ tiṭṭhatīti attho. Atha vā pātimokkhe dharanteyeva pabbajjā upasampadā ca, evaṃ sati tadubhayaṃ pātimokkhe antogadhaṃ tadubhayābhāve pātimokkhābhāvato, tasmā tayidaṃ tayaṃ sāsanassa ṭhitihetūti āha – ‘‘pātimokkhapabbajjāupasampadāsu ṭhitāsu sāsanaṃ tiṭṭhatī’’ti. Yasmā vā upasampadādhīnaṃ pātimokkhaṃ, upasampadā ca pabbajjādhīnā, tasmā pātimokkhe siddhe, siddhāsu pabbajjāupasampadāsu ca sāsanaṃ tiṭṭhati. Pacchimapaṭivedhato hi paraṃ paṭivedhasāsanaṃ, pacchimasīlato ca paraṃ paṭipattisāsanaṃ vinaṭṭhaṃ nāma hoti. Osakkitaṃ nāmāti pacchimakapaṭivedhasīlabhedadvayaṃ ekato katvā tato paraṃ vinaṭṭhaṃ nāma hotīti attho. 'When the Mātikā has disappeared' means: the Mātikā is the text of the training rules, reached by the method beginning 'Whatever bhikkhu...'. When that has disappeared, the Dispensation remains in the Pātimokkha recitation, which is known as the recitation of the introduction, and in the formal acts of going forth and higher ordination—this is the meaning. Alternatively, while the Pātimokkha is maintained, so too are the going forth and higher ordination. In this case, both are included within the Pātimokkha, because in the absence of those two, there is no Pātimokkha. Therefore, he said that these three are the causes for the stability of the Dispensation: 'When the Pātimokkha, going forth, and higher ordination remain, the Dispensation remains.' Or, because the Pātimokkha is dependent on the higher ordination, and the higher ordination is dependent on the going forth, the Dispensation remains when the Pātimokkha is established, and when the going forth and higher ordination are established. For after the last penetration, the Dispensation of penetration is said to be destroyed. And after the last virtue, the Dispensation of practice is said to be destroyed. 'Declined' (osakkitaṃ) means that when these two divisions—the last penetration and the last virtue—are taken together, from that point onward, it is called destroyed. Tena [Pg.299] kāmaṃ ‘‘sāsanaṭṭhitiyā pariyatti pamāṇa’’nti vuttaṃ, pariyatti pana paṭipattihetukāti paṭipattiyā asati appatiṭṭhā hoti, tasmā paṭipattiantaradhānaṃ sāsanosakkanassa visesakāraṇanti dassetvā tayidaṃ sāsanosakkanaṃ dhātuparinibbānosānanti dassetuṃ, ‘‘tīṇi parinibbānānī’’ti vuttaṃ. For that reason, although it is said, 'Scripture is the measure for the stability of the Dispensation,' scripture, having practice as its cause, is not established in the absence of practice. Therefore, having shown that the disappearance of practice is a specific cause for the decline of the Dispensation, and to show that this decline of the Dispensation culminates in the final cessation of the relics, it is said, 'There are three final cessations.' Kāruññanti paridevanakāruññaṃ. Jambudīpe dīpantaresu devanāgabrahmalokesu ca vippakiritvā ṭhitānaṃ dhātūnaṃ mahābodhipallaṅke ekajjhaṃ sannipatanaṃ, rasmivissajjanaṃ, tattha tejodhātuyā uṭṭhānaṃ, ekajālībhāvo cāti sabbametaṃ satthu adhiṭṭhānavaseneva veditabbaṃ. 'Compassion' refers to the compassion of lamentation. The gathering of the relics—scattered throughout Jambudīpa, other continents, and the realms of devas, nāgas, and brahmās—onto the throne of great awakening all at once; the emission of rays; the arising of the fire element there; and the becoming a single mass of flame—all this should be understood as occurring solely by the power of the Teacher's determination. Anacchariyattāti dvīsupi uppajjamānesu acchariyattābhāvadosatoti attho. Buddhā nāma majjhe bhinnaṃ suvaṇṇaṃ viya ekasadisāti tesaṃ desanāpi ekarasā evāti āha – ‘‘desanāya ca visesābhāvato’’ti. Etenapi anacchariyattameva sādheti. Vivādabhāvatoti etena vivādābhāvatthaṃ dve ekato na uppajjantīti dasseti. 'Due to the lack of wonder' means due to the fault of there being an absence of wonder should two arise. Buddhas are indeed uniform, like a piece of gold broken in the middle. Thus, their teachings are also of a single flavor—hence it is said, 'and because there is no difference in the teaching.' By this, too, the lack of wonder is established. 'Due to the absence of dispute' shows that two do not arise together in order to avoid dispute. Tatthāti milindapañhe. Ekaṃ buddhaṃ dhāretīti ekabuddhadhāraṇī. Etena evaṃ sabhāvā ete buddhaguṇā, yena dutiyabuddhaguṇe dhāretuṃ asamatthā ayaṃ lokadhātūti dasseti. Paccayavisesanipphannānañhi guṇadhammānaṃ bhāriyo viseso na sakkā dhāretunti, ‘‘na dhāreyyā’’ti vatvā tameva adhāraṇaṃ pariyāyantarenapi pakāsento ‘‘caleyyā’’tiādimāha. Tattha caleyyāti paripphandeyya. Kampeyyāti pavedheyya. Nameyyāti ekapassena nameyya. Onameyyāti osīdeyya. Vinameyyāti vividhaṃ itocito ca nameyya. Vikireyyāti vātena thusamuṭṭhi viya vippakireyya. Vidhameyyāti vinasseyya. Viddhaṃseyyāti sabbaso viddhastā bhaveyya. Tathābhūtā ca katthaci na tiṭṭheyyāti āha ‘‘na ṭhānamupagaccheyyā’’ti. 'Therein' means in the Questions of Milinda. 'Bearing one Buddha' (ekabuddhadhāraṇī) means it bears one Buddha. By this, it shows that the qualities of a Buddha are of such a nature that this world-system is incapable of bearing the qualities of a second Buddha. For the immense excellence of qualities produced by specific conditions cannot be borne. Thus, having said 'it could not bear,' he explains that inability to bear in another way, saying 'it would shake,' and so on. Therein, 'it would shake' (caleyya) means it would quiver. 'It would quake' (kampeyya) means it would tremble. 'It would bend' (nameyya) means it would incline to one side. 'It would sink' (onameyya) means it would subside. 'It would bend variously' (vinameyya) means it would bend in various ways, here and there. 'It would be scattered' (vikireyya) means it would be dispersed like a handful of chaff in the wind. 'It would be blown away' (vidhameyya) means it would be destroyed. 'It would be utterly demolished' (viddhaṃseyya) means it would be completely shattered. And being in such a state, it would not stand anywhere, thus he says, 'it would not find a footing.' Idāni tattha nidassanaṃ dassento, ‘‘yathā, mahārājā’’tiādimāha. Tattha samupādikāti samaṃ uddhaṃ pajjati pavattatīti samupādikā, udakassa upari samaṃ gāminīti attho. Vaṇṇenāti saṇṭhānena. Pamāṇenāti ārohena[Pg.300]. Kisathūlenāti kisathūlabhāvena, pariṇāhenāti attho. Now, showing an illustration for that, he says, 'Just as, great king,' and so on. Therein, 'evenly laden' (samupādikā) means that which proceeds and moves evenly upwards; the meaning is that it travels evenly upon the water. 'By appearance' (vaṇṇena) means by form. 'By measure' (pamāṇena) means by height. 'By being slender or stout' (kisathūlena) means by the state of being slender or stout, that is, by circumference. Chādentanti rocentaṃ ruciṃ uppādentaṃ. Tandīkatoti tena bhojanena tandībhūto. Anonamitadaṇḍajātoti yāvadatthaṃ bhojanena onamituṃ asakkuṇeyyatāya anonamitadaṇḍo viya jāto. Sakiṃ bhutto vameyyāti ekampi ālopaṃ ajjhoharitvā vameyyāti attho. 'Chādentaṃ' means pleasing, producing satisfaction. 'Tandīkato' means being sluggish due to that food. 'Anonamitadaṇḍajāto' means, being unable to bend down because of having had enough food, he becomes like an unbent stick. 'Sakiṃ bhutto vameyya' means he would vomit even after consuming just a single morsel. Atidhammabhārena pathavī calatīti dhammena nāma pathavī tiṭṭheyya. Sā kiṃ teneva calati vinassatīti adhippāyena pucchati. Puna thero ‘‘ratanaṃ nāma loke kuṭumbaṃ sandhārentaṃ abhimatañca lokena attano garusabhāvatāya sakaṭabhaṅgassa kāraṇaṃ atibhārabhūtaṃ diṭṭhaṃ. Evaṃdhammo ca hitasukhavisesehi taṃsamaṅginaṃ dhārento abhimato ca viññūnaṃ gambhīrappameyyabhāvena garusabhāvattā atibhārabhūto pathavīcalanassa kāraṇaṃ hotī’’ti dassento, ‘‘idha, mahārāja, dve sakaṭā’’tiādimāha. Eteneva tathāgatassa mātukucchiokkamanādikāle pathavīkampanakāraṇaṃ saṃvaṇṇitanti daṭṭhabbaṃ. Ekasakaṭato ratananti ekasmā, ekassa vā sakaṭassa ratanaṃ, tasmā sakaṭato gahetvāti attho. The earth trembles under the excessive weight of the Dhamma. But by the Dhamma, the earth should stand firm. Does it then tremble and perish because of this? This is the meaning behind the question. Again, the elder says, 'In the world, a treasure that maintains a household is seen as an excessive burden, though it is cherished by the world due to its inherent weightiness, and it becomes the cause of the cart's breaking. Similarly, the Dhamma, bearing one endowed with it through exceptional welfare and happiness, is cherished by the wise, yet due to its profound and immeasurable nature, and its inherent weightiness, it becomes an excessive burden—the cause of the earth’s trembling.' Thus, illustrating this, he begins with, 'Here, great king, are two carts...' It should be understood that in this very way, the cause of the earth’s trembling at the time of the Tathāgata’s descent into his mother’s womb and other such occasions is described. 'Ekasakaṭato ratanaṃ' means 'from one cart, a treasure'—from one cart, or the treasure of one cart; therefore, the meaning is, 'having taken from that cart.' Osāritanti uccāritaṃ, vuttanti attho. Aggoti sabbasattehi aggo. 'Osāritaṃ' means uttered, proclaimed; that is, said. 'Aggo' means the foremost of all beings. Sabhāvapakatīti sabhāvabhūtā akittimā pakati. Kāraṇamahantatāyāti mahantehi buddhakārakadhammehi pāramitāsaṅkhātehi kāraṇehi buddhaguṇānaṃ nibbattitoti vuttaṃ hoti. Pathaviādīni mahantāni vatthūni, mahantā ca sakkabhāvādayo attano attano visaye ekekā eva, sammāsambuddhopi mahanto attano visaye ekova, ko ca tassa visayo? Buddhabhūmi, yāvatakaṃ vā ñeyyaṃ. Evaṃ ‘‘ākāso viya anantavisayo bhagavā ekova hotī’’ti vadanto paracakkavāḷesu dutiyassa buddhassa abhāvaṃ dasseti. 'Sabhāvapakatī' means a natural, unartificial state. 'Kāraṇamahantatāya' means that the Buddha's qualities are produced by great causes, namely the Buddha-making qualities called perfections. The great elements such as earth, and great beings like Sakka and so forth, are each singular in their respective domains. Similarly, the Perfectly Self-Enlightened One is singular in his domain. And what is his domain? The Buddha-ground, or as much as is knowable. Thus, saying 'The Blessed One is singular like space, with an infinite domain,' he shows the absence of a second Buddha in other world-systems. Imināva [Pg.301] padenāti ‘‘ekissā lokadhātuyā’’ti iminā eva padena. Dasacakkavāḷasahassāni gahitāni jātikhettattā. Ekacakkavāḷenevāti iminā ekacakkavāḷeneva. Yathā – ‘‘imasmiṃyeva cakkavāḷe uppajjantī’’ti vutte imasmimpi cakkavāḷe jambudīpeyeva, tatthapi majjhimapadese evāti paricchindituṃ vaṭṭati; evaṃ ‘‘ekissā lokadhātuyā’’ti jātikhette adhippetepi imināva cakkavāḷena paricchindituṃ vaṭṭati. 'Imināva padena' means by this very word, that is, by the word 'ekissā lokadhātuyā' (in one world-system). Ten thousand world-spheres are taken as such because it is the birth-field. 'Ekacakkavāḷeneva' means by this very single world-sphere. Just as when it is said, 'they arise in this very world-sphere,' it is proper to delimit this to Jambudīpa within this world-sphere, and there too, to the middle region; similarly, even though the birth-field is intended by 'in one world-system,' it is proper to delimit this to this very world-sphere. Vivādūpacchedatoti vivādūpacchedakāraṇā. Dvīsu uppannesu yo vivādo bhaveyya, tassa anuppādoyevettha vivādupacchedo. Ekasmiṃ dīpetiādinā dīpantarepi ekajjhaṃ na uppajjanti, pageva ekadīpeti dasseti. So parihāyethāti cakkavāḷassa padese eva vattitabbattā parihāyeyya. 'Vivādūpacchedato' means from the cause of cutting off disputes. The dispute that would arise, were two to have arisen—the non-arising of that is itself the cutting off of disputes here. By 'in one island' and so forth, it is shown that they do not arise together even on different islands, let alone on one island. 'So parihāyetha' means it would be diminished, because it would exist only in a region of the world-system. 130. Manussattanti manussabhāvo tasseva pabbajjādiguṇasampattiādīnaṃ yoggabhāvato. Liṅgasampattīti purisabhāvo. Hetūti manovacīpaṇidhānapubbikā hetusampadā. Satthāradassananti satthusammukhībhāvo. Pabbajjāti kammakiriyavādīsu tāpasesu, bhikkhūsu vā pabbajjā. Guṇasampattīti abhiññādiguṇasampadā. Adhikāroti buddhaṃ uddissa adhiko sakkāro. Chandatāti sammāsambodhiṃ uddissa sātisayo kattukamyatākusalacchando. Aṭṭhadhammasamodhānāti etesaṃ aṭṭhannaṃ dhammānaṃ samāyogena. Abhinīhāroti kāyapaṇidhānaṃ. Samijjhatīti nipphajjatīti ayamettha saṅkhepo, vitthāro pana paramatthadīpaniyā cariyāpiṭakavaṇṇanāya (cariyā. aṭṭha. pakiṇṇakakathā) vuttanayeneva veditabbo. 130. 'Manussattaṃ' refers to the state of being human, because of its suitability for the attainment of qualities such as going forth. 'Liṅgasampatti' means the state of being a male. 'Hetu' refers to the accomplishment of the cause, preceded by mental and verbal resolution. 'Satthāradassana' means being in the presence of the Teacher. 'Pabbajjā' refers to going forth among ascetics who are proponents of kamma and its result, or among monks. 'Guṇasampatti' means the accomplishment of qualities such as the higher knowledges. 'Adhikāra' means special honor directed toward a Buddha. 'Chandatā' refers to a superior skillful desire to act, directed toward perfect enlightenment. 'Aṭṭhadhammasamodhāna' means by the combination of these eight factors. 'Abhinīhāra' refers to the resolution. 'Samijjhati' means it is accomplished—this is the summary here. The detailed explanation, however, should be understood in accordance with the method stated in the commentary on the Cariyāpiṭaka. Sabbākāraparipūramevāti paripuṇṇalakkhaṇatāya sattussadādīhi sabbākārehi sampannameva. Na hi itthiyā kosohitavatthaguyhatā sambhavati, dutiyapakati ca nāma paṭhamapakatito nihīnā eva. Tenevāha anantaravāre ‘‘yasmā’’tiādi. 'Sabbākāraparipūraṃ' means being complete in every aspect due to the perfection of characteristics, endowed with all features such as the seven prominences. For a woman, the quality of having the private organ concealed in a sheath is not possible, and the so-called 'second nature' is indeed inferior to the first nature. Therefore, in the immediately following passage, he says: 'Because...' and so forth. Idha purisassa tattha nibbattanatoti imasmiṃ manussaloke purisabhūtassa tattha brahmaloke brahmattabhāvena nibbattanato. Tena asatipi purisaliṅge purisākārā brahmāno hontīti dasseti. Taṃyeva hi purisākāraṃ [Pg.302] sandhāya vuttaṃ – ‘‘yaṃ puriso brahmattaṃ kareyyā’’ti. Tenevāha ‘‘samānepī’’tiādi. Yadi evaṃ itthiyo brahmaloke na uppajjantīti āha ‘‘brahmatta’’ntiādi. 'Here, for a male being reborn there' means: for one who is a male in this human world, being reborn there in the Brahma-world in the state of a Brahmā. By this it is shown that even without male characteristics, Brahmās have a male form. For it was said with reference to that very male form: 'Whatever man would attain to Brahmāhood...' Therefore he said, 'Even when...' and so forth. If this is so, [does it mean that] women do not arise in the Brahma-world? To this, he said 'Brahmāhood...' and so forth. 131. Kāyaduccaritassātiādipāḷiyā kammaniyāmo nāma kathito. Samañjanaṃ samaṅgo, so etassa atthīti samaṅgī, samannāgato. Samañjanasīlo vā samaṅgī. Pubbabhāge āyūhanasamaṅgitā, sanniṭṭhāpakacetanāvasena cetanāsamaṅgitā. Cetanāsantativasena vā āyūhanasamaṅgitā, taṃtaṃcetanākhaṇavasena cetanāsamaṅgitā. Katūpacitassa avipakkavipākassa kammassa vasena kammasamaṅgitā, kamme pana vipaccituṃ āraddhe vipākappavattivasena vipākasamaṅgitā. Kammādīnaṃ upaṭṭhānakālavasena upaṭṭhānasamaṅgitā. Kusalākusalakammāyūhanakkhaṇeti kusalakammassa ca akusalakammassa ca samīhanakkhaṇe. Tathāti iminā kusalākusalakammapadaṃ ākaḍḍhati. Yathā kataṃ kammaṃ phaladānasamatthaṃ hoti, tathā kataṃ upacitaṃ. Vipākārahanti dutiyabhavādīsu vipaccanārahaṃ. Uppajjamānānaṃ upapattinimittaṃ upaṭṭhātīti yojanā. Calatīti parivattati. Ekena hi kammunā tajje nimitte upaṭṭhāpite paccayavisesavasena tato aññena kammunā aññassa nimittassa upaṭṭhānaṃ parivattanaṃ. 131. By the Pāli passage beginning 'Kāyaduccaritassa,' the law of kamma is explained. `Samañjana` means connection; `samaṅgo`, associated; one who possesses this is `samaṅgī`, endowed. Or, `samaṅgī` refers to one whose habit is to associate. In the preliminary stage, there is connection through exertion; by means of the determining volition, there is connection through volition. Alternatively, connection through exertion is by means of the continuity of volition, and connection through volition is by means of the moment of each specific volition. Connection through kamma is by means of kamma that has been performed and accumulated, whose result has not yet ripened. When the kamma begins to ripen, connection through result is by means of the occurrence of the result. Connection through manifestation is by means of the time of manifestation of the kamma and so forth. 'The moment of exertion in wholesome and unwholesome kamma' refers to the moment of instigation of both wholesome and unwholesome kammas. By 'thus,' the term 'wholesome and unwholesome kamma' is drawn in. `Upacitaṃ` means performed in such a way that the kamma becomes capable of yielding fruit. 'Worthy of ripening' means capable of ripening in a second existence and so on. The construction is: the rebirth-sign appears to those who are about to be reborn. 'It fluctuates' means it changes. For when one kamma has presented its sign, the presentation of a different sign by another kamma, due to some specific condition, is a change. Sunakhajīvikoti sunakhehi jīvanasīlo. Talasantharaṇapūjanti bhūmitalassa pupphehi santaraṇapūjaṃ. Āyūhanacetanākammasamaṅgitāvasenāti kāyaduccaritassa aparāparaṃ āyūhanena sanniṭṭhāpakacetanāya tasseva pakappane kammakkhayakarañāṇena akhepitattā yathūpacitakammunā ca samaṅgibhāvassa vasena. 'Sunakhajīviko' means one whose habit is to live by means of dogs. 'Talasantharaṇapūjaṃ' means worship by scattering flowers on the ground surface. 'Āyūhanacetanākammasamaṅgitāvasena' means: in the case of bodily misconduct, by means of repeated exertion and conclusive volition in the planning of that very action, because it has not been exhausted by the knowledge that destroys kamma, and by means of being connected with kamma accumulated accordingly. 132. Evaṃ sassirikanti vuttappakārena anekadhātuvibhajanādinā nānānayavicittatāya paramanipuṇagambhīratāya ca atthato byañjanato ca sasobhaṃ katvā. 132. Thus, 'splendid' means: having made it beautiful in meaning and expression, in the manner described, through the analysis of multiple elements and so on, by the diversity of various methods, and by its supreme subtlety and profundity. Naṃ dhārehīti ettha nanti nipātamattaṃ. Dhātuādivasena parivaṭṭīyanti atthā etehīti parivaṭṭā, desanābhedā. Cattāro parivaṭṭā etassa, etasmiṃ vāti catuparivaṭṭo, dhammapariyāyo. Dhammo ca so pariyattibhāvato yathāvuttenatthena ādāsoti dhammādāso. Upaṭṭhānaṭṭhena yathādhammānaṃ ādāsotipi dhammādāso. Yathā hi ādāsena [Pg.303] sattānaṃ mukhe maladosaharaṇaṃ, evaṃ imināpi suttena yogīnaṃ mukhe maladosaharaṇaṃ. Tasmāti yasmā iminā suttena kilese madditvā samathādhigamena yogino jayappattā; tasmā amatapurappavesane ugghosanamahābheritāya ca amatadundubhi. Idha vuttanti imasmiṃ sutte vuttaṃ. Anuttaro saṅgāmavijayoti anuttarabhāvato kilesasaṅgāmavijayo, ‘‘vijeti etenā’’ti katvā. Sesaṃ suviññeyyameva. In 'Naṃ dhārehīti,' 'naṃ' is merely a particle. 'Parivaṭṭā' are those by which meanings revolve according to roots and so forth; they are the divisions of the teaching. There are four 'parivaṭṭā' to it, hence it is 'catuparivaṭṭo,' an exposition of the Dhamma. And that Dhamma, due to its nature of being studied and by the meaning as stated, is a mirror of the Dhamma, 'dhammādāso.' It is also a 'dhammādāso' in the sense of being a support, a mirror for things as they are. For just as a mirror removes stains and blemishes from the faces of beings, so too does this sutta remove stains and blemishes from the faces of yogis. Therefore, since through this sutta yogis, having crushed the defilements and attained serenity, achieve victory, it is the drum of the Deathless, the great drum announcing entry into the city of the Deathless. 'Idha vuttaṃ' means 'what is stated in this sutta.' 'Anuttaro saṅgāmavijayo' means the unsurpassed victory in the battle against defilements, due to its unsurpassed nature, because 'one conquers by this.' The rest is easily understood. Bahudhātukasuttavaṇṇanāya līnatthappakāsanā samattā. The commentary on the Bahudhātukasutta, elucidating the hidden meanings, is complete. 6. Isigilisuttavaṇṇanā 6. Commentary on the Isigili Sutta 133. Samaññāyati etāyāti samaññā, nāmanti attho. Ayamayaṃ nāmāti paññāpenti etāya, tathāpaññāpanamattanti vā paññatti, nāmameva. Tenāha ‘‘purimapadasseva vevacana’’nti. Sesesupīti ‘‘paṇḍavassa pabbatassā’’tiādīsu tīsu vāresupi. 133. 'Samaññāyati etāyāti samaññā' means designation; 'name' is the meaning. They designate with this, 'this is this name,' or it is mere designation, simply the name. Therefore, it is said, 'just a synonym for the prior word.' 'Sesesupīti' means also in the remaining instances, such as 'of the Paṇḍava mountain,' etc., in the three occurrences. Samuṭṭhānaṃ tāva suttassa kathetvā atthasaṃvaṇṇanaṃ kātuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Na pabbatehi atthoti na bhagavato pabbatehi kathitehi attho atthi. Isigilibhāvoti isigilināmatā. Itīti iminā kāraṇena, imaṃ aṭṭhuppattiṃ avekkhantoti attho. First, having stated the origin of the sutta, 'tadā kirā,' etc., was said in order to explain the meaning. 'Na pabbatehi atthoti' means the Blessed One has no purpose in mentioning the mountains. 'Isigilibhāvoti' means the state of being named Isigili. 'Itīti' means 'for this reason'; the meaning is 'considering this occasion.' Cetiyagabbheti cetiyaghare cetiyassa abbhantare. Yamakamahādvāranti yamakakavāṭayuttaṃ mahantaṃ dvāraṃ. Dvedhā katvāti pabbatassa abbhantare maṇḍapasaṅkhepena leṇaṃ nimminitvā dvedhā katvā tadā te tattha vasiṃsu. 'Cetiyagabbheti' means inside the shrine chamber, within the cetiya. 'Yamakamahādvāranti' means a great gate fitted with double door leaves. 'Dvedhā katvāti' means having created a dwelling inside the mountain in the manner of a pavilion and dividing it in two, they then dwelt there. Vasitakālañca kathento tesaṃ mātuyā yāva tatiyabhavato paṭṭhāya samudāgamaṃ dassetuṃ, ‘‘atīte kirā’’tiādi vuttaṃ. Patthesīti tassā kira khettakuṭiyā vīhayo bhajjantiyā tattha mahākarañjapupphappamāṇā mahantā manoharā pañcasatamattā lājā jāyiṃsu. Sā tā gahetvā mahante paduminipatte ṭhapesi. Tasmiñca samaye eko paccekabuddho tassā anuggahatthaṃ avidūre khettapāḷiyā gacchati. Sā taṃ disvā [Pg.304] pasannamānasā supupphitaṃ mahantaṃ ekaṃ padumaṃ gahetvā tattha lāje pakkhipitvā paccekabuddhaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā, ‘‘imassa, bhante, puññassa ānubhāvena ānubhāvasampanne pañcasataputte labheyya’’nti pañca puttasatāni patthesi. Tasmiṃyeva khaṇeti yadā sā yathāvuttaṃ patthanaṃ paṭṭhapesi; tasmiṃyeva khaṇe pañcasatā migaluddakā sambhatasambhārā paripakkapaccekabodhiñāṇā tasseva paccekabuddhassa madhuramaṃsaṃ datvā, ‘‘etissā puttā bhaveyyāmā’’ti patthayiṃsu. Atītāsu anekajātīsu tassā puttabhāvena āgatattā tathā tesaṃ ahosīti vadanti. Pāduddhāreti pāduddhāre pāduddhāre. Pāduddhārasīsena cettha nikkhipanaṃ āha. While speaking of the period of their dwelling, in order to show their mother’s connection with them from the third previous existence, 'In the past, it is said,' and so on was stated. 'She desired': it is said that while the paddy in her field hut was being roasted, five hundred large and delightful grains of roasted rice, the size of great karañja flowers, were produced. She took them and placed them on a large lotus leaf. At that time, a Paccekabuddha, intending to favor her, was walking along a field-dike not far away. Seeing him, with a joyful mind, she took a large, fully bloomed lotus, placed the roasted rice in it, approached the Paccekabuddha, paid homage with the five-point prostration, and made an aspiration: 'Venerable sir, by the power of this merit, may I obtain five hundred sons endowed with power.' At that very instant, when she made the aspiration as stated, five hundred deer-hunters, who had gathered their provisions and whose knowledge for Paccekabodhi was mature, having given sweet meat to that same Paccekabuddha, aspired: 'May we become her sons.' They say that it happened thus for them because they had been her sons in many past births. 'Pāduddhāre' means at every lifting of the foot. Here, by the heading 'pāduddhāra' (lifting of the foot), he speaks of the placing down. Gabbhamalaṃ nissāyāti bahi nikkhantaṃ gabbhamalaṃ nissayaṃ katvā saṃsedajabhāvena nibbattā. Opapātikabhāvenāti keci. Khayavayaṃ paṭṭhapetvāti vipassanaṃ ārabhitvā. Vipassanāti aniccānupassanāpubbikā sappaccayanāmarūpadassanapubbikā ca, saṅkhāre sammasantassa aniccalakkhaṇe diṭṭhe, ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti sesalakkhaṇāni suviññeyyāneva honti. Paccekabodhiñāṇaṃ nibbattayiṃsūti dve asaṅkhyeyyāni kappānaṃ satasahassañca paccekabodhipāramitāya parinipphannattā ñāṇassa paripākattā vuttanayena sayameva vipassanaṃ pavattetvā matthakaṃ pāpetvā paccekabodhiñāṇaṃ adhigacchiṃsu. Sabbepi te taṃyeva gāthaṃ abhāsiṃsūti āha – ‘‘ayaṃ tesaṃ byākaraṇagāthā ahosī’’ti. 'Gabbhamalaṃ nissāyāti' means having relied on the womb's impurity that has come out, they were born with a moisture-born nature. Some say they were born through spontaneous birth. 'Khayavayaṃ paṭṭhapetvāti' means having begun insight meditation. Insight is preceded by the contemplation of impermanence and by seeing name-and-form with its conditions. When one contemplates the formations and the characteristic of impermanence is seen, the remaining characteristics—'whatever is impermanent is suffering, whatever is suffering is non-self'—become very easily understood. 'They produced the knowledge of Paccekabodhi' means that because they had fulfilled the perfections for Paccekabodhi for two incalculable eons and one hundred thousand eons, and because their knowledge was mature, they developed insight by themselves in the way stated, brought it to its culmination, and attained the knowledge of Paccekabodhi. All of them spoke that same verse—thus it is said: 'This was their declaration verse.' Saroruhanti sarasi jātaṃ. Padumapalāsapattajanti khuddakamahantehi kamaladalehi sahajātaṃ. Khuddakamahantakamaladalasaṅkhātāni vā padumapalāsapattāni ettha santīti padumapalāsapattaṃ, padumagacchaṃ. Tattha jātanti padumapalāsapattajaṃ. Supupphitanti suṭṭhu pupphitaṃ sammā vikasitaṃ. Bhamaragaṇānuciṇṇanti bhamaragaṇehi anukulañceva anuparibbhamitañca. Aniccatāyupagatanti khaṇe khaṇe vaṇṇabhedādivasena aniccatāya upagataṃ. Viditvāti vipassanāpaññāsahitāya maggapaññāya jānitvā. Eko careti tasmā aññopi mādiso hotukāmo evaṃ paṭipajjitvā eko care khaggavisāṇakappoti. 'Saroruha' means born in a lake, a lotus. 'Padumapalāsapattaja' means born together with small and large lotus petals. Or, 'padumapalāsapatta' means a lotus clump, because small and large lotus leaves and petals are found there; 'born there' refers to 'padumapalāsapattaja'. 'Supupphita' means well-bloomed, perfectly opened. 'Bhamaragaṇānuciṇṇa' means both frequented and circled by swarms of bees. 'Aniccatāyupagata' means subject to impermanence, having undergone change from moment to moment by way of changes in color and so on. 'Viditvā' means having known with the wisdom of the path accompanied by the wisdom of insight. 'Eko care' means 'one should wander alone'; therefore, another who wishes to be like me, having practiced thus, should wander alone like the horn of a rhinoceros. 135. Satisārasīlasārādisamannāgamanena [Pg.305] sattesu sārabhūtā. Sabbaso vaṭṭadukkhassa vigatattā niddukkhā. Samucchinnataṇhatāya nittaṇhā. Mānacchidoti thutivacanaṃ. 135. By being endowed with the essence of mindfulness, the essence of virtue, and the like, they are the essence among beings. Because the suffering of the round of existence has completely departed, they are without suffering. Because craving is eradicated, they are without craving. 'One who has cut off conceit' is a word of praise. Etesaṃ ekanāmakāyevāti etesaṃ āgatānaṃ paccekabuddhānaṃ pāḷiyaṃ anāgatā aññe paccekabuddhā samānanāmakā eva. Vuttamevatthaṃ pākaṭīkaraṇatthaṃ ‘‘imesu hī’’tiādi vuttaṃ. Visuṃ visuṃ avatvāti paccekaṃ sarūpato avatvā. Aññe cāti asādhāraṇattā āha. Sesaṃ suviññeyyameva. 'Etesaṃ ekanāmakāyevāti' means that other Paccekabuddhas not mentioned in the Pāli text have the same names as these Paccekabuddhas who are mentioned. To clarify this very point, 'imesu hī,' etc., was said. 'Not speaking separately' means not speaking of each one individually according to their own form. And 'others' is said because they are uncommon. The rest is easily understood. Isigilisuttavaṇṇanāya līnatthappakāsanā samattā. The commentary on the Isigili Sutta, elucidating the hidden meanings, is complete. 7. Mahācattārīsakasuttavaṇṇanā 7. Commentary on the Mahācattārīsaka Sutta 136. Dosehi ārakāti ariyaṃ. Tenāha ‘‘niddosa’’nti. Sā pana niddosatā lokuttarabhāvena savisesāti āha ‘‘lokuttara’’nti. Sammā sundaro pasattho niyyāniko samādhi sammāsamādhīti āha – ‘‘sammāsamādhinti maggasamādhi’’nti. Upanisīdati ettha phalaṃ tappaṭibaddhavuttitāyāti upanisaṃ, kāraṇanti āha – ‘‘saupanisanti sappaccaya’’nti. Parikaroti parivāretīti parikkhāroti āha – ‘‘saparikkhāranti saparivāra’’nti. 136. 'Noble' (ariyaṃ) is so called because of being far (ārakā) from faults (dosehi). Therefore, he said 'faultless' (niddosaṃ). Furthermore, that faultlessness is special because of its supramundane nature; therefore, he said 'supramundane' (lokuttaraṃ). Concentration that is rightly beautiful, praised, and leading to release is 'right concentration' (sammāsamādhi); thus he said, 'Right concentration means the concentration of the path.' Because fruit sits down near (upanisīdati) it, due to its occurrence being connected to that, it is a 'proximate cause' (upanisā); this means 'cause' (kāraṇa). Thus he said: 'with proximate cause' (saupanisaṃ) means 'with condition' (sappaccayaṃ). Because it equips (parikaroti) and surrounds (parivāreti), it is 'equipment' (parikkhāro); thus he said: 'with equipment' (saparikkhāraṃ) means 'with retinue' (saparivāraṃ). Parivāritāti sahajātādipaccayabhāvena parivārantehi viya upagatā. Purecārikāti vuṭṭhānagāminibhāvanā sahajātādipaccayavasena paccayattā purassarā. Tenāha – ‘‘vipassanāsammādiṭṭhi cā’’ti. Idāni tāni kiccato dassetuṃ, ‘‘vipassanāsammādiṭṭhī’’tiādi vuttaṃ. Tattha parivīmaṃsaggahaṇaṃ tattha tattha cittuppāde vīmaṃsādhipateyyena pavattiyā sammādiṭṭhiyā pubbaṅgamabhāvadassanatthaṃ. Tenassa maggasamādhissa nānākhaṇikaṃ pubbaṅgamabhāvaṃ dasseti. Vīmaṃsanapariyosāneti tathāpavattaanulomañāṇassa osāne. Bhūmiladdhaṃ vaṭṭaṃ samugghāṭayamānāti attano santāne dīgharattaṃ anusayitaṃ kilesavaṭṭaṃ samucchindanti. Vūpasamayamānāti tasseva vevacanaṃ. Vūpasamayamānāti vā tato eva avasiṭṭhampi vaṭṭaṃ appavattikaraṇavasena vūpasamenti. Tenevāha – ‘‘maggasammādiṭṭhi…pe… uppajjatī’’ti. Sāti sammādiṭṭhi. Duvidhāpīti [Pg.306] yathāvuttā duvidhāpi. Idha adhippetā vipassanāpaññāsahitāya maggapaññāya kiccassa dassitattā. 'Surrounded' means approached as if by attendants, by way of being a condition through co-nascence and other factors. 'Preceding' refers to the development leading to emergence, being foremost because it is a condition by way of co-nascence and other factors. Hence it is said: 'and right view of insight.' Now, to show their functions, it is stated: 'Right view of insight,' etc. Herein, the inclusion of 'investigation' is to show the leading role of right view, which proceeds with investigation as dominant in various arisings of consciousness. Thus, it indicates the intermittent leading role for this path-concentration. 'Concluding with investigation' means at the end of the conformity knowledge that has proceeded in such a way. 'Uprooting the cycle attained in the plane' means they cut off the cycle of defilements that has long lain dormant in one’s own continuity. 'Pacifying' is a synonym for this. Alternatively, 'pacifying' means they calm even the remaining cycle by causing its non-occurrence. Therefore, it is said: 'Right view of the path... arises.' That is right view. 'Of two kinds' refers to both of the two kinds as stated. Here, this is the intended meaning, since the function of path-wisdom, together with insight-wisdom, has been shown. Lakkhaṇe paṭivijjhamāne lakkhaṇiko dhammo paṭividdho hotīti āha – ‘‘micchādiṭṭhiṃ…pe… ārammaṇato pajānātī’’ti. Vipassanāsammādiṭṭhiyampi eseva nayo. Kiccatoti bhāvanākiccato. Sammādiṭṭhiyaṃ tadadhigataasammohatāya asammohato pajānāti. Kiccatoti paṭivedhakiccato. Taṃ pana sabbathā asammuyhanamevāti āha ‘‘asammohato’’ti. Evaṃ pajānanāti micchādiṭṭhi micchādiṭṭhīti yāthāvato avabodho. Assāti taṃsamaṅgino puggalassa. When a characteristic is penetrated, the phenomenon possessing that characteristic is penetrated. Hence it is said: 'One understands wrong view... as an object.' This same principle applies to right view of insight. 'In terms of function' means in terms of the function of cultivation. In right view, one understands without delusion due to the non-delusion attained thereby. 'In terms of function' means in terms of the function of penetration. That, however, is in every way non-confusion itself; hence it is said: 'without delusion.' Understanding thus is the comprehension of 'wrong view is wrong view' according to reality. 'Of him' refers to the person endowed with it. Dvāyanti -kāro dīghaṃ katvā vutto. Tenāha ‘‘dvayaṃ vadāmī’’ti. Dve avayavā etassāti dvayaṃ. Tenāha ‘‘duvidhakoṭṭhāsaṃ vadāmī’’ti. Puññassa eko bhāgo so eva puññabhāgiko, ka-kārassa ya-kāraṃ katvā itthiliṅgavasena ‘‘puññabhāgiyā’’ti vuttaṃ. Upadhisaṅkhātassāti khandhapabandhasaṅkhātassa. In 'dvāyaṃ', the vowel is made long. Hence it is said: 'I declare a twofold division.' Because it has two parts, it is a 'dyad.' Hence it is said: 'I declare a twofold section.' One part is of merit; that very part is 'puññabhāgika' (partaking of merit). By changing the 'ka' to 'ya' and using the feminine gender, it is stated as 'puññabhāgiyā' (partaking of merit). 'Of what is termed a substratum' means of what is termed the continuity of the aggregates. Amatadvāranti ariyamaggaṃ. Paññapetīti niyyānādipakārato paññapeti. Tenāha ‘‘vibhajitvā dassetī’’ti. Tattha sammohassa viddhaṃsanena asammohato dasseti. Tasmiṃ attheti amatadvārapaññāpane atthe. Bojjhaṅgappattāti bojjhaṅgabhāvappattā. Maggabhāvena niyyānabhāvena pavattiyā maggapaññāya aṭṭhannampi sādhāraṇattā samudāyassa ca avayavo aṅganti katvā sesadhamme aṅgikabhāvena dassento ‘‘ariyamaggassa aṅga’’nti āha. So bhikkhūti micchādiṭṭhiṃ ‘‘micchādiṭṭhī’’ti sammādiṭṭhiṃ ‘‘sammādiṭṭhī’’ti jānanto bhikkhu. Pajahanatthāyāti samucchedavasena pajahanāya. Paṭilābhatthāyāti maggasammādiṭṭhiyā adhigamāya. Kusalavāyāmoti vipassanāsampayuttova kosallasambhūto vāyāmo. Saratīti sato, taṃ panassa saraṇaṃ satisamaṅgitāyāti āha ‘‘satiyā samannāgato’’ti. Kāmañcettha vipassanāsammādiṭṭhiṃ yathābhūtā sammāvāyāmasatiyo sahajātā ca purejātā ca hutvā parivārenti, ‘‘itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattantī’’ti pana vacanato, ‘‘ettha hī’’tiādinā maggasammādiṭṭhiyā eva sesadhammānaṃ yathārahaṃ sahacaraṇabhāvena parivāraṇaṃ yojitaṃ. Sammāsaṅkappādīnanti ādi-saddena sammāvācākammantājīvānaṃ gahaṇaṃ itaresaṃ parivārabhāvena gahitattā[Pg.307]. Na hi sakkā te eva parivāre parivāravante ca katvā vattuṃ saṅkarato sammohajananato ca. Tayoti sammādiṭṭhivāyāmasatiyo sahajātaparivārāva honti maggakkhaṇikānaṃ tesaṃ adhippetattā vipassanākhaṇaviratīnaṃ asambhavato. 'The door to the Deathless' means the noble path. 'Proclaims' means proclaims by way of liberation and so forth. Hence it is said, 'having analyzed, he shows.' Therein, he shows without delusion by the dispelling of delusion. 'In that meaning' means in the meaning of proclaiming the door to the Deathless. 'Having attained the enlightenment factors' means having attained the state of being enlightenment factors. Because all eight are common to path-wisdom which proceeds as the path-state and as the liberation-state, and considering a part of the collection as a 'limb,' while showing the remaining qualities in their role as components, he said 'a limb of the noble path.' 'That monk' means the monk who knows 'wrong view is wrong view' and 'right view is right view.' 'For the sake of abandoning' means for abandoning by way of eradication. 'For the sake of attainment' means for the acquisition of right view of the path. 'Skillful effort' is effort connected with insight or arisen from skill. 'He is mindful' means he remembers; but this remembering of his is due to being endowed with mindfulness, hence it is said 'endowed with mindfulness.' And although here right effort and mindfulness, being both co-nascent and pre-nascent, surround right view of insight as it really is, yet, according to the passage 'thus these three qualities run after and revolve around right view,' by the words 'for here,' etc., the surrounding of right view of the path by the remaining qualities, in their role as suitable companions, is applied. 'Of right intention, etc.': by the word 'etc.' right speech, right action, and right livelihood are included, since the others have been taken as surrounding factors. For it is not possible to speak of those same things as both the surrounding factors and the surrounded, because it would lead to confusion and generate delusion. 'The three'—right view, effort, and mindfulness—are indeed co-nascent companions, because they are intended as being of the path-moment, and because of the impossibility of the abstinences at the moment of insight. 137. Takkanavasena lokasiddhenāti adhippāyo. ‘‘Evañcevañca bhavitabba’’nti vividhaṃ takkanaṃ kūpe viya udakassa ārammaṇassa ākaḍḍhanaṃ vitakkanaṃ vitakko. Saṅkappanavasenāti taṃ taṃ ārammaṇaṃ gahetvā kappanavasena. Takkanaṃ kappananti ca ataṃsahajātānamevāti daṭṭhabbaṃ. Ekaggoti iminā samādhinā laddhupakārasseva vitakkassa appanāpariyāyo hotīti dasseti. Visesena vā appanā vitakkassa vasena cittaṃ ārammaṇaṃ abhiropeti, vitakke asati kathanti āha ‘‘vitakke panā’’tiādi. Attanoyeva dhammatāya cittaṃ ārammaṇaṃ abhiruhatīti, etena ārammaṇadhammānaṃ gahaṇaṃ nāma sabhāvasiddhaṃ, na dhammantaramapekkhati, vitakko pana pavattamāno ārammaṇābhiniropanavaseneva pavattatīti dasseti. Evaṃ santepi sabhāvāvitakkacittuppādato savitakkacittuppādassa ārammaṇaggahaṇaviseso vitakkena jātoti katvā vitakko cittassa ārammaṇaggahaṇe visesapaccayoti pākaṭoyamattho. Apare pana bhaṇanti – yathā koci rājavallabhaṃ, taṃsambandhīnaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati vitakkassa ārammaṇābhiniropanasabhāvattā, aññesaṃ dhammānañca avitakkasabhāvato. Tenāha bhagavā – ‘‘cetaso abhiniropanā’’ti (dha. sa. 7). 137. The meaning is 'by way of reasoning, as is established in the world.' Thinking 'it must be thus and thus'—this various reasoning, this drawing in of an object like water from a well, is initial thought. 'By way of conceptualization' means by way of forming concepts after grasping this or that object. And it should be understood that 'reasoning' and 'conceptualizing' are only for those mental states not co-nascent with them. 'One-pointed': by this it is shown that the absorption-phase of initial thought occurs only when it has received assistance from concentration. Or, absorption especially makes the mind ascend to the object by means of initial thought. When initial thought is absent, how could it be? Hence, it is said, 'but when there is initial thought...' and so on. The mind ascends to the object by its own nature. This shows that the grasping of objective phenomena is established by its own nature and does not depend on another phenomenon. However, when initial thought occurs, it occurs precisely by way of directing the mind onto an object. Even so, because the distinction in the grasping of an object by an arising of consciousness with initial thought—compared to one without it—is born from initial thought, this meaning is clear: that initial thought is a specific condition for the mind's grasping of an object. But others say: Just as someone, relying on a royal favorite or their associate, ascends to and enters the king's palace, so too does the mind, relying on initial thought, ascend to its object, because initial thought has the nature of directing onto an object, whereas other mental factors have a nature devoid of initial thought. Therefore, the Blessed One said: 'the directing of the mind' (Dhammasaṅgaṇī 7). Yadi evaṃ kathaṃ avitakkacittaṃ ārammaṇaṃ ārohatīti? Vitakkabaleneva. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ ārohati. Paricayenāti ca santāne pavattavitakkabhāvanāsaṅkhātena paricayena. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhiruhanaṃ ciraparicitaṃ; tena taṃ kadāci vitakkena vināpi tattha pavattateva; yathā ñāṇasahagataṃ cittaṃ sammasanavasena ciraparicitaṃ kadāci [Pg.308] ñāṇarahitampi sammasanavasena pavattati; yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃ sampadamidaṃ daṭṭhabbaṃ. If so, how does a mind without initial thought ascend to an object? By the very power of initial thought. For just as a person, through familiarity, enters the king’s house without hesitation even without that guide, so too, through familiarity, a mind without initial thought ascends to an object even without initial thought. And by 'familiarity' is meant the familiarity designated as the cultivation of initial thought occurring in one's mental continuity. For when initial thought has frequently occurred in one's continuity, the mind’s ascent to the object becomes long-practiced; therefore, it sometimes occurs there even without initial thought—just as a mind accompanied by knowledge, being long-accustomed to the mode of thorough scrutiny, sometimes functions in the mode of thorough scrutiny even when devoid of knowledge. Or, just as that which has occurred accompanied by defilements may, through familiarity, function by the power of the latent tendencies of defilements even when entirely free from defilements, so should this case be understood. Vācaṃ saṅkharotīti vācaṃ uppādeti, vacīghosuppattiyā visesapaccayo hotīti attho. Lokiyavitakko dvattiṃsacittasahagato vācaṃ saṅkharoti vacīviññattijananato. Vacīsaṅkhārotveva panassa nāmaṃ hoti ruḷhito, taṃsamatthatānirodhato vā sambhavato pana saṅkhāroti. ‘‘Lokuttarasammāsaṅkappaṃ parivārentī’’ti vatvā tividhe sammāsaṅkappe kadāci katamaṃ parivārentīti? Codanaṃ sandhāyāha ‘‘etthā’’tiādi. Nānācittesu labbhanti nānāsamannāhārahetukattā, pubbabhāgeyeva ca te uppajjantīti. Tīṇi nāmāni labhati tividhassapi paṭipakkhassa samucchindanena sātisayaṃ tiṇṇampi kiccakaraṇato. Esa nayo sammāvācādīsupi. He fabricates speech, that is, he generates speech; it is a specific condition for the arising of vocal sound—this is the meaning. Mundane thought, accompanied by thirty-two cittas, fabricates speech by generating verbal intimation. Indeed, the name 'verbal fabrication' is established for it by convention, either because it ceases when its function is completed, or because it is a fabrication arising from that. Having stated, 'they encompass the right intention of the supramundane,' with regard to the threefold right intentions, when do they encompass which one? In reference to this question, it is said, 'here,' and so on. They are found in diverse minds because they are caused by diverse applications; and indeed, they arise only in the preliminary stage. It obtains three names because, by thoroughly cutting off the threefold opposition, it exceedingly performs all three functions. This method applies to right speech and the others as well. 138. Viramati etāyāti veramaṇī virati vuccati. Sā musāvādato viramaṇassa kāraṇabhāvato cetanāpi verassa maṇanato vināsanato viratipīti āha – ‘‘viratipi cetanāpi vaṭṭatī’’ti. Ārakā ramatīti samucchinnehi dūrato samussāreti. Vinā tehi ramatīti accantameva tehi vinā bhavati. Tato tatoti diṭṭhe adiṭṭhavādādito musāvādā. Visesato anuppattidhammattā paṭinivattā hutvā. 138. One abstains by means of it, thus it is `veramaṇī`; it is called `virati` (abstinence). Because it is the cause of abstention from false speech, that abstinence is also the intention (`cetanā`); and because it crushes, that is, destroys enmity (`vera`), it is also `virati`. Hence it is said: 'Both abstinence (`virati`) and intention (`cetanā`) are applicable.' It delights in being far away (`ārakā ramati`), for it keeps one far from what has been eradicated. It delights in being without them (`vinā tehi ramati`), for one becomes completely without them. 'From this, from that' refers to false speech, beginning with speaking of what is seen as unseen. Having turned away, specifically because of the nature of a non-arisen state. 140. Tividhena kuhanavatthunāti paccayapaṭisevana-sāmantajappana-iriyāpathapavattanasaṅkhātena pāpicchatā nibbattena tividhena kuhanavatthunā. Etāya kuhanāya karaṇabhūtāya paccayuppādanatthaṃ nimittaṃ sīlaṃ etesanti yojanā. Attavisayalābhahetu akkosanakhuṃsanavambhanādivasena pisanaṃ ghaṭṭanaṃ viheṭhanaṃ nippeso. Ito laddhaṃ aññassa, tato laddhaṃ parassa datvā evaṃ lābhena lābhaṃ nijigīṃsatīti lābhena lābhaṃ nijigīṃsanā. Pāḷiyaṃ āgato kuhanādivasena micchāājīvo. Ko pana soti āha ‘‘ājīvahetū’’tiādi. Tāsaṃyevāti avadhāraṇaṃ, ‘‘ājīvo kuppamāno kāyavacīdvāresu eva kuppatī’’ti katvā vuttaṃ. 140. By the threefold ground for deceit: that is, by the threefold ground for deceit characterized by the use of requisites, hinting, and affected demeanor, which is produced by evil desire. By this deceit, which serves as the means, they make their virtue a sign for the purpose of obtaining requisites—this is the connection. For the sake of personal gain, there is slander, striking, harassing, and crushing by way of reviling, disparagement, contempt, and so on. Having obtained something from here and given it to another, and having obtained something from there and given it to someone else, one thus seeks to conquer gain with gain; this is seeking gain with gain. In the Pāli text, wrong livelihood is presented by way of deceit and so on. But what is that? It is said, 'for the sake of livelihood,' and so on. 'Of those only' is an emphatic statement, made because 'when livelihood is corrupted, it is corrupted only through the doors of body and speech.' 141. Sammā [Pg.309] pasatthā sobhanā niyyānikā diṭṭhi etassāti sammādiṭṭhi, puggalo. Tassa pana yasmā sammādiṭṭhi saccābhisamayassa nibbānasacchikiriyāya avassayo, tasmā vuttaṃ – ‘‘maggasammādiṭṭhiyaṃ ṭhitassā’’ti. Pahoti bhavati tāya saheva uppajjati pavattati. Paccavekkhaṇañāṇaṃ yāthāvato jānanaṭṭhena sammāñāṇanti idhādhippetaṃ, tañca kho maggasamādhimhi ṭhite eva hotīti imamatthaṃ dassetuṃ āha – ‘‘maggasammāsamādhimhi…pe… sammāñāṇaṃ pahotī’’tiādi. Iminā kiṃ dassetīti? Yathā maggasammādiṭṭhiyaṃ ṭhito puggalo, ‘‘sammādiṭṭhī’’ti vutto, evaṃ maggaphalapaccavekkhaṇañāṇe ṭhito, ‘‘sammāñāṇo’’ti vutto, tassa ca maggaphalasammāsamādhipavattiyā pahoti sammāñāṇassa sammāvimuttiyā pahotīti imamatthaṃ dasseti. Phalasamādhi tāva pavattatu, maggasamādhi pana kathanti? Tampi akuppabhāvatāya accantasamādhibhāvato kiccanipphattiyā pavattatevāti vattabbataṃ labhati. Ṭhapetvā aṭṭhaphalaṅgānīti phalabhūtāni sammādiṭṭhiādīni aṭṭhaṅgāni, ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādinā visuṃ gahitattā ṭhapetvā. Sammāñāṇaṃ paccavekkhaṇaṃ katvāti paccavekkhaṇañāṇaṃ sammāñāṇaṃ katvā. Phalaṃ kātunti phaladhammasahacaritatāya vipākasabhāvatāya ca ‘‘phala’’nti laddhanāme phalasampayuttadhamme sammāvimuttiṃ kātuṃ vaṭṭatīti vuttaṃ. Tathā ca vuttaṃ sallekhasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.83) ‘‘phalasampayuttāni pana sammādiṭṭhiādīni aṭṭhaṅgāni ṭhapetvā sesadhammā sammāvimuttīti veditabbā’’ti. 141. The person for whom view is right, praiseworthy, excellent, and leading out is 'one of right view.' Since for that person right view is the basis for the realization of the truths and the direct experience of Nibbāna, it is said: 'for one established in the right view of the path.' 'It arises' (`pahoti`) means it comes into being and proceeds together with it. Reviewing knowledge, in the sense of knowing things as they truly are, is here intended as 'right knowledge,' and to show that this arises only when one is established in right concentration of the path, it is said: 'in right concentration of the path… right knowledge arises,' and so on. What is shown by this? Just as a person established in right view of the path is called 'one of right view,' so too, one established in the knowledge of reviewing the path and fruit is called 'one of right knowledge'; and for that one of right knowledge, right liberation arises through the functioning of the right concentration of the path and fruit. This is the meaning conveyed. 'Let the fruit-concentration proceed, but what of the path-concentration?' It too, because of its unshakeable nature, its being ultimate concentration, and the fulfillment of its function, is said to proceed. 'Excluding the eight fruit factors' means excluding the eight factors such as right view, etc., which have become the fruit, because they are taken up separately by the passage beginning, 'for one of right view, right intention arises.' 'Having made reviewing into right knowledge' means having made reviewing knowledge into right knowledge. 'To make the fruit' means it is said to be proper to make into right liberation the states associated with the fruit, which are called 'fruit' due to their association with the fruit-dhamma and their nature as a result. Similarly, it is stated in the commentary to the Sallekha Sutta: 'Apart from the eight factors—right view, etc., which are associated with the fruit—the remaining dhammas should be understood as right liberation.' 142. Nijjiṇṇāti nijjīritā, viddhastā vināsitāti attho. Phalaṃ kathitanti ‘‘sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hotī’’ti iminā vārena sāmaññaphalaṃ kathitanti vadanti, nijjīraṇaṃ paṭippassambhananti adhippāyo. Nijjīraṇaṃ pana samucchindananti katvā, majjhimabhāṇakā…pe… maggo kathitoti vadanti. Dassanaṭṭhenāti pariññābhisamayādivasena catunnaṃ saccānaṃ paccakkhato dassanaṭṭhena. Viditakaraṇaṭṭhenāti paccakkhena yathādiṭṭhānaṃ maggaphalānaṃ pākaṭakaraṇaṭṭhena. Tadadhimuttaṭṭhenāti tasmiṃ yathāsacchikate nibbāne adhimuccanabhāvena. 142. 'Worn out' (`nijjiṇṇā`) means consumed, destroyed, annihilated. 'The fruit has been spoken of': by this section, 'For one of right view, bhikkhus, wrong view is worn out,' they say the fruit of recluseship has been spoken of; the meaning of 'worn out' is tranquilization. However, taking 'worn out' as eradication, the reciters of the Middle-Length Discourses say that the path has been spoken of. 'In the sense of seeing' means in the sense of directly seeing the four truths by way of full understanding, realization, and so forth. 'In the sense of making known' means in the sense of directly manifesting the path and fruits as they have been seen. 'In the sense of being resolved upon that' means through the state of being resolved upon Nibbāna as it has been directly experienced. Kusalapakkhāti anavajjakoṭṭhāsā. Mahāvipākadānenāti mahato vipulassa lokuttarassa sukhavipākassa ceva kāyikādidukkhavipākassa ca dānena. 'The wholesome side' means the faultless portion. 'By the giving of a great result' means by the giving of both a great and abundant supramundane happy result and a painful result of bodily suffering and so on. Yathā [Pg.310] mahāvipākassa dānena mahācattārīsakaṃ, tathā bahutāyapi mahācattārīsakoti dassetuṃ, ‘‘imasmiñca pana sutte pañca sammādiṭṭhiyo kathitā’’tiādi vuttaṃ. Bahuatthopi hi mahā-saddo hoti ‘‘mahājano’’tiādīsu (ma. ni. 2.65). Ettha ca ‘‘natthi dinna’’ntiādinā vatthubhedena dasa micchādiṭṭhidhammā kathitā, vatthubhedeneva, ‘‘atthi dinna’’ntiādinā dasa sammādiṭṭhidhammāti vīsati hoti. Yathā ‘‘sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahotī’’tiādinā maggavasena dasa sammattadhammā, tappaṭipakkhabhūtā ‘‘micchādiṭṭhissa micchāsaṅkappo pahotī’’tiādinā atthato dasa micchattadhammāti vīsati, tathā phalavasena tesu evaṃ vīsati. Kathaṃ vārepi sammādiṭṭhiādayo dasāti vīsati? Evamete dve cattārīsakāni purimena saddhiṃ tayo cattārīsakā vibhāvitāti veditabbā. To show that just as it is the Great Fortyfold by the giving of a great result, so too it is the Great Fortyfold by its abundance, it is said, 'And in this discourse, five kinds of right view are spoken of,' and so on. For the word 'great' has many meanings, as in 'a great many people' and the like. Here, by the division of topics such as 'there is nothing given,' ten wrong view phenomena are spoken of; and by the same division of topics, such as 'there is what is given,' ten right view phenomena—thus making twenty. Just as, by way of the path, ten right qualities arise from 'for one of right view, bhikkhus, right intention arises,' and so on, and their opposites, ten wrong qualities, are implied by 'for one of wrong view, wrong intention arises,' and so on—thus making twenty—so too, by way of the fruit, there are twenty in these. How, in the section on the path factors, are there also twenty, with right view and so on being ten? Thus, these two forties, together with the former one, make three forties, which should be understood as having been explained. 143. Pasaṃsiyassa ujuvipaccanīkaṃ nindiyaṃ pasaṃsantopi atthato pasaṃsiyaṃ nindanto nāma hoti. Pasaṃsiyassa guṇaparidhaṃsanamukheneva hi nindiyassa pasaṃsāya pavattanatoti āha – ‘‘micchādiṭṭhināmāyaṃ sobhanāti vadantopi sammādiṭṭhiṃ garahati nāmā’’tiādi. Evamādīti ādisaddena ‘‘natthi hetu natthi paccayo sattānaṃ saṃkilesāyā’’ti (dī. ni. 1.168; ma. ni. 2.227) evamādiṃ saṅgaṇhāti; tasmā evaṃvādinoti evaṃ hetu paṭikkhepavādinoti attho. Okkantaniyāmāti ogāḷhamicchattaniyāmā. Evarūpaṃ laddhiṃ gahetvātiādīsu yaṃ vattabbaṃ, taṃ cūḷapuṇṇamasuttavaṇṇanāyaṃ vuttanayameva tasmā tattha vuttanayeneva veditabbaṃ. Ediso hi ‘‘buddhānampi atekiccho’’tiādi vuttasadiso. 143. Even when praising the blameworthy, which is the direct opposite of the praiseworthy, one is in essence blaming the praiseworthy. For praise of the blameworthy proceeds only by way of destroying the qualities of the praiseworthy. Thus it is said: 'Even when saying, “This thing called wrong view is beautiful,” one is in essence disparaging right view,' and so on. By the word 'and so on,' it includes such statements as 'There is no cause, no condition for the defilement of beings.' Therefore, 'one who speaks thus' means one who speaks in denial of cause in this way. 'Entered upon the fixed course' means plunged into the fixed course of wrongness. What should be said about 'having grasped such a view' and so on, has already been explained in the commentary to the Cūḷapuṇṇama Sutta; therefore it should be understood in the same way as explained there. For such a one is similar to what was described as 'incurable even for the Buddhas.' Attano nindābhayenāti ‘‘sammādiṭṭhiñca nāmete garahantī’’ādinā upari parehi vattabbanindābhayena. Ghaṭṭanabhayenāti tathā paresaṃ āsādanābhayena. Sahadhammena parena attano upari kātabbaniggaho upārambho, garahato parittāso upārambhabhayaṃ, taṃ pana atthato upavādabhayaṃ hotīti āha ‘‘upavādabhayenā’’ti. Sesaṃ suviññeyyameva. “Out of fear of blame for oneself” means out of fear of blame to be spoken by others later on, as in “they disparage even right view,” and so on. “Out of fear of collision” means, similarly, out of fear of offending others. “Rebuke” (upārambha) is the censure to be made by another upon oneself according to the Dhamma; the fear from one who censures is “fear of rebuke,” but that, in essence, is “fear of reproach,” therefore it says “out of fear of reproach.” The rest is easily understood. Mahācattārīsakasuttavaṇṇanāya līnatthappakāsanā samattā. The exposition clarifying the hidden meaning in the commentary to the Great Forty Sutta is complete. 8. Ānāpānassatisuttavaṇṇanā 8. The Commentary to the Ānāpānassati Sutta 144. Pubbenāti [Pg.311] nissakke karaṇavacanaṃ. ‘‘Aparaṃ visesa’’nti vuttattā visesavisayo ca pubbasaddoti āha – ‘‘sīlaparipūraṇādito pubbavisesato’’ti. 144. 'Pubbena' is an impersonal instrumental expression. Since 'another distinction' was stated, the word 'pubba' refers to a prior distinction. Thus it is said: 'from the perfection of virtue onwards, as a prior distinction.' 145. Āraddho yathānusiṭṭhaṃ paṭipattiyā ārādhito. Yadatthāya sāsane pabbajjā, visesāpatti ca, tadevettha appattanti adhippetaṃ, taṃ jhānavipassanānimittanti āha – ‘‘appattassa arahattassā’’ti. Komudīti kumudavatī. Tadā kira kumudāni supupphitāni honti. Tenāha – ‘‘kumudānaṃ atthitāya komudī’’ti. Kumudānaṃ samūho, kumudāni eva vā komudā, te ettha atthīti komudīti. Pavāraṇasaṅgahanti mahāpavāraṇaṃ akatvā āgamanīyasaṅgahaṇaṃ. 145. 'Āraddho' means one who has embarked on the practice according to instruction, and has thus accomplished it. The purpose for which one went forth in the Dispensation, and the attainment of distinction—that very thing is intended here as 'not yet attained.' This refers to the sign of jhāna and insight, thus it is said: 'for one who has not yet attained arahantship.' 'Komudī' means 'possessing lotuses.' At that time, it is said, lotuses were in full bloom. Hence it is said: 'Komudī, due to the presence of lotuses.' It is a collection of lotuses, or lotuses themselves, that are 'komudā'; these are present here, hence 'Komudī.' 'Pavāraṇasaṅgaha' refers to the acceptance of requisites for those who have arrived, without having performed the great Pavāraṇā. Āraddhavipassakassāti ārabhitavipassanassa, vipassanaṃ vaḍḍhetvā ussukkāpetvā vipassissa. Bhikkhū idha osarissanti vutthavassā pavāritapavāraṇā ‘‘bhagavantaṃ vandissāma, kammaṭṭhānaṃ sodhessāma, yathāladdhaṃ visesañca pavedissāmā’’ti ajjhāsayena. Ime bhikkhūti ime taruṇasamathavipassanā bhikkhū. Visesaṃ nibbattetuṃ na sakkhissanti senāsanasappāyādialābhena. Apalibuddhanti aññehi anupaddutaṃ. Senāsanaṃ gahetuṃ na labhanti antovassabhāvato. Ekassa dinnopi sabbesaṃ dinnoyeva hoti, tasmā sutasutaṭṭhāneyeva ekamāsaṃ vasitvā osariṃsu. 'Āraddhavipassakassa' means one who has begun insight, having developed and diligently cultivated insight. The monks will return here, having completed the rains retreat and performed the Pavāraṇā, with the intention: 'We will pay homage to the Blessed One, clarify our meditation subject, and declare whatever distinction we have attained.' 'These monks' refers to these young monks practicing serenity and insight. They will not be able to produce distinction due to not obtaining suitable lodging, etc. 'Apalibuddha' means unhindered by others. They could not obtain lodging due to being within the rains period. Even if given to one, it is considered given to all; therefore, they stayed for one month in well-known places before returning. 146. Alanti yuttaṃ, opāyikanti attho, ‘‘alameva nibbinditu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 128, 134, 143) viya. Puṭabaddhaṃ pariharitvā asitaṃ puṭosaṃ a-kārassa o-kāraṃ katvā. Tenāha ‘‘pātheyya’’nti. 146. 'Alaṃ' means suitable, that is, 'conducive,' as in phrases like 'enough to become disenchanted' (Dī. Ni. 2.272; Saṃ. Ni. 2.124, 128, 134, 143). Food carried around bound in a bundle is `puṭosaṃ`, a word formed by changing the letter 'a' to 'o'. Hence it is called 'pātheyya' (provisions). 147. Vipassanā kathitāti aniccasaññāmukheneva vipassanābhāvanā kathitā. Na hi kevalāya aniccānupassanāya vipassanākiccaṃ samijjhati. Bahū bhikkhū te ca vitthārarucikāti adhippāyo. Tenāha ‘‘tasmā’’tiādi. 147. 'Vipassanā kathitā' means the development of insight is explained precisely through the gateway of the perception of impermanence. For the task of insight is not accomplished by mere contemplation of impermanence alone. Many monks, and they were fond of elaboration—this is the intention. Hence it is said: 'therefore,' etc. 149. Sabbatthāti [Pg.312] sabbavāresu. ‘‘Tasmā tiha, bhikkhave, vedanānupassī’’tiādīsupi pītipaṭisaṃveditādivaseneva vedanānupassanāya vuttattā, ‘‘sukhavedanaṃ sandhāyetaṃ vutta’’nti āha. Satipaṭṭhānabhāvanāmanasikāratāya vuttaṃ – ‘‘sādhukaṃ manasikāra’’nti. Saññānāmena paññā vuttā tesaṃ payogattā. Manasikāranāmena vedanā vuttā, bhāvanāya paricitattā ārammaṇassa manasikāranti katvā. Vitakkavicāre ṭhapetvāti vuttaṃ vacīsaṅkhārattā tesaṃ. 149. 'Sabbattha' means in all instances. Even in phrases like 'Therefore, monks, contemplating feeling,' etc., since the contemplation of feeling is stated precisely by way of experiencing joy, etc., it is said: 'this refers to pleasant feeling.' It is said to be due to the cultivation of mindfulness and attention: 'thorough attention.' Wisdom is called 'perception' because of its application. Feeling is called 'attention' because of its familiarity through cultivation, by considering the object as 'attention.' 'Excluding thought and examination' is said because they are verbal formations. Evaṃ santepīti yadipi manasikārapariyāpannatāya ‘‘manasikāro’’ti vuttaṃ, evaṃ sante vedanānupassanābhāvo na yujjati, assāsapassāsā hissa ārammaṇaṃ. Vatthunti sukhādīnaṃ vedanānaṃ pavattiṭṭhānabhūtaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vediyati, vedanāya ekantabhāvadassanena tassa vedanānupassanābhāvo yujjati evāti imamatthaṃ dasseti. Etassa anuyogassa. Even so, although 'attention' is spoken of as included in the sphere of mental application, the absence of contemplation of feeling is not justified, since his object is the in-breath and out-breath. 'The basis' means that by taking as object the basis, which is the ground for the arising of pleasant and other feelings, one feels just the feeling. By seeing the exclusive nature of the feeling, his contemplation of feeling is indeed justified in this way—this meaning is shown. This is for the sake of that investigation. Dvīhākārehīti ye sandhāya vuttaṃ, te dassento ‘‘ārammaṇato asammohato cā’’ti āha. Sappītike dve jhāneti pītisahagatāni paṭhamadutiyajjhānāni paṭipāṭiyā samāpajjati. Samāpattikkhaṇeti samāpajjanakkhaṇe. Jhānapaṭilābhenāti jhānena samaṅgībhāvena. Ārammaṇato ārammaṇamukhena tadārammaṇajhānapariyāpannā pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā. Yathā nāma sappapariyesanaṃ carantena tassa āsaye paṭisaṃvidite sopi paṭisaṃviditova hoti mantāgadabalena tassa gahaṇassa sukarattā; evaṃ pītiyā āsayabhūte ārammaṇe paṭisaṃvidite sā pīti paṭisaṃviditā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā. Vipassanākkhaṇeti vipassanāpaññāpubbaṅgamāya maggapaññāya visesato dassanakkhaṇe. Lakkhaṇapaṭivedhāti pītiyā salakkhaṇassa sāmaññalakkhaṇassa ca paṭivijjhanena. Yañhi pītiyā visesato sāmaññato ca lakkhaṇaṃ, tasmiṃ vidite sā yāthāvato viditā hoti. Tenāha – ‘‘asammohato pīti paṭisaṃviditā hotī’’ti. To show what is meant by 'by two modes,' it is said: 'by way of object and by non-confusion.' 'The two jhānas with joy' means one attains the first and second jhānas, which are accompanied by joy, in sequence. 'At the moment of attainment' means at the moment of entering the attainment. 'By gaining jhāna' means by being endowed with jhāna. 'By way of object' means that, through the gateway of the object, the joy included in that object-jhāna is discerned because the object is discerned. Just as when someone searching for a snake discerns its abode, the snake too is discerned, since capturing it becomes easy through the power of charms and antidotes; similarly, when the object, which is the basis of joy, is discerned, that joy itself is discerned, because grasping it becomes easy through its specific and general characteristics. 'At the moment of insight' means at the moment of distinct seeing by means of the wisdom of the path, which is preceded by the wisdom of insight. 'By penetrating the characteristics' means by piercing through the specific and general characteristics of joy. For when the specific and general characteristics of joy are known, then joy is known as it truly is. Hence it is said: 'Joy is discerned by non-confusion.' Idāni tamatthaṃ pāḷiyā vibhāvetuṃ, ‘‘vuttampi ceta’’ntiādi vuttaṃ. Tattha dīghaṃ assāsavasenāti dīghassa assāsassa ārammaṇabhūtassa vasena. Cittassa ekaggataṃ avikkhepaṃ pajānatoti jhānapariyāpannaṃ avikkhepoti laddhanāmaṃ [Pg.313] cittassekaggataṃ taṃsampayuttāya paññāya pajānato. Yatheva hi ārammaṇamukhena pīti paṭisaṃviditā hoti, evaṃ taṃsampayuttadhammāpi ārammaṇamukhena paṭisaṃviditā eva honti. Sati upaṭṭhitā hotīti dīghaṃ assāsavasena jhānasampayuttā sati tasmiṃ ārammaṇe upaṭṭhite ārammaṇamukhena jhānepi upaṭṭhitā eva nāma hoti. Tāya satiyāti evaṃ upaṭṭhitāya tāya satiyā yathāvuttena tena ñāṇena suppaṭividitattā ārammaṇassa tassa vasena tadārammaṇā sā pīti paṭisaṃviditā hoti. Avasesapadānipīti ‘‘dīghaṃ passāsavasenā’’tiādipadānipi. Now, to clarify that meaning with the Pāli text, 'vuttampi cetaṃ' and so forth has been stated. Therein, 'by means of a long in-breath' means by means of the long in-breath, which is the object. 'Understanding the one-pointedness of mind, its non-distraction' means understanding with the wisdom connected to it the one-pointedness of mind, which is included in jhāna and has received the name 'non-distraction.' For just as joy is discerned through the gateway of the object, so too are the states connected to it discerned precisely through the gateway of the object. 'Mindfulness is established' means that mindfulness associated with jhāna, by way of the long in-breath, when that object is established, is indeed established in jhāna as well through the gateway of the object. 'By that mindfulness' means that, because of the thorough discernment of the object by that knowledge mentioned above, joy dependent on that object is discerned through that mindfulness, which is established in this way. The remaining terms, such as 'by means of a long out-breath,' are also to be understood similarly. Evaṃ paṭisambhidāmagge vuttamatthaṃ imasmiṃ sutte yojetvā dassetuṃ, ‘‘itī’’tiādi vuttaṃ. Imināpi yoginā manasikārena paṭilabhitabbato paṭilābhoti vuttaṃ – ‘‘jhānasampayutte vedanāsaṅkhātamanasikārapaṭilābhenā’’ti. Thus, to show the meaning stated in the Paṭisambhidāmagga applied to this discourse, 'iti' and so forth has been stated. Because it is to be obtained by the yogi also by means of this attention, it is called 'obtainment'—hence the phrase 'by the obtainment of attention, designated as feeling, associated with jhāna.' Assāsapassāsanimittanti assāsapassāse nissāya paṭiladdhapaṭibhāganimittaṃ ārammaṇaṃ kiñcāpi karoti; satiñca sampajaññañca upaṭṭhapetvā pavattanato ārammaṇamukhena tadārammaṇassa paṭisaṃviditattā citte cittānupassīyeva nāmesa hoti. Evaṃ cittānupassanāpi satisampajaññabaleneva hotīti āha ‘‘na hī’’tiādi. Pajahati etena, sayaṃ vā pajahatīti pahānaṃ, ñāṇaṃ. Domanassavasena byāpādanīvaraṇaṃ dassitaṃ tadekaṭṭhabhāvato. Tassāti nīvaraṇapabbassa. Pahānakarañāṇanti pajahanañāṇaṃ. Vipassanāparamparanti paṭipāṭiyā vipassanamāha. Samathapaṭipannanti majjhimasamathanimittaṃ paṭipannacittaṃ ajjhupekkhati. Ekato upaṭṭhānanti paṭipakkhavigamena ekabhāvena upaṭṭhānaṃ. Sahajātānaṃ ajjhupekkhanā hotīti paggahaniggahasampahaṃsanesu byāpārassa anāpajjitattā ārammaṇānaṃ ajjhupekkhanā, ‘‘yadatthi yaṃ bhūtaṃ taṃ pajahati upekkhaṃ paṭilabhatī’’ti, evaṃ vuttaajjhupekkhanā pavattāti paṭipannā. Kevalaṃ nīvaraṇādidhammeti nīvaraṇādidhamme eva pahīne disvā, atha kho tesaṃ pajahanañāṇampi yāthāvato paññāya disvā ajjhupekkhitā hoti. Vuttañhetaṃ bhagavatā ‘‘dhammāpi kho, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240). 'The sign of in-breath and out-breath' means that although one makes the counterpart sign, acquired based on the in-breath and out-breath, into an object, because it proceeds by establishing mindfulness and clear comprehension, and because that object is discerned through the gateway of the object, one is indeed called a contemplator of mind in mind. Thus, the contemplation of mind also arises precisely through the power of mindfulness and clear comprehension—hence it is said: 'For indeed,' and so on. One abandons through this, or one abandons by oneself—thus 'abandonment' (pahānaṃ) is knowledge. The hindrance of ill-will is shown by way of mental pain, due to its being of one essence with it. 'Of that' refers to the section on the hindrances. 'The knowledge that accomplishes abandonment' means the knowledge of abandoning. 'The sequence of insight' refers to insight in succession. 'One who is practicing serenity' means one observes with equanimity the mind that has entered upon the intermediate sign of serenity. 'Establishment as one' means establishment in a single state through the disappearance of opposing factors. 'Equanimity toward co-arisen states' occurs because there is no engagement in the activity of exertion, restraint, or gladdening; thus, equanimity toward the objects arises. 'Whatever exists, whatever is real, one abandons it and attains equanimity'—the equanimity thus spoken of proceeds and is practiced. Having seen merely the phenomena of hindrances and so forth as abandoned, and then having also seen with wisdom, as it truly is, the knowledge of their abandoning, one becomes equanimous. For this was said by the Blessed One: 'Dhammas, monks, are to be abandoned, how much more so non-dhammas' (MN 1.240). 150. Aniccādivasena [Pg.314] pavicinatīti aniccādippakārehi vicinati passati. Nirāmisāti kilesāmisarahitā. Kāyikacetasikadarathapaṭippassaddhiyāti kāyacittānaṃ sādhubhāvūpagamanena vikkhambhitattā. Sahajātadhammānaṃ ekasabhāvena pavattiyā sahajātaajjhupekkhanāya ajjhupekkhitā hoti. 150. 'It discerns by way of impermanence, etc.' means it examines and sees through the modes of impermanence and so forth. 'Unworldly' means devoid of the allure of the defilements. 'By the calming of bodily and mental distress' means because bodily and mental distress have been suppressed through the attainment of a good state of body and mind. One becomes equanimous with equanimity towards co-arisen states, due to their proceeding with a uniform nature. Tasmiṃ kāye pavattā kāyārammaṇā sati, pubbabhāgiyo satisambojjhaṅgo. Esa nayo sesesupi. Somanassasahagatacittuppādavasena cetaṃ okkamanaṃ oliyanaṃ kosajjaṃ, tato ativattanaṃ atidhāvanaṃ uddhaccaṃ, tadubhayavidhurā bojjhaṅgupekkhābhūtā anosakkanaanativattanasaṅkhātā majjhattākāratā. Idāni yatheva hītiādinā tameva majjhattākāraṃ upamāya vibhāveti. Tudanaṃ vā patodena. Ākaḍḍhanaṃ vā rasminā. Natthi na kātabbaṃ atthi. Ekacittakkhaṇikāti ekekasmiṃ citte vipassanāvasena saha uppajjanakā. Nānārasalakkhaṇāti nānākiccā ceva nānāsabhāvā ca. Mindfulness that occurs in that body with the body as its object is the preliminary part of the mindfulness enlightenment factor. This same method applies to the rest. Through the arising of a mind accompanied by joy, there is this sinking down, adhering, and sloth; from that, overstepping, overrunning, and restlessness arise. That which is devoid of both is the enlightenment factor of equanimity, which has become the state of neutrality, defined as neither sinking down nor overstepping. Now, starting with 'just as indeed,' he elucidates that very state of neutrality with a simile. Prodding with a goad or pulling with a rein—it is not that there is nothing to be done. 'Existing for a single mind-moment' means arising together in each and every mind-moment by way of insight. 'Having diverse functions and characteristics' means having diverse duties as well as diverse intrinsic natures. 152. Vuttatthāneva sabbāsavasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 27) ānāpānārammaṇā aparāparaṃ pavattasatiyo ārammaṇasīsena tadārammaṇā dhammā gahitā, tā panekasantāne lokiyacittasampayuttāti lokiyā, tā vaḍḍhamānā lokiyaṃ catubbidhampi satipaṭṭhānaṃ paripūrenti. Vijjāvimuttiphalanibbānanti vimuttīnaṃ phalabhūtaṃ tehiyeva veditabbaṃ kilesanibbānaṃ, amatamahānibbānameva vijjāvimuttīnaṃ adhigamena adhigantabbatāya tathā vuttaṃ. Paripūraṇañcassa ārammaṇaṃ katvā amatassānubhavanameva. Idha sutte lokiyāpi bojjhaṅgā kathitā lokuttarāpīti ettakaṃ gahetvā, ‘‘iti lokiyassa āgataṭṭhāne lokiyaṃ kathita’’nti ca atthavaṇṇanāvasena aṭṭhakathāyaṃ kathitaṃ. Theroti mahādhammarakkhitatthero. Aññattha evaṃ hotīti aññasmiṃ lokiyalokuttaradhammānaṃ tattha tattha vomissakanayena āgatasutte evaṃ lokiyaṃ āgataṃ, idha lokuttaraṃ āgatanti kathetabbaṃ hoti. Lokuttaraṃ upari āgatanti vijjāvimuttiṃ paripūrentīti evaṃ lokuttaraṃ upari desanāyaṃ āgataṃ; tasmā lokiyā eva bojjhaṅgā vijjāvimutti paripūrikā kathetabbā [Pg.315] lokuttarānaṃ bojjhaṅgānaṃ vijjāgahaṇena gahitattā, tasmā therena vuttoyevettha attho gahetabbo. Sesaṃ vuttanayattā suviññeyyameva. 152. In the commentary on the Sabbāsava Sutta (MN 2), the meaning has been stated. The instances of mindfulness that arise repeatedly with the breath as their object are taken as the chief object, and those phenomena having that as their object, being associated with mundane consciousness in a single continuum, are mundane. As they develop, they fulfill the fourfold mundane establishment of mindfulness. 'The Nibbāna which is the fruit of knowledge and liberation' means the extinction of defilements, which is the fruit of the liberations and is to be known by them; the great deathless Nibbāna itself is so called because it is to be attained through the attainment of knowledge and liberation. Its fulfillment is simply the experience of the deathless by making it the object. In this sutta, taking into account that both mundane and supramundane enlightenment factors are taught, it is said in the commentary, by way of explaining the meaning: 'Thus, where the mundane appears, the mundane is taught.' 'The Elder' refers to the Venerable Mahādhammarakkhita. 'Elsewhere it is so' means that in another sutta where mundane and supramundane dhammas appear in a mixed manner, it should be said: 'Here the mundane appears, there the supramundane appears.' 'The supramundane appears above' means 'they fulfill knowledge and liberation'; thus the supramundane appears in the teaching above. Therefore, it should be said that it is the mundane enlightenment factors that fulfill knowledge and liberation, because the supramundane enlightenment factors are already included by the term 'knowledge'. Thus, the meaning stated by the Elder should be accepted here. The rest is easily understood as it has been explained. Ānāpānassatisuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Discourse on Mindfulness of Breathing is complete. 9. Kāyagatāsatisuttavaṇṇanā 9. Commentary on the Discourse on Mindfulness Directed to the Body 153-4. Tappaṭisaraṇānaṃ kāmāvacarasattānaṃ paṭisaraṇaṭṭhena gehā kāmaguṇā, gehe sitā ārabbha pavattiyā allīnāti gehassitā. Sarantīti vegasā pavattanti. Vegena hi pavatti dhāvatīti vuccati. Saṅkappāti ye keci micchāsaṅkappā, byāpādavihiṃsāsaṅkappādayopi kāmaguṇasitā evāti. Gocarajjhattasmiṃyevāti pariggahite kammaṭṭhāne eva vattanti. Tañhi dhammavasena upaṭṭhitāya bhāvanāya gocarabhāvato ‘‘gocarajjhatta’’nti vuttaṃ. Assāsapassāsakāye gatā pavattāti kāyagatā, taṃ kāyagatāsatiṃ. Satisīsena taṃsahagate bhāvanādhamme vadati assāsapassāsakāyādike taṃtaṃkoṭṭhāse samathavatthubhāvena pariggahetvā satiyā pariggahitattā; tathāpariggahite vā te ārabbha aniccādimanasikāravasena pavattā kāyārammaṇā satī satibhāvena vatvā ekajjhaṃ dassento ‘‘kāyapariggāhika’’ntiādimāha. 153–154. For sense-sphere beings who resort to them, homes and sense-pleasures are a refuge in the sense of being a support. Dependent on the home, clinging with respect to their activity, thus they are 'home-dependent' (gehassitā). 'They flow' means they proceed with speed. Indeed, proceeding with speed is called 'running.' By 'intention' is meant whatever wrong intentions there are; intentions of ill-will, harm, and so forth are also dependent on sense-pleasures. 'Only within one's own domain' means they occur only in the meditation subject that has been taken up. For that, because it is a domain for the development established by way of the Dhamma, is called 'one's own domain.' Mindfulness that has gone to the body and occurs there is 'body-gone' (kāyagatā); that is 'mindfulness directed to the body' (kāyagatāsati). With mindfulness as the chief, he speaks of the associated meditative phenomena: because each section, such as the body of in-and-out breaths, is grasped by mindfulness after being taken up as a basis for serenity; or, with respect to those thus grasped, mindfulness with the body as its object arises by way of attending to impermanence and so forth. Having spoken in the sense of mindfulness, to show this as a unified whole, he said 'one who encompasses the body,' and so on. Satipaṭṭhāneti mahāsatipaṭṭhānasutte (dī. ni. 2.378; ma. ni. 1.111), cuddasavidhena kāyānupassanā kathitā, cuṇṇakajātāni aṭṭhikāni pariyosānaṃ katvā kāyānupassanā niddiṭṭhā, idha pana kesādīsu vaṇṇakasiṇavasena nibbattitānaṃ catunnaṃ jhānānaṃ vasena uparidesanāya vaḍḍhitattā aṭṭhārasavidhena kāyagatāsatibhāvanā. 'In the Satipaṭṭhāna' means in the Mahāsatipaṭṭhāna Sutta (DN 22; MN 10), the contemplation of the body is described in fourteen ways, set forth as concluding with bones reduced to powder. Here, however, because it is expanded in the subsequent teaching by way of the four jhānas—produced by means of the color kasiṇas based on the hair of the head and so forth—the development of mindfulness directed to the body is in eighteen ways. 156. Tassa bhikkhunoti yo kāyagatāsatibhāvanāya vasībhūto, tassa bhikkhuno. Sampayogavasena vijjaṃ bhajantīti sahajāta-aññamañña-nissaya-sampayutta-atthi-avigatapaccayavasena vijjaṃ bhajanti, tāya saha ekībhāvamiva gacchantīti attho. Vijjābhāge vijjākoṭṭhāse [Pg.316] vattantīti vijjāsabhāgatāya tadekadese vijjākoṭṭhāse vattanti. Tāhi sampayuttadhammā phassādayo. Nanu cettha vijjānaṃ vijjābhāgiyatā na sambhavatīti? No na sambhavati. Yāya hi vijjāya vijjāsampayuttānaṃ vijjābhāgiyatā, sā taṃnimittāya vijjāya upacarīyatīti. Ekā vijjā vijjā, sesā vijjābhāgiyāti aṭṭhasu vijjāsu ekaṃ ‘‘vijjā’’ti gahetvā itarā tassā bhāgatāya ‘‘vijjābhāgiyā’’ti veditabbā. Saddhiṃ pavattanasabhāvāsu ayameva vijjāti vattabbāti niyamassa abhāvato vijjābhāgo viya vijjābhāgiyāpi pavattati evāti vattabbaṃ. Āpopharaṇanti paṭibhāganimittabhūtena āpokasiṇena sabbaso mahāsamuddapharaṇaṃ āpopharaṇaṃ nāma. Dibbacakkhuñāṇassa kiccaṃ pharaṇanti katvā, dibbacakkhuatthaṃ vā ālokapharaṇaṃ dibbacakkhupharaṇanti daṭṭhabbaṃ. Ubhayasmimpi pakkhe samuddaṅgamānaṃ kunnadīnaṃ samuddantogadhattā tesaṃ cetasā phuṭatā veditabbā. Kunnadiggahaṇañcettha kañcimeva kālaṃ sanditvā tāsaṃ udakassa samuddapariyāpannabhāvūpagamanattā, na bahi mahānadiyo viya parittakālaṭṭhitikāti. 156. 'That bhikkhu' refers to one who has mastered the development of mindfulness immersed in the body. 'They dwell with knowledge' means they associate with knowledge through the conditions of co-nascence, mutuality, support, association, presence, and non-disappearance, becoming as if unified with it; this is the meaning. 'They abide in the sphere of knowledge' means they remain in the portion of knowledge, sharing its nature, in that particular area, the division of knowledge. The phenomena associated with them are contact and so forth. But is it not so that, in this context, for these knowledges, being a part of knowledge is not possible? No, it is not impossible. For by whichever knowledge the phenomena associated with knowledge are considered a part of knowledge, that is figuratively designated by the knowledge which is its cause. Among the eight knowledges, one is taken as 'knowledge,' while the rest are to be understood as 'belonging to knowledge' because they are a part of it. Since there is no fixed rule that only that which has the nature of arising together should be called 'knowledge,' it should be said that what belongs to knowledge also proceeds, just as knowledge itself does. 'Pervading with water' refers to the pervasion of the entire great ocean with the water kasiṇa that has become the counterpart sign; this is called 'pervading with water.' Or, since pervasion is the function of the knowledge of the divine eye, the spreading of light for the purpose of the divine eye should be understood as 'divine eye pervasion.' In either case, the small rivers going into the ocean are to be understood as being touched by the mind because they have entered the ocean. And the small rivers are mentioned here because, having flowed for only a short time, their water attains the state of being included in the ocean, unlike the great rivers outside, which are not of such limited duration. Otāranti kilesuppattiyā avasaraṃ, taṃ pana vivaraṃ chiddanti ca vuttaṃ. Ārammaṇanti kilesuppattiyā olambanaṃ. Yāva pariyosānāti mattikāpuñjassa yāva pariyosānā. 'Entering' refers to the opportunity for the arising of defilements; that, however, is also called an opening or a breach. 'Object' is the support for the arising of defilements. 'Until the end' means until the end of the heap of clay. 158. Abhiññāyāti iddhividhādiabhiññāya. Sacchikātabbassāti paccakkhato kātabbassa adhiṭṭhānavikubbanādidhammassa. Abhiññāva kāraṇanti āha – ‘‘sacchikiriyāpekkhāya, abhiññākāraṇassa pana siddhiyā pākaṭā’’ti. Mariyādabaddhāti udakamātikāmukhe katā. 158. 'Through direct knowledge' refers to the direct knowledge of psychic powers, etc. 'To be realized' means to be directly experienced, such as the phenomena of resolve and transformation. He says that direct knowledge is the cause: 'With a view to realization, it is evident by the success of the cause of direct knowledge.' 'Bounded by limits' means made at the mouth of a water channel. Yuttayānaṃ viya katāya icchiticchite kāle sukhena paccavekkhitabbattā. Patiṭṭhākatāyāti sampattīnaṃ patiṭṭhābhāvaṃ pāpitāya. Anuppavattitāyāti bhāvanābahulīkārehi anuppavattitāya. Paricayakatāyāti āsevanadaḷhatāya suciraṃ paricayāya. Susampaggahitāyāti sabbaso ukkaṃsaṃ pāpitāya. Susamāraddhāyāti ativiya sammadeva nibbattikatāya. Sesaṃ suviññeyyameva. Because it is to be reviewed easily at any desired time, like a well-made chariot. 'Established' means having brought about the state of being a foundation for attainments. 'Made to proceed' means having been made to proceed through frequent cultivation. 'Familiarized' means thoroughly familiarized through repeated association for a long time. 'Well-grasped' means having been brought to complete excellence. 'Well-undertaken' means having been produced very rightly and carefully. The rest is easily understood. Kāyagatāsatisuttavaṇṇanāya līnatthappakāsanā samattā. The exposition of the hidden meaning in the Commentary on the Discourse on Mindfulness Immersed in the Body is complete. 10. Saṅkhārupapattisuttavaṇṇanā 10. Explanation of the Saṅkhārupapatti Sutta. 160. Saṅkhārupapattinti [Pg.317] vipākakkhandhasaññitānaṃ saṅkhārānaṃ uppattiṃ, nibbattinti attho. Yasmā avadhāraṇaṃ etasmiṃ pade icchitabbanti, ‘‘saṅkhārānaṃyeva upapatti’’nti vatvā tena nivattitaṃ dassento, ‘‘na sattassā’’ti āha. Tena satto jīvo uppajjatīti micchāvādaṃ paṭikkhipati. Evaṃ uppajjanakadhammavasena uppattiṃ dassetvā idāni uppattijanakadhammavasenapi taṃ dassetuṃ, ‘‘puññābhisaṅkhārena vā’’tiādi vuttaṃ. Tattha kāmesu puññābhisaṅkhārenapi upapatti hoti, sā pana imasmiṃ sutte gahitāti. Puññābhisaṅkhārena vāti vā-saddo avuttatthāpekkhaṇavikappattho, avuttatthāpekkhāya pana na āgato ‘‘āneñjābhisaṅkhārenā’’ti. Atha vā upapatti āgatā, evaṃ kiccaṃ āgataṃ, āneñjābhisaṅkhāro panettha sarūpena anāgatopi puññābhisaṅkhāraggahaṇeneva gahitoti daṭṭhabbaṃ. Keci pana ‘‘puññāneñjābhisaṅkhārenā’’ti paṭhanti. Bhavūpagakkhandhānanti sugatibhavūpagānaṃ upādānakkhandhānaṃ. 160. 'Saṅkhārupapatti' means the arising, the coming into being, of formations designated as resultant aggregates. Since emphasis is intended in this term, by saying 'the arising of formations alone,' and showing what is excluded by that, he said 'not of a being.' Thereby, he refutes the wrong view that a being or soul arises. Having thus shown arising in terms of phenomena that are subject to arising, now to show it also in terms of phenomena that generate arising, it is stated 'by meritorious formation, or…' and so on. Herein, arising occurs even through meritorious formations pertaining to the sense-sphere, but that is not taken up in this sutta. The word 'or' (vā) in 'by meritorious formation or' has the meaning of an alternative expecting something unstated, but 'by imperturbable formation' does not appear due to that expectation of something unstated. Alternatively, the topic of arising has been introduced, and thus the purpose is fulfilled; and here, even though imperturbable formation is not explicitly mentioned, it should be understood as included by the mention of meritorious formation. Some, however, read 'by meritorious and imperturbable formations.' 'Of the aggregates that go to existence' means of the aggregates of clinging of those who go to a happy existence. 161. Lokikā vaṭṭanti kammavaṭṭassa gahaṇato. Bhavūpapattihetubhūtā okappanīyasaddhā catupārisuddhisīlaṃ tādisaṃ buddhavacanabāhusaccaṃ āmisapariccāgo kammassakatāñāṇaṃ kammaphaladiṭṭhi ca ime saddhādayo veditabbā. Ṭhapetīti paṇidahanavasena ṭhapeti. Paṇidahatīti hi ayamettha attho. Patiṭṭhāpetīti tattha suppatiṭṭhitaṃ katvā ṭhapeti. Sahapatthanāyāti, ‘‘aho vatāhaṃ…pe… upapajjeyya’’nti evaṃ pavattapatthanāya saha. Saddhādayovāti yathāvuttā saddhādayo eva pañca dhammā upapattiyā saṅkharaṇaṭṭhena saṅkhārā, tasmā eva aññehi visiṭṭhabhavūpaharaṇaṭṭhena vihārā nāmāti. Tasmiṃ ṭhāneti tasmiṃ upapattiṭṭhāne. 161. Worldly qualities are operative because the cycle of kamma is taken up. The causes for rebirth in existence—namely, unwavering faith, virtue with the fourfold purity, such extensive learning of the Buddha’s teachings, generosity, knowledge of kamma as one's own, and right view of kammic results—these qualities beginning with faith are to be understood. 'Establishes' means establishes by way of aspiration. For here, the meaning is 'aspires.' 'Sets up' means establishes, having made it well-established there. 'With aspiration' means accompanied by aspiration that proceeds thus: 'Oh, may I…be reborn there.' The five qualities beginning with faith, as stated, are indeed called formations in the sense of preparing for rebirth; therefore, they are called abodes due to their role in bringing about an excellent existence, distinguished from others. 'In that state' means in that place of rebirth. Pañcadhammāva taṃsamaṅgīpuggalo upapattiṃ maggati gavesati etenāti maggo. Paṭipajjati etāyāti paṭipadā. Cetanā panettha suddhasaṅkhāratāya saddhādiggahaṇeneva gahitā, tasmā avadhāraṇaṃ kataṃ. Upapattipakappanavaseneva pavattiyā patthanāgahaṇeneva tassā gahaṇanti keci. Cittakarayuttagatinibbattanadhammavasena avadhāraṇassa katattā. Cetanā hi nāma kammaṃ, tassā upapattinibbattane vattabbameva natthi, tassā pana kiccakaraṇā saddhādayo patthanā cāti ime dhammā sahakārino bhavūpapattiyā niyāmakā hontīti tatrūpapattiyā pavattantīti tesaṃ maggādibhāvo vutto. Tenāha [Pg.318] ‘‘yassa hī’’tiādi. Tena saddhā patthanā cāti ubhaye dhammā sahitā hutvā kammaṃ visesentā gatiṃ niyamentīti dasseti, paṭisandhiggahaṇaṃ aniyataṃ kevalassa kammassa vasenāti adhippāyo. Kāmañcettha ‘‘kammaṃ katvā’’ti vuttaṃ, kammāyūhanato pana pageva patthanaṃ ṭhapetumpi vaṭṭatiyeva. Kammaṃ katvāti cettha ‘‘tāpetvā bhuñjati, bhutvā sayatī’’tiādīsu viya na kālaniyamo, kammaṃ katvā yadā kadāci patthanaṃ kātuṃ vaṭṭatīti ca idaṃ cārittadassanaṃ viya vuttaṃ. Yathā hi bhavapatthanā yāva maggena na samucchijjati, tāva anuppannābhinavakatūpacitassa kammassa paccayo hotiyeva. Puna tathā visesapaccayo, yathā niyametvā uppāditā. Tena vuttaṃ – ‘‘yassa pañca dhammā atthi, na patthanā tassa gati anibaddhā’’ti. The person endowed with these five qualities seeks and searches for rebirth by means of this—thus it is called a path. One proceeds by means of this—thus it is called a practice. Here, volition is included by the mention of faith and so on, due to its nature as a pure formation; therefore, the emphasis is made. Some hold that it is included by the mention of aspiration for continuity, by way of preparing for rebirth. Because the emphasis is made according to the nature of the qualities that produce a destination associated with the mind's workings. For volition is indeed kamma, and there is nothing more to be said about its role in generating rebirth; but faith, aspiration, and the other qualities that perform its function are co-operative factors and determiners for the arising of existence. Thus they are operative in that rebirth, and hence their designation as path and so forth is stated. Therefore, he says: 'For whom indeed…' and so on. Thus, it shows that both faith and aspiration, being conjoined, qualify kamma and determine the destination. The idea is that the taking of rebirth is undetermined by the force of kamma alone. And although it is said here, 'having done kamma,' it is certainly fitting to establish aspiration even before the performance of kamma. Here, 'having done kamma' does not imply a fixed time, as in cases like 'he heats and eats, he eats and sleeps.' Rather, it means that one can make an aspiration at any time; this is stated as a portrayal of conduct. For as long as the aspiration for existence is not eradicated by the path, it serves as a condition for new, unarisen, accumulated kamma. Moreover, it is a special condition, insofar as it is produced in a determinate way. Therefore, it is said: 'For one who has these five qualities, their destination is not unbound by aspiration.' 165. Sabbasovāti ‘‘idaṃ kāḷakaṃ sāmaṃ setaṃ haritaṃ maṇḍalaṃ aparimaṇḍalaṃ caturaṃsaṃ paripuṇṇaṃ khuddakaṃ mahanta’’ntiādinā sabbasova pākaṭaṃ hoti. 165. 'Altogether' means that by means of 'this is black, dark, white, green, circular, not circular, square, complete, small, large,' and so on, it becomes altogether manifest. 167. Sundaroti kāḷakādidosarahitatāya sobhano. Ākarasampanno sampannaākaruppattiyā. Dhovanādīhīti dhovanatāpanamajjanādīhi. 167. 'Beautiful' means lovely due to being free from the flaws of blackness and so on. 'Possessing excellent form' is due to the arising of excellent features. 'By washing and so on' means by washing, heating, polishing, and so on. 168. Lokadhātūnaṃ satasahassaṃ attano vase vattanato satasahasso. Tassa pana tattha obhāsakaraṇaṃ pākaṭanti āha ‘‘ālokapharaṇabrahmā’’ti. Ayameva nayo heṭṭhā ‘‘sahasso brahmā’’tiādīsupi. Nikkhena katanti nikkhaparimāṇena jambonadena kataṃ. Nikkhaṃ pana vīsatisuvaṇṇanti keci. Pañcavīsatisuvaṇṇanti apare. Suvaṇṇaṃ nāma catudharaṇanti vadanti. Ghaṭṭanamajjanakkhamaṃ na hoti parittabhāvato. Atirekenāti pañcasuvaṇṇaatirekena nikkhappamāṇaṃ asampattena. Vaṇṇavantaṃ pana na hoti avipulatāya uḷāraṃ hutvā anupaṭṭhānato. Avaṇṇavantatāya eva pharusadhātukaṃ khāyati. Tāsūti tāsu bhūmīsu, yattha sākhā vaḍḍhitvā ṭhitā. Teti suvaṇṇaṅkurā. Pacitvāti tāpetvā. Sampahaṭṭhanti samujjalīkatanti āha – ‘‘dhotaghaṭṭitapamajjita’’nti, tambamattikalepaṃ katvā dhotañceva pāsāṇādinā ghaṭṭitañca eḷakalomādinā pamajjitañcāti attho. 168. 'Satasahasso' (a hundred thousand) is so called because he controls a hundred thousand world-systems. His ability to illuminate there is well-known, therefore it is said 'Ālokapharaṇabrahmā' (Brahma pervading with light). The same principle applies below to terms like 'Sahasso Brahmā' (Brahma of a thousand) and so on. 'Made with a nikkha' means made with jambonada gold of the measure of a nikkha. Some say a 'nikkha' is twenty suvaṇṇas, others say twenty-five. They say a 'suvaṇṇa' is four dharaṇas. Due to its small size, it is not capable of rubbing or polishing. 'Exceeding' means falling short of the measure of a nikkha by five suvaṇṇas. However, it is not beautiful because, due to its lack of breadth, it does not appear magnificent. Precisely because it lacks beauty, it appears rough and of a coarse nature. 'On them' means on those grounds where the branches have grown and remain. 'They' refers to golden shoots. 'Pacitvā' means having heated. 'Sampahaṭṭha' is explained as 'made brilliant,' meaning 'washed, rubbed, and polished.' That is, having applied a layer of copper mixed with clay, it is washed, rubbed with a stone and so on, and polished with sheep's wool and so on—this is the meaning. Etadevāti [Pg.319] ālokaṃ vaḍḍhetvā ettha ālokapharaṇameva. Atha vā yaṃ dibbacakkhupharaṇaṃ, ālokapharaṇampi etadeva. Yattakañhi ṭhānaṃ yogī kasiṇālokena pharati; tattakaṃ ṭhānaṃ dibbacakkhuñāṇaṃ phusatīti dibbacakkhupharaṇe dassite ālokapharaṇaṃ dassitamevāti attho. Sabbatthāti sabbasmiṃ ‘‘pharitvā’’ti āgataṭṭhāne. Avināsentenāti asambhinnena. 'This is just that' means having increased the light, here it is just the spreading of light. Alternatively, whatever is the spreading of the divine eye, that is also the spreading of light. For whatever extent the yogi pervades with the light of the kasiṇa, to that same extent the knowledge of the divine eye touches—thus, when the spreading of the divine eye is shown, the spreading of light is also shown; this is the meaning. 'Everywhere' means in every place where 'having pervaded' appears. 'Without interruption' means without confusion. Kasiṇapharaṇaṃ viyāti kasiṇobhāsena pharaṇaṃ viya dissati upaṭṭhāti, maṇipabhāpharaṇassa viya brahmaloke dhātupharaṇassa dassitattāti adhippāyo. Sarīrapabhā pana nikkhapabhāsadisāti, ‘‘nikkhopamme sarīrapharaṇaṃ viya dissatī’’ti vuttaṃ. Aṭṭhakathā nāma natthīti pāḷipadassa atthavaṇṇanāya nāma nicchitāya bhavitabbaṃ, avinicchitāya pana natthi viyāti akathanaṃ nāma aṭṭhakathāya anāciṇṇanti tassa vādaṃ paṭikkhipitvā. Yathā hi vattabbaṃ, tathā avatvā ‘‘viyā’’ti vacanaṃ kimatthiyanti adhippāyo. Buddhānaṃ byāmappabhā byāmappadese sabbakālaṃ adhiṭṭhāti viya tassa brahmuno sarīrapharaṇaṃ sarīrābhāya pattharaṇaṃ sabbakālikaṃ. Cattārimāni itarāni pharaṇāni avināsetvā aññamaññamabhinditvā kathetabbaṃ. Pharaṇapadasseva vevacanaṃ ‘‘adhimuccaneneva pharaṇa’’nti. Pattharatīti yathāvuttaṃ pharaṇavasena pattharati. Jānātīti adhimuccanavasena jānāti. 'Like the pervasion of a kasiṇa' means it appears and is present like the pervasion by the kasiṇa's radiance; the intended meaning is that it is like the pervasion of a gem's light, shown in the Brahma-world as the pervasion of elements. The bodily radiance, however, is like the radiance of a nikkha; thus it is said, 'The pervasion of the body appears like the simile of a nikkha.' Having refuted his argument that 'there is no commentary': the explanation of a Pāli word should indeed be definite, but if it is indefinite, it is as if there is none, and such a non-statement is not customary for a commentary. The intended meaning is: what is the purpose of saying 'like' instead of stating it as it should be stated? Just as the fathom-wide radiance of the Buddhas is always established in the space of a fathom, so that brahmā's bodily pervasion—the spreading of his bodily radiance—is constant. These other four pervasions should be spoken of without destroying them, without mixing them with one another. 'Pervasion by resolve' is a synonym for the term 'pervasion.' 'Spreads' means one spreads by way of the aforesaid pervasion. 'Knows' means one knows by way of resolve. 169. Ādayoti ādi-saddena subhe saṅgaṇhāti. Ābhāti dutiyajjhānabhūmike deve ekajjhaṃ gahetvā sādhāraṇato vuttaṃ. Tato subhāti tatiyajjhānabhūmike. Tenāha – ‘‘pāṭiyekkā devā natthī’’tiādi. Sādhāraṇato katāyapi patthanāya jhānaṅgaṃ parittaṃ bhāvitañce, parittābhesu upapatti hoti, majjhimañce, appamāṇābhesu, paṇītañce, ābhassaresu upapatti hotīti daṭṭhabbaṃ. Subhāti etthāpi eseva nayo. Heṭṭhā vuttanayeneva suviññeyyoti āha – ‘‘vehapphalādivārā pākaṭāyevā’’ti. 169. 'Ādayo' (and so on) means it includes the Subha (Auspicious) by the word 'ādi' (beginning/etc.). 'Ābhā' (radiant) is stated generally, taking the deities of the second jhāna realm together. Then 'Subhā' (Auspicious) refers to those in the third jhāna realm. Hence it is said: 'There are no individual deities,' and so on. Even if the aspiration is made generally, if the jhāna factor is developed to a limited extent, rebirth occurs among the Parittābha deities; if moderately, among the Appamāṇābha deities; if excellently, among the Ābhassara deities—this should be understood. The same principle applies to 'Subhā' here as well. It is easily understood in the manner stated below, as he says: 'The sections beginning with the Vehapphala deities are indeed clear.' Kāmāvacaresu nibbattatūtiādinā saddhādīnaṃ ajjhānavipassanānaṃ kathaṃ tadadhiṭṭhānaṃ hotīti āsaṅkati. Itaro saddhādīnaṃ ajjhānasabhāvattepi jhānavipassanānaṃ adhiṭṭhānaṃ nissayapaccayādivasena sappaccayattā brahmalokūpapattiṃ nibbānañca āvahantīti dassento, ‘‘ime pañca dhammā’’tiādimāha[Pg.320]. Tattha sīlanti sambhārasīlaṃ. Anāgāmī samucchinnaorambhāgiyasaṃyojano samāno sace sabbaso upapattiyo atikkamituṃ na sakkoti, ariyabhūmīsu eva nibbattati yathūpacitajhānakammunāti āha – ‘‘anāgāmi…pe… nibbattatī’’ti. Uparimagganti aggamaggaṃ bhāvetvā. Āsavakkhayanti sabbaso āsavānaṃ khayaṃ pahānaṃ pāpuṇāti. Sesaṃ suviññeyyameva. By the phrase 'may they be reborn in the desire-sphere realms' and so on, one questions how faith and other qualities, which are not jhāna and insight, become their foundation. The other, showing that even though faith and other qualities are not of the nature of jhāna, they are a foundation for jhāna and insight, and because they are conditioned by way of dependence, support, etc., they bring about rebirth in the Brahma-worlds and Nibbāna, said: 'These five qualities,' and so forth. Here, 'sīla' refers to virtue as a requisite. An Anāgāmī, having eradicated the lower fetters, if he is unable to completely transcend rebirths, is reborn in the noble planes according to the jhāna kamma he has accumulated. Thus it is said: 'An Anāgāmī...is reborn.' 'Uparimagga' means having developed the highest path. 'Āsavakkhaya' means one attains the complete destruction, the abandonment of the taints. The rest is easily understood. Saṅkhārupapattisuttavaṇṇanāya līnatthappakāsanā samattā. The elucidation of the hidden meaning in the commentary on the Saṅkhārupapatti Sutta is complete. Niṭṭhitā ca anupadavaggavaṇṇanā. And the commentary on the Anupadavagga is concluded. 3. Suññatavaggo 3. The Chapter on Emptiness 1. Cūḷasuññatasuttavaṇṇanā 1. The Commentary to the Cūḷasuññata Sutta 176. Kālaparicchedaṃ [Pg.321] katvāti samāpajjantehi nāma kālaparicchedo kātabbo. Thero pana bhagavato vattakaraṇatthaṃ kālaparicchedaṃ karoti, ‘‘ettake kāle vītivatte idaṃ nāma bhagavato kātabba’’nti. So tatthakaṃyeva samāpattiṃ samāpajjitvā vuṭṭhāti, taṃ sandhāya vuttaṃ ‘‘kālaparicchedaṃ katvā’’ti. Suññatāphalasamāpattiṃ appetvāti etena itare, ‘‘na sotāpannasakadāgāmī phalasamāpattiṃ samāpajjantī’’ti vadanti, taṃ vādaṃ paṭisedheti. Suññatoti attasuññato ca niccasuññato ca saṅkhārā upaṭṭhahiṃsu. Sekkhānañhi suññatāpaṭivedho pādesiko subhasukhasaññānaṃ appahīnattā, tasmā so thero suññatākathaṃ sotukāmo jāto. Dhurena dhuraṃ paharantena viyāti rathadhurena rathadhuraṃ paharantena viya katvā ujukameva suññatā…pe… vatthuṃ na sakkāti yojanā. Ekaṃ padanti ekaṃ suññatāpadaṃ. 176. By 'having set a time-limit,' it is said that a time-limit should indeed be set by those entering absorption. The Elder, however, sets a time-limit for the purpose of performing service for the Blessed One, thinking, 'After so much time has passed, this should be done for the Blessed One.' He enters absorption for just that much time and emerges. It is with reference to this that it is said: 'having set a time-limit.' By 'having entered the fruition-attainment of emptiness,' this refutes the view of those others who say, 'Stream-enterers and once-returners do not attain fruition absorption.' By 'empty,' formations appeared to him as empty of self and empty of permanence. For trainees, the penetration of emptiness is partial because perceptions of beauty and pleasure are not yet abandoned. Thus, the Elder became eager to hear about emptiness. The connection is that, like striking yoke with yoke, it is not possible to speak directly of emptiness as an object... 'Ekaṃ pada' means one term of emptiness. Pubbepāhantiādinā bhagavā paṭhamabodhiyampi attano suññatāvihārabāhullaṃ pakāsetīti dassento ‘‘paṭhamabodhiyampī’’ti āha. Ekotiādi therassa suññatākathāya bhājanabhāvadassanatthaṃ. Sotunti aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā sotumpi. Uggahetumpiti yathābhūtaṃ dhammaṃ dhāraṇaparipucchāparicayavasena hadayena uggahitaṃ suvaṇṇabhājane pakkhittasīhavasā viya avinaṭṭhe kātumpi. Kathetumpīti vitthārena paresaṃ dassetumpi sakkā. Tatthāti migāramātupāsāde. Kaṭṭharūpapotthakarūpacittarūpavasena katāti thambhādīsu uttiritvā katānaṃ kaṭṭharūpānaṃ, niyyūhādīsu paṭimāvasena racitānaṃ potthakarūpānaṃ, sittipasse cittakammavasena viracitānaṃ cittarūpānañca katā niṭṭhapitā. Vessavaṇamandhātādīnanti paṭimārūpena katānaṃ vessavaṇamandhātusakkādīnaṃ. Cittakammavasenāti ārāmādicittakammavasena. Saṇṭhitampīti avayavabhāvena saṇṭhitaṃ hutvā ṭhitampi. Jiṇṇapaṭisaṅkharaṇatthanti jiṇṇānaṃ niyyūhakūṭāgārapāsādāvayavānaṃ abhisaṅkharaṇatthāya tasmiṃ tasmiṃ ṭhāne rahassasaññāṇena ṭhapitaṃ. ‘‘Paribhuñjissāmī’’ti tasmiṃ [Pg.322] tasmiṃ kicce viniyuñjanavasena paribhuñjitabbassa. Etaṃ vuttanti, ‘‘ayaṃ migāramātupāsādo suñño’’tiādikaṃ vuttaṃ. By 'even before' and so on, the Blessed One, showing that even at the first enlightenment he frequently dwelt in emptiness, said 'even at the first enlightenment.' 'One, etc.' is to demonstrate the Elder's qualification to be a recipient of a talk on emptiness. By 'to listen,' it means to listen, having made it a matter of bone, having taken it to heart, and having applied the whole mind. By 'to grasp,' it means to grasp the true Dhamma by heart through memorization, questioning, and familiarity, so that it remains unspoiled, like lion's fat placed in a golden vessel. By 'to explain,' it means it is possible to explain it in detail to others. 'There' refers to the Migāramātupāsāda. By 'made of wood, plaster, and paint,' it means wooden forms made rising above the pillars and so on, plaster forms fashioned like images on gables, and painted forms created through painting work on the plastered side, all completed. By 'like Vessavaṇa, Mandhātā, etc.,' it refers to images of Vessavaṇa, Mandhātā, Sakka and so on, made in their likeness. By 'by the work of artists,' it means through the painting work of parks and so on. By 'established,' it means remaining established in its component form. By 'for the purpose of repairing the old,' it means placed in various places with a secret sign for the restoration of aging components of gables, peaked houses, and palaces. By 'I shall use,' it refers to what is to be used by employing it as needed for various tasks. By 'this was said,' it refers to what was said, such as 'this Migāramātupāsāda is empty,' and so forth. Niccanti sabbakālaṃ rattiñca divā ca. Ekabhāvaṃ ekaṃ asuññatanti paccatte upayogavacanaṃ, ekattaṃ eko asuññatoti attho. Gāmoti pavattanavasenāti gehasannivesavīthicaccarasiṅghāṭakādike upādāya gāmoti lokuppattivasena. Kilesavasenāti tattha anunayapaṭighavasena. Eseva nayoti iminā ‘‘pavattavasena vā kilesavasena vā uppannaṃ manussasañña’’nti imamatthaṃ atidisati. Ettha ca yathā gāmaggahaṇena gharādisaññā saṅgahitā, evaṃ manussaggahaṇena itthipurisādisaññā saṅgahitā. Yasmā rukkhādike paṭicca araññasaññā tattha pabbatavanasaṇḍādayo antogadhā, tasmā tattha vijjamānampi taṃ vibhāgaṃ aggahetvā ekaṃ araññaṃyeva paṭicca araññasaññaṃ manasi karoti. Otaratīti anuppavisati. Adhimuccatīti nicchinoti. Pavattadarathāti tathārūpāya passaddhiyā abhāvato oḷārikadhammappavattisiddhā darathā. Kilesadarathāti anunayapaṭighasambhavā kilesadarathā. Dutiyapadeti ‘‘ye assu darathā manussasaññaṃ paṭiccā’’ti imasmiṃ pade. Manasikārasantatāya, – ‘‘nāyaṃ pubbe viya oḷārikā, dhammappavattī’’ti saṅkhāradassanadarathānaṃ sukhumatā sallahukatā ca caritatthāti āha ‘‘pavattadarathamattā atthī’’ti. By 'always,' it means at all times, both night and day. By 'one state, one not empty,' it is a term used in the sense of individuality; the meaning is 'oneness, one not empty.' By 'village,' it is used in the sense of occurrence, taking houses, settlements, streets, squares, crossroads, and so forth, as 'village' by way of worldly convention. By 'by way of defilements,' it refers to defilements arising there through attraction and aversion. By 'this is the same method,' it extends this meaning: 'Perception of a human arises either through occurrence or through defilement.' Here, just as the perception of houses, etc., is included by the term 'village,' so too the perception of men, women, etc., is included by the term 'human.' Because the perception of wilderness arises in dependence on trees, etc., and includes mountains, forests, thickets, etc., even though distinctions exist there, without grasping them, one attends solely to the perception of wilderness in dependence on that. By 'enters,' it means penetrates. By 'resolves,' it means decides firmly. By 'disturbances of occurrence,' it refers to the disturbances established by the occurrence of coarse phenomena due to the absence of such tranquility. By 'disturbances of defilements,' it refers to the disturbances of defilements arising from attraction and aversion. By 'in the second phrase,' it refers to this phrase: 'whatever disturbances there might be dependent on the perception of a human.' Due to the continuity of attention—'this is not as coarse as before, the arising of phenomena'—the subtlety and lightness of disturbances from seeing formations has served its purpose, therefore he said: 'There is only a mere disturbance of occurrence.' Yaṃ kilesadarathajātaṃ, taṃ imissā darathasaññāya na hotīti yojanā. Pavattadarathamattaṃ avasiṭṭhaṃ hoti, vijjamānameva atthi idanti pajānātīti yojanā. Suññatā nibbattīti suññatanti pavatti. Suññatā sahacaritañhi suññaṃ, idha suññatāti vuttā. The connection is that whatever disturbance is born of defilements is not present with this perception of disturbance. Only a mere disturbance of occurrence remains; the connection is that one understands, 'This alone exists as present.' By 'emptiness is produced,' it means emptiness is occurrence. For the empty is accompanied by emptiness; here, it is called emptiness. 177. Assāti bhagavato evaṃ idāni vuccamānākārena cittappavatti ahosi. Accantasuññatanti ‘‘paramānuttara’’nti vuttaṃ arahattaṃ desessāmīti. Araññasaññāya visesānadhigamanatoti, ‘‘araññaṃ arañña’’nti manasikārena jhānādivisesassa adhigamābhāvato, ‘‘pathavī’’ti manasikārena visesādhigamanato. Idāni tamevatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Evaṃ santeti evaṃ vapite sāliādayo sampajjanti. Dhuvasevananti niyatasevanaṃ pārihāriyakammaṭṭhānaṃ. Paṭiccāti ettha ‘‘sambhūta’’nti vacanaseso icchitoti āha ‘‘paṭicca sambhūta’’nti. Pathaviṃ paṭicca sambhūtā hi saññāti. 177. By 'was,' it means the Blessed One's thought process occurred in the manner now being stated. By 'utter emptiness,' it means 'I shall teach arahantship, which is called 'supreme and unsurpassed.'' By 'from not attaining distinction through the perception of wilderness,' it means because of attending to 'wilderness, wilderness,' there is no attainment of the distinction of jhāna and so on; but because of attending to 'earth,' there is attainment of distinction. Now, to clarify that meaning with an illustration, 'Just as...' etc., was said. By 'this being so,' it means, when sown thus, rice and so on flourish. By 'constant cultivation,' it refers to the constant cultivation of a meditation subject for guarding against decline. By 'dependent,' it implies that the remaining word 'arisen' is intended; hence he said, 'dependent and arisen.' For perception arises dependent on the earth. Pathavīkasiṇe [Pg.323] so pathavīsaññī hoti, na pakatipathaviyaṃ. Tassāti pathavīkasiṇassa. Tehīti gaṇḍādīhi. Suṭṭhu vihatanti yathā valīnaṃ lesopi na hoti, evaṃ sammadeva ākoṭitaṃ. Nadītaḷākādīnaṃ tīrappadeso udakassa ākaraṭṭhena kūlaṃ, unnatabhāvato uggataṃ kūlaṃ viyāti ukkūlaṃ, bhūmiyā uccaṭṭhānaṃ. Vigataṃ kūlanti vikkūlaṃ, nīcaṭṭhānaṃ. Tenāha ‘‘uccanīca’’nti. Ekaṃ saññanti ekaṃ pathavītisaññaṃyeva. In the earth kasina, one perceives earth, not the natural earth. By 'its,' it refers to the earth kasina. By 'by these,' it means by protuberances, etc. By 'well destroyed,' it means well pounded, such that not even a trace of wrinkles remains. The bank of a river or lake, being a place of water, is called 'kūla'; a high bank is called 'ukkūla' because of its elevated state, like a raised piece of ground. 'Devoid of a bank' is 'vikkūla,' a low-lying area. Therefore it is said, 'high and low.' By 'one perception,' it means only the single perception of earth. 182. Satipi saṅkhāranimittavirahe yādisānaṃ nimittānaṃ abhāvena ‘‘animitta’’nti vuccati, tāni dassetuṃ, ‘‘niccanimittādivirahito’’ti vuttaṃ. Catumahābhūtikaṃ catumahābhūtanissitaṃ. Saḷāyatanapaṭisaṃyuttaṃ cakkhāyatanādisaḷāyatanasahitaṃ. 182. Although there is an absence of the sign of formations, it is called 'signless' due to the absence of certain kinds of signs. To show those signs, it is said, 'devoid of the sign of permanence, etc.' Composed of the four great elements means dependent on the four great elements. Associated with the six sense bases means together with the six sense bases beginning with the eye base. 183. Vipassanāya paṭivipassananti dhammānañca puna vipassanaṃ. Idhāti attano paccakkhabhūtayathādhigatamaggaphalaṃ vadatīti āha – ‘‘ariyamagge ceva ariyaphale cā’’ti. Upādisesadarathadassanatthanti sabbaso kilesupadhiyā pahīnāya khandhopadhi avisiṭṭhā, tappaccayā darathā upādisesadarathā, taṃ dassanatthaṃ. Yasmā visayato gāmasaññā oḷārikā, manussasaññā sukhumā, tasmā manussasaññāya gāmasaññaṃ nivattetvā. Yasmā pana manussasaññāpi sabhāgavatthupariggahato oḷārikā, sabhāgavatthuto araññasaññā sukhumā, tasmā araññasaññāya manussasaññaṃ nivattetvā. Pathavīsaññādinivattane kāraṇaṃ heṭṭhā suttantaresu ca vuttameva. Anupubbenāti maggappaṭipāṭiyā. Niccasārādīnaṃ sabbaso avatthutāya accantameva suññattā accantasuññatā. 183. By 'insight into insight,' it means repeated insight into phenomena. By 'here,' it means speaking of one's own directly realized path and fruit, thus he said, 'in the noble path and in the noble fruit.' For the purpose of showing the disturbance related to the remaining substrate: when the substrate of defilements is completely abandoned, the substrate of the aggregates remains; the disturbances on account of that are the disturbances related to the remaining substrate. Since village perception is gross in terms of its object, and human perception is subtle, therefore one dispels village perception with human perception. And since human perception is also gross in terms of grasping a common object, while forest perception is subtle in terms of its object, therefore one dispels human perception with forest perception. The reason for dispelling the perception of earth, etc., has already been stated below and in other discourses. By 'in sequence,' it means in the order of the path. Because of the complete lack of substance in things like permanence, essence, and so on, and because of being utterly empty, it is utter emptiness. 184. Suññataphalasamāpattinti suññatavimokkhassa phalabhūtattā, suññatānupassanāya vasena samāpajjitabbattā ca suññataphalasamāpattinti laddhanāmaṃ arahattaphalasamāpattiṃ. Yasmā atīte paccekasambuddhā ahesuṃ, anāgate bhavissanti, idāni pana buddhasāsanassa dharamānattā paccekabuddhā na vattanti, tasmā paccekabuddhaggahaṇaṃ akatvā, ‘‘etarahipi buddhabuddhasāvakasaṅkhātā’’icceva vuttaṃ. Na hi buddhasāsane dharante paccekabuddhā bhavanti. Sesaṃ suviññeyyameva. 184. The 'attainment of the fruition of emptiness' is the attainment of the fruition of Arahantship, which has gained this name because it is the fruit of emptiness liberation and is to be attained by way of the contemplation of emptiness. Since in the past there were Paccekabuddhas, and in the future there will be, but now, because the Buddha's Dispensation endures, Paccekabuddhas do not arise, therefore, without making mention of Paccekabuddhas, it is simply said, 'Even now, there are those enumerated as Buddhas and disciples of the Buddha.' For indeed, while the Buddha's Dispensation endures, Paccekabuddhas do not come into being. The rest is easily understood. Cūḷasuññatasuttavaṇṇanāya līnatthappakāsanā samattā. The explanation clarifying the hidden meaning in the Commentary on the Cūḷasuññata Sutta is complete. 2. Mahāsuññatasuttavaṇṇanā 2. Commentary on the Mahāsuññata Sutta 185. Chavivaṇṇena [Pg.324] so kāḷo, na nāmena. Palālasanthāroti ādīnīti ādi-saddena kocchacimilikākaṭasārādīnaṃ gahaṇaṃ. Gaṇabhikkhūnanti gaṇabandhanavasena bhikkhūnaṃ. 185. He is black by skin color, not by name. In the phrase 'a straw mat, etc.', by the word 'etc.' is understood the inclusion of items such as coarse woolen blankets, fringed rugs, and grass mats. 'Of monks in a group' means of monks by way of group affiliation. Yadi saṃsayo nāma natthi, ‘‘sambahulā nu kho’’ti idaṃ kathanti āha ‘‘vitakkapubbabhāgā’’tiādi. Tattha vitakko pubbabhāgo etissāti vitakkapubbabhāgā, pucchā. Sā ‘‘sambahulā no ettha bhikkhūviharantī’’ti vacanaṃ, vitakko pana ‘‘sambahulā nu kho idha bhikkhū viharantī’’ti iminā ākārena tadā bhagavato uppanno cittasaṅkappo, tassa parivitakkassa tabbhāvajotanoyaṃ nu-kāro vuttoti dassento āha – ‘‘vitakkapubbabhāge cāyaṃ nu-kāro nipātamatto’’ti. Kiñcāpi gacchanto disvā, ‘‘sambahulā no ettha bhikkhū viharantī’’ti pucchāvasena bhagavatā vutto, atha kho ‘‘na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo’’tiādi (ma. ni. 3.185) uparidesanāvasena matthakaṃ gacchante avinicchito nāma na hoti, atha kho visuṃ vinicchito eva hoti, disvā nicchinitvāva kathāsamuṭṭhāpanatthaṃ tathā pucchati. Tathā hi vuttaṃ – ‘‘jānantāpi tathāgatā pucchantī’’ti (pārā. 16). Tenāha ‘‘ito kirā’’tiādi. If there is no such thing as doubt, why is it said, 'Are there many?' It is said, 'preceded by thought,' and so on. Here, 'preceded by thought' means that the question is preceded by thought. That statement, 'Are there many monks dwelling here?' is the question. The thought, however, 'Are there many monks dwelling here?' was the mental reflection that arose in the Blessed One at that time. To show that this particle 'nu' is used to illuminate the nature of that reflection, it is said: 'In this case, the particle "nu" is merely an indeclinable particle, preceded by thought.' Although the Blessed One, while walking, saw and spoke in the manner of a question, 'Are there many monks dwelling here?'—yet, since the teaching that follows, such as 'Indeed, Ānanda, a monk who delights in company does not shine' (MN 3.185), which goes to the heart of the matter, is not undetermined, but rather is determined separately. Having seen and determined, he asks in that way to initiate the discussion. Thus, it is said: 'Even the Tathāgatas ask while knowing' (Pārā. 16). Therefore, it is said: 'From here, indeed,' and so on. Yathā nadīotiṇṇaṃ udakaṃ yathāninnaṃ pakkhandati, evaṃ sattā dhātuso saṃsandanti, tasmā ‘‘gaṇavāso nadīotiṇṇaudakasadiso’’ti vuttaṃ. Idāni tamatthaṃ vitthārato dassetuṃ – ‘‘nirayatiracchānayonī’’tiādi vuttaṃ. Kuruvindādinhānīyacuṇṇāni saṇhasukhumabhāvato nāḷiyaṃ pakkhittāni nirantarāneva tiṭṭhantīti āha – ‘‘cuṇṇabharitā nāḷi viyā’’ti. Sattapaṇṇāsa kulasatasahassānīti sattasatasahassādhikāni paññāsa kulānaṃyeva satasahassāni, manussānaṃ pana vasena satta koṭiyo tadā tattha vasiṃsu. Just as water that has entered a river flows downward according to the slope, so beings mingle according to their elements. Therefore, it is said: 'Living in a group is like water that has entered a river.' Now, to explain that meaning in detail, it is said: 'hell, the animal realm,' and so on. Powders of kuruvinda and other bath powders, being fine and smooth, when poured into a tube, remain uninterrupted—hence it is said: 'like a tube filled with powder.' 'Fifty-seven hundred thousand families' means fifty hundred thousand families plus seven hundred thousand families; but in terms of people, seventy million lived there at that time. Tato cintesi, kathaṃ? Kāmañcāyaṃ lokapakati, mayhaṃ pana sāsane ayuttova soti āha – ‘‘mayā’’tiādi. Dhammanti sabhāvasiddhaṃ. Saṃvegoti sahottappañāṇaṃ vuccati. Na kho panetaṃ sakkā gilānupaṭṭhānaovādānusāsaniādivasena samāgamassa icchitabbattā. Gaṇabhedananti gaṇasaṅgaṇikāya vivecanaṃ. Then he considered: 'How so? Although this is the way of the world, in my Dispensation it is unsuitable.' Therefore, he said: 'by me,' and so on. 'Dhamma' means established by its own nature. 'Saṃvega' is called knowledge accompanied by moral dread. However, this is not entirely possible, because association is desirable for such reasons as tending to the sick, giving advice, instruction, and so on. 'Breaking up the group' means separation from group association. 186. Kataparibhaṇḍanti [Pg.325] pubbe katasaṃvidhānassa cīvarassa vuttākārena paṭisaṅkharaṇaṃ. Noti amhākaṃ. Anattamanoti anārādhitacitto. 186. 'Kataparibhaṇḍa' means the restoration of a previously prepared robe in the manner described. 'No' means 'our.' 'Anattamanā' means 'with a displeased mind.' Sakagaṇena sahabhāvato saṅgaṇikāti āha ‘‘sakaparisasamodhāna’’nti. Gaṇoti pana idha janasamūhoti vuttaṃ ‘‘nānājanasamodhāna’’nti. Sobhati yathānusiṭṭhaṃ paṭipajjamānato. Kāmato nikkhamatīti nikkhamo, evaṃ nikkhamavasena uppannaṃ sukhaṃ. Gaṇasaṅgaṇikākilesasaṅgaṇikāhi pavivitti paviveko. Pavivekavasena uppannaṃ sukhaṃ. Rāgādīnaṃ upasamāvahaṃ sukhaṃ upasamasukhaṃ. Maggasambodhāvahaṃ sukhaṃ sambodhisukhaṃ. Nikāmetabbassa, nikāmaṃ vā lābhī nikāmalābhī. Nidukkhaṃ sukheneva labhatīti adukkhalābhī. Kasiraṃ vuccati appakanti āha – ‘‘akasiralābhīti vipulalābhī’’ti. 'Saṅgaṇikā' (association) is so called because of being together with one's own group; hence it is said, 'the gathering of one's own assembly.' Here, 'group' (gaṇa) is said to mean a gathering of people, as in 'the gathering of various people.' One shines by practicing as instructed. Departing from sensual pleasures is 'nikkhama' (renunciation); thus, the happiness arisen by way of renunciation. Solitude (paviveka) is separation from association with a group and association with defilements. The happiness arisen by way of solitude. The happiness that brings the calming of lust, etc., is 'upasamasukha' (the happiness of peace). The happiness that brings the awakening of the path is 'sambodhisukha' (the happiness of enlightenment). One who obtains what should be desired, or one who obtains at will, is 'nikāmalābhī' (one who obtains at will). One who obtains without difficulty, that is, only with ease, is 'adukkhalābhī' (one who obtains without difficulty). 'Kasiraṃ' (with difficulty) is said to mean 'little'; hence it is said, 'akasiralābhī' means 'one who gains abundantly.' Sāmāyikanti samaye kilesavimuccanaṃ accantamevāti sāmāyikaṃ ma-kāre a-kārassa dīghaṃ katvā. Tenāha – ‘‘appitappitasamaye kilesehi vimutta’’nti. Kantanti aṅgasantatāya ārammaṇasantatāya ca kamanīyaṃ manorammaṃ. Asāmāyikaṃ accantavimuttaṃ. The term 'sāmāyika' means complete liberation from defilements at a certain time; the word is formed from 'samaya' by lengthening the vowel 'a' in the syllable 'ma'. Therefore, it is said: 'liberated from defilements at the very moment of absorption.' The term 'kanta' (agreeable) means desirable and delightful due to the continuity of the factors and the continuity of the object. The term 'asāmāyika' means completely liberated. Ettāvatātiādinā saṅgaṇikārāmassa visesādhigamassa antarāyikabhāvaṃ anvayato byatirekato ca saha nidassanena dasseti. Tattha sā duvidhā antarāyikatā vodānadhammānaṃ anuppattihetukā, saṃkilesadhammānaṃ uppattihetukā ca. By 'To this extent,' and so on, he shows, with an illustration, the obstructive nature of delight in company with regard to the attainment of distinction, both positively and negatively. Therein, that obstructive nature is twofold: it is a cause for the non-arising of qualities of purification and a cause for the arising of qualities of defilement. Te paṭhamaṃ ‘‘saṅgaṇikārāmo’’tiādinā vibhāvetvā itaraṃ vibhāvetuṃ, ‘‘idāni dosuppattiṃ dassento’’tiādi vuttaṃ. ‘‘Aṭṭhiñca paṭicca nhāruñca paṭicca cammañca paṭicca maṃsañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) viya idha rūpasaddo karajakāyapariyāyoti ‘‘rūpanti sarīra’’nti āha. ‘‘Nāhaṃ, ānanda…pe… domanassupāyāsā’’ti kasmā vuttaṃ? Nanu kāye ca jīvite ca anapekkhacittānaṃ āraddhavipassakānampi asappāyavajjanasappāyasevanavasena kāyassa pariharaṇaṃ hotīti? Saccaṃ, taṃ pana yo kallasarīraṃ nissāya dhammasādhanāya anuyuñjitukāmo hoti, tasseva dhammasādhanatāvasena. Dhammasādhanabhāvañhi apekkhitvā asappāyaṃ vajjetvā sappāyavasena posetvā suṭṭhutaraṃ hutvā [Pg.326] anuyuñjanato kāyassa pariharaṇaṃ, na so kāye abhirato nāma hoti paccavekkhaṇāyattattā apekkhāya vinoditabbo tādisoti. Upāligahapatinoti etthāpi ‘‘dasabalasāvakattupagamanasaṅkhātenā’’ti ānetvā yojetabbaṃ. First, having analyzed with 'delight in company,' and so on, in order to analyze the other, it is said, 'Now, showing the arising of faults,' and so on. Just as in 'Depending on bones, depending on sinews, depending on skin, depending on flesh, surrounded by space, it is reckoned as form,' and so on (MN 1.306), here too the word 'form' is a synonym for the physical body; hence it is said, 'form is the body.' Why is it said, 'I do not, Ānanda…pe… sorrow and distress'? Is it not true that even for those whose minds are indifferent to the body and life, who are engaged in developing insight, there is still the care of the body by way of avoiding what is unsuitable and cultivating what is suitable? True, but that is only for one who, relying on a healthy body, wishes to devote himself to the practice of the Dhamma, by way of the accomplishment of the Dhamma. For, having considered the state of Dhamma practice, avoiding what is unsuitable and nurturing oneself with what is suitable, becoming very well and then devoting oneself to the practice—this is the care of the body. Such a one is not called 'delighting in the body,' because his consideration depends on reflection, and such longing must be dispelled. In 'Upāli the householder'—here too, it should be connected by bringing in 'by being reckoned as having gone to a disciple of the Ten-Powered One.' 187. Mahākaruṇāvasena parivutāya parisāya majjhe nisinnopi ekantavivekajjhāsayattā ekakova. Etena satthuno pavivittassa pavivekattena vivittataṃ dasseti. Rūpārūpapaṭibhāganimittehi nivattanatthaṃ ‘‘rūpādīnaṃ saṅkhatanimittāna’’nti vuttaṃ. Ativiya santatarapaṇītatamabhāvena visesato sinoti bandhatīti visayo, so eva sasantatipariyāpannatāya ajjhattaṃ. Kiṃ pana tanti āha – ‘‘suññatanti suññataphalasamāpatti’’nti. Upadhivivekatāya asaṅkhatā dhātu idha vivekoti adhippetoti āha – ‘‘vivekaninnenā’’tiādi. Bhaṅgamattampi asesetvā āsavaṭṭhāniyānañca dhammānaṃ tattha vigatattā tesaṃ vasena vigatantena, evaṃbhūtaṃ tesaṃ byantibhāvaṃ pattanti pāḷiyaṃ ‘‘byantibhūtenā’’ti vuttaṃ. Uyyojanaṃ vissajjanaṃ, taṃ etassa atthi, uyyojeti vissajjetīti vā uyyojanikaṃ. Yasmā na sabbakathā uyyojanavaseneva pavattati, tasmā vuttaṃ ‘‘uyyojanikapaṭisaṃyutta’’nti. 187. Though seated amidst an assembly surrounded by the power of great compassion, he is alone due to his inclination toward absolute seclusion. This demonstrates the Teacher’s secluded nature and his solitude. To turn away from the counterpart signs of the form and formless realms, it is said, 'from the conditioned signs of form, etc.' The object (visaya) is so called because it particularly binds (visesato sinoti) due to its exceedingly peaceful and supremely refined nature. That itself is internal because it is included in one's own continuity. What, then, is that? It is said: 'Emptiness refers to the attainment of the fruition of emptiness.' Here, the unconditioned element is intended as seclusion due to its being seclusion from the substrates of existence; thus, it is said, 'inclined toward seclusion,' and so on. With not even a trace remaining, and since the things that are a basis for the taints are absent there, by means of them it has come to an end; having attained such a state of their disappearance, it is said in the Pāli 'by having become absent.' 'Uyyojana' is dismissal. One who has this, or who dismisses and sends away, is 'uyyojanika' (dismissive). Since not all discussions proceed solely by way of dismissal, it is said, 'connected with dismissal.' Telapākaṃ gaṇhanto viyāti yathā telapāko nāma paricchinnakālo na atikkamitabbo, evaṃ attano samāpattikālaṃ anatikkamitvā. Yathā hi kusalo vejjo telaṃ pacanto taṃ taṃ telakiccaṃ cintetvā yadi vā patthinnapāko, yadi vā majjhimapāko, yadi vā kharapāko icchitabbo, tassa kālaṃ upadhāretvā pacati, evaṃ bhagavā dhammaṃ desento veneyyānaṃ ñāṇaparipākaṃ upadhāretvā taṃ taṃ kālaṃ anatikkamitvā dhammaṃ desetvā parisaṃ uyyojento ca vivekaninneneva cittena uyyojeti. Dve pañcaviññāṇānipi tadabhinīhatamanoviññāṇavasena nibbānaninnāneva. Buddhānañhi saṅkhārānaṃ suṭṭhu pariññātatāya paṇītānampi rūpādīnaṃ āpāthagamane pageva itaresaṃ paṭikūlatāva supākaṭā hutvā upaṭṭhāti, tasmā ghammābhitattassa viya sītajalaṭṭhānaninnatā nibbānaninnameva cittaṃ hoti, tassa ativiya santapaṇītabhāvato. Like one who attends to the boiling of oil: just as the boiling of oil has a defined time that must not be exceeded, so too, without exceeding the time for his attainment. For just as a skilled physician, while boiling oil, considering the purpose of the oil at each stage—whether a thin-boil, a medium-boil, or a thick-boil is desired—determines the time and boils it, so too the Blessed One, while teaching the Dhamma, ascertaining the maturity of the knowledge of those to be trained, teaches the Dhamma without exceeding the appropriate time, and when dismissing the assembly, dismisses them with a mind inclined toward seclusion. Even the two sets of five sense-consciousnesses are inclined toward Nibbāna, by way of the mind-consciousness directed thereto. For the Buddhas, due to their thorough understanding of formations, repulsiveness is very evident, presenting itself even when sublime forms and so on come into range, let alone other things. Therefore, just as one scorched by heat is inclined toward a place of cool water, the mind is inclined solely toward Nibbāna, because of its exceedingly peaceful and sublime state. 188. Ajjhattamevāti [Pg.327] idha jhānārammaṇaṃ adhippetanti āha ‘‘gocarajjhattamevā’’ti. Idha niyakajjhattaṃ suññataṃ. Apaguṇapādakajjhānañhi ettha ‘‘niyakajjhatta’’nti adhippetaṃ vipassanāvisesassa adhippetattā, niyakajjhattaṃ nijjīvanissattataṃ, anattatanti attho. Asampajjanabhāvajānanenāti idāni me kammaṭṭhānaṃ vīthipaṭipannaṃ na hoti, uppathameva pavattatīti jānanena. 188. “Internally alone”: here, the jhāna-object is intended, thus it is said, “the internal as the domain.” Here, one’s own internality is emptiness. For here, “one’s own internality” is intended to mean the basic jhāna of lesser qualities, since a special insight is intended; one’s own internality means lifelessness, soullessness, and non-self. “By knowing the state of non-comprehension”: by knowing, “Now my meditation subject has not entered the proper course but proceeds only on a wrong path.” Kasmā panettha bhagavatā vipassanāya eva pādake jhāne avatvā pādakajjhānaṃ gahitanti āha – ‘‘appaguṇapādakajjhānato’’tiādi. Na pakkhandati sammā na samāhitattā. So pana ‘‘ajjhattadhammā mayhaṃ nijjaṭā nigumbā hutvā na upaṭṭhahanti, handāhaṃ bahiddhādhamme manasi kareyyaṃ ekaccesu saṅkhāresu upaṭṭhitesu itarepi upaṭṭhaheyyumevā’’ti parassa…pe… manasi karoti. Pādakajjhānavasena viya sammasitajjhānavasenapi ubhatobhāgavimutto hotiyevāti āha – ‘‘arūpasamāpattiyaṃ nu kho kathanti āneñjaṃ manasi karotī’’ti. Na me cittaṃ pakkhandatīti mayhaṃ vipassanācittaṃ vīthipaṭipannaṃ hutvā na vahatīti. Pādakajjhānamevāti vipassanāya pādakabhūtameva jhānaṃ. Punappunaṃ manasi kātabbanti punappunaṃ samāpajjitabbaṃ vipassanāya tikkhavisadatāpādanāya. Avahante nipuṇābhāvena chedanakiriyāya appavattante. Samāpajjitvā vipassanāya tikkhakammakaraṇaṃ samathavipassanāvihārenāti āha – ‘‘kammaṭṭhāne manasikāro vahatī’’ti. Why here did the Blessed One take up the basic jhāna, not speaking of jhāna with insight as its basis? It is said: “From the basic jhāna of lesser quality,” and so on. It does not leap forward properly because of not being concentrated. But he, thinking, “Internal phenomena do not appear to me disentangled and free of thickets; come now, I shall attend to external phenomena. When certain formations have arisen, others too will surely arise,” attends to another’s… Just as one is liberated in both ways by means of the basic jhāna, so too is one liberated by means of the jhāna of comprehension. Thus it is said: “How then does he attend to the imperturbable in the formless attainment?” “My mind does not leap forward” means my insight-mind, having entered the path, does not flow. “Only the basic jhāna” means the jhāna that is the very basis for insight. “It should be repeatedly attended to” means it should be repeatedly attained for the sake of producing the sharpness and clarity of insight. “When it does not flow”: when the cutting action does not proceed due to a lack of skill. Having attained it, the sharpening of the work of insight is by means of the dwelling in serenity and insight. Thus it is said: “The attention to the meditation subject flows.” 189. Sampajjati meti vīthipaṭipattiyā pubbenāparaṃ visesābhāvato sampajjati me kammaṭṭhānanti jānanena. Iriyāpathaṃ ahāpetvāti yathā parissamo nāgacchati, evaṃ attano balānurūpaṃ tassa kālaṃ netvā pamāṇameva pavattanena iriyāpathaṃ ahopetvā. Sabbavāresūti ṭhānanisajjāsayanavāresu. Kathāvāresu pana visesaṃ tattha tattha vadanti. Idaṃ vuttanti idaṃ, ‘‘iminā vihārenā’’tiādivacanaṃ vuttaṃ. 189. “It succeeds for me” means by knowing, “The meditation subject succeeds for me,” through the course of practice, since there is no distinction between the preceding and the succeeding. “Without giving up the posture” means not causing fatigue, but rather spending that time according to one’s strength and proceeding only in moderation, thus not giving up the posture. “In all instances” means in the instances of standing, sitting, and lying down. However, in the instances of talk, they state distinctions here and there. “This was said” means this statement, “By this dwelling,” and so on, was said. 190. Kāmavitakkādayo oḷārikakāmarāgabyāpādasabhāgāti āha – ‘‘vitakkapahānena dve magge kathetvā’’ti. Kāmaguṇesūti niddhāraṇe bhummaṃ. Kismiñcideva kilesuppattikāraṇeti tassa puggalassa kilesuppattikāraṇaṃ [Pg.328] sandhāya vuttaṃ, aññathā sabbepi pañca kāmaguṇā kilesuppattikāraṇameva. Samudācaratīti samudācāroti āha ‘‘samudācaraṇato’’ti. So pana yasmā cittassa, na sattassa, tasmā vuttaṃ pāḷiyaṃ ‘‘cetaso’’ti. Ma-kāro padasandhikaro e-kārassa ca akāro katoti āha ‘‘evaṃ sante etanti. 190. Sensual thoughts and the like are gross, partaking of the nature of sensual lust and ill will; thus it is said: “Having taught two paths by the abandoning of thoughts.” In “sensual pleasures,” it is the locative of specification. It is said with reference to a cause for the arising of defilements in a certain person; otherwise, all five sensual pleasures are indeed causes for the arising of defilements. “It arises” means “arising”; thus it is said, “from arising.” But since this belongs to the mind, not to a being, it is therefore said in the Pāli text, “of the mind (cetaso).” The letter ‘m’ is for euphonic conjunction, and the ‘a’ is made into an ‘e’; thus it is said, “this being so, etanti.” 191. Anusayoti mānānusayo bhavarāgānusayo avijjānusayoti tividhopi anusayo pahīyati arahattamaggena. Vuttanayenevāti, ‘‘tato maggānantaraṃ phalaṃ, phalato vuṭṭhāya paccavekkhamāno pahīnabhāvaṃ jānāti, tassa jānanena sampajāno hotī’’ti vuttanayena. 191. The latent tendency: the latent tendency of conceit, the latent tendency of craving for existence, and the latent tendency of ignorance—this threefold latent tendency is abandoned by the path of Arahantship. “By the method already stated” means by the method stated thus: “Then, immediately after the path is the fruit. Having arisen from the fruit, while reviewing, one knows the state of abandonment. By that knowing, one is clearly comprehending.” Kusalato āyātīti āyato, so etesanti kusalāyatikā. Tenāha ‘‘kusalato āgatā’’ti. Taṃ pana nesaṃ kusalāyatikattaṃ upanissayavasena hoti sahajātavasenapīti tadubhayaṃ dassetuṃ, ‘‘seyyathida’’ntiādi vuttaṃ. “It comes from the wholesome” (kusalato āyāti), thus it is a source (āyata); that is theirs, thus they are those with a wholesome source (kusalāyatikā). Therefore, it is said, “come from the wholesome.” But their being those with a wholesome source occurs by way of decisive support and also by way of co-nascence; to show both of these, “just as,” and so on, was said. Yasmā pana yathāvuttadhammesu keci lokiyā, keci lokuttarā; atha kasmā visesena ‘‘lokuttarā’’ti vuttanti āha – ‘‘loke uttarā visiṭṭhā’’ti. Tena lokiyadhammesu uttamabhāvena jhānādayo lokuttarā vuttā, na lokassa uttaraṇatoti dasseti. Yaṃ kiñci mahaggatacittaṃ mārassa avisayo akāmāvacarattā, pageva taṃ vipassanāya pādakabhūtaṃ suvikkhālitamalanti āha – ‘‘jānituṃ na sakkotī’’ti. Eko ānisaṃso atthi bhāvanānuyogassa sappāyadhammakathāpaṭilābho. But since among the aforesaid phenomena some are mundane and some are supramundane, why then are they specifically called “supramundane”? It is said: “Because they are superior and distinguished in the world.” He thereby shows that the jhānas and so on are called “supramundane” due to their supreme nature among mundane phenomena, not because of transcending the world. Any sublime mind is beyond Māra’s domain because it does not pertain to the sense-sphere—how much more so that which has become the basis for insight, with its defilements thoroughly washed away. Thus it is said: “He cannot know.” There is one benefit of devotion to mental development: the acquisition of talk on suitable Dhamma. 192. Etadatthanti kevalassa sutassa atthāya. Sappāyāsappāyavasenāti kasmā vuttaṃ? Nanu sappāyavasena dasakathāvatthūni āgatānīti? Saccametaṃ, asappāyakathāvajjanapubbikāya sappāya kathāya vasena āgatattā ‘‘sappāyāsappāyavasena āgatānī’’ti vuttaṃ. Sutapariyattivasenāti sarūpena tattha anāgatānipi dasakathāvatthūni suttageyyādiantogadhattā, ‘‘sutapariyattivasena āgatānī’’ti vuttaṃ. Paripūraṇavasena sarūpato āgatattā imasmiṃ ṭhāne ṭhatvā kathetabbāni. Atthoti sāmaññattho. 192. “For this purpose” means for the sake of the entire teaching. Why is it said “by way of the suitable and unsuitable”? Have not the ten topics of talk come by way of the suitable? That is true, but because they have come by way of suitable talk which is preceded by the avoidance of unsuitable talk, it is said, “they have come by way of the suitable and unsuitable.” “By way of the teaching and learning” means that because the ten topics of talk, even though not come there in their own form, are included within the sutta, geyya, and so on, it is said, “they have come by way of the teaching and learning.” By way of completion, because they have come in their own form, they should be spoken of while standing in this place. “Meaning” is the general meaning. 193. Anuāvattantīti [Pg.329] anuanu abhimukhā hutvā vattanti, payirupāsanādivasena anukūlayanti. Mucchanataṇhanti paccayesu mucchanākāraṃ. Taṇhāya patthanā nāma tenākārena pavattīti āha – ‘‘pattheti pavattetī’’ti. Kilesūpaddavenāti kilesasaṅkhātena upaddavena. Kilesā hi sattānaṃ mahānatthakaraṇato ‘‘upaddavo’’ti vuccanti. Attano abbhantare uppannena kilesūpaddavena antevāsino, upaddavo antevāsūpaddavo, brahmacariyassa upaddavo brahmacārupaddavoti imamatthaṃ ‘‘sesupaddavesupi eseva nayo’’ti iminā atidisati. Guṇamaraṇaṃ kathitaṃ, na jīvitamaraṇaṃ. 193. “They revolve around” means they repeatedly turn towards, they are favorable by way of attendance, and so on. “Infatuation-craving” is the mode of infatuation with requisites. The aspiration of craving is its proceeding in that manner; thus it is said, “it aspires and it proceeds.” “By the disaster of defilements” means by the disaster termed “defilements.” For defilements are called “disasters” because they cause great harm to beings. The disaster of defilements arisen within oneself is a disaster for the resident pupils; the disaster for the holy life is a disaster for one practicing the holy life. He extends this principle with the words, “the same method applies to the remaining disasters.” The death of virtues is spoken of, not the death of life. Appalābhāti appamattakalābhī visesānaṃ. Evaṃ vuttoti yathāvuttabrahmacārupaddavo dukkhavipākataro ceva kaṭukavipākataro cāti evaṃ vutto. Ācariyantevāsikūpaddavo hi bāhirakasamayavasena vutto, brahmacārupaddavo pana sāsanavasena. Durakkhāte hi dhammavinaye duppaṭipatti na mahāsāvajjā micchābhinivesassa sithilavāyāmabhāvato; svākhyāte pana dhammavinaye duppaṭipatti mahāsāvajjā mahato atthassa bāhirabhāvakaraṇato. Tenāha ‘‘sāsane panā’’tiādi. “Appalābhā” means “having little gain,” that is, “gaining a trifling amount, not distinctions.” “Thus it is said”—as stated, the affliction of the holy life is more painful in result and more bitter in result. The affliction of teacher and pupil is spoken of in terms of external doctrines, but the affliction of the holy life is spoken of in terms of the Dispensation. For in a poorly proclaimed Dhamma and Discipline, wrong practice is not greatly blameworthy due to wrong adherence and laxity of effort; but in a well-proclaimed Dhamma and Discipline, wrong practice is greatly blameworthy because it causes one to be outside of a great benefit. Therefore it is said, “But in the Dispensation…” etc. 196. Tasmāti idaṃ pubbaparāpekkhaṃ purimassa ca atthassa kāraṇabhāvena paccāmasananti āha ‘‘yasmā’’tiādi. Mittaṃ etassa atthīti mittavā, tassa bhāvo mittavatā, tāya. Mittavasena paṭipajjananti āha ‘‘mittapaṭipattiyā’’ti. Sapattavatāyāti etthāpi eseva nayo. 196. “Therefore”: this refers to what precedes and follows. Reconsidering it as the reason for the preceding meaning, it states “Because…” etc. One who has a friend is “mittavā”; the state of being such is “mittavatā”; by that. It states “mittapaṭipattiyā,” meaning “by acting as a friend.” Regarding “sapattavatāya,” here too the same method applies. Dukkaṭadubbhāsitamattampīti iminā pageva itaraṃ vītikkamantoti dasseti. Sāvakesu hitaparakkamanaṃ ovādānusāsanīhi paṭipajjananti āha – ‘‘tathā na paṭipajjissāmī’’ti. Āmakamattanti kulālabhājanaṃ vuccati. Nāhaṃ tumhesu tathā paṭipajjissāmīti kumbhakāro viya āmakabhājanesu ahaṃ tumhesu kevalaṃ jānāpento na paṭipajjissāmi. Niggaṇhitvāti nīharitvā. Lokiyaguṇāpi idha sārotveva adhippetā lokuttaraguṇānaṃ adhiṭṭhānabhāvato. Sesaṃ suviññeyyameva. “Even a mere wrong deed or wrong speech”—by this, it shows how much more so other transgressions. “Striving for the welfare of disciples, practicing by advice and instruction” refers to the statement, “Thus I will not practice.” “Raw vessel” means a potter’s vessel. “I will not practice toward you thus” means: like a potter with raw vessels, I will not practice among you merely by informing. “Having drawn out” means having removed. Worldly qualities too are here intended as essential, being the basis for transcendent qualities. The rest is easily understood. Mahāsuññatasuttavaṇṇanāya līnatthappakāsanā samattā. The Exposition of the Hidden Meaning of the Commentary on the Great Discourse on Emptiness is complete. 3. Acchariyabbhutasuttavaṇṇanā 3. The Commentary on the Discourse on the Wonderful and Amazing 197. Vibhattipatirūpakā [Pg.330] ca nipātā hontīti yathārahaṃ taṃtaṃvibhattiatthadīpakā, idha paccattavacano yatrasaddo, hisaddo hetuattho, nāmasaddo acchariyattho, padattayassa pana acchariyatthaniddiṭṭhatāya ‘‘acchariyatthe nipāto’’ti vuttaṃ. Ekaṃsato panetaṃ padattayaṃ. Tathā hi vakkhati, ‘‘yatrāti nipātavasena anāgatavacana’’nti. Papañcasaddo heṭṭhā vutto. Chinnavaṭumeti iminā sabbakilesavaṭṭassa akusalakammavaṭṭassa ca chinnattā vipākavaṭṭassa ca upari vakkhamānattā āha – ‘‘vaṭumanti kusalākusalakammavaṭṭaṃ vuccatī’’ti. Nipātavasena yatrasaddayogena. Anāgatavacananti idaṃ anāgatavacanasadisattā vuttaṃ. Anāgatatthavācī hi anāgatavacanaṃ, attho cettha atītoti. Anussarīti idaṃ anussaritabhāvaṃ sandhāya vuttaṃ – ‘‘na anussarissatī’’ti saddapayogassa atītavisayattā. Yadā pana tehi bhikkhūhi yā kathā pavattitā, tato pacchāpi bhagavato tesaṃ buddhānaṃ anussaraṇaṃ hotiyeva. 197. And there are particles that resemble case endings, which, as appropriate, illuminate the meaning of each respective case. Here, the word 'yatra' is a singular term; 'hi' has the meaning of cause; and 'nāma' has the meaning of wonder. But because the three-word phrase is explained as having the meaning of wonder, it is said, 'it is a particle in the sense of wonder.' However, this three-word phrase is only partly so. For it will be said, '“Yatra” is a future tense word by way of being a particle.' The word 'papañca' has been explained below. By 'chinnavaṭumeti' it is said, '“vaṭuma” is called the cycle of wholesome and unwholesome kamma,' because the cycle of all defilements and the cycle of unwholesome kamma are cut off, and the resultant cycle will be mentioned later. By way of a particle, through the combination with the word 'yatra.' The term 'anāgatavacana' is used here because it is similar to a future tense word. For a future tense word expresses a future meaning, but here the meaning is past. This 'anussarīti' is said with reference to the state of having recollected—'he will not recollect'—because the use of the word pertains to the past. However, when those bhikkhus engaged in conversation, even afterward, the Blessed One's recollection of those Buddhas did indeed occur. Khattiyajaccātiādikālato paṭṭhāya asambhinnāya khattiyajātiyā uditoditāya. Brahmajaccāti brāhmaṇajaccā. Evaṃgottepi eseva nayo. Lokiyalokuttarasīlenāti pāramitāsambhūtena buddhāveṇikattā anaññasādhāraṇena lokiyena lokuttarena ca sīlena. Evaṃsīlāti anavasesasīlānaṃ visuṃ paccavekkhaṇakaraṇena evaṃsīlāti anussarissati. Esa nayo sesesu. Yathā vijjābhāgiyā vijjāsampayuttadhammā, evaṃ samādhipakkhā samādhisampayuttadhammāpi sativīriyādayoti āha – ‘‘heṭṭhā samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahitovā’’ti. Tasmā samādhipakkhadhammavinimutto eva idha vihāro adhippetoti vuttaṃ ‘‘idaṃ hī’’tiādi. “Of the Khattiya caste” refers to the warrior caste, which has been unbroken and ever-rising from ancient times. “Of the Brahma caste” means the brahmin caste. The same method applies to “of such a clan.” “By mundane and supramundane virtue” refers to the mundane and supramundane virtue, born of perfections, which is unique to a Buddha and not shared by others. “Thus virtuous” means he will recollect “thus virtuous” by reviewing each virtue separately without omission. The same method applies to the rest. Just as the factors pertaining to knowledge are dhammas associated with knowledge, so too the factors pertaining to concentration—such as mindfulness and energy—are dhammas associated with concentration. Therefore, it is said, “Because the factors of the concentration section are included below, the dwelling is included.” Therefore, it is said, “This indeed…” and so on, meaning that the dwelling here is intended to be precisely that which is free from the factors of the concentration section. Yathā vā aṭṭhasamāpattivipassanāmaggaphalasaṅgahitā lokiyalokuttarā samādhipaññā ‘‘evaṃdhammā evaṃpaññā’’ti padehi heṭṭhā gahitāpi yathāsakaṃ paṭipakkhato muccanassa pavattivisesaṃ upādāya ‘‘evaṃvimuttā’’ti ettha puna gahitā, tathā ‘‘evaṃdhammā’’ti ettha gahitāpi samādhipakkhadhammā dibbabrahmaāneñjaariyavihārasaṅkhātaṃ attano pavattivisesaṃ upādāya, ‘‘evaṃvihārī’’ti ettha puna gahitāti vuccamāne na koci virodho. Phaladhammānaṃ pavattikālepi [Pg.331] kilesānaṃ paṭippassaddhi na taṃānubhāvajātā, atha kho ariyamaggena kilesānaṃ samucchinnattāti āha – ‘‘maggānubhāvena kilesānaṃ paṭipassaddhante uppannattā’’ti. Yo yaṃ pajahati, so pahāyako pahātabbato vimuttoti vuccati visaṃsaṭṭhabhāvatoti pahānavibhāgena vuccamāne apahāyakassa nibbānassa kathaṃ vimuttatā? Visaṃsaṭṭhābhāvato eva. Tañhi pakatiyāva sabbaso kilesehi visaṃsaṭṭhaṃ vinissaṭaṃ suvidūravidūre ṭhitaṃ, tasmāssa tato nissaṭattā nissaraṇavimutti nissaraṇapahānanti vuccatīti āha ‘‘nibbāna’’ntiādi. Or, just as mundane and supramundane concentration and wisdom, which include the eight attainments, insight, path, and fruit, though included below by the terms 'such dhammas, such wisdom,' are again included here as 'thus liberated' by reason of the distinctive mode of their occurrence, namely, their release from their respective opposites; so too, the factors pertaining to concentration, though included here as 'such dhammas,' are again included here as 'thus dwelling' by reason of their distinctive mode of occurrence, namely, the divine, brahma, imperturbable, and noble abodes. When this is said, there is no contradiction. Even at the time of the occurrence of fruition states, the pacification of defilements is not born of their own power, but rather because the defilements have been uprooted by the noble path. Therefore, it is said, 'because they arise when the defilements have been pacified through the power of the path.' Whoever abandons something is called 'the abandoner' and 'liberated' from what is to be abandoned, due to the state of being unmingled. When liberation is spoken of in terms of abandonment, how is Nibbāna, which is not an abandoner, called 'liberation'? It is precisely because of its unmingled state. For Nibbāna is by nature completely unmingled with all defilements, utterly separated, standing at a very great distance. Therefore, because it is released from them, it is called 'liberation by escape' and 'abandonment by escape.' Thus, it is said, 'Nibbāna,' and so on. 199. Ime tathāgatassa acchariyaabbhutadhammā, na sāvakavisayā, mama pana desanā tayā sutā evāti te therasseva bhāraṃ karonto, ‘‘taṃ bhiyyosomattāya paṭibhantū’’ti āha. Sato sampajānoti ettha kālabhedavasena labbhamānampi sampajānabhāvaṃ anāmasitvā gativibhāgena taṃ dassetuṃ, ‘‘dve sampajaññānī’’tiādi vuttaṃ – aṭṭha vare gaṇhantoti ettha kathaṃ varaṃ devatā deti, parassa dīyamānañca taṃ kathaṃ parassa samijjhatīti? Kammabaleneva. Yadi hi taṃ kammaṃ katokāsaṃ yassa tadapadesena phalaṃ vipaccati, evaṃ devatāya tassa varaṃ dinnaṃ, itarena ca laddhanti vohāro hotīti. Apica parassa patthitavarāni nāma vipaccamānassa kammassa paccayabhūto payogavisesoti daṭṭhabbaṃ. Tāni vipaccane ekantikānipi appesakkhā devatā – ‘‘ayamassa patthanā samijjhissati, no’’ti na jānanti, sakko pana paññavā tāni ekaccaṃ jānātiyeva. Tena vuttaṃ – ‘‘sakkena pasīditvā dinne aṭṭha vare gaṇhanto’’tiādi. 199. “These are the marvelous and wonderful qualities of the Tathāgata, not within the sphere of disciples, but my teaching has been heard by you.” Thus, entrusting the burden to the elder, he said, “Let it be clear to them for their even greater satisfaction.” Here, regarding “mindful and clearly comprehending,” to show the state of clear comprehension by way of distinction of activity, without referring to its being obtained by way of difference in time, it is said, “two kinds of clear comprehension,” and so on. Here, regarding “receiving eight boons,” how does a deity grant a boon, and how does it succeed for another when given? It is solely by the power of kamma. For if that kamma has created an opportunity, and its result ripens for someone by reason of that, then there is the convention that the deity has granted that boon to them, and the other has received it. Furthermore, the desired boons of another should be understood as a specific application of effort that becomes a causal condition for kamma that is ripening. In the course of that ripening, even deities of little power do not know for certain whether someone's aspiration will succeed or not. However, Sakka, being wise, knows some of them. Therefore, it is said: “Having been pleased by Sakka, he received eight boons,” and so on. Paṭhamajavanavāreti uppannassa sabbapaṭhamajavanavāre. So hi paṭisandhiyā āsannabhāvato avisado hoti, devabhāve nikantivasena uppajjanato na jānāti. Aññāhi devatāhi asādhāraṇajānanaṃ hoti dutiyajavanavārato paṭṭhāya pavattanato. “In the first javana-course” refers to the very first javana-course that arises. For it is unclear due to its proximity to rebirth-linking, and it does not know because it arises with attachment to the divine state. For other deities, distinctive knowledge occurs from the second javana-course onwards, because it proceeds from that point. Aññepi devātiādinā bodhisattassa tattha sampajaññeneva ṭhitabhāvaṃ byatirekamukhena vibhāveti. Āhārūpacchedena kālaṅkarontīti idaṃ khiḍḍāpadosikavasena vuttaṃ. Itaresampi dibbabhogehi mucchitataṃ ajjhāpannānaṃ tiṭṭhantānaṃ sampajaññābhāvo hotiyeva. Kiṃ tathārūpaṃ ārammaṇaṃ [Pg.332] natthīti yathārūpaṃ uḷāraṃ paṇītañca ārammaṇaṃ paṭicca te devā saṃmucchitā āhārūpacchedampi karonti, kiṃ tathārūpaṃ uḷāraṃ paṇītañca ārammaṇaṃ bodhisattassa natthīti bodhisattassa sampajaññānubhāvaṃ vibhāvetuṃ codanaṃ samuṭṭhāpeti? Bodhisatto hi yattha yattha nibbattati, tattha tattha aññe satte dasahi visesehi adhiggaṇhāti, pageva tattha devabhūto, tathāpi ‘‘sato sampajāno’’ti ayamettha acchariyadhammo vutto. By 'other gods too,' and so on, the Bodhisatta's state of being established there with clear comprehension is revealed by way of contrast. 'They die from lack of food'—this is said with reference to the Khiḍḍāpadosika gods. For even other gods who remain, overcome by intoxication with divine pleasures, there is indeed a lack of clear comprehension. 'What, is there no such object?'—just as those gods, overwhelmed by such a sublime and exquisite object, even cause the cessation of food, is there no such sublime and exquisite object for the Bodhisatta? This question is raised to illustrate the power of the Bodhisatta's clear comprehension. For wherever the Bodhisatta is reborn, he excels other beings in ten respects—how much more so when he is born a god. Yet, 'mindful and clearly comprehending'—this is declared here as a marvelous quality. 200. Sampattibhave dīghāyukatā nāma paññābalena hoti, bodhisatto ca mahāpañño, tasmā tattha tattha bhave tena dīghāyukena bhavitabbanti adhippāyena, ‘‘sesattabhāvesu kiṃ yāvatāyukaṃ na tiṭṭhatī’’ti codeti. Itaro ‘‘āma na tiṭṭhatī’’ti paṭijānitvā, ‘‘aññadā hī’’tiādinā tattha kāraṇamāha. ‘‘Idha na bhavissāmī’’ti adhimuccanavasena kālakiriyā adhimuttikālakiriyā. Pāramidhammānañhi ukkaṃsappattiyā tasmiṃ tasmiṃ attabhāve abhiññāsamāpattīhi santānassa visesitattā attasinehassa tanubhāvena sattesu ca mahākaruṇāya uḷārabhāvena adhiṭṭhānassa tikkhavisadabhāvāpattiyā bodhisattānaṃ adhippāyā samijjhanti, citte viya kammesu ca tesaṃ vasibhāvo, tasmā yatthupapannānaṃ pāramiyo sammadeva paribrūhenti, vuttanayena kālaṃ katvā tattha upapajjanti. Tathā hi ayaṃ mahāsatto imasmiṃyeva kappe nānājātīsu aparihīnajjhāno kālaṃ katvā brahmaloke nibbatto appakameva kālaṃ tattha ṭhatvā tato cavitvā idha nibbatto. Tenāha – ‘‘ayaṃ kālakiriyā aññesaṃ na hotī’’ti. Sabbapāramīnaṃ pūritattāti iminā payojanābhāvato tattha ṭhatvā adhimuttikālakiriyā nāma na hotīti dasseti. Apica carimabhave catumahānidhisamuṭṭhānapubbikāya dibbasampattisadisāya mahāsampattiyā nibbatti viya buddhabhūtassa asadisadānādivasena anaññasādhāraṇalābhuppatti viya ca ito paraṃ mahāpurisassa dibbasampattianubhavanaṃ nāma natthīti yāvatāyukaṭṭhānaṃ ussāhajātassa puññasambhārassa vasenāti daṭṭhabbaṃ. Ayañhettha dhammatā. 200. In a state of prosperity, long life is achieved by the power of wisdom, and the Bodhisatta is of great wisdom. Therefore, with the intention that in various existences he must live long, the question is raised: 'In other existences, does he not remain for his full lifespan?' The other acknowledges, 'Indeed, he does not,' and explains the reason there with the phrase, 'but at another time,' and so on. Death by resolve means passing away with the determination, 'I shall not remain here.' For the Bodhisattas' intentions succeed due to the attainment of excellence in their perfections, the distinction of their mental continuum in each existence through higher knowledges and attainments, the attenuation of self-love, the sublimity of great compassion for beings, and the sharp clarity of their resolve. Just as their minds are under their control, so too are their actions. Therefore, having passed away in the manner described, they are reborn wherever they may fully perfect their perfections. Indeed, this great being, within this very aeon, having passed away in various births without losing his meditative attainments, was reborn in the Brahma world. After dwelling there only a short time, he passed away from there and was reborn here. Therefore, it is said: 'This kind of death does not occur for others.' By 'because all his perfections were fulfilled,' it is shown that there was no purpose for him to remain there, hence there was no 'death by resolve.' Furthermore, in his final existence, just as there was the arising of a great prosperity, preceded by the arising of the four great treasures, resembling divine prosperity, and just as there was the arising of unparalleled gains for the Buddha, such as incomparable generosity, so too hereafter, the great being no longer experiences divine prosperity. Thus, it should be understood that remaining for the full lifespan is due to the momentum of accumulated merit. Such is the nature of things here. Manussagaṇanāvasena, na devagaṇanāvasena. Pubbanimittānīti cutiyā pubbanimittāni. Amilāyitvāti ettha amilātaggahaṇeneva tāsaṃ mālānaṃ vaṇṇasampadāpi gandhasampadāpi sobhāsampadāpi dassitāti daṭṭhabbaṃ. Bāhirabbhantarānaṃ [Pg.333] rajojallānaṃ lesassapi abhāvato devānaṃ sarīragatāni vatthāni sabbakālaṃ parisuddhapabhassarāneva hutvā tiṭṭhantīti āha ‘‘vatthesupi eseva nayo’’ti. Neva sītaṃ na uṇhanti yassa sītassa patīkāravasena adhikaṃ seviyamānaṃ uṇhaṃ, sayameva vā kharataraṃ hutvā adhibhavantaṃ sarīre sedaṃ uppādeyya, tādisaṃ neva sītaṃ na uṇhaṃ hoti. Tasmiṃ kāleti yathāvutte maraṇāsannakāle. Bindubinduvasenāti muttaguḷikā viya bindu bindu hutvā sedā muccanti. Dantānaṃ khaṇḍitabhāvo khaṇḍiccaṃ. Kesānaṃ palitabhāvo pāliccaṃ. Ādi-saddena valittacataṃ saṅgaṇhāti. Kilantarūpo attabhāvo hoti, na pana khaṇḍiccapāliccādīhīti adhippāyo. Ukkaṇṭhitāti anabhirati, sā natthi uparūpari uḷāruḷārānameva bhogānaṃ visesato rucijanakānaṃ upatiṭṭhanato. By human reckoning, not by divine reckoning. The premonitory signs are the signs preceding death. In 'having not withered,' it should be understood that the perfection of the garlands' color, fragrance, and splendor is indicated by the very mention of 'unwithered.' Because there is not even a trace of external or internal dust or impurity, the garments on the deities' bodies always remain perfectly pure and radiant—thus it is said, 'the same principle applies to the garments.' Neither cold nor hot—meaning, neither so cold that excessive heat is sought as a remedy, nor so hot that it becomes exceedingly harsh and causes sweat to arise in the body. 'At that time' refers to the aforementioned time near death. 'Drop by drop' means sweat is released drop by drop, like pearls. 'Khaṇḍicca' is the state of broken teeth. 'Pālicca' is the state of gray hair. The word 'ādi' (etc.) includes wrinkled skin. The embodied being becomes weary, but the implication is that this is not due to broken teeth, gray hair, and so on. 'Ukkaṇṭhitā' means discontent; that does not exist, due to the repeated appearance of increasingly splendid and especially delightful enjoyments. Paṇḍitā evāti buddhisampannā eva devatā. Yathā devatā ‘‘sampati jātā kīdisena puññakammena idha nibbattā’’ti cintetvā, ‘‘iminā nāma puññakammena idha nibbattā’’ti jānanti, evaṃ atītabhave attanā kataṃ ekaccaṃ aññampi puññaṃ jānantiyeva mahāpuññāti āha – ‘‘ye mahāpuññā’’tiādi. The wise indeed—meaning, deities endowed with wisdom. Just as deities, newly born, reflect, 'By what kind of meritorious deed was I reborn here?' and know, 'By this meritorious deed I was reborn here,' so too do they know some other merit they performed in past lives. Thus, they are called 'those of great merit,' and so forth. Na paññāyanti ciratarakālattā paramāyuno. Aniyyānikanti na niyyānāvahaṃ sattānaṃ abhājanabhāvato. Sattā na paramāyuno honti nāma pāpussannatāyāti āha – ‘‘tadā hi sattā ussannakilesā hontī’’ti. Etthāha – ‘‘kasmā sambuddhā manussaloke eva uppajjanti, na devabrahmalokesū’’ti. Devaloke tāva nuppajjanti brahmacariyavāsassa anokāsabhāvato tathā anacchariyabhāvato. Acchariyadhammā hi buddhā bhagavanto, tesaṃ sā acchariyadhammatā devattabhāve ṭhitānaṃ na pākaṭā hoti yathā manussabhūtānaṃ. Devabhūte hi sammāsambuddhe dissamānaṃ buddhānubhāvaṃ devānubhāvatova loko dahati, na buddhānubhāvato, tathā sati sammāsambuddhe nādhimuccati na sampasīdati issarakuttaggāhaṃ na vissajjeti, devattabhāvassa ca cirakālapavattanato ekaccasassatavādato na parimuccati. ‘‘Brahmaloke nuppajjantī’’ti etthāpi eseva [Pg.334] nayo. Sattānaṃ tādisagāhavimocanatthañhi buddhā bhagavanto manussasugatiyaṃyeva uppajjanti; na devasugatiyaṃ, manussasugatiyaṃ uppajjantāpi opapātikā na honti, sati ca opapātikūpapattiyaṃ vuttadosānativattanato. Dhammaveneyyānaṃ atthāya dhammatantiyā ṭhapanassa viya dhātuveneyyānaṃ atthāya dhātūnaṃ ṭhapanassa icchitabbattā ca. Na hi opapātikānaṃ parinibbānato uddhaṃ sarīradhātuyo tiṭṭhanti, tasmā na opapātikā honti, carimabhave ca mahābodhisattā, manussabhāvassa pākaṭakaraṇāya dārapariggahampi karontā yāva puttamukhadassanā agāramajjhe tiṭṭhanti. Paripākagatasīlanekkhammapaññādipāramikāpi na abhinikkhamanti, kiṃ vā etāya kāraṇacintāya? Sabbabuddhehi āciṇṇasamāciṇṇā, yadidaṃ manussabhūtānaṃyeva abhisambujjhanā, na devabhūtānanti ayamettha dhammatā. Tathā hi tadattho mahābhinīhāropi manussabhūtānaṃyeva ijjhati, na itaresaṃ. They are not perceived, due to their extremely long lifespan. 'Aniyyānika' means it does not lead to liberation, due to beings' unsuitability for it. It is said that beings are not truly of extremely long life due to their abundance of evil: 'For at that time, beings are overwhelmed by defilements.' Here it is asked: 'Why do Perfectly Self-Enlightened Buddhas arise only in the human world and not in the realms of devas or brahmās?' First, they do not arise in the deva realm because there is no opportunity for the practice of the holy life there, and also because it is not extraordinary. For the Blessed Buddhas possess marvelous qualities, but such marvelousness is not evident to those dwelling in a deva state as it is to those in human form. For if a Perfectly Self-Enlightened Buddha were seen in a deva form, the world would perceive the Buddha's power as the power of a deva, not as the Buddha’s own power. In such a case, people would not have faith or confidence in the Perfectly Self-Enlightened One, nor would they abandon their grasping onto the view of a supreme lord, and due to the long duration of the deva state and certain eternalist views, they would not attain liberation. The same reasoning applies to why they do not arise in the brahmā realm. The Blessed Buddhas arise in the human realm specifically to free beings from such wrong views, not in the deva realm, and even when born in the human realm, they are not spontaneously reborn, because were they to be spontaneously reborn, the mentioned faults would not be overcome. And just as the Dhamma-lineage is established for the sake of those to be trained by the Dhamma, so too should the relics be established for the sake of those to be trained by the relics. For spontaneously reborn beings do not leave behind bodily relics after their parinibbāna; therefore, they are not spontaneously reborn. And in their final existence, great Bodhisattas, to make manifest their human state, remain in the household, even taking a wife, until they see the face of a son. They do not renounce worldly life, even though their perfections, like morality, renunciation, and wisdom, have reached maturity. Why be concerned with such reasoning? All Buddhas have always practiced this: awakening occurs only for those in human form, not for those in deva form. This is the natural law here. Indeed, even the great aspiration for that goal succeeds only for those in human form, not for others. Kasmā pana sammāsambuddhā jambudīpeyeva uppajjanti, na sesadīpesūti? Keci tāva āhu – ‘‘yasmā pathaviyā nābhibhūtā buddhānubhāvasahitā acalaṭṭhānabhūtā bodhimaṇḍabhūmi jambudīpeyeva uppajjati, tasmā jambudīpeyeva uppajjantī’’ti; ‘‘tathā itaresampi avijahitaṭṭhānānaṃ tattheva labbhamānato’’ti. Ayaṃ panettha amhākaṃ khanti – yasmā purimabuddhānaṃ mahābodhisattānaṃ paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro sāvakapāramīnaṃ sambharaṇaṃ paripācanañca buddhakhettabhūte imasmiṃ cakkavāḷe jambudīpeyeva ijjhati, na aññattha. Veneyyānaṃ vinayanattho ca buddhuppādoti aggasāvakādiveneyyavisesāpekkhāya ekasmiṃ jambudīpeyeva buddhā nibbattanti, na sesadīpesu. Ayañca nayo sabbabuddhānaṃ āciṇṇasamāciṇṇoti tesaṃ uttamapurisānaṃ tattheva uppatti sampatticakkānaṃ viya aññamaññupanissayato aparāparaṃ vattatīti daṭṭhabbaṃ. Tenāha – ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantīti dīpaṃ passatī’’ti. Iminā nayena desaniyamepi kāraṇaṃ vattabbaṃ. Why then do the Perfectly Self-Enlightened Ones arise only in Jambudīpa and not in the other continents? Some indeed say: 'Because the ground of the Bodhi-seat, which has become the navel of the earth, is endowed with the power of the Buddhas, and serves as their unmoving place, arises only in Jambudīpa, therefore they arise only in Jambudīpa.' And likewise, 'because the unabandoned places of others are found there.' But here is our understanding: Because it is only in Jambudīpa, in this world-sphere which is a Buddha-field, and not elsewhere, that the arising of past Buddhas, great Bodhisattas, and Paccekabuddhas; the aspiration of disciple-bodhisattas for the enlightenment of disciples; and the accumulation and maturation of the perfections of disciples succeed. And since the arising of a Buddha is for the purpose of training those who can be trained, with a view to the specific trainees such as the chief disciples, Buddhas arise only in Jambudīpa, not in the other continents. This is the way followed and observed by all Buddhas. It should be understood that the arising of those supreme beings there proceeds successively, like wheels of success, due to mutual dependence. Therefore it is said: 'Buddhas do not arise in the three continents; they arise only in Jambudīpa—thus one sees the continent.' By this method, the reason should also be stated in regard to the rule of place. Idāni ca khattiyakulaṃ lokasammataṃ brāhmaṇānampi pūjanīyabhāvato. Rājā me pitā bhavissatīti kulaṃ passi pituvasena kulassa niddisitabbato[Pg.335]. Dasannaṃ māsānaṃ upari satta divasānīti passi tena attano antarāyābhāvaṃ aññāsi, tassā ca tusitabhave dibbasampattipaccanubhavanaṃ. Now, the warrior clan is esteemed in the world and revered even by brahmins. He saw the clan, thinking, 'My father will be a king,' because the clan must be indicated by way of the father. He saw 'seven days beyond ten months,' and thereby understood the absence of obstacles for himself, and also her future experience of divine prosperity in the Tusita realm. Tā devatāti dasasahassicakkavāḷadevatā. Kathaṃ pana tā bodhisattassa pūritapāramibhāvaṃ bhāvinañca sambuddhabhāvaṃ jānantīti? Mahesakkhānaṃ devatānaṃ vasena, yebhuyyena ca tā devatā abhisamayabhāgino. Tathā hi bhagavato ca dhammadānasaṃvibhāge anekavāraṃ dasasahassacakkavāḷavāsidevatāsannipāto ahosi. Those deities are the deities of the ten-thousandfold world-system. But how do they know of the Bodhisatta's fulfillment of the perfections and his future Buddhahood? By way of deities of great power; and for the most part, those deities are destined for realization. Indeed, on many occasions during the Blessed One's distribution of the gift of Dhamma, there were gatherings of deities residing in the ten-thousandfold world-system. Cavāmīti pajānāti cutiāsannajavanehi ñāṇasahitehi cutiyā upaṭṭhitabhāvassa paṭisaṃviditattā. Cuticittaṃ na jānāti cuticittakkhaṇassa ittarabhāvato. Tathā hi taṃ cutūpapātañāṇassapi avisayo eva. Paṭisandhicittepi eseva nayo. Āvajjanapariyāyoti āvajjanakkamo. Yasmā ekavāraṃ āvajjitamattena ārammaṇaṃ nicchinituṃ na sakkā, tasmā tamevārammaṇaṃ dutiyaṃ tatiyañca āvajjitvā nicchīyati, āvajjanasīsena cettha javanavāro gahito. Tenāha – ‘‘dutiyatatiyacittavāreyeva jānissatī’’ti. Cutiyā puretaraṃ katipayacittavārato paṭṭhāya maraṇaṃ me āsannanti jānanato, ‘‘cutikkhaṇepi cavāmīti pajānātī’’ti vuttaṃ. Paṭisandhiyā pana apubbabhāvato paṭisandhicittaṃ na jānāti. Nikantiyā uppattito parato asukasmiṃ ṭhāne mayā paṭisandhi gahitāti pajānāti, dutiyajavanato paṭṭhāya jānātīti vuttovāyamattho. Tasmiṃ kāleti paṭisandhiggahaṇakāle. Dasasahassī kampatīti ettha kampanakāraṇaṃ heṭṭhā vuttameva. Mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparatāya bahulaṃ somanassikāva hontīti tesaṃ paṭhamamahāvipākacittena paṭisandhiggahaṇaṃ aṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.17; dha. sa. 498; ma. ni. aṭṭha. 3.199) vuttaṃ. Mahāsīvatthero pana yadipi mahākāruṇikā buddhā bhagavanto sattānaṃ hitasukhavidhānatapparā, vivekajjhāsayā pana visaṅkhāraninnā sabbasaṅkhāresu ajjhupekkhaṇabahulāti pañcamena mahāvipākacittena paṭisandhiggahaṇamāha. He understands 'I am passing away' because, with knowledge associated with the death-proximate impulsions, he has realized the imminence of death. He does not know the death-consciousness due to the momentary nature of the death-consciousness moment. Indeed, that is beyond even the scope of the knowledge of death and rebirth. The same principle applies to the rebirth-linking consciousness. 'The process of adverting' means the sequence of adverting. Since the object cannot be determined by merely adverting once, it is determined after adverting to the same object a second and third time. Here, the impulsion series is included under the heading of 'adverting.' Hence it is said: 'He will know only in the second or third citta-vāra.' Since one knows 'death is approaching me' starting from several citta-vāras prior to the actual moment of death, it is said: 'At the moment of death, he understands, "I am passing away."' However, regarding rebirth-linking, due to its unprecedented nature, one does not know the rebirth-linking consciousness. But, subsequent to the arising of craving, one understands: 'I took rebirth in such-and-such a place,' and this is known from the second impulsion onward—this is the intended meaning. 'At that time' means at the time of taking rebirth-linking. 'The ten-thousandfold world-system trembles': here, the reason for the trembling is as previously explained. The greatly compassionate Blessed Buddhas, being chiefly intent on the welfare and happiness of beings, are generally joyful. Thus, according to the commentary, their rebirth-linking occurs with the first great resultant consciousness. However, the Elder Mahāsīva states that although the greatly compassionate Blessed Buddhas are chiefly intent on the welfare and happiness of beings, due to their inclination toward seclusion, their leaning toward the unconditioned, and being mostly equanimous towards all formations, their rebirth-linking occurs with the fifth great resultant consciousness. Pure puṇṇamāya sattamadivasato paṭṭhāyāti puṇṇamāya pure sattamadivasato paṭṭhāya, sukkapakkhe navamito paṭṭhāyāti attho. Sattame divaseti [Pg.336] āsāḷhīpuṇṇamāya. Idaṃ supinanti idāni vuccamānākāraṃ supinaṃ. Nesaṃ deviyoti mahārājūnaṃ deviyo. The phrase 'starting from the seventh day before the full moon' means starting from the seventh day before the full moon, which means starting from the ninth day of the bright fortnight. 'On the seventh day' refers to the full moon day of Āsāḷhī. 'This dream' means the dream of the kind now being described. 'Their queens' means the queens of the great kings. So ca kho purisagabbho, na itthigabbho, putto te bhavissatīti ettakameva te brāhmaṇā attano supinasatthanayena kathesuṃ. Sace agāraṃ ajjhāvasissatītiādi pana devatāviggahena bhāvinamatthaṃ yāthāvato pavedesuṃ. And that, indeed, it would be a male fetus, not a female fetus, and that he would be your son—this much the brahmins told you according to their own science of dreams. But as to 'If he were to live the household life,' and so on—these matters regarding the future were accurately revealed by a divine being. Gabbhāvakkantiyoti ettha gabbho vuccati mātukucchi, tattha uppatti avakkanti, tāva gabbhāvakkanti, yāva na nikkhamati. Ṭhitakāva nikkhamanti dhammāsanato otaranto dhammakathiko viya. In the term 'gabbhāvakkanti' (entry into the womb), 'gabbha' means the mother's womb, and 'avakkanti' means arising there. It is 'gabbhāvakkanti' so long as one does not emerge. They emerge while standing, like a Dhamma speaker descending from the Dhamma seat. 201. Vattamānasamīpe vattamāne viya voharīyatīti okkamatīti vuttanti āha – ‘‘okkanto hotīti attho’’ti. Evaṃ hotīti evaṃ vuttappakārenassa sampajānanā hoti. Na okkamamāne paṭisandhikkhaṇassa duviññeyyattā. Tathā ca vuttaṃ – ‘‘paṭisandhicittaṃ na jānātī’’ti. Dasasahassacakkavāḷapattharaṇena vā appamāṇo. Ativiya samujjalabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃso obhāso adhibhavati, na tesaṃ ādhipaccaṃ. Tenāha ‘‘devāna’’ntiādi. 201. It is said 'okkamatīti' (he enters) because what is near to the present is spoken of as if it were present; the meaning is 'he has entered.' 'Thus it occurs' means his clear comprehension occurs in the way stated. It does not occur while entering, because the moment of rebirth-linking is difficult to discern. And so it is said: 'One does not know the rebirth-linking consciousness.' Or, it is immeasurable, like the spreading over the ten-thousandfold world-system. It is magnificent due to its extreme radiance. 'Devānubhāva' means the splendorous power of the devas. For the light overcomes the splendor of the devas, not their authority. Hence it is said, 'of the devas,' and so on. Rukkhagacchādinā kenaci na haññatīti aghā, abādhā. Tenāha ‘‘niccavivaṭā’’ti. Asaṃvutāti heṭṭhā upari ca kena ci na pihitā. Tenāha ‘‘heṭṭhāpi appatiṭṭhā’’ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā pathavī natthīti asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu viya devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassābhāvato, na cakkhuno. Tathā hi ‘‘tena obhāsena aññamaññaṃ sañjānantī’’ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāyaṃ pubbavidehavāsīnaṃ atthaṅgamanavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena, evaṃ sesadīpesupīti āha – ‘‘ekappahāreneva tīsu dīpesu paññāyantī’’ti. Ito aññathā pana dvīsu eva dīpesu ekappahāreneva paññāyatīti. Ekekāya disāya nava nava yojanasatasahassāni andhakāravidhamanampi iminā nayena daṭṭhabbaṃ. Pabhāya nappahontīti [Pg.337] attano pabhāya obhāsituṃ na abhisambhuṇanti. Yugandharapabbatamatthakappamāṇe ākāse vicaraṇato, ‘‘cakkavāḷapabbatassa vemajjhena carantī’’ti vuttaṃ. Because they are not struck by anything such as trees or plants, they are called 'aghā' (without affliction), 'abādhā' (without obstruction). Hence it is said, 'always open.' 'Asaṃvutā' (unenclosed) means not covered by anything above or below. Hence it is said, 'below, too, unsupported.' Here, the particle 'pi' indicates that just as below there is no earth to cover the water, making the interspace between worlds unenclosed, so too above, due to the absence of celestial mansions as there are in the world-systems, it is unenclosed and unsupported. Darkness exists here, hence 'andhakārā' (darkness). Eye-consciousness does not arise due to the absence of light, not due to a defect in the eye. For it is said: 'By that light, they recognize one another.' When it is midday in Jambudīpa, half of the sun’s disk is visible to the inhabitants of Pubbavideha as if it were setting, and to the inhabitants of Aparagoyāna as if it were rising; similarly in the remaining continents. Thus it is said: 'In one moment, they are visible in three continents.' Otherwise, it is said that they are visible in only two continents at the same time. The dispelling of darkness for nine hundred thousand yojanas in each direction should also be understood in this way. 'Pabhāya nappahontī' (they are not able with their light) means they are unable to illuminate with their own light. Due to moving in the sky at a height level with the Yugandhara mountain peak, it is said: 'They move in the middle of the Cakkavāḷa mountain.' Vāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivaṭṭitvā. Chijjitvāti mucchāpattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgacchedanavasena vā chijjitvā. Accantakhāreti ātapasantāpābhāvena atisītabhāvaṃ sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavīsandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavitumarahati. Tathā hi sati pathavīpi vilīyeyya. Tesaṃ vā pāpakammabalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa tadā khārabhāvāpatti hotīti vuttaṃ ‘‘accantakhāre udake’’ti. Samantatoti sabbabhāgato chappakārampi. 'Vāvaṭā' means approaching to seize it for eating. 'Viparivattitvā' means having turned around. 'Chijjitvā' means having been freed from the place where it stood due to falling unconscious, or having been cut off by severing limb from limb. 'Accantakhāra' (extremely salty) might be said with reference to the state of being excessively cold due to the absence of heat and scorching. For that water cannot reasonably be as salty as the world-destroying water that supports the earth, poured by the great rain clouds at the consummation of the eon. If it were so, the earth itself would dissolve. Alternatively, due to the power of the evil kamma of those petas, that water becomes salty at that time, just as ordinary water might become spittle; hence it is said, 'in the extremely salty water.' 'Samantato' (all around) means from all parts, in six ways. 202. Catunnaṃ mahārājūnaṃ vasenāti vessavaṇādicatumahārājabhāvasāmaññena. 202. 'By the power of the Four Great Kings' means by the common designation of the state of being the Four Great Kings, beginning with Vessavaṇa. 203. Sabhāvenevāti parassa santike gahaṇena vinā attano sabhāveneva sayameva adhiṭṭhahitvā sīlasampannā. 203. 'By their own nature' means that, without receiving it from another, they themselves, by their own nature, having established themselves, are endowed with virtue. Manussesūti idaṃ pakaticārittavasena vuttaṃ – ‘‘manussitthiyā nāma manussapurisesu purisādhippāyacittaṃ uppajjeyyā’’ti, bodhisattamātu pana devesūpi tādisaṃ cittaṃ nuppajjateva. Yathā bodhisattassa ānubhāvena bodhisattassa mātu purisādhippāyacittaṃ nuppajjati, evaṃ tassa ānubhāveneva sā kenaci purisena anatikkamanīyāti āha – ‘‘pādā na vahanti, dibbasaṅkhalikā viya bajjhantī’’ti. 'Among humans'—this is said by way of natural conduct: 'A human woman might develop a mind inclined toward a man among human males.' But for the Bodhisatta’s mother, such a thought does not arise even among devas. Just as, by the power of the Bodhisatta, his mother does not develop a mind inclined toward a man, so too by his power, she cannot be transgressed against by any man—hence it is said, 'her feet do not move, she is bound as if by divine chains.' Pubbe ‘‘kāmaguṇūpasaṃhitaṃ cittaṃ nuppajjatī’’ti vuttaṃ, puna ‘‘pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’’ti vuttaṃ, kathamidaṃ aññamaññaṃ na virujjhatīti āha ‘‘pubbe’’tiādi. Vatthupaṭikkhepoti abrahmacariyavatthupaṭisedho. Tenāha ‘‘purisādhippāyavasenā’’ti. Ārammaṇapaṭilābhoti rūpādipañcakāmaguṇārammaṇasseva paṭilābho. Previously, it was said, 'A mind connected with sensual qualities does not arise,' yet later it is said, 'She is provided, furnished, and replete with the five strands of sensual pleasure.' How do these not contradict each other? To explain this, it is said, 'Previously,' and so on. 'Vatthupaṭikkhepo' means the rejection of the basis for unchastity. Hence it is said, 'by way of a mind inclined toward a man.' 'Ārammaṇapaṭilābha' means the obtaining of the objects of the five strands of sensual pleasure, such as forms. 204. Kilamathoti khedo. Kāyassa hi garubhāvakaṭhinabhāvādayopi tassā tadā na honti eva. ‘‘Tirokucchigataṃ passatī’’ti vuttaṃ, kadā [Pg.338] paṭṭhāya passatīti āha – ‘‘kalalādikālaṃ atikkamitvā’’tiādi. Dassane payojanaṃ sayameva vadati, tassa abhāvato kalalādikāle na passati. Puttenāti daharena mandena uttānaseyyakena. Yaṃ taṃ mātūtiādi pakaticārittavasena vuttaṃ. Cakkavattigabbhatopi hi savisesaṃ bodhisattagabbho parihāraṃ labhati puññasambhārassa sātisayattā, tasmā bodhisattamātā ativiya sappāyāhārācārā ca hutvā sakkaccaṃ pariharati. Puratthābhimukhoti mātu puratthābhimukho. Idāni tirokucchigatassa dissamānatāya abbhantaraṃ bāhirañca kāraṇaṃ dassetuṃ, ‘‘pubbe katakamma’’ntiādi vuttaṃ. Assāti deviyā. Vatthunti kucchiṃ. Phalikaabbhapaṭalādino viya bodhisattamātukucchitacassa paṭalabhāvena ālokassa vibandhābhāvato yathā bodhisattamātā kucchigataṃ bodhisattaṃ passati, kimevaṃ bodhisattopi mātaraṃ aññañca purato rūpagataṃ passati, noti āha, ‘‘bodhisatto panā’’tiādi. Kasmā pana sati cakkhumhi āloke ca na passatīti āha – ‘‘na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjatī’’ti. Assāsapassāsā viya hi tattha cakkhuviññāṇampi na uppajjati tajjāsamannāhārassābhāvato. 204. 'Kilamatha' means exhaustion. Even the heaviness and stiffness of the body, and so on, do not exist for her at that time. It is said, 'She sees the one who has entered the womb.' When does she begin to see? It is explained: 'After passing beyond the kalala stage,' and so on. The purpose for seeing is self-evident; due to its absence, she does not see during the kalala stage. 'Puttena' means with a tender, delicate, and supine child. 'Yaṃ taṃ mātūti,' and so on, is said in terms of natural conduct. Even compared to the womb of a wheel-turning monarch, the Bodhisatta’s womb receives special care due to the surpassing abundance of his merit. Therefore, the Bodhisatta’s mother, being extremely careful with suitable food and conduct, tends to the pregnancy with great care. 'Puratthābhimukho' means facing the mother’s front. Now, to explain the internal and external reasons for the visibility of the one who has entered the womb, it is said: 'due to past kamma,' and so on. 'Assā' refers to the queen. 'Vatthu' means the womb. Because the skin of the Bodhisatta’s mother’s womb is like a film, similar to a sheet of crystal or mica, and does not obstruct light, the Bodhisatta’s mother sees the Bodhisatta within her womb. Does the Bodhisatta likewise see his mother and other forms before him? No, it is said: 'But the Bodhisatta,' and so on. Why, then, does he not see, despite there being eyes and light? It is explained: 'For eye-consciousness does not arise inside the womb.' Just as breathing does not occur there, neither does eye-consciousness arise, due to the absence of the appropriate mental application. 205. Yathā aññā itthiyo vijātapaccayā tādisena rogena abhibhūtāpi hutvā maranti, bodhisattamātu pana bodhisatte kucchigate na koci rogo uppajjati; kevalaṃ āyuparikkhayeneva kālaṃ karoti, svāyamattho heṭṭhā vuttoyeva. Bodhisattena vasitaṭṭhānaṃ hītiādinā tattha kāraṇamāha. Apanetvāti aggamahesiṭṭhānato nīharitvā. Anurakkhituṃ na sakkotīti sammā gabbhaparihāraṃ nānuyuñjati, tena gabbho bahvābādho hoti. Vatthuvisadaṃ hotīti gabbhāsayo parisuddho hoti. Mātu majjhimavayassa tatiyakoṭṭhāse bodhisattassa gabbhokkamanampi tassā āyuparimāṇavilokaneneva saṅgahitaṃ vayovasena uppajjanakavikārassa parivajjanato, itthisabhāvena uppajjanakavikāro pana bodhisattassa ānubhāveneva vūpasammati. 205. Just as other women, overwhelmed by such diseases on account of childbirth, may even die, for the Bodhisatta’s mother, when the Bodhisatta is in her womb, no illness arises. She passes away only due to the exhaustion of her lifespan—this meaning has already been stated below. The reason for this is stated there, beginning with 'for it is the place where the Bodhisatta resided.' 'Apanetvā' means having been removed from the position of chief queen. 'Anurakkhituṃ na sakkotī' means she does not properly attend to the care of the pregnancy; hence the fetus becomes very susceptible to illness. 'Vatthuvisadaṃ hoti' means the womb becomes completely pure. The Bodhisatta’s descent into the womb during the last part of the mother’s middle age is also included by considering the measure of her lifespan, since this avoids disturbances that arise due to age. However, any disturbance arising from her female nature is pacified by the Bodhisatta’s power. Sattamāsajātoti paṭisandhiggahaṇato sattame māse jāto. So sītuṇhakkhamo na hoti ativiya sukhumālatāya. Aṭṭhamāsajāto kāmaṃ sattamāsajātato buddhiavayavo, ekacce pana cammapadesā [Pg.339] buddhiṃ pāpuṇantā ghaṭṭanaṃ na sahanti, tena so na jīvati. Sattamāsajātassa pana na tāva te jātāti vadanti. 'Born in the seventh month' means born in the seventh month from conception. Such a one is not able to endure cold or heat due to extreme delicacy. One born in the eighth month, though more developed in his limbs than one born in the seventh month, does not survive because certain areas of skin, having reached development, cannot endure friction. But they say that for one born in the seventh month, those areas have not yet developed. Ṭhitāva hutvāti niddukkhatāya ṭhitā eva hutvā. Dukkhassa hi balavabhāvato taṃ dukkhaṃ asahamānā aññā itthiyo nisinnā vā nipannā vā vijāyanti. Upavijaññāti upagatavijāyanakālā. Sakalanagaravāsinoti kapilavatthuṃ parivāretvā ṭhitesu devadahādīsu chasu nagaresu vasantā. 'Ṭhitāva hutvā' means standing, being free from suffering. For other women, unable to bear that suffering due to its intensity, give birth while sitting or lying down. 'Upavijaññā' means the time of delivery having arrived. 'All city-dwellers' refers to those living in the six cities, such as Devadaha and others, that surrounded Kapilavatthu. Devā naṃ paṭhamaṃ paṭiggaṇhantīti lokanāthaṃ mahāpurisaṃ mayameva paṭhamaṃ paṭiggaṇhāmāti sañjātagāravabahumānā attano pītiṃ pavedentā khīṇāsavā suddhāvāsabrahmāno ādito paṭiggaṇhanti. Sūtivesanti sūtijagganadhātivesaṃ. Eketi uttaravihāravāsino. Macchakkhisadisaṃ chavivasena. 'The devas receive him first': the taint-destroyed Suddhāvāsa Brahmās, filled with reverence and honor and declaring their joy, receive him first, thinking: 'We ourselves will receive the Great Being, the Lord of the World, first!' 'Sūtivesa' means the guise of a nurse attending a birth. 'Eke' means the residents of the Uttaravihāra monastery. 'Like a fish's eye' refers to the color of the skin. 206. Ajinappaveṇiyāti ajinacammehi sibbetvā katapaveṇiyā. Mahātejoti mahānubhāvo. Mahāyasoti mahāparivāro vipulakittighoso ca. 206. 'Ajinappaveṇiyā' means a mat made by stitching antelope hides. 'Mahātejo' means of great power. 'Mahāyaso' means with a great retinue and widespread fame. Bhaggavibhaggāti sambādhaṭṭhānato nikkhamanena vibhāvitattā bhaggā vibhaggā viya ca hutvā. Tena nesaṃ avisadabhāvameva dasseti. Alaggo hutvāti gabbhāsaye yonipadese ca katthaci alaggo asatto hutvā. Udakenāti gabbhāsayagatena udakena amakkhito nikkhamati sammakkhitassa tādisassa udakasemhādikasseva tattha abhāvato. Bodhisattassa hi puññānubhāvena paṭisandhiggahaṇato paṭṭhāya taṃ ṭhānaṃ visuddhaṃ paramasugandhagandhakuṭi viya candanagandhaṃ vāyantaṃ tiṭṭhati. Udakavaṭṭiyoti udakakkhandhā. 'Bhaggavibhaggā' means, being manifested by emerging from a constricted place, they are as if broken and divided. Thereby it shows their uncleanness. 'Alaggo hutvā' means not clinging or attached anywhere in the womb or the birth passage. 'Udakena' means he emerges unsoiled by the water in the womb, since there is no such soiling water, phlegm, or similar substance there. For, by the power of the Bodhisatta's merit, from the moment of conception, that place remains pure, like a supreme fragrant chamber, wafting the scent of sandalwood. 'Udakavaṭṭiyo' means masses of water. 207. Muhuttajātoti muhuttena jāto hutvā muhuttamattova. Anudhāriyamāneti anukūlavasena nīyamāne. Āgatānevāti taṃ ṭhānaṃ upagatāni eva. 207. 'Muhuttajāto' means born in a moment, being just a moment old. 'Anudhāriyamāne' means being carried in a favorable manner. 'Āgatāneva' means just having arrived at that place. Anekasākhanti ratanamayānekasatapatiṭṭhānahīrakaṃ. Sahassamaṇḍalanti tesaṃ upari patiṭṭhitaṃ anekasahassamaṇḍalahīrakaṃ. Marūti devā. Anekasākhā means a diamond with many branches, supported by many hundreds of jeweled bases. Sahassamaṇḍala means a diamond with many thousands of circles placed above them. Marū means devas. Na [Pg.340] kho panevaṃ daṭṭhabbanti sattapadavītihārato pageva disāvilokanassa katattā. Tenāha ‘‘mahāsatto hī’’tiādi. Ekaṅgaṇānīti vivaṭabhāvena vihāraṅgaṇapariveṇaṅgaṇāni viya ekaṅgaṇasadisāni ahesuṃ. Sadisopi natthīti tumhākaṃ idaṃ vilokanaṃ visiṭṭhe passituṃ idha tumhehi sadisopi natthi, kuto uttaritaroti āhaṃsu. Sabbapaṭhamoti sabbappadhāno. Padhānapariyāyo hi idha paṭhamasaddo. Tenāha ‘‘itarānī’’tiādi. Ettha ca mahesakkhā tāva devā tathā vadanti, itare pana kathanti? Mahāsattassa ānubhāvadassaneneva. Mahesakkhānañhi devānaṃ mahāsattassa ānubhāvo viya tena sadisānampi ānubhāvo paccakkho ahosi. Itare pana tesaṃ vacanaṃ sutvā saddahantā anuminantā tathā āhaṃsu. But this should not be seen in such a way, because the looking around was done even before the seven-step stride. Therefore it is said, 'For the Great Being,' and so on. Ekaṅgaṇāni means that, due to their openness, the monastery courtyards and surrounding enclosure courtyards were like a single courtyard. Sadisopi natthi means: 'This looking of yours is to see the distinguished one. Here, among you, there is none like you, let alone one superior to him.' Thus they said. Sabbapaṭhamo means foremost of all. For here, the word 'paṭhama' is a synonym for 'chief.' Therefore it is said, 'the others,' and so on. And here, the deities of great power spoke thus. But what about the others? They spoke simply by seeing the majesty of the Great Being. For to the deities of great power, the majesty of the Great Being was evident, as was the majesty of those similar to him. The others, however, having heard their words, spoke thus out of faith and inference. Jātamattasseva bodhisattassa ṭhānādīni yesaṃ visesādhigamānaṃ pubbanimittabhūtānīti te niddhāretvā dassento, ‘‘ettha cā’’tiādimāha. Tattha patiṭṭhānaṃ catuiddhipādapaṭilābhassa pubbanimittaṃ iddhipādavasena lokuttaradhammesu suppatiṭṭhitabhāvasamijjhanato. Uttarābhimukhabhāvo lokassa uttaraṇavasena gamanassa pubbanimittaṃ. Sattapadagamanaṃ sattabojjhaṅgādigamanassa pubbanimittaṃ, visuddhachattadhāraṇaṃ suvisuddhavimuttichattadhāraṇassa pubbanimittaṃ, pañcarājakakudhabhaṇḍāni pañcavidhavimuttiguṇaparivāratāya pubbanimittaṃ, anāvaṭadisānuvilokanaṃ anāvaṭañāṇatāya pubbanimittaṃ, ‘‘aggohamasmī’’tiādivacanaṃ appaṭivattiyadhammacakkapavattanassa pubbanimittaṃ; ayamantimā jātīti āyatiṃ jātiyā abhāvakittanā anupādi…pe… pubbanimittanti veditabbaṃ; tassa tassa anāgate laddhabbavisesassa taṃ taṃ nimittaṃ abyabhicārīnimittanti daṭṭhabbaṃ. Na āgatoti imasmiṃ sutte aññattha ca vakkhamānāya anupubbiyā anāgatataṃ sandhāya vuttaṃ. Āharitvāti tasmiṃ tasmiṃ sutte aṭṭhakathāsu ca āgatanayena āharitvā dīpetabbo. Showing that the standing, etc., of the Bodhisatta at the very moment of his birth were the preliminary signs of the attainment of various distinctions, he said, 'And here,' and so on. Therein, standing firm is the preliminary sign of the attainment of the four bases of psychic power, because through the bases of psychic power, the supramundane states are well-established and accomplished. Facing northward is the preliminary sign of going beyond the world, in the sense of transcending it. Taking seven steps is the preliminary sign of the attainment of the seven factors of enlightenment and so forth. Holding a spotless white parasol is the preliminary sign of holding the parasol of perfectly purified liberation. The five royal insignia are the preliminary sign of being surrounded by the fivefold qualities of liberation. Looking around unobstructed is the preliminary sign of unobstructed knowledge. The declaration, 'I am the foremost,' and so on, is the preliminary sign of the irreversible turning of the wheel of Dhamma. 'This is the last birth'—this proclamation of the future absence of birth should be understood as the preliminary sign of attaining the Nibbāna-element without remainder... For each distinction to be attained in the future, that sign should be seen as an infallible indicator. 'Not come'—in this sutta and elsewhere, this refers to the future in relation to the sequence that will be spoken of. Āharitvā means, in each sutta and in the commentaries, it should be explained by bringing forth the method as it has been taught. Dasasahassilokadhātu kampīti pana idaṃ satipi idha pāḷiyaṃ āgatatte vakkhamānānamacchariyānaṃ mūlabhūtaṃ dassetuṃ vuttaṃ, evaṃ aññampīdisaṃ daṭṭhabbaṃ. Tanti baddhā vīṇā, cammabaddhā bheriyoti pañcaṅgikatūriyassa nidassanamattaṃ, ca-saddena vā itaresampi saṅgaho daṭṭhabbo. Bhijjiṃsūti pādesu baddhaṭṭhānesuyeva [Pg.341] bhijjiṃsu. Vigacchiṃsūti vūpasamiṃsu. Sakatejobhāsitānīti ativiya samujjalāya attano pabhāya obhāsitāni ahesuṃ. Na pavattīti na sandī. Vāto na vāyīti kharo vāto na vāyi, mudusukho pana sattānaṃ sukhāvaho vāyi. Pathavīgatā ahesuṃ uccaṭṭhāne ṭhātuṃ avisahantā. Utusampannoti anuṇhāsītatāsaṅkhātena utunā sampanno. Vāmahatthaṃ ure ṭhapetvā dakkhiṇena puthupāṇinā hatthatāḷanena saddakaraṇaṃ apphoṭanaṃ. Mukhena usseḷanaṃ saddamuñcanaṃ seḷanaṃ. Ekaddhajamālā ahosīti ettha iti-saddo ādiattho. Tena vicittapupphasugandhapupphavassadevā vassiṃsu, sūriye dibbamāne eva tārakā obhāsiṃsu, acchaṃ vippasannaṃ udakaṃ pathavito ubbhijji, bilāsayā darisayā tiracchānā āsayato nikkhamiṃsu; rāgadosamohāpi tanu bhaviṃsu, pathaviyaṃ rajo vūpasami, aniṭṭhagandho vigacchi, dibbagandho vāyi, rūpino devā sarūpeneva manussānaṃ āpāthamagamaṃsu, sattānaṃ cutupapātā nāhesunti imesaṃ saṅgaho daṭṭhabbo. Yāni mahābhinīhārasamaye uppannāni dvattiṃsa pubbanimittāni, tāni anavasesāni tadā ahesunti. The ten-thousandfold world system trembled—this is said to show the root cause of the wonders that will be spoken of, even though it is present here in the Pāli. Similarly, other such instances should be understood. A lute bound with strings, a drum bound with hide—this is merely an example of the fivefold musical instrument, or the word 'ca' (and) should be understood as including the others as well. Bhijjiṃsu means they broke at the places where they were tied. Vigacchiṃsu means they ceased. Sakatejobhāsitāni means they were illuminated by their own exceedingly brilliant light. Na pavatti means it did not flow. Vāto na vāyi means the harsh wind did not blow, but a gentle, pleasant breeze blew, bringing comfort to beings. They fell to the earth, unable to stand in high places. Utusampanno means endowed with the season characterized by neither excessive heat nor cold. Placing the left hand on the chest, making a sound by striking with the broad right palm is apphoṭana. Making a shout of triumph with the mouth, emitting a sound, is seḷana. Ekaddhajamālā ahosi means, here the word 'iti' indicates 'etcetera.' Thereby, the gods rained down showers of fragrant and colorful flowers; while the sun shone divinely, the stars gleamed; clear, limpid water welled up from the earth; animals emerged from their dens and lairs; lust, hatred, and delusion also became subdued; the dust on the earth settled; unpleasant odors vanished; divine fragrances wafted; form-bearing gods appeared in their own forms before humans; the passing away and rebirth of beings ceased—all these should be understood collectively. All thirty-two preliminary signs that arose at the time of the great resolve were fully present then. Tatrāpīti tesupi pathavikampādīsu evaṃ pubbanimittabhāvo veditabbo, na kevalaṃ sampatijātassa ṭhānādīsu evāti adhippāyo. Sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ sabbassa ñeyyassa titthakaramatassa ca cālanato. Kenaci anussāhitānaṃyeva imasmiṃyeva ekacakkavāḷe sannipāto, kenaci anussāhitānaṃyeva ekappahāreneva sannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ, paṭhamaṃ devatānaṃ paṭiggahaṇaṃ dibbavihārapaṭilābhassa, pacchā manussānaṃ paṭiggahaṇaṃ tattheva ṭhānassa niccalasabhāvato āneñjavihārapaṭilābhassa pubbanimittaṃ. Vīṇānaṃ sayaṃ vajjanaṃ parūpadesena vinā sayameva anupubbavihārapaṭilābhassa pubbanimittaṃ. Bherīnaṃ vajjanaṃ cakkavāḷapariyantāya parisāya pavedanasamatthassa dhammabheriyā anusāvanassa amatadundubhighosanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo mānavinibandhachedanassa pubbanimittaṃ; supaṭṭanasampāpuṇanaṃ atthādi anurūpaṃ atthādīsu ñāṇassa bhedādhigamassa pubbanimittaṃ. Tatrāpi means that even in those instances, such as the trembling of the earth, the preliminary sign should be understood in this way; the meaning is that it is not only in the standing, etc., of the newly born Bodhisatta. The preliminary sign of attaining omniscient knowledge is due to the shaking of all that is to be known and the doctrines of the sectarians. The gathering in this very single world-system of those unprompted by anyone is the preliminary sign of receiving the Dhamma after gathering together in a single instant, though unprompted by anyone. The initial reception by the deities is the preliminary sign of attaining divine abodes; the later reception by humans, due to the stable and unmoving nature of that very place, is the preliminary sign of attaining the imperturbable abode. The spontaneous playing of lutes without external instruction is the preliminary sign of attaining successive abodes by oneself. The sounding of drums is the preliminary sign of proclaiming the Dhamma-drum, the thunderous roar of the deathless drum, which is capable of announcing to the assembly at the limit of the world-system. The breaking of bonds, such as ties, is the preliminary sign of severing the bonds of conceit; the attainment of a perfect foundation is the preliminary sign of the attainment of differentiated knowledge in meanings and other matters appropriate to the meaning and so on. Nibbānarasenāti kilesānaṃ nibbāyanarasena. Ekarasabhāvassāti sāsanassa sabbattha ekarasabhāvassa. Vātassa avāyanaṃ kissa pubbanimittanti āha ‘‘dvāsaṭṭhidiṭṭhigatabhindanassā’’ti. Ākāsādiappatiṭṭhavisamacañcalaṭṭhānaṃ pahāya [Pg.342] sakuṇānaṃ pathavīgamanaṃ tādisaṃ micchāgāhaṃ pahāya sattānaṃ pāṇehi ratanattayasaraṇagamanassa pubbanimittaṃ. Devatānaṃ apphoṭanādīhi kīḷanaṃ pamodanuppattiudānassa bhavavantagamanena dhammasabhāvabodhanena ca pamodavibhāvanassa pubbanimittaṃ. Dhammavegavassanassāti desanāñāṇavegena dhammāmatassa vassanassa pubbanimittaṃ. Kāyagatāsativasena laddhajjhānaṃ pādakaṃ katvā uppāditamaggaphalasukhānubhavo kāyagatāsatiamatapaṭilābho, tassa pana kāyassapi atappakasukhāvahattā khudāpipāsāpīḷanābhāvo pubbanimittaṃ vutto. Ariyaddhajamālāmālitāyāti sadevakassa lokassa ariyamaggabojjhaṅgadhajamālāhi mālitabhāvassa pubbanimittaṃ. Yaṃ panettha anuddhaṭaṃ, taṃ suviññeyyameva. Nibbānarasena means by the taste of the extinguishing of defilements. Ekarasabhāvassa means the singular essence of the teaching everywhere. 'Of what is the non-blowing of the wind the preliminary sign?' it is asked. It is said: 'Of the shattering of the sixty-two views.' The going to the earth of birds, after abandoning unstable, uneven, and wavering places like the sky and so forth, is the preliminary sign of beings abandoning such wrong views and taking refuge in the Triple Gem with their lives. The playfulness of the deities, with their striking of hands and so forth, is the preliminary sign of the utterance of arising joy and of the manifestation of joy through arriving at the end of existence and awakening to the true nature of the Dhamma. Dhammavegavassanassa means the preliminary sign of the rain of Dhamma-nectar by the force of the wisdom of teaching. Having attained jhāna through mindfulness of the body as a foundation, experiencing the bliss of path and fruition—this is the attainment of the deathless through mindfulness of the body. And, moreover, the absence of affliction by hunger and thirst is said to be its preliminary sign, due to the body's capacity to provide ease without distress. Ariyaddhajamālāmālitāya means the preliminary sign of the world with its gods being adorned with garlands of the banners of the Noble Path and the factors of enlightenment. Whatever is not extracted here, that should be easily understood. Etthāti ‘‘sampatijāto’’tiādinā āgate imasmiṃ ṭhāne. Vissajjitova, tasmā amhehi idha apubbaṃ vattabbaṃ natthīti adhippāyo. Tadā pathaviyaṃ gacchantopi mahāsatto ākāsena gacchanto viya mahājanassa upaṭṭhāsīti ayamettha niyati dhammaniyāmo bodhisattānaṃ dhammatāti idaṃ niyativādavasena kathanaṃ. ‘‘Pubbe purimajātīsu tādisassa puññasambhārakammassa katattā upacitattā mahājanassa tathā upaṭṭhāsī’’ti idaṃ pubbekatakammavādavasena kathanaṃ. Imesaṃ sattānaṃ upari īsanasīlatāya yathāsakaṃ kammameva issaro nāma, tassa nimmānaṃ attano phalassa nibbattanaṃ, mahāpurisopi sadevakaṃ lokaṃ abhibhavituṃ samatthena uḷārena puññakammunā nibbattito tena issarena nimmito nāma, tassa cāyaṃ nimmānaviseso, yadidaṃ mahānubhāvatā. Yāya mahājanassa tathā upaṭṭhāsīti idaṃ issaranimmānavādavasena kathanaṃ. Evaṃ taṃ taṃ bahuṃ vatvā kiṃ imāya pariyāyakathāyāti avasāne ujukameva evaṃ byākāsi. Sampatijāto pathaviyaṃ kathaṃ padasā gacchati, evaṃmahānubhāvo ākāsena maññe gacchatīti parikappanassa vasena ākāsena gacchanto viya ahosi. Sīghataraṃ pana sattapadavītihārena gatattā dissamānarūpopi mahājanassa adissamāno viya ahosi. Acelakabhāvo khuddakasarīratā ca tādisassa iriyāpathassa ananucchavikāti kammānubhāvasañjanitapāṭihāriyavasena alaṅkārapaṭiyatto viya; soḷasavassuddesiko viya ca mahājanassa upaṭṭhāsīti veditabbaṃ; buddhabhāvānucchavikassa [Pg.343] bodhisattānubhāvassa yāthāvato paveditattā buddhena viya…pe… attamanā ahosi. Here means in this place which comes in the phrase beginning with ‘sampatijāto’ (newly born). It has already been explained; therefore, we have nothing new to say here—this is the intention. At that time, even when the Great Being walked on the ground, he appeared to the multitude as if he were walking through the sky. This is the fixed law, the natural order for Bodhisattas; this is stated according to the doctrine of determinism. ‘Because of having performed and accumulated such a store of meritorious karma in previous existences, he appeared to the multitude in that way’—this is stated according to the doctrine of past deeds. For these beings, their own karma is indeed the master due to its nature of ruling over them. Its creation is the production of its own fruit. The Great Man, born of supreme meritorious karma capable of overpowering the world with its deities, is said to be created by that master, karma. And this special creation of his is his great power, by which he appeared to the multitude in that way—this is stated according to the doctrine of creation by a master. Having said much on these various points, what is the purpose of this circuitous explanation? At the end, he simply declared straightforwardly thus: ‘How does one newly born walk on foot? One of such great power, I suppose, walks through the sky’—it was by way of this supposition that he appeared as if walking through the sky. However, because he moved very swiftly with a seven-step stride, though his form was visible, he appeared to the multitude as if invisible. His nakedness and small body were unsuitable for such a bearing, yet it was as if he were adorned by a miracle generated by the power of his karma; and he appeared to the multitude as if he were a youth of sixteen—this should be understood. Because the Bodhisatta’s power, which is suitable for Buddhahood, was truly revealed, it was as if by the Buddha… and so on… he was pleased. Pākaṭā hutvāti vibhūtā hutvā. Buddhānaṃ ye ye saṅkhāre vavatthapetukāmā, te te uppādakkhaṇepi sabbaso suppaṭividitā supākaṭā hatthatale āmalakaṃ viya suṭṭhu vibhūtā eva hutvā upaṭṭhahanti. Tenāha ‘‘yathā hī’’tiādi. Anokāsagateti pariggahassa anokāsakāle pavatte. Nippadeseti niravasese. Okāsappatteti ṭhānagamanādikāle uppanne, te hi sammasanassa yogyakāle uppattiyā okāsappattāti adhippāyo. Sattadivasabbhantareti idaṃ buddhānaṃ pākatikasammasanavasena vuttaṃ, ākaṅkhantā pana te yadā kadāci uppannasaṅkhāre sammasantiyeva. Sesaṃ suviññeyyameva. ‘Having become evident’ means having become manifest. Whatever formations the Buddhas wish to determine, those very formations appear to them at the moment of arising as thoroughly penetrated, fully evident, and perfectly manifest, like an amalaka fruit in the palm of the hand. Therefore it is said, ‘just as,’ and so forth. ‘Not having reached an opportunity’ means occurring at a time when there is no opportunity for comprehension. ‘Without remainder’ means without exception. ‘Having reached an opportunity’ means arising at the time of standing, walking, and so on; the meaning is that they are said to have reached an opportunity by arising at a suitable time for contemplation. ‘Within seven days’ is said with reference to the natural contemplation of the Buddhas. However, if they wish, they can contemplate arisen formations whenever they arise. The rest is easily understood. Acchariyabbhutasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Acchariyabbhutasutta is complete. 4. Bākulasuttavaṇṇanā 4. Commentary on the Bākulasutta 209. Yathā ‘‘dvattiṃsā’’ti vattabbe dvi-saddassa bā-ādesaṃ katvā bāttiṃsāti vuccati, evaṃ ettha bā-kārādesaṃ katvā bākuloti samaññā ahosi, sāyaṃ tassa anvatthasaññāti dassetuṃ, ‘‘tassa hī’’tiādi vuttaṃ. Sīsaṃ nhāpetvāti maṅgalatthaṃ mahāgaṅgāya sīsaṃ nhāpetvā. Nimujjanavasenāti jaṇṇupamāṇe udake thokaṃyeva nimujjanavasena. Chaḍḍetvā palātā maraṇabhayatajjitā. Pahariyamānā maranti, na jālena bandhitamattena. Dārakassa tejenāti dārakassa puññatejena. Nīhaṭamattova mato, tassa maraṇatthaṃ upakkamo na kato, yena upakkamena dārakassa bādho siyā. Tanti macchaṃ. Sakalamevāti paripuṇṇāvayavameva. 209. Just as when ‘dvattiṃsā’ (thirty-two) should be said, by substituting the word ‘dvi’ with ‘bā,’ it is called ‘bāttiṃsā,’ so too here, by substituting with the syllable ‘bā’, the designation ‘Bākula’ came about. To show that this was a meaningful designation for him, it is said, ‘for him, indeed,’ and so forth. ‘Having bathed his head’ means having bathed his head in the great Ganges for an auspicious purpose. ‘By the act of diving’ means by briefly submerging in water up to the knees. ‘Having discarded it, they fled’ means they fled, terrified by the fear of death. Those struck die, not merely by being bound by a net. ‘By the boy’s power’ means by the boy’s power of merit. It was dead as soon as it was taken out; no action was taken for its death by which any harm would come to the boy. ‘That’ refers to the fish. ‘Completely’ means with all its limbs intact. Na kelāyatīti na mamāyati kismiñci na maññati. Dārakassa puññatejena piṭṭhito phālentī. Dārakaṃ labhatīti ugghosanavasena bheriṃ carāpetvā. Pavattiṃ ācikkhi, attano puttabhāvaṃ kathesi. Kucchiyā dhāritattā amātā kātuṃ na sakkā jananībhāvato. Macchaṃ gaṇhantāpīti macchaṃ kiṇitvā gaṇhantāpi. Tathā gaṇhantā ca tappariyāpannaṃ sabbaṃ gaṇhāti nāmāti [Pg.344] āha – ‘‘vakkayakanādīni bahi katvā gaṇhantā nāma natthī’’ti. Ayampi amātā kātuṃ na sakkā sāmikabhāvato. Dārako ubhinnampi kulānaṃ dāyādo hotu dvinnaṃ puttabhāvato. ‘He does not dote’ means he does not claim ownership over anything, nor does he conceive of it. By the boy’s power of merit, splitting open from behind. ‘He obtains the boy’ means by having a drum beaten by way of proclamation. He disclosed the events; he declared his sonship. Because he was carried in the womb, she could not be made ‘not-mother’ due to her being the birth-mother. ‘Even those who take fish’ means even those who buy and take fish. And one who takes it in this way is said to take everything included with it. Thus he said: ‘There are no people who take it after having removed the kidneys and so on.’ She too could not be made ‘not-mother’ due to her being the owner. The boy should be heir to both families because of being son to both. Asītimeti jātiyā asītime vasse. Pabbajjāmattena kilesānaṃ asamucchijjanato vītikkamituṃ kāmasaññā uppannapubbāti pucchā pana pucchitabbā. Tenāha – ‘‘evañca kho maṃ, āvuso kassapa, pucchitabba’’nti. ‘Eighty’ means in the eightieth year of his birth. Because defilements are not eradicated merely by going forth, the question, ‘Has a perception of sensuality previously arisen so as to transgress?’ should be asked. Therefore he said, ‘Thus, friend Kassapa, I should be asked.’ 210. Niyametvāti taṃ taṃvāre sesavārena niyametvā. Kammapathabhedakoti kammapathavisesakaro. Tattha kāmavitakko yathā kāyavacīdvāresu copanappatto kammapathappatto nāma hoti; manodvāre parabhaṇḍassa attano pariṇāmanavasena pavattaabhijjhāsahagato; evaṃ kāmasaññāti, tathā byāpādavihiṃsāvitakkasaññāti thero, ‘‘ubhayampetaṃ kammapathabhedakamevā’’ti āha. Kammapathaṃ appattaṃ saññaṃ sandhāya, ‘‘saññā uppannamattāvā’’ti vuccamāne vitakkitampi samānaṃ kammapathaṃ appattameva, ubhayassa pana vasena suttapadaṃ pavattanti therassa adhippāyo. 210. ‘Having determined’ means having determined each time with the remaining turns. ‘A breaker of the course of action’ means a discriminator of the course of action. Here, a sensual thought, when it reaches the point of prompting action at the body or speech doors, is called having reached the course of action; at the mind-door, it is associated with covetousness that occurs through transforming another’s possessions to oneself. Similarly, regarding ‘the perception of sensuality’ and likewise ‘the perception of ill will and the thought of harming,’ the elder said, ‘both of these are indeed breakers of the course of action.’ With reference to a perception that has not reached the course of action, when it is said, ‘has the perception merely arisen?’, then even a thought is similarly one that has not reached the course of action. However, the elder’s intention is that the sutta wording applies by way of both. 211. Āyūhanakammanti attanā āyūhitabbakammaṃ. Lomakiliṭṭhānīti kiliṭṭhalomāni, kiliṭṭhaṃsūnīti attho. Kimevaṃ bhogesu paranimmitabhave vasavattidevānaṃ viya sabbaso āyūhanakammena vinā aññassapi pabbajitassa paccayalābho diṭṭhapubbo sutapubboti āha ‘‘anacchariyañceta’’nti. Kulūpakatherānametaṃ kammaṃ, thero pana kadācipi kulūpako nāhosi. 211. ‘Accumulating karma’ means karma that one must exert oneself to accomplish. ‘Lomakiliṭṭhāni’ means defiled hairs, that is, soiled threads. Has the acquisition of requisites ever been seen or heard of for any other renunciate entirely without accumulating karma, like the enjoyments of the Vasavattī devas in the Paranimmitavasavattī realm? Therefore he said, ‘This is not astonishing.’ This is the work of elders who attend on families, but the elder himself was never one who attended on families. Gadduhanamattanti goduhanamattakālaṃ. Idha pana sakalo goduhano adhippetoti dassento, ‘‘gāviṃ…pe… kālamattampī’’ti āha. Nibandhīti nibaddhadātabbaṃ katvā ṭhapesi. ‘The time it takes to milk’ means a period of time equal to milking a cow. Here, however, the entire milking process is intended, as shown by the phrase, ‘a cow… and so forth… even for a period of time.’ ‘He established’ means he established it as something to be given regularly. Sakilesapuggalassa aseribhāvakaraṇena raṇena sadisatāya raṇo, saṃkileso. Aññā udapādīti panāha, tasmā arahattaṃ na paṭiññātanti dasseti. Nanu tathā vacanaṃ paṭijānanaṃ viya hotīti āha ‘‘apicā’’tiādi. Because it resembles a battle (`raṇa`) in causing a state of non-serenity for a person with defilements, defilement (`saṃkilesa`) is called ‘battle’. Then he says, ‘final knowledge arose,’ thereby showing that he did not claim arahantship. But surely such a statement is like an admission? Therefore he says, ‘moreover,’ and so forth. 212. Avāpurati [Pg.345] dvāraṃ etenāti avāpuraṇaṃ. Paṭhamasaṅgahato pacchā desitattā dutiyasaṅgahe saṅgitaṃ. Sesaṃ suviññeyyameva. 212. ‘Opening’ (`avāpuraṇa`) is so called because ‘one opens (`avāpurati`) a door with it’. Because it was taught after the First Council, it was recited at the Second Council. The rest is easily understood. Bākulasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Bākulasutta is complete. 5. Dantabhūmisuttavaṇṇanā 5. Commentary on the Dantabhūmi Sutta 213. Phuseyyāti ñāṇaphusanā nāma adhippetā, tasmā labheyyāti adhigaccheyya. Evaṃ paṭipannoti, ‘‘appamatto ātāpī pahitatto’’ti vuttappakārena paṭipanno. Ajānanakoṭṭhāseyevāti avadhāraṇena attani kataṃ dosāropanaṃ nivatteti. 213. Regarding `phuseyya` (he might touch): what is intended is attainment by means of knowledge; therefore, it means `labheyya` (he might obtain), that is, `adhigaccheyya` (he might attain). ‘Thus practiced’ means practiced in the manner described as ‘diligent, ardent, and resolute.’ ‘Just in the aspect of not knowing’ refutes the imputation of fault made upon oneself by way of emphasis. 214. Appanāupacāranti appanañceva upacārañca pāpetvā kathesīti atthaṃ vadanti, appanāsahito pana upacāro appanāupacāro, taṃ pāpetvā kathesīti attho. 214. "Appanāupacāra" means, it is said, he spoke having attained both absorption (appanā) and access (upacāra). But access accompanied by absorption is called "appanāupacāra," and the meaning is that he spoke having attained that. Nikkhamatīti nikkhamo, avaggāhakāmato nikkhamanaṃ nikkhamo eva nekkhammo, paṭhamajjhānādi. Sati kilesakāme attano upahāraṃ upacāretvā assādetvā paribhuñjati nāmāti āha – ‘‘duvidhepi kāme paribhuñjamāno’’ti. Duvidhepīti hīnapaṇītādivasena duvidhe. From "nikkhamati" (he emerges) comes "nikkhamo" (emergence); emergence from grasping sensual pleasure is indeed called "nekkhamma" (renunciation), such as the first jhāna, etc. He says, "enjoying two kinds of sensual pleasures," referring to one who, when defilement-sensual pleasures are present, treats them as one's own offering, savors, and consumes them. "Two kinds" means two kinds in terms of inferior and superior, and so forth. 215. Kūṭākāranti gāḷhasāṭheyyaṃ appatirūpe ṭhāne khandhagatapātanādi. Dantagamananti dantehi nibbisevanehi gandhabbagatiṃ. Pattabbaṃ bhūminti sammākiriyāya laddhabbasampattiṃ. 215. "Kūṭākāra" means profound deceit, such as pretending to fall on one’s limbs in an inappropriate place. "Dantagamana" means moving silently like a gandhabba by restraining the teeth. "The attainable ground" means the accomplishment to be gained through right action. 216. Byatiharaṇavasena laṅghakaṃ vilaṅghakaṃ, aññamaññahatthaggahaṇaṃ. Tenāha – ‘‘hatthena hatthaṃ gahetvā’’ti. 216. By way of mutual action, it is called laṅghaka or vilaṅghaka, which is the mutual grasping of hands. Therefore, it is said, "grasping hand with hand." 217. Gahetuṃ samatthoti gaṇikārahatthinīhi upalāpetvā araññahatthiṃ vacanavasena gahetuṃ samattho. Atipassitvā atiṭṭhānavasena passitvā. Etthagedhāti etasmiṃ araññe nāgavane pavattagedhā. Sukhāyatīti sukhaṃ ayati pavatteti, ‘‘sukhaṃ haratī’’ti vā pāṭho. Ḍiṇḍimo ānako. Nihitasabbavaṅkadosoti apagatasabbasāṭheyyadoso. Apanītakasāvoti apetasārambhakasāvo. 217. "Capable of capturing" means capable of capturing a wild elephant by enticing it with trained female elephants through words. "Having seen too much" means having seen in an inappropriate manner. "Greed here" means greed prevailing in this forest, the elephant forest. "Brings happiness" means it produces happiness, or alternatively, the reading could be "carries away happiness." "Ḍiṇḍimo" refers to a drum. "Free from all crooked faults" means devoid of all deceitful faults. "Stain removed" means devoid of the stain of aggression. 219. Pañcakāmaguṇanissitasīlānanti [Pg.346] akusalānaṃ. Gehassitasīlānanti vā vaṭṭasannissitasīlānaṃ. 219. "Morality dependent on the five strands of sensual pleasure" refers to unwholesome states. Or, "morality bound to the household" means morality dependent on the cycle of rebirth. 222. Esa nayo sabbatthāti, ‘‘majjhimo, daharo’’ti āgatesu upamāvāresu, ‘‘thero’’tiādinā āgatesu upameyyavāresūti pañcasu saṃkilesapakkhiyesu vāresu esa yathāvuttova nayoti veditabbo. Sesaṃ suviññeyyameva. 222. "This method applies everywhere." This means that in the instances of simile where "middle-aged," "young," etc., appear, and in the instances of the object of comparison where "elder," etc., appear, in these five categories pertaining to defilements, this method should be understood just as previously stated. The rest is easily understood. Dantabhūmisuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the hidden meaning in the commentary on the Dantabhūmi Sutta is complete. 6. Bhūmijasuttavaṇṇanā 6. Commentary on the Bhūmija Sutta. 223. Āsañcepi karitvāti, ‘‘imināhaṃ brahmacariyena devo vā bhaveyyaṃ devaññataro vā, dukkhato vā mucceyya’’nti patthanaṃ katvā cepi caranti, abhabbā phalassa adhigamāya taṇhāya brahmacariyassa vidūsitattāti adhippāyo. Anāsañcepi karitvāti vuttanayena patthanaṃ akatvā. Abhabbā phalassa adhigamāya aniyamitabhāvato. Paṇidhānavasena hi puññaphalaṃ niyataṃ nāma hoti, tadabhāvato kataṃ puññaṃ na labhatīti adhippāyo. Tatiyapakkhe ubhayaṭṭhānehi vuttaṃ, catutthapakkho sammāvatāro iti catukoṭiko pañho jālavasena āhaṭo, tattha āsā nāma patthanā, micchāgāhasmiṃ sati na vipaccati, sammāgāhasmiṃ sati vipaccati, ubhayathāpi ubhayāpekkhānāma, yo micchattadhamme purakkhatvā brahmacariyaṃ carati, tassa yathādhippāyaphalaṃ samijjhatīti na vattabbaṃ ayoniso brahmacariyassa ciṇṇattā; yo pana sammattaṃ purakkhatvā brahmacariyaṃ carati, tassa yathādhippāyaṃ brahmacariyaphalaṃ na samijjhatīti na vattabbaṃ yoniso brahmacariyassa ciṇṇattā. Tena vuttaṃ – ‘‘āsañcepi karitvā ayoniso brahmacariyaṃ carantī’’tiādi. Sesaṃ suviññeyyameva. 223. "Even if one makes an aspiration" means that if someone practices the holy life having made the aspiration, "By this holy life, may I become a god or some other divine being, or may I be freed from suffering," they are incapable of attaining the fruit because craving has corrupted the holy life—that is the meaning. "Without making an aspiration" means not making an aspiration in the manner described. They are incapable of attaining the fruit because of its undetermined nature. For the fruit of merit is indeed determinate by way of aspiration, but in its absence, the merit performed does not obtain its fruit—that is the meaning. In the third case, it is stated from both standpoints; the fourth case is the correct entry. Thus, the fourfold question is brought forth like a net. Here, "āsā" means aspiration. If wrong grasping is present, it does not ripen; if right grasping is present, it ripens. In both cases, it is dependent on both factors. One who, prioritizing wrong principles, practices the holy life, it should not be said that the fruit according to their intention will succeed, because the holy life is practiced unwisely; but one who, prioritizing right principles, practices the holy life, it should not be said that the fruit of the holy life according to their intention will not succeed, because the holy life is practiced wisely. Therefore, it is said: "Even if one makes an aspiration and practices the holy life unwisely," etc. The rest is easily understood. Bhūmijasuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the hidden meaning in the commentary on the Bhūmija Sutta is complete. 7. Anuruddhasuttavaṇṇanā 7. Commentary on the Anuruddha Sutta. 230. Upasaṅkamitvā [Pg.347] evamāhaṃsūti vuttaṃ upasaṅkamanakāraṇaṃ dassento, ‘‘tassa upāsakassa aphāsukakālo ahosī’’ti āha. Avirādhitanti avirajjhanakaṃ. Yadi vā te dhammā nānatthā, yadi vā ekatthā, yaṃ tattha avirajjhanakaṃ, taṃ taṃyeva paṭibhātūti yojanā. Jhānamevāti appamāṇajjhānameva, ‘‘cetovimuttī’’ti pana vuttattā cittekaggatāyeva evaṃ vuccatīti upāsakassa adhippāyo. 230. Showing the reason for the approach mentioned as 'Having approached, they spoke thus,' he says, 'That lay follower was in discomfort.' "Avirādhita" means unfailing. Whether those phenomena are of different meanings or of one meaning, whatever is unfailing there, that alone should occur to him—this is the connection. "Jhāna itself" refers specifically to the immeasurable jhāna, but since "liberation of mind" is mentioned, it is one-pointedness of mind that is called thus—this is the lay follower's intention. 231. Yāvatā majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā ‘‘rukkhamūla’’nti vuccatīti evaṃ vuttaṃ ekarukkhamūlappamāṇaṭṭhānaṃ. Kasiṇanimittena ottharitvāti kasiṇārammaṇaṃ jhānaṃ samāpajjanto tasmiṃ kasiṇa…pe… viharatīti vutto. Ābhogo natthi jhānakkhaṇe. Kāmaṃ samāpattikkhaṇe ābhogo natthi tato pana pubbe vā siyā so ābhogo, tampi sandhāya mahaggatanti keci. Idāni tāsaṃ cetovimuttīnaṃ satipi kenaci visesena abhede visayādito labbhamānabhedaṃ dassetuṃ, ‘‘etthā’’tiādi vuttaṃ. Nimittaṃ na vaḍḍhati vaḍḍhetabbassa nimittasseva abhāvato. Pathavīkasiṇādīnaṃ viya ākāsabhāvanāya ugghāṭanaṃ na jāyati. Tāni jhānānīti brahmavihārajjhānāni. Cuddasavidhena paridamanābhāvato abhiññānaṃ pādakāni na honti. Nimittugghāṭasseva abhāvato arūpajjhānānaṃ anadhiṭṭhānatāya nirodhassa pādakāni na hontīti. Kammavaṭṭabhāvena kilesavaṭṭavipākavaṭṭānaṃ tiṇṇaṃ vaṭṭānaṃ paccayabhāvo vaṭṭapādakatā. Upapajjanavaseneva taṃ taṃ bhavaṃ okkamati etehīti bhavokkamanāni. Dutiyanayassa vuttavipariyāyena attho veditabbo. Ugghāṭanassa labbhanato arūpajjhānopari samatikkamo hotīti ayameva viseso. Evanti yathāvuttena nimittāvaḍḍhananimittavaḍḍhanādippakārena. Nānatthāti nānāsabhāvā. Evanti appamāṇamahaggatasaddavacanīyatāya nānābyañjanā. Kāmañcettha appamāṇasamāpattitopi nīharitvā vakkhamānabhavūpapattikāraṇaṃ dassetuṃ sakkā, aṭṭhakathāyaṃ pana kasiṇajhānatova nīharitvā yojanā katāti tathā vuttaṃ. Atha vā mahaggatagahaṇenettha appamāṇāti vuttabrahmavihārānampi saṅgaho veditabbo tassā samaññāya ubhayesampi sādhāraṇabhāvato. 231. A place the size of a single tree's root is described thus: that which is called "the root of a tree" is as far as the shadow extends at midday and as far as leaves fall in a windless place. "Having pervaded with the kasiṇa sign" means one who, entering into jhāna with the kasiṇa as its object... dwells in that kasiṇa... is so called. There is no focusing of attention at the moment of jhāna. Indeed, at the moment of attainment, there is no focusing of attention, but before that, there might be such focusing—some say this is also what is meant by "developed." Now, to show the distinction of those liberations of mind, even though there is no difference between them in some respect, by a distinction that can be obtained from the object, "here" and so forth is said. The sign does not increase because there is no sign that can be increased. Unlike the earth kasiṇa and others, the opening up does not occur in the development of space. Those jhānas—the brahmavihāra jhānas—are not foundations for the higher knowledges because they lack the fourteenfold mastery. Due to the absence of the opening up of the sign, they are not foundations for the formless jhānas; and due to their not being a basis for determination, they are not foundations for cessation. By way of the cycle of kamma, being a condition for the three cycles—the cycle of defilements, the cycle of kamma, and the cycle of results—is being a basis for the cycle. One enters a particular existence by the force of rebirth alone—these are the ways of entering existence. The meaning of the second method should be understood in the reverse of what was said. Because opening up is attainable, one transcends even the formless jhānas—this is the distinction. "Thus"—in the manner described, by the means of non-increasing the sign, increasing the sign, and so forth. "Of different meanings" means of different natures. "Thus"—by the designation of immeasurable and developed, it is expressed differently. Indeed, here it is possible to explain the cause of future rebirth by deriving it from the immeasurable attainment itself, but in the commentary, the explanation is made by deriving it from the kasiṇa jhāna itself—thus it is said. Alternatively, by the taking up of "developed," the brahmavihāras mentioned as "immeasurable" should also be understood as included, due to that designation being common to both. 232. Evaṃ [Pg.348] vuttoti asatipi tathārūpe ābhoge ‘‘parittābhāti pharitvā adhimuccitvā viharatī’’ti vutto. Appamāṇaṃ katvā kasiṇaṃ vaḍḍhentassa kasiṇavaḍḍhanavasena bahulīkārasambhavato siyā jhānassa balavataratā, tadabhāve ca dubbalatā, āciṇṇavasitāya pana paccanīkadhammānaṃ sammā aparisodhane vattabbameva natthīti pañcahākārehi jhānassa appaguṇataṃ dassento, ‘‘suppamatte vā’’tiādimāha. Jhānassa appānubhāvatāya eva tannimittā pabhāpi appatarā aparisuddhāva hotīti āha – ‘‘vaṇṇo…pe… saṃkiliṭṭho cā’’ti. Dutiyanayo vuttavipariyāyena veditabbo. Tatthāpi kasiṇassa parittabhāvena vaṇṇassa parittatā, parittārammaṇāya anurūpatāya vā nimittaṃ pabhāmaṇḍalakampi parittameva siyāti adhippāyo. Vipulaparikammanti vipulabhāvena parikammaṃ. Sesaṃ tatiyacatutthanayesu vattabbaṃ paṭhamadutiyanayesu vuttasadisameva. 232. Even when it is said thus, even if there is no such focusing of attention, it is said: "With limited light, he dwells pervading and resolving upon it." For one who makes the kasiṇa immeasurable and develops it, due to the possibility of frequent practice by way of kasiṇa development, there might be greater strength of jhāna, and in its absence, weakness. But if the opposing states are not properly purified by way of practiced mastery, there is nothing to be said. Thus, showing the fivefold inferiority of jhāna, he says, "or in a very small measure," etc. Due to the limited power of jhāna, its sign and radiance are also lesser and impure—thus he says, "the color... is also defiled." The second method should be understood in the opposite way to what has been said. There too, due to the limited nature of the kasiṇa, the color is limited, or due to suitability to a limited object, the sign, the circle of light, might also be limited—this is the meaning. "Extensive preliminary work" means preliminary work done extensively. What is to be said in the third and fourth methods is similar to what was said in the first and second methods. Vaṇṇanānattanti yadi pītaṃ yadi lohitaṃ yadi vā odātanti sarīravaṇṇanānattaṃ. Ābhānānattanti parittavipulatāvasena pabhāya nānattaṃ. Accinānattanti tejodhātussa dīghādivasena vemattatā. Abhinivisantīti abhirativasena nivisanti nisīdanti tiṭṭhanti. Tenāha ‘‘vasantī’’ti. "Variety of colors" means the variety in body color—whether yellow, red, or white. "Variety of radiance" means the variety in light due to its being limited or extensive. "Variety of flames" means the difference in the fire element due to length, etc. "They settle upon" means they settle, sit, or stand, by way of delighting. Therefore, he says, "they dwell." 234. Ābhanti dibbantīti ābhāti āha ‘‘ābhāsampannā’’ti. Tadaṅgenāti vā tassā parittatāya appamāṇatāya ca ābhākāraṇaṃ, taṃ pana atthato bhavūpapattikāraṇamevāti āha – ‘‘tassā bhavūpapattiyā aṅgenā’’ti. Kāyālasiyabhāvo tandīādīnaṃ hetubhūtā kāyassa vitthāyitatā. 234. "They shine, they are divine," thus they are radiant (ābhā); he says, "endowed with radiance" (ābhāsampannā). Or, "by that factor" (tadaṅgena) means the cause of radiance due to its limitedness or immeasurableness; however, in essence, that is indeed the cause of rebirth in a state of existence—thus he says, "by that factor of her rebirth in a state of existence." Bodily sluggishness is the state of the body being stretched out, which is the cause of sloth and so on. 235. Pāramiyoti mahāsāvakasaṃvattanikā sāvakapāramiyo pūrento. Brahmaloketi brahmattabhāve, brahmaloke vā uppattiṃ paṭilabhi, vuttampi cetaṃ theragāthāsu. Avokiṇṇanti aññehi asammissanti attho. Pubbe sañcaritanti atītabhavesu jātivasena sañcaraṇaṃ mama, sañcaritanti taṃ mamassāti attho. Sesaṃ suviññeyyameva. 235. "Perfections" (pāramiyo) means fulfilling the perfections of a disciple that lead to becoming a great disciple. "In the Brahmā-world" (brahmaloke) means in the state of a Brahmā, or he obtained rebirth in the Brahmā world. This is also stated in the Theragāthā. "Unmixed" (avokiṇṇaṃ) means unmixed with others—this is the meaning. "Previously roamed" (pubbe sañcaritaṃ) means my wandering in past existences according to birth; "roamed" (sañcaritaṃ) means that is mine. The rest is easily understood. Anuruddhasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Anuruddha Sutta is complete. 8. Upakkilesasuttavaṇṇanā 8. Commentary on the Sutta on Defilements 236. Tasmāti [Pg.349] atthakāmattā evamāha, na bhagavato vacanaṃ anādiyanto. Ye pana tadā satthuvacanaṃ na gaṇhiṃsu, te kiñci avatvā tuṇhībhūtā maṅkubhūtā aṭṭhaṃsu, tasmā ubhayesampi satthari agāravapaṭipatti nāhosi. 236. "Therefore" (tasmā), out of a desire for their welfare, he spoke thus, not disregarding the Blessed One's words. But those who at that time did not accept the Teacher's words stood silent and subdued, without saying anything. Therefore, for neither of the two groups was there disrespectful conduct towards the Teacher. Yenapi janena na diṭṭhoti yena ubhayajanena aññavihitatāya kuḍḍakavāṭādiantarikatāya vā na diṭṭho. Damanatthanti tehi upāsakehi nimmadabhāvaṃ āpāditānaṃ tesaṃ bhikkhūnaṃ damanatthaṃ. Ṭhapayiṃsūti yo imesaṃ bhikkhūnaṃ deti, tassa sataṃ daṇḍoti, sahassanti ca vadanti. "By whichever person it was not seen" (yenāpi janena na diṭṭho) means where it is unseen by both parties due to its being arranged elsewhere, or obstructed by a wall, gate, or the like. "For the sake of taming" (damanatthaṃ) means for the taming of those monks who were led to a state without conceit by those lay followers. "They established" (ṭhapayiṃsu) means: "Whoever gives to these monks, for him the fine is a hundred," or, they say, "a thousand." 237. Vaggabhāveneva (sārattha. ṭī. mahāvaggo 3.464) nānāsaddo assāti puthusaddo. Samajanoti bhaṇḍane samajjhāsayo jano. Bālalakkhaṇe ṭhitopi ‘‘ahaṃ bālo’’ti na maññati. Bhiyyo cāti attano bālabhāvassa ajānanatopi bhiyyo ca bhaṇḍanassa upari phoṭo viya saṅghabhedassa attano kāraṇabhāvampi uppajjamānaṃ na maññi naññāsi. 237. The sound is diverse because it is a group (vaggabhāvena) (Sārattha. Ṭī. Mahāvagga 3.464)—thus, a multitude of sounds (puthusaddo). "A gathering" (samajana) means people with the intention to quarrel, assembled in a dispute. Even when established in the characteristic of a fool, one does not think, "I am a fool." "And further" (bhiyyo ca) means that, even more than not knowing one's own foolishness, like a boil on top of a quarrel, one does not consider or know that one has become the cause of a schism in the Saṅgha. Kalahavasena pavattavācāyeva gocaro etesanti vācāgocarā hutvā. Mukhāyāmanti vivādavasena mukhaṃ āyametvā bhāṇino. Na taṃ jānantīti taṃ kalahaṃ na jānanti. Kalahaṃ karonto ca taṃ na jānanto nāma natthi. Yathā pana na jānanti, taṃ dassetuṃ āha – ‘‘evaṃ sādīnavo aya’’nti. Ayaṃ kalaho nāma attano paresañca atthajāpanato anatthuppādanato diṭṭheva dhamme samparāye ca sādīnavo, sadosoti attho. Speech that arises from quarreling is indeed their domain—thus, they become those whose domain is speech (vācāgocarā). "Stretching the mouth" (mukhāyāma) means those who speak while stretching their mouths by way of disputing. "They do not know it" (na taṃ jānanti) means they do not know that quarrel. Indeed, there is no one who quarrels and does not know it. But to show in what way they do not know, it is said: "Thus, this is full of danger" (evaṃ sādīnavo ayaṃ). This quarrel, indeed, is full of danger both in this present life and in the life to come, because it causes the loss of welfare for oneself and others and produces what is harmful. 'It is faulty' (sadoso)—this is the meaning. Upanayhantīti upanāhavasena anubandhanti. Porāṇoti purimehi buddhādīhi āciṇṇasamāciṇṇatāya purātano. "They harbor resentment" (upanayhanti) means they pursue by way of harboring resentment. "Ancient" (porāṇa) means old, because it was practiced and accumulated by former Buddhas and others. Na jānantīti aniccasaññaṃ na paccupaṭṭhāpenti. "They do not know" (na jānanti) means they do not establish the perception of impermanence. Tathā pavattaverānanti aṭṭhichinnādibhāvaṃ nissāya upanayavasena cirakālaṃ pavattaverānaṃ. "Of those whose enmity continues thus" (tathā pavattaverānaṃ) means of those whose enmity continues for a long time by way of harboring resentment, based on the state of having broken bones and so forth. Bālasahāyatāya [Pg.350] ime bhikkhū kalahapasutā, paṇḍitasahāyānaṃ pana idaṃ na siyāti paṇḍitasahāyassa bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā. Sīhabyagghādike pākaṭaparissaye rāgadosādike paṭicchannaparissaye ca abhibhavitvā. Because of association with fools, these monks are intent on quarrels, but this would not be the case for those who associate with the wise—this was said to illuminate the praise and blame of associating with the wise and associating with fools. Having overcome both manifest dangers like lions and tigers and hidden dangers like lust and aversion. Mātaṅgo araññe mātaṅgaraññeti saralopena sandhi. Mātaṅgasaddeneva hatthibhāvassa vuttattā nāgavacanaṃ tassa mahattavibhāvanatthanti āha – ‘‘nāgoti mahantādhivacanameta’’nti. Mahantapariyāyopi hi nāga-saddo hoti ‘‘evaṃ nāgassa nāgena, īsādantassa hatthino’’tiādīsu (udā. 25; mahāva. 467). "Mātaṅgo araññe" becomes "mātaṅgaraññe"—the euphonic combination (sandhi) is by elision of the vowel. Because the state of being an elephant is stated by the word 'mātaṅga' itself, the term 'nāga' is for the purpose of clarifying its greatness—thus it is said: "'Nāga' is a term for 'great'." Indeed, the word 'nāga' is also a synonym for 'great', as in "Thus, of the nāga, by the nāga, of the elephant with prominent tusks," etc. (Udā. 25; Mahāva. 467). 238. Kirasaddo anussavasūcanattho nipāto. Tena ayamettha sutiparamparāti dasseti. Bhagavatā hi so ādīnavo pageva pariññāto, na tena satthā nibbiṇṇo hoti; tasmiṃ pana antovasse keci buddhaveneyyā nāhesuṃ; tena aññattha gamanaṃ tesaṃ bhikkhūnaṃ damanupāyoti pālileyyakaṃ uddissa gacchanto ekavihāriṃ āyasmantaṃ bhaguṃ, samaggavāsaṃ vasante ca anuruddhattherādike sampahaṃsetuṃ anuruddhattherassa ca. Imaṃ upakkilesovādaṃ dātuṃ tattha gato, tasmā kalahakārake kirassāti etthāpi kirasaddaggahaṇe eseva nayo. Vuttanayameva gosiṅgasālasutte (ma. ni. 1.325 ādayo). 238. The word "kira" is a particle indicating hearsay. By this, it shows that this here is a tradition passed down orally. Indeed, that danger had already been fully understood by the Blessed One; the Teacher was not distressed by it. However, during that rains-residence, there were no people to be trained by the Buddha. Therefore, going elsewhere was a means to discipline those monks. Aiming for Pālileyyaka, he went there to encourage the Venerable Bhagu, who was dwelling alone, and the Venerable Anuruddha and others, who were dwelling in concord, and to give this advice on defilements to the Venerable Anuruddha. Therefore, in "kalahakārake kirassa," the use of the word "kira" here also follows this same method. The method stated is the same as in the Gosiṅgasālasutta (Majjhima Nikāya 1.325, etc.). 241. ‘‘Yathā kathaṃ panā’’ti vuttapucchānaṃ pacchimabhāvato ‘‘atthi pana voti pacchimapucchāyā’’ti vuttaṃ, na puna ‘‘atthi pana vo’’ti pavattanassa pucchanassa atthibhāvato. So pana lokuttaradhammo. Therānanti anuruddhattherādīnaṃ natthi. Parikammobhāsaṃ pucchatīti dibbacakkhuñāṇe katādhikārattā tassa uppādanatthaṃ parikammobhāsaṃ pucchati. Parikammobhāsanti parikammasamādhinibbattaṃ obhāsaṃ, upacārajjhānasañjanitaṃ obhāsanti attho. Catutthajjhānalābhī hi dibbacakkhuparikammatthaṃ obhāsakasiṇaṃ bhāvetvā upacāre ṭhapito samādhi parikammasamādhi, tattha obhāso parikammobhāsoti vutto. Taṃ sandhāyāha – ‘‘obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāmā’’ti. Yattake hi ṭhāne dibbacakkhunā rūpagataṃ daṭṭhukāmo, tattakaṃ ṭhānaṃ obhāsakasiṇaṃ pharitvā ṭhito. Taṃ [Pg.351] obhāsaṃ tattha ca rūpagataṃ dibbacakkhuñāṇena passati, therā ca tathā paṭipajjiṃsu. Tena vuttaṃ – ‘‘obhāsañceva sañjānāma dassanañca rūpāna’’nti. Yasmā pana tesaṃ rūpagataṃ passantānaṃ parikammavāro atikkami, tato obhāso antaradhāyi, tasmiṃ antarahite rūpagatampi na paññāyati. Parikammanti hi yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, rūpagataṃ passantānaṃ kasiṇobhāsavasena rūpagatadassanaṃ, kasiṇobhāso ca parikammavasenāti tadubhayampi parikammassa appavattiyā nāhosi, tayidaṃ kāraṇaṃ ādikammikabhāvato therā na maññiṃsu, tasmā vuttaṃ ‘‘nappaṭivijjhāmā’’ti. 241. 'How then?' (yathā kathaṃ pana)—because this is the last of the questions asked, it is said, 'But is there for you?' (atthi pana vo) with reference to the final question, not because of the existence of a question that has occurred as 'But is there for you?'. That, however, pertains to the supramundane Dhamma. For the elders—Anuruddha and others—it did not exist. He asks about the preliminary light (parikammobhāsaṃ) because they had made an aspiration for the divine eye knowledge; he inquires about the preliminary light for its arising. 'Preliminary light' (parikammobhāsa) means the light produced by preliminary concentration, that is, the light generated by access jhāna. For one who has attained the fourth jhāna, having developed the light-kasiṇa for the purpose of preparing for the divine eye, the concentration established in access is called preliminary concentration, and the light therein is called preliminary light. Referring to this, it is said, 'We perceive light' (obhāsañceva sañjānāma)—meaning, 'We perceive the preliminary light (parikammobhāsaṃ sañjānāma).' For in whatever place one wishes to see forms with the divine eye, one pervades that place with the light-kasiṇa and remains so. One sees that light and the forms therein with the divine eye knowledge, and the elders practiced accordingly. Therefore, it is said, 'We perceive light and the vision of forms' (obhāsañceva sañjānāma dassanañca rūpānaṃ). But because, while they were seeing forms, their preliminary stage passed, the light disappeared, and when it had vanished, the forms also were no longer discerned. 'Preliminary' (parikamma) here refers to the access jhāna with the kasiṇa as its object, as described. For those seeing forms, the seeing of forms occurs by means of the kasiṇa-light, and the kasiṇa-light arises by means of the preliminary work. Since both did not occur due to the non-functioning of the preliminary work, the elders, being beginners, did not understand this. Hence, it is said, 'We do not comprehend it' (nappaṭivijjhāma). Nimittaṃ paṭivijjhitabbanti kāraṇaṃ paccakkhato dassetvā suvisuddhadibbacakkhuñāṇe theraṃ patiṭṭhāpetukāmo satthā vadati. Kiṃ na āḷulessantīti kiṃ na byāmohessanti, byāmohessanti evāti attho. Vicikicchā udapādīti dibbacakkhuno yathāupaṭṭhitesu rūpagatesu apubbatāya, ‘‘idaṃ nu kho rūpagataṃ kiṃ, idaṃ nu kho ki’’nti maggena asamucchinnattā vicikicchā saṃsayo uppajji. Samādhi cavīti vicikicchāya uppannattā parikammasamādhi vigacchi. Tato eva hi parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi. Na manasi karissāmīti manasikāravasena me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī ahosi taṃ pana tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro udapādī’’ti. 'The cause must be penetrated' (nimittaṃ paṭivijjhitabbaṃ)—thus, having shown the reason directly, the Teacher speaks, wishing to establish the elder in perfectly purified divine-eye knowledge. 'Will they not confuse?' (kiṃ na āḷulessanti)—meaning, 'Will they not bewilder? They will indeed bewilder,' is the intent. 'Doubt arose' (vicikicchā udapādi)—because, regarding the forms that appeared to the divine eye, due to their unfamiliarity, the thought arose, 'What is this form? What is this?' Since it had not been cut off by the path, doubt, uncertainty, arose. 'Concentration was lost' (samādhi cavī)—because doubt arose, the preliminary concentration vanished. From that very reason, the preliminary light also disappeared, and he no longer saw forms with the divine eye. 'I will not attend to it' (na manasi karissāmi)—meaning, 'Through attention, forms appeared to me. When seeing forms, doubt arises. Therefore, now I will not attend to anything at all,' and so he became silent. But referring to that attainment of silence, it is said, 'Non-attention arose' (amanasikāro udapādi). Tathābhūtassa amanasikārassa abhāvaṃ āgamma uppilaṃ udapādi. Vīriyaṃ gāḷhaṃ paggahitanti thinamiddhachambhitattānaṃ vūpasamanatthaṃ accāraddhavīriyaṃ ahosi, tena citte samādhidūsikā gehassitā balavapīti uppannā. Tenāha ‘‘uppilaṃ uppanna’’nti. Tatoti sithilavīriyattā. Patameyyāti ativiya khinnaṃ bhaveyya. Taṃ mamāti patthanāabhibhavanīyamanasīsena jappetīti abhijappā, taṇhā. Nānattā nānāsabhāvā saññā nānattasaññā. Ativiya upari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ. For one in such a state, based on the absence of non-attention, excitement (uppilaṃ) arose. 'Energy was strenuously exerted' (vīriyaṃ gāḷhaṃ paggahitaṃ)—meaning, for the purpose of subduing sloth, torpor, and agitation, there was excessively aroused energy. Because of this, a powerful joy, which is connected with the household life and corrupts concentration, arose in the mind. Hence it is said, 'Excitement arose' (uppilaṃ uppannaṃ). 'Because of that' (tato) means due to slack energy. 'It would fall' (patameyya) means it would become extremely weary. 'That is mine' (taṃ mama)—this is craving (taṇhā), which is excessive longing (abhijappā), so called because one mutters with a mind overwhelmed by longing. 'Diversity' (nānattā) means perceptions of various natures are diverse perceptions (nānattasaññā). 'Excessively pondering' (atinijjhāyitattaṃ) is excessive looking and scrutinizing. 243. Parikammobhāsamevāti parikammasamuṭṭhitaṃ obhāsameva. Na ca rūpāni passāmīti obhāsamanasikārapasutatāya dibbacakkhunā rūpāni na passāmi. Visayarūpamevāti tena pharitvā ṭhitaṭṭhāneva dibbacakkhuno visayabhūtaṃ rūpagatameva manasi karomi. 243. 'Just the preliminary light' (parikammobhāsameva)—meaning, just the light arisen from preliminary work. 'And I do not see forms' (na ca rūpāni passāmi)—because, being intent on attending to the light, I do not see forms with the divine eye. 'Just the objective form' (visayarūpameva)—meaning, I attend in my mind only to the form-object, which is the domain of the divine eye, in that very place where one has remained having pervaded it. Kasiṇarūpānaṃ [Pg.352] vasenettha obhāsassa parittatāti āha ‘‘parittaṭṭhāne obhāsa’’nti. Parittāni rūpānīti katipayāni, sā ca nesaṃ parittatā ṭhānavasenevāti āha ‘‘parittakaṭṭhāne rūpānī’’ti. ‘‘Appamāṇañcevā’’tiādinā vutto dutiyavāro. Obhāsaparittataṃ sandhāya parikammasamādhi ‘‘paritto’’ti vutto tasseva obhāsassa appamāṇatāya appamāṇasamādhīti vacanato. Tasmiṃ samayeti tasmiṃ parittasamādhino uppannasamaye. Dibbacakkhupi parittakaṃ hoti parittarūpagatadassanato. Here, the limited nature of the light is by means of the kasiṇa-forms—hence it is said, 'light in a limited place.' 'Limited forms' means a few forms, and their limitation is precisely due to place—hence it is said, 'forms in a limited place.' The second instance is stated by 'And immeasurable,' etc. With reference to the limited nature of the light, the preliminary concentration is called 'limited'; and due to the immeasurableness of that same light, it is called 'immeasurable concentration'. 'At that time' means at the time when the limited concentration has arisen. The divine eye too is limited because it sees limited forms. 245. Dukatikajjhānasamādhinti catukkanaye dukajjhānasamādhiṃ, pañcakanaye tikajjhānasamādhinti yojanā. Dukajjhānasamādhinti catukkanaye tatiyacatutthavasena dukajjhānasamādhiṃ, pañcakanaye catutthapañcamavasena dukajjhānasamādhiṃ. Tikacatukkajjhānasamādhinti catukkanaye tikajjhānasamādhiṃ, pañcakanaye catukkajjhānasamādhinti yojanā. 245. 'Dukatikajjhānasamādhi' is to be construed as the two-jhāna concentration in the fourfold system and the three-jhāna concentration in the fivefold system. 'Dukajjhānasamādhi' refers to the two-jhāna concentration in the fourfold system, by way of the third and fourth jhānas, and in the fivefold system, by way of the fourth and fifth jhānas. 'Tikacatukkajjhānasamādhi' is to be construed as the three-jhāna concentration in the fourfold system and the four-jhāna concentration in the fivefold system. Tividhanti sappītikavasena tippakāraṃ samādhiṃ. Tadantogadhāti sappītikādisabhāvā. Kāmaṃ bhagavā purimayāme pubbenivāsānussatiñāṇaṃ, pacchimayāme dibbacakkhuñāṇaṃ nibbattentopi imāni ñāṇāni bhāvesiyeva. Vipassanāpādakāni pana ñāṇāni sandhāya, ‘‘pacchimayāme’’ti vuttaṃ, tenāha ‘‘bhagavato hī’’tiādi. Pañcamajjhānassāti pañcamajjhānikassa vasena paṭhamajjhāniko maggo natthi. Soti pañcakanayo bhagavato lokiyo ahosi. Etanti etaṃ, ‘‘savitakkampi savicāraṃ samādhiṃ bhāvemī’’tiādivacanaṃ. Lokiyalokuttaramissakaṃ sandhāya vuttaṃ, na ‘‘lokiyaṃ vā lokuttarameva vā’’ti. Sesaṃ suviññeyyamevāti. 'Tividhaṃ' means the threefold concentration in terms of being accompanied by joy. 'Tadantogadhā' means having the nature of being accompanied by joy, etc., included within them. Although the Blessed One generated the knowledge of recollecting past lives in the first watch of the night and the divine eye knowledge in the last watch, He still developed these knowledges. However, 'in the last watch' is said with reference to the knowledges that are the foundation for insight; hence it is said, 'for the Blessed One,' etc. 'Pañcamajjhānassa' means that for one who attains the fifth jhāna, there is no path of the first jhāna. Thus, the fivefold method was the Blessed One’s mundane attainment. 'Etaṃ' refers to this statement, 'I develop concentration with applied thought and sustained thought,' etc. This is said with reference to a mixture of mundane and supramundane, not 'either exclusively mundane or exclusively supramundane.' The rest is easily understood. Upakkilesasuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the hidden meaning in the commentary on the Upakkilesa Sutta is completed. 9. Bālapaṇḍitasuttavaṇṇanā 9. Commentary on the Discourse on the Fool and the Wise. 246. Etehīti ducintitādīhi. Etena lakkhaṇasaddassa karaṇatthatamāha. Tānevāti lakkhaṇāni eva. Tassāti bālassa. ‘‘Ayaṃ bālo’’ti nimīyati sañcānīyati etehīti bālanimittāni. Apadānaṃ vuccati vikhyātaṃ kammaṃ. Ducintitādīni ca bāle vikhyātāni, avadhāraṇabhāve vā, tasmā bālassa apadānānīti bālāpadānāni. Abhijjhādīhi [Pg.353] duṭṭhaṃ dūsitaṃ cintetīti ducintitacintī. Lobhādīhi duṭṭhaṃ bhāsitaṃ musāvādādiṃ bhāsatīti dubbhāsitabhāsī. Tesaṃ tesaṃyeva vasena kattabbato dukkaṭakammaṃ pāṇātipātādiṃ karotīti dukkaṭakammakārī. Tenāha ‘‘cintayanto’’tiādi. Tāni upanissāya jātanti tajjaṃ. Tato eva tesaṃ sāruppaṃ anurūpanti tassāruppaṃ. Tenāha ‘‘tajjātika’’ntiādi. Kacchamānāyāti kathiyamānāya. 246. 'Etehi' (by these) refers to wrong thoughts, etc. By this, the instrumental sense of the word 'lakkhaṇa' (characteristic) is indicated. 'Tāneva' (those very) means those very characteristics. 'Tassa' (of him) refers to the fool. 'This is a fool' is inferred and recognized by these; hence they are the signs of a fool (bālanimittāni). 'Apadāna' is said to be a renowned action. And wrong thoughts, etc., are renowned in a fool, or it is in the sense of emphasis; therefore, they are the fool’s deeds (bālāpadānāni). One who thinks thoughts corrupted and defiled by covetousness, etc., is a 'ducintitacintī' (one who thinks wrongly). One who speaks speech corrupted by greed, etc., such as false speech, is a 'dubbhāsitabhāsī' (one who speaks wrongly). One who performs evil deeds such as killing living beings, because they are to be done by means of those very things, is a 'dukkaṭakammakārī' (one who does evil deeds). Hence it is said, 'thinking,' etc. That which is born depending on those is 'tajjaṃ' (born of that). From that very source, what is suitable and appropriate for them is 'tassāruppaṃ' (fitting for that). Hence it is said, 'tajjātika,' etc. 'Kacchamānāya' means 'when being spoken'. 248. Yasmā sattānaṃ yathūpacitāni kammāni katokāsāni tadupaṭṭhāpitāni kammanimittagatinimittāni maraṇassa āsannakāle cittassa āpāthaṃ āgacchantāni, tadā olambantāni viya abhibhavantāni viya ajjhottharantāni viya upaṭṭhahanti, tasmā vuttaṃ – ‘‘olambanādiākārena hi tāni upaṭṭhahantī’’ti. Upaṭṭhānākāro eva tadā cittassa gocarabhāvaṃ gacchatīti āha – ‘‘tasmiṃ upaṭṭhānākāre āpāthagate’’ti. 248. Because, for beings, at the time near death, their previously accumulated actions—having found an opportunity and being presented thereby—along with the action-signs and destination-signs, come into the range of the mind, appearing as if hanging down, overwhelming, and enveloping. Therefore it is said: 'For they appear in the manner of hanging down, etc.' The very manner of their appearance then becomes the object of the mind; hence it is said: 'When that manner of appearance has come into range.' 249. Na sakkāti na vadatīti etena dvepi paṭisedhā pakatiatthāti ayamattho vutto hoti. Na sukarāti pana iminā dukkarabhāvo dīpito, dukkarañca tāva upāyena sakkā kātunti dassento āha – ‘‘na sukaraṃ panā’’tiādi. Tenāti vinivijjhitvā gamanena aññamaññaṃ saṃvijjhanena. Assāti corassa. Ito uttaripīti majjhanhikasamayaṃ sāyanhasamayañca sattisatena. 249. 'Na sakkā' (it is not possible) and 'na vadati' (he does not speak)—by this, it is stated that both negations are in their natural sense; this is the meaning stated. However, by 'na sukaraṃ' (it is not easy), the difficulty is indicated; and showing that even what is difficult can be done with a means, he says, 'but it is not easy,' etc. 'Tena' (by that) means by going and piercing through, by mutually piercing. 'Assa' (of him) refers to the thief. 'Even further than this' means at midday and in the evening with a hundred spears. 250. Saṅkhampi na upetīti iminā saṅkhātabbamattaṃ natthīti dīpitaṃ hotīti āha – ‘‘gaṇanāmattampi na gacchatī’’ti. Upanikkhepanamattampīti etthāpi eseva nayo. Kalabhāganti kalānaṃ saṅgaṇanakoṭṭhāsaṃ. Tenāha ‘‘satimaṃ kala’’ntiādi. Olokitamattampīti upanikkhepanavasena olokanamattakampi. Taṃ kammakāraṇanti taṃ pañcavidhabandhanakammakāraṇaṃ catunnampi passānaṃ vasena samparivattetvā karontiyeva, pāḷiyaṃ pana ekapassavasena āgatā. Gehassāti mahato gehassa. Sabbatoti sabbāvayavato. Sampajjalite ekajālībhūte. Supakkuthitāyāti suṭṭhu nipakkāya. 250. 'He does not even approach reckoning'—by this, it is shown that there is not even the slightest amount to be reckoned; thus it is said: 'He does not go even to the extent of counting.' 'Not even a mere placing beside'—here too, the same method applies. 'A fraction' means a portion for counting divisions. Therefore, it is said: 'a hundredth part,' etc. 'Not even a mere glance' means not even a mere looking by way of comparison. 'That cause of action' refers to that fivefold binding cause of action; they perform it by turning it around in relation to all four sides, but in the Pāli text, it is given in terms of one side. 'Of the house' means of a large house. 'In every way' means from every part. 'Blazing' means having become a single mass of flame. 'Well-cooked' means thoroughly ripened. Vibhattoti tattha nibbattakasattānaṃ sādhāraṇakammunā vibhatto viya nibbatto. Ayopākārena parito atto gahitoti ayopākārapariyatto parikkhitto. 'Vibhatto' means produced as if apportioned by the common kamma of the beings reborn there. 'Ayopākārapariyatto' means enclosed by an iron wall, thus surrounded. Yamakagoḷakāti [Pg.354] dārakānaṃ kīḷanayugaḷā. Evampi dukkhoti yathāvuttaussadanirayavasenapi sota-ghāna-jivhā-kāya-mano-gocaratāvasenapi iminā ākārena dukkhoti. 'Yamakagoḷakā' means a pair of balls for children's play. 'Thus, it is also suffering' means it is suffering in this manner: both by way of the Ussada hell as described, and by way of being an object for the ear, nose, tongue, body, and mind. 251. Dantehi ullehitvāti uttaradantehi añchitvā. Rasavasena atitto assādo rasādo. Tenāha ‘‘rasagedhena paribhuttaraso’’ti. 251. 'Dantehi ullehitvā' means having scraped with the upper teeth. 'Rasādo' means an enjoyment wherein one is insatiable by way of taste. Therefore, it is said, 'one who enjoys tastes through greed for taste.' 252. Durūpoti virūpo. Duddasoti teneva virūpabhāvena aniṭṭhadassano. Lakuṇṭhakoti rasso. Paviṭṭhagīvoti khandhantaraṃ anupaviṭṭhagīvo. Mahodaroti vipulakucchi. Yebhuyyena hi lakuṇṭakā sattā rassagīvā puthulakucchikāva hontīti tathā vuttaṃ. Kāṇo nāma cakkhuvikaloti vuttaṃ – ‘‘ekakkhikāṇo vā ubhayakkhikāṇo vā’’ti. Kuṇīti hatthavikalo vuccatīti āha – ‘‘ekahatthakuṇī vā ubhayahatthakuṇī vā’’ti. Vātādinā upahatakāyapakkho idha pakkhahatoti adhippeto, na pakkhihatoti āha – ‘‘pakkhahatoti pīṭhasappī’’ti. Dukkhānupabandhadassanatthanti aparāparajātīsu vipākadukkhassa anupabandhavasena pavattidassanatthaṃ. 252. 'Durūpo' means deformed. 'Duddaso' means unpleasant to see due to that very deformity. 'Lakuṇṭhako' means short. 'Paviṭṭhagīvo' means one whose neck is sunken into the area between the shoulders. 'Mahodaro' means one with a large belly. For generally, dwarfed beings have short necks and broad bellies—thus it is said. 'Kāṇa' means one with impaired eyes—as stated: 'one-eyed in one eye or one-eyed in both eyes.' 'Kuṇī' is said to refer to one with impaired hands—hence it is said: 'crippled in one hand or crippled in both hands.' Here, 'pakkhahata' is intended to mean one whose side of the body is afflicted by wind, etc., not one who has killed a bird; hence it is said: 'pakkhahata means one who crawls on his buttocks.' 'For the purpose of showing the continuity of suffering' means for the purpose of showing the occurrence of resultant suffering in its continuity through successive existences. Kalīyati khalīyati appahīyati sāsanaṃ etenāti kali, jutaparājayo. So eva gahasadisatāya ‘‘kaliggaho’’ti vutto. Adhibandhanti kuṭumbassa adhivutthassa mūlabhūtassa attano bandhitabbataṃ. Tenāha ‘‘attanāpi bandhaṃ nigaccheyyā’’ti. Bālabhūmiyā bālabhāvassa matthakappatti nirayagāmikammakāritāti ‘‘niraye nibbattati’’cceva vuttaṃ. Taggahaṇeneva pana tato mudumudutarādikammavasena sesāpāyesu aparāparanibbattādibālabhūmi vibhāvitā hotīti. 'Kali' is so called because through it the Teaching is stained, falters, and is abandoned; it means defeat in a game of dice. He is called 'kaliggaha' because of his resemblance to one who is seized. 'They bind' refers to one's own liability to be bound, which is fundamental for one who has taken up a household. Hence it is said, 'He himself might fall into bondage.' The culmination of the fool's stage, the attainment of the peak of foolishness, is the performance of actions leading to hell; thus it is said, 'He is reborn in hell.' But by the mention of this, the other stages of the fool in successive rebirths in the remaining woeful states, due to actions milder and much milder than that, are also made clear. 253. Vuttānusārenāti ‘‘bālo aya’’ntiādinā vuttassa atthavacanassa ‘‘paṇḍito aya’’nti etehi lakkhīyatītiādinā anusārena. Manosucaritādīnaṃ vasenāti cintento anabhijjhā-abyāpāda-sammādassanaṃ sucintitameva cintetītiādinā manosucaritānaṃ tiṇṇaṃ sucaritānaṃ vasena yojetabbāni. 253. 'In accordance with what was said' means in accordance with the meaning of the statement that was said, such as 'This is a fool,' and in accordance with how a wise person is characterized by these things, such as 'This is a wise person.' 'By means of wholesome mental conduct, etc.' means that these should be connected by means of the three types of wholesome mental conduct, as in: 'When thinking, he thinks only well-thought thoughts of non-covetousness, non-ill will, and right view,' etc. Cakkaratanavaṇṇanā Exposition of the Wheel-Treasure 256. Uposathaṃ [Pg.355] (dī. ni. ṭī. 2.243) vuccati aṭṭhaṅgasamannāgataṃ sabbadivasesu gahaṭṭhehi rakkhitabbasīlaṃ, samādānavasena taṃ etassa atthīti uposathiko, tassa. Tenāha ‘‘samādinnauposathaṅgassā’’ti. Tadāti tasmiṃ kāle, yasmiṃ pana kāle cakkavattibhāvasaṃvattaniya-dāna-sīlādi-puññasambhārasamudāgamasampanno pūritacakkavattivatto kādīpadesavisesapaccājātiyā ceva kularūpabhogādhipateyyādiguṇavisesasampattiyā ca tadanurūpe attabhāve ṭhito hoti, tasmiṃ kāle. Tādise hi kāle cakkavattibhāvī purisuttamo yathāvuttaguṇasamannāgato rājā khattiyo hutvā muddhāvasitto visuddhasīlo anuposathaṃ satasahassavissajjanādinā sammāpaṭipattiṃ paṭipajjati, na yadā cakkaratanaṃ uppajjati, tadā eva. Tenāha – ‘‘pāto…pe… dhammatā’’ti. (Tattha damo indriyasaṃvaro, saṃyamo sīlasaṃvaro.) 256. 'Uposatha' (Dī. Ni. Ṭī. 2.243) refers to the eight-factored virtue to be observed by householders on all days. One who possesses it through having undertaken it is an 'uposathika'; 'tassa' refers to him. Hence it is said, 'of one who has undertaken the Uposatha factors.' 'At that time' means at the time when one is established in a suitable existence, endowed with the accumulation of the store of merit—such as giving and virtue—conducive to the state of a wheel-turning monarch, having fulfilled the duties of a wheel-turning monarch, through rebirth in a particular region such as Kādi and through the attainment of special qualities such as family, beauty, wealth, and sovereignty. For at such a time, the supreme man destined to be a wheel-turning monarch, endowed with the aforementioned qualities, having become a consecrated khattiya king of spotless virtue, on the uposatha day practices right conduct by giving away a hundred thousand and so forth—not only when the wheel-treasure appears. Hence it is said, 'in the morning… by nature.' (Here, 'dama' is control of the senses, and 'saṃyama' is control through virtue.) Vuttappakārapuññakammapaccayanti cakkavattibhāvāvahadānadamasaṃyamādipuññakammahetukaṃ. Nīlamaṇisaṅghāṭasadisanti indanīlamaṇisañcayasamānaṃ. Dibbānubhāvayuttattāti dassanīyatā manuññaghosatā ākāsagāmitā obhāsavissajjanā appaṭighātatā rañño icchitatthanipphattikāraṇatāti evamādīhi dibbasadisehi ānubhāvehi samannāgatattā. Sabbehi ākārehīti sabbehi sundarehi ākārehi. Paripūranti paripuṇṇaṃ. Sā cassa pāripūri idāneva vitthārīyati. 'Conditioned by meritorious action of the type described' means caused by meritorious actions such as giving, restraint, and self-control, which lead to the state of a wheel-turning monarch. 'Like a collection of blue gems' means comparable to a heap of sapphires. 'Because of being endowed with divine power' means because of being endowed with divine-like powers such as being pleasing to see, having a delightful sound, the ability to travel through the sky, emitting radiance, being unobstructed, and being the cause for fulfilling the king’s desired purposes. 'In every way' means in all beautiful ways. 'Complete' means fully perfected. And that completeness of its is now explained in detail. Panāḷīti chiddaṃ. Suddhasiniddhadantapantiyā nibbivarāyāti adhippāyo. Nābhipanāḷi parikkhepapaṭṭesūti nābhiparikkhepapaṭṭe ceva nābhiyā panāḷiparikkhepapaṭṭe ca. Suvibhattāvāti aññamaññaṃ asaṃkiṇṇattā suṭṭhu vibhattā. Paricchedalekhantaresu maṇikā suvibhattā hutvā paññāyantīti vadanti. 'Panāḷī' means an opening. The intention is that the row of teeth is pure, smooth, and without gaps. 'In the surrounding plates of the navel and its tube' means both in the surrounding plate of the navel and in the surrounding plate of the navel’s tube. 'Well-divided' means well-separated because they are not intermingled. They say that the jewels appear well-divided between the dividing lines. Paricchedalekhādīnīti ādi-saddena mālākammādiṃ saṅgaṇhāti. Surattātiādīsu surattaggahaṇena mahānāmavaṇṇataṃ paṭikkhipati, suddhaggahaṇena saṃkiliṭṭhataṃ, siniddhaggahaṇena lūkhataṃ. Kāmaṃ tassa cakkaratanassa nemimaṇḍalaṃ asandhikaṃva nibbattaṃ, sabbatthakameva pana kevalaṃ pavāḷavaṇṇova [Pg.356] na sobhatīti pakaticakkassa sandhiyuttesu ṭhānesu rattajambunadaparikkhataṃ ahosi, taṃ sandhāya vuttaṃ ‘‘sandhīsu panassā’’tiādi. 'Dividing lines, etc.'—by the word 'etc.', he includes garland-work and so on. In terms like 'brightly colored,' the mention of 'brightly colored' rejects a dark color; the mention of 'pure' rejects impurity; and the mention of 'smooth' rejects roughness. Indeed, though the rim-circle of that wheel-treasure was produced as if without joints, it did not shine everywhere solely with the color of coral. Rather, in the places that would be jointed on an ordinary wheel, it was adorned with red Jambu-river gold. Referring to that, it was said, 'But at its joints…' and so on. Nemimaṇḍalapiṭṭhiyanti nemimaṇḍalassa piṭṭhipadese. Dasannaṃ dasannaṃ arānamantareti dasannaṃ dasannaṃ arānaṃ antarasamīpe padese. Chiddamaṇḍalacittoti maṇḍalasaṇṭhānachiddavicitto. Sukusalasamannāhatassāti suṭṭhu kusalena sippinā pahatassa, vāditassāti attho. Vaggūti manoramo rajanīyoti suṇantānaṃ rāguppādako. Kamanīyoti kanto. Samosaritakusumadāmāti olambitasugandhakusumadāmā. Nemiparikkhepassāti nemipariyantaparikkhepassa. Nābhipanāḷiyā dvinnaṃ passānaṃ vasena ‘‘dvinnampi nābhipanāḷīna’’nti vuttaṃ. Ekā eva hi sā panāḷi. Yehīti yehi dvīhi sīhamukhehi. Puna yehīti muttākalāpehi. “On the back of the circular rim” means on the back part of the circular rim. “Between every ten spokes” means in the vicinity of the space between every ten spokes. “A pattern of holes in a circle” means variegated with holes shaped like a circle. “Skillfully struck by an expert” means well-struck by a skilled craftsman, that is, played. “Melodious” means pleasing. “Charming” means arousing desire in listeners. “Delightful” means lovely. “Adorned with hanging fragrant garlands” means decorated with fragrant flower garlands that hang down. “Of the surrounding rim” means of the surrounding boundary of the rim. “Of the two central tubes” is said with reference to the two sides of the central tube, for there is actually only one tube. “By which” means by those two lion faces. “Again, by which” means by strings of pearls. Odhāpayamānanti sotuṃ avahitāni kurumānaṃ. Cando purato, cakkaratanaṃ pacchāti evaṃ pubbāpariyena pubbāparabhāgena. “Being made to listen” means making them attentive to listen. “The moon in front, the wheel-treasure behind” means thus in sequence, by its front and rear parts. Ante purassāti anurādhapure rañño antepurassa uttarasīhapañjaraāsanne tadā rañño pāsāde tādisassa uttaradisāya sīhapañjarassa labbhamānattā vuttaṃ. Sukhena sakkāti kiñci anāruhitvā sarīrañca anullaṅghitvā yathāṭhiteneva hatthena pupphamuṭṭhiyo khipitvā sukhena sakkā hoti pūjetuṃ. “In front of the inner chambers” means near the northern lion-window of the king’s inner chambers in Anurādhapura. It was said thus because at that time such a northern lion-window was available in the king’s palace. “It is possible to worship easily” means that without climbing up, and without straining the body, by just throwing handfuls of flowers with one’s hand as one stands, it is possible to worship easily. Nānāvirāgaratanappabhāsamujjalanti nānāvidhacittavaṇṇaratanobhāsapabhassaraṃ. Ākāsaṃ abbhuggantvā pavatteti. Āgantvā ṭhitaṭṭhānato upari ākāsaṃ abbhuggantvā pavatte. “Shining with the radiance of various-colored jewels” means dazzling with the light of diverse, variegated-colored jewels. “It rises into the sky and proceeds.” Having arrived, it rises into the sky above the place where it stood and proceeds. Sannivesakkhamoti khandhavārasannivesayogyo. Sulabhāhārūpakaraṇoti sukheneva laddhabbadhaññagorasadārutiṇādibhojanasādhano. Paracakkanti parassa rañño senā, āṇā vā. “Suitable for encampment” means fit for the arrangement of a camp. “Easy to obtain food and provisions” means a place where sustenance, such as grain, dairy products, wood, and grass, is easily obtainable. “The army of another” means the army of another king, or his command. Āgatanandanoti āgato hutvā nandijanano. Āgataṃ vā āgamanaṃ, tena nandatīti āgatanandano. Gamanena socetīti gamanasocano. Upakappethāti uparūpari kappetha saṃvidahatha, upanethāti [Pg.357] attho. Upaparikkhitvāti hetutopi sabhāvatopi phalatopi diṭṭhadhammikasamparāyikaādīnavatopi vīmaṃsitvā. “Āgatanandano” means one who, having come, causes delight. Or, it means one who delights in coming. “Gamanasocano” means one who causes grief by going. “Upakappetha” means to arrange repeatedly, to prepare; the meaning is “should bring near.” “Having examined” means having investigated with regard to cause, nature, fruit, and the disadvantages in this life and the next. Vibhāventi paññāya atthaṃ vibhūtaṃ karontīti vibhāvino, paññavanto. Anuyantāti anuvattakā. Ogacchamānanti osīdantaṃ. Yojanamattanti vitthārato yojanamattaṃ padesaṃ. Gambhīrabhāvena pana yathā bhūmi dissati, evaṃ ogacchati. Tenāha ‘‘mahāsamuddatala’’ntiādi. Ante cakkaratanaṃ udakena senāya anajjhottharaṇatthaṃ. “Vibhāvino” means those who make the meaning clear with wisdom; they are the wise ones. “Anuyantā” means followers. “Ogacchamānaṃ” means receding. “A league’s extent” refers to an area measuring a league in width. But due to its depth, it recedes so that the ground appears. Hence, it is said, “the surface of the great ocean,” and so on. At the edge, the wheel-treasure is for the purpose of preventing the army from being submerged by the water. 257. Puratthimo samuddo pariyanto assāti puratthimasamuddapariyanto, puratthimasamuddaṃ pariyantaṃ katvā. Cāturantāyāti cātusamuddantāya pubbavidehādicatukoṭṭhāsantāya. 257. “The eastern ocean is its limit” means having the eastern ocean as its limit. “Cāturantāya” means bounded by the four oceans, encompassing the four regions such as Pubbavideha. Hatthiratanavaṇṇanā The Description of the Elephant-Jewel 258. Haricandanādīhīti ādi-saddena catujjātiyagandhādiṃ saṅgaṇhāti. Āgamanaṃ cintethāti vadanti cakkavattivattassa pūritatāya paricitattā. Bhūmiphusanakehi vāladhi, varaṅgaṃ hatthoti imehi ca tīhi, catūhi pādehi cāti sattahi avayavehi ṭhitattā sattapatiṭṭho. Itaresaṃ amaccādīnaṃ cintayantānaṃ na āgacchati. Apanetvāti attano ānubhāvena apanetvā. Gandhameva hi tassa itare hatthino na sahanti. 258. “With yellow sandalwood, etc.”—the word “etc.” includes the four kinds of fragrances and so on. “They should consider his arrival”—they say this because the duty of a wheel-turning monarch is fulfilled and well-known. “Seven-supported” means established on seven limbs: with earth-touching tusks, tail, and trunk—these three—and with the four feet. When others, such as ministers, think of it, it does not come. “Having removed”—having removed them by his own power. Indeed, other elephants cannot endure his fragrance. Assaratanavaṇṇanā The Description of the Horse-Jewel Sindhavakulatoti sindhavassājānīyakulato. “Of the Sindhu breed” means from the lineage of thoroughbred horses of the Sindhu region. Maṇiratanavaṇṇanā The Description of the Gem-Jewel Sakaṭanābhisamappamāṇanti pariṇāhato mahāsakaṭassa nābhiyā samappamāṇaṃ. Ubhosu antesūti heṭṭhā upari cāti dvīsu antesu. Kaṇṇikapariyantatoti dvinnaṃ kañcanapadumānaṃ kaṇṇikāya pariyantato. Muttājālake ṭhapetvāti suvisuddhe muttāmaye jālake patiṭṭhapetvā. “Equal in size to a cart's hub” means equal in circumference to the hub of a large cart. “At both ends” means at the two ends, below and above. “From the edge of the pericarp” means from the edge of the pericarps of the two golden lotuses. “Having placed it on a net of pearls” means having established it on a very pure net made of pearls. Itthiratanavaṇṇanā The Description of the Woman-Jewel ‘‘Itthiratanaṃ [Pg.358] pātubhavatī’’ti vatvā assa pātubhavanākāraṃ dassetuṃ, ‘‘maddarājakulato vā’’tiādi vuttaṃ. Maddaraṭṭhaṃ kira abhirūpānaṃ itthīnaṃ uppattiṭṭhānaṃ. Saṇṭhānapāripūriyāti hatthapādādisarīrāvayavānaṃ susaṇṭhitatāya. Avayavapāripūriyā hi samudāyapāripūrisiddhi. Rūpanti sarīraṃ. Dassanīyāti surūpabhāvena passitabbayuttā. Somanassavasena cittaṃ pasādeti yoniso cintentānaṃ kammaphalasaddhāya vasena. Pasādāvahattāti kāraṇavacanena yathā pāsādikatāya vaṇṇapokkharatāsiddhi vuttā, evaṃ dassanīyatāya pāsādikatāsiddhi, abhirūpatāya ca dassanīyatāsiddhi vattabbāti nayaṃ dasseti. Paṭilomato vā vaṇṇapokkharatāya pāsādikatāsiddhi, pāsādikatāya dassanīyatāsiddhi, dassanīyatāya abhirūpatāsiddhi yojetabbā. Evaṃ sarīrasampattivasena abhirūpatādike dassetvā idāni sarīre dosābhāvavasenapi te dassetuṃ, ‘‘abhirūpā vā’’tiādi vuttaṃ. Tattha yathā pamāṇayuttā, evaṃ ārohapariṇāhayogato ca pāsādikā nātidīghatādayo. Evaṃ manussānaṃ dibbarūpatāsampattipīti ‘‘appattā dibbavaṇṇa’’nti vuttaṃ. Kāyavipattiyāti sarīradosassa. Abhāvoti accantameva dūrībhāvo. Having said, “The woman-jewel appears,” to show the manner of her appearance, it is said, “from the Madda royal family,” and so on. The Madda country, it is said, is the birthplace of beautiful women. “Perfection of form” means due to the well-proportioned nature of the bodily limbs, such as hands and feet. For through the perfection of the parts, the perfection of the whole is achieved. “Appearance” means the body. “Pleasing to behold” means worthy of being seen due to her beauty. She gladdens the minds of those who reflect wisely, through their faith in the fruit of kamma. “Because she brings joy”—by this causal statement he shows the principle that just as the attainment of beauty of complexion is said to result from her delightfulness, so the attainment of delightfulness results from her being pleasing to behold, and the attainment of being pleasing to behold should be said to result from her beauty. Alternatively, in reverse order, the attainment of delightfulness should be connected with beauty of complexion, the attainment of being pleasing to behold with delightfulness, and the attainment of beauty with being pleasing to behold. Having thus shown her beauty and other qualities through the excellence of her body, now, to show them also through the absence of faults in her body, it is said, “beautiful,” and so on. Therein, just as she is well-proportioned, so too is she delightful in height and girth, not being too tall, and so on. Thus, although humans may attain a divine form, it is said, “not having attained a divine complexion.” “Freedom from bodily defects” means the absence of bodily faults. “Absence” means their being completely removed. Satavihatassāti satakkhattuṃ vihatassa. Satavihatassāti ca idaṃ kappāsapicuvasena vuttaṃ, tūlapicuno pana vihananameva natthi. Kuṅkumatagaraturukkhayavanapupphāni catujjāti. Tamālatagaraturukkhayavanapupphānīti apare. “Of that which has been beaten a hundred times” means of that which has been struck a hundred times. This is said with reference to cotton wadding; for cotton floss, however, there is no beating at all. The four kinds of fragrances are saffron, tagara, frankincense, and yavana flowers. Others say they are tamāla, tagara, frankincense, and yavana flowers. Aggidaḍḍhā viyāti āsanagatena agginā daḍḍhā viya. Paṭhamamevāti aññakiccato paṭhamameva, dassanasamakālamevāti attho. Taṃ taṃ attanā rañño kātabbakiccaṃ kiṃ karomīti pucchitabbatāya kiṃ karaṇanti paṭissāvetīti kiṅkārapaṭissāvinī. “As if burned by fire” means as if burned by a fire that has reached one’s seat. “First of all” means before any other task; the meaning is at the very moment of seeing. She is a `kiṅkārapaṭissāvinī` (one who is promptly obedient) because, when she is to be asked, “What shall I do?” concerning this or that task to be done by her for the king, she replies, “What is to be done?” Mātugāmo nāma yebhuyyena saṭhajātiko, itthiratanassa pana taṃ natthīti dassetuṃ, ‘‘svāssā’’tiādi vuttaṃ. Guṇāti rūpaguṇā ceva ācāraguṇā ca. Purimakammānubhāvenāti tassā purimakammānubhāvena. Itthiratanassa tabbhāvasaṃvattaniyapurimakammassa ānubhāvena, cakkavattinopi parivārasaṃvattaniyaṃ puññakammaṃ tādisassa phalavisesassa upanissayo hotiyeva. Tenāha ‘‘cakkavattino puññaṃ upanissāyā’’ti. Etena sesaratanesupi [Pg.359] tesaṃ visesānaṃ tadupanissayatā vibhāvitā evāti daṭṭhabbaṃ. Pubbe ekadesavasena labbhamānapāripūrī rañño cakkavattibhāvūpagamanato paṭṭhāya sabbākārapāripūrā jātā. A woman is generally deceitful by nature; to show that this is not the case with the woman-jewel, it is said, “She is indeed...” “Qualities” refers to both qualities of beauty and qualities of virtuous conduct. “Through the power of past kamma” means through the power of her own past kamma that leads to the state of being a woman-jewel. Also, the meritorious kamma of a wheel-turning king, which leads to his retinue, is indeed a supporting condition for such a special result. Hence, it is said, “depending on the merit of the wheel-turning king.” By this, it should be understood that the dependence of the other jewels on that merit for their respective distinctions is also explained. The perfection that was previously obtained in part became fully perfected from the time the king attained the status of a wheel-turning monarch. Gahapatiratanavaṇṇanā The Description of the Householder-Jewel Pakatiyāvāti sabhāveneva, cakkaratanapātubhāvato pubbepi. “By nature” means by its own nature, even before the manifestation of the wheel-jewel. Pariṇāyakaratanavaṇṇanā The Description of the Counselor-Jewel Nissāyāti upanissāya. "Nissāya" means by way of support. 260. Kaṭaggaho vuccati jayaggaho sakānaṃ paṇānaṃ kaṭabhāvena atthasiddhivasena saṅgaṇhananti katvā. Tenāha ‘‘jayaggāhenā’’ti. Ekappahārenevāti ekappayogeneva satasahassāni adhigaccheyyāti yojanā. Sesaṃ vuttanayattā suviññeyyameva. 260. "Kaṭaggaho" is called the seizure of victory, because it is the gathering of one's own stakes by their being won and by the accomplishment of the objective. Therefore, he said, "by the seizure of victory." "Ekappahāreneva" means by a single effort; the connection is: "one might obtain a hundred thousand." The rest is indeed easily understood by the method already stated. Bālapaṇḍitasuttavaṇṇanāya līnatthappakāsanā samattā. The Clarification of the Hidden Meaning of the Commentary on the Bālapaṇḍitasutta is finished. 10. Devadūtasuttavaṇṇanā 10. The Commentary on the Devadūta Sutta 261. Dve agārātiādīti ādi-saddena ‘‘sadvārā…pe… anuvicarantepī’’ti etamatthaṃ saṅgaṇhāti. Ettakameva hi assapurasutte (ma. ni. 1.432; ma. ni. aṭṭha. 1.432) vitthāritaṃ veditabbaṃ. ‘‘Dibbena cakkhunā’’tiādi pana visuddhimagge (visuddhi. 2.397) tathā vitthāritampi suttasaṃvaṇṇanā hotīti katvā, ‘‘assapurasutte vitthāritamevā’’ti vuttaṃ. 261. The phrase "Dve agārātiādi" includes, by the word "ādi," the meaning of "sadvārā…pe… anuvicarantepī." For only this much should be understood as elaborated in the Assapurasutta (MN 1.432; MNA 1.432). However, regarding "Dibbena cakkhunā," etc., although it is detailed in the Visuddhimagga (Visuddhi. 2.397), because it is an explanation of the sutta, it is said, "as elaborated in the Assapurasutta." 262. Nirayato paṭṭhāya desanaṃ devalokena osāpetīti saṃkilesadhammehi saṃvejetvā vodānadhammehi niṭṭhāpento. Dutiyaṃ pana vuttavipariyāyena veditabbaṃ, tadidaṃ veneyyajjhāsayavisiṭṭhanti daṭṭhabbaṃ. Idāni saṅkhipitvā vuttamatthaṃ vivarituṃ, ‘‘sace’’tiādi vuttaṃ. Soti bhagavā. 262. Starting from hell, he concludes the teaching with the deva world; this means, having stirred urgency with defiling states, he brings it to a conclusion with cleansing states. The second, however, should be understood in the opposite way, and this should be seen as distinguished by the disposition of those to be trained. Now, to explain the meaning that was stated concisely, "if," etc., was said. "He" means the Blessed One. Ekacce [Pg.360] therāti (kathā. anuṭī. 866-868; a. ni. ṭī. 2.3.36) andhakādike, viññāṇavādino ca sandhāya vadati. Nerayike niraye pālenti tato niggantumappadānavasena rakkhantīti nirayapālā. Nerayikānaṃ narakadukkhena pariyonaddhāya alaṃ samatthāti vā nirayapālā. Tanti ‘‘natthi nirayapālā’’tivacanaṃ. Paṭisedhitamevāti ‘‘atthi niraye nirayapālā, atthi ca kāraṇikā’’tiādinā nayena abhidhamme (kathā. 866) paṭisedhitameva. Yadi nirayapālā nāma na siyuṃ, kammakāraṇāpi na bhaveyya. Sati hi kāraṇike kammakāraṇāya bhavitabbanti adhippāyo. Tenāha ‘‘yathā hī’’tiādi. Etthāha – ‘‘kiṃ panete nirayapālā nerayikā, udāhu anerayikā’’ti. Kiñcettha – yadi tāva nerayikā, ime nirayasaṃvattaniyena kammunā nibbattāti sayampi nirayadukkhaṃ anubhaveyyuṃ, tathā sati aññesaṃ nerayikānaṃ yātanāya asamatthā siyuṃ, ‘‘ime nerayikā, ime nirayapālā’’ti vavatthānañca na siyā, ye ca ye yātenti, tehi samānarūpabalappamāṇehi itaresaṃ bhayasantāsā na siyuṃ. Atha anerayikā, nesaṃ tattha kathaṃ sambhavoti vuccate – anerayikā nirayapālā anirayagatisaṃvattaniyakammanibbattito. Nirayūpapattisaṃvattaniyakammato hi aññeneva kammunā te nibbattanti rakkhasajātikattā. Tathā hi vadanti sabbatthivādino – "Some elders" (Kvu.Anuṭī. 866-868; AN.Ṭī. 2.3.36) is said with reference to the Andhakas and others, and the Viññāṇavādins. They are called guardians of hell (nirayapālā) because they guard the hell-beings in hell, that is, they keep them by not giving them a chance to escape. Or, they are called nirayapālā because they are fully capable of binding the hell-beings with the suffering of hell. That refers to the statement, "there are no guardians of hell." It is indeed refuted in the Abhidhamma (Kvu. 866) by the method beginning, "there are guardians of hell in hell, and there are tormentors." If there were no so-called guardians of hell, there would also be no execution of kamma. The meaning is that when there is a tormentor, there must be an execution of kamma. Therefore, it is said, "just as..." Here, it is said: "Are these guardians of hell themselves hell-beings, or are they not hell-beings?" In this regard: if they are hell-beings, then having been born by kamma that leads to hell, they would themselves experience the suffering of hell. In that case, they would be incapable of tormenting other hell-beings, and there would be no distinction such as "these are hell-beings, these are guardians of hell." Moreover, if those who inflict torment were of the same form, strength, and size as the others, the latter would have no fear and terror. But if they are not hell-beings, how is their existence there possible? It is said: the guardians of hell are not hell-beings, being born from kamma that leads to a non-hell destination. For they are born by a kamma different from the kamma that leads to arising in hell, because they are of the rākṣasa species. For thus say the Sarvāstivādins: ‘‘Kodhanā kurūrakammantā, pāpābhirucino sadā; Dukkhitesu ca nandanti, jāyanti yamarakkhasā’’ti. (kathā. anuṭī. 866-868; a. ni. ṭī. 2.3.36); "The wrathful, cruel in action, always delighting in evil, and rejoicing in the afflicted—they are born as demons of Yama." (Kvu.Anuṭī. 866-868; AN.Ṭī. 2.3.36); Tattha yadeke vadanti ‘‘yātanādukkhaṃ paṭisaṃvedeyyuṃ, atha vā aññamaññaṃ yāteyyu’’ntiādi, tayidaṃ asāraṃ nirayapālānaṃ nerayikabhāvasseva abhāvato. Yadipi anerayikā nirayapālā, ayomayāya pana ādittāya sampajjalitāya sajotibhūtāya nirayabhūmiyā parikkamamānā kathaṃ dāhadukkhaṃ nānubhavantīti? Kammānubhāvato. Yathā hi iddhimanto cetovasippattā mahāmoggallānādayo nerayike anukampantā iddhibalena nirayabhūmiṃ upagatā dāhadukkhena na bādhīyanti, evaṃsampadamidaṃ daṭṭhabbaṃ. Therein, what some say, "They would experience the suffering of torment, or they would torment each other," and so on—this is baseless, because the guardians of hell simply do not have the state of being hell-beings. Even if the guardians of hell are not hell-beings, how do they not experience the suffering of burning while walking about on the hell-ground, which is made of iron, burning, blazing, and flaming? It is due to the power of kamma. Just as those with psychic power who have attained mastery over the mind, like the great Moggallāna and others, out of compassion for hell-beings, approach the hell-ground through psychic power and are not afflicted by the suffering of burning, so this should be understood in the same way. Iddhivisayassa [Pg.361] acinteyyabhāvatoti ce? Idampi taṃsamānaṃ kammavipākassa acinteyyabhāvato. Tathārūpena hi kammunā te nibbattā. Yathā nirayadukkhena abādhitā eva hutvā nerayike yātenti, na cettakena bāhiravisayābhāvo yujjati iṭṭhāniṭṭhatāya paccekaṃ dvārapurisesu vibhattasabhāvattā. Tathā hi ekaccassa dvārassa purisassa ca iṭṭhaṃ ekaccassa aniṭṭhaṃ, ekaccassa ca aniṭṭhaṃ ekaccassa iṭṭhaṃ hoti. Evañca katvā yadeke vadanti – ‘‘natthi kammavasena tejasā parūpatāpana’’ntiādi, tadapāhataṃ hoti. Yaṃ pana vadanti – ‘‘anerayikānaṃ nesaṃ kathaṃ tattha sambhavo’’ti niraye nerayikānaṃ yātanāsabbhāvato. Nerayikasattayātanāyogyañhi attabhāvaṃ nibbattentaṃ kammaṃ tādisanikantivināmitaṃ nirayaṭṭhāneyeva nibbatteti. Te ca nerayikehi adhikatarabalārohapariṇāhā ativiya bhayānakadassanā kurūratarapayogā ca honti. Eteneva tattha nerayikānaṃ vibādhakakākasunakhādīnampi nibbatti saṃvaṇṇitāti daṭṭhabbaṃ. If it is said that this is because of the inconceivability of the sphere of psychic power, this too is similar, because of the inconceivability of the result of kamma. For they are born by kamma of such a kind. Just as they torment the hell-beings while being themselves unafflicted by the suffering of hell, by this much the non-existence of an external object is not tenable, because of its nature of being divided into pleasant and unpleasant for each individual gatekeeper. For what is pleasant for one gatekeeper is unpleasant for another, and what is unpleasant for one is pleasant for another. And thus, what some say—"There is no tormenting of others by fire through the power of kamma," and so on—is refuted. As for what they say, "How is the existence there possible for them, who are not hell-beings?"—it is because of the existence of torment for hell-beings in hell. For kamma, producing a state of existence suitable for the torment of hell-beings, being unalterably bent towards such a result, causes them to be born right in the hell-realm. And they are of greater strength, height, and girth than the hell-beings, extremely terrifying in appearance, and crueler in their actions. By this same reasoning, it should be understood that the arising there of tormenting crows, dogs, and so on, is also explained. Kathaṃ aññagatikehi aññagatikabādhananti ca na vattabbaṃ aññatthāpi tathā dassanato. Yaṃ paneke vadanti – ‘‘asattasabhāvā eva nirayapālā nirayasunakhādayo cā’’ti tampi tesaṃ matimattaṃ aññattha tathā adassanato. Na hi kāci atthi tādisī dhammappavatti, yā asattasabhāvā, sampatisattehi appayojitā ca sattakiccaṃ sādhentī diṭṭhapubbā. Petānaṃ pānīyanivārakānaṃ daṇḍādihatthapurisānampi sabbhāve, asattabhāve ca visesakāraṇaṃ natthi. Supinopaghātopi atthi, kiccasamatthatā pana appamāṇaṃ dassanādimattenapi tadatthasiddhito. Tathā hi supine āhārūpabhogādinā na atthasiddhi, iddhinimmānarūpaṃ panettha laddhaparihāraṃ iddhivisayassa acinteyyabhāvato. Idhāpi kammavipākassa acinteyyabhāvatoti ce? Taṃ na, asiddhattā. Nerayikānaṃ kammavipākato nirayapālāti asiddhametaṃ, vuttanayena pana pāḷito ca tesaṃ sattabhāvo eva siddhoti. Sakkā hi vattuṃ, ‘‘sattasaṅkhātā nirayapālasaññitā dhammappavatti sābhisandhikaparūpaghātī atthi kiccasabbhāvato ojāhārādirakkhasasantati [Pg.362] viyā’’ti. Abhisandhipubbakatā cettha na sakkā paṭikkhipituṃ tathā tathā abhisandhiyā yātanato, tato eva na saṅghātapabbatādīhi anekantikatā. Ye pana vadanti – ‘‘bhūtavisesā eva ete vaṇṇasaṇṭhānādivisesavanto bheravākārā ‘narakapālā’ti samaññaṃ labhantī’’ti. Tadasiddhaṃ ujukameva pāḷiyaṃ, – ‘‘atthi nirayesu nirayapālā’’ti (kathā. 866) vādassa patiṭṭhāpitattā. And one should not ask, "How can beings of one destination harm beings of another destination?" since this is seen elsewhere. As for what some say, "The guardians of hell, hell-hounds, and the like are indeed non-sentient by nature," that is merely their opinion, as such a thing is not seen elsewhere. For no such phenomenal process has ever been seen which, being non-sentient in nature and not directed by present beings, accomplishes the work of a being. Even in the case of the men with sticks in hand who prevent the hungry ghosts from drinking, there is no special reason for their being sentient or non-sentient. Harm in a dream also exists, but its capacity for action is immeasurable, since the purpose is achieved even by merely seeing and so forth. For in a dream, no real purpose is achieved by consuming food and the like; a magically created form is an exception here, due to the inconceivability of the sphere of psychic power. If it is said that here too it is due to the inconceivability of the result of kamma, that is not so, because it is unproven. That the guardians of hell arise from the kamma-result of the hell-beings is unproven; but according to the method stated and from the Pāli text, their being sentient is indeed established. For it can be said: "There exists a phenomenal process, reckoned as a being, designated as a guardian of hell, which intentionally harms others, because its function exists, like the lineage of essence-eating rākṣasas." Here, its being preceded by intention cannot be rejected, because the tormenting happens according to various intentions; for that very reason, there is no inconclusiveness with regard to the clashing mountains and the like. But as for those who say, "These are merely a special kind of spirits, terrifying in appearance, with distinct colors, shapes, and so on, who receive the designation 'guardians of hell,'" that is unproven, as the thesis, "There are guardians of hell in the hells" (Kvu. 866), is established straightforwardly in the Pāli text. Apica yathā ariyavinaye narakapālānaṃ bhūtamattatā asiddhā, tathā paññattimattavādinopi tesaṃ bhūtamattatā asiddhāva sabbaso rūpadhammānaṃ atthi bhāvasseva appaṭijānanato. Na hi tassa bhūtāni nāma paramatthato santi. Yadi paramatthaṃ gahetvā voharati, atha kasmā cakkhurūpādīni paṭikkhipatīti? Tiṭṭhatesā anavaṭṭhitatakkānaṃ appahīnasammohavipallāsānaṃ vādavīmaṃsā, evaṃ, ‘‘attheva niraye nirayapālā’’ti niṭṭhamettha gantabbaṃ. Sati ca nesaṃ sabbhāve, asatipi bāhire visaye narake viya desādiniyamo hotīti vādo na sijjhati, sati eva pana bāhire visaye desādiniyamoti daṭṭhabbaṃ. Moreover, just as in the Noble Discipline the real being of the hell-wardens is not established, so too for those who hold that there are only concepts, their real being is entirely unestablished, since they do not acknowledge the existence of any material phenomena at all. For them, there are no so-called elements that exist in an ultimate sense. If one speaks by grasping ultimate reality, then why does one reject visible forms and the like? Let this argumentative investigation of those with unsettled reasoning and unabandoned delusion and distortion be set aside; thus, it should be concluded here: 'Hell-wardens do exist in hell.' And if their real existence is a fact, the argument that 'even in the absence of an external object, like hell, there is a spatial limitation' is not successful; rather, it should be seen that only when an external object exists is there a spatial limitation. Devadūtasarāpanavasena satte yathūpacite puññakamme yameti niyametīti yamo, tassa yamassa vemānikapetānaṃ rājabhāvato rañño. Tenāha – ‘‘yamarājā nāma vemānikapetarājā’’ti. Kammavipākanti akusalakammavipākaṃ. Vemānikapetāti kaṇhasukkavasena missakakammaṃ katvā vinipātikadevatā viya sukkena kammunā paṭisandhiṃ gaṇhanti. Tathā hi te maggaphalabhāginopi honti, pavattiyaṃ pana kammānurūpaṃ kadāci puññaphalaṃ, kadāci apuññaphalaṃ paccanubhavanti. Yesaṃ pana ariyamaggo uppajjati, tesaṃ maggādhigamato paṭṭhāya puññaphalameva uppajjatīti daṭṭhabbaṃ. Apuññaphalaṃ pubbe viya kaṭukaṃ na hoti. Manussattabhāve ṭhitānaṃ mudukameva hotīti apare. Dhammiko rājāti ettha tassa dhammikabhāvo dhammadevaputtassa viya uppattiniyamitadhammavaseneva veditabbo. Dvāresūti avīcimahānarakassa catūsu dvāresu. He is called Yama because, by causing beings to remember the divine messengers, he restrains (yameti) and regulates (niyameti) them according to their accumulated wholesome kamma. He is a king because of his status as king of the vemānika-petas. Hence it is said: 'Yamarājā is the name for the king of the vemānika-petas.' 'The result of kamma' means the result of unwholesome kamma. Vemānika-petas are those who, having performed mixed kamma of dark and bright, take rebirth by means of bright kamma, like the deities of the fallen state. Indeed, they may even partake in the path and its fruit; however, in the course of existence, they experience the results of kamma according to their deeds—sometimes the fruit of merit, sometimes the fruit of demerit. For those in whom the noble path arises, it should be understood that from the attainment of the path onward, only the fruit of merit arises. The fruit of demerit is no longer as bitter as before. Others say that for those established in human existence, it becomes mild. 'A righteous king'—here, his righteousness should be understood as being like that of the Dhamma-devaputta, determined by the very nature fixed by his birth. 'At the gates' refers to the four gates of the great Avīci hell. Jātidhammoti kammakilesavasena jātipakatiko. Tenāha ‘‘jātisabhāvo’’ti. Sabhāvo ca nāma tejodhātuyā uṇhatā viya na kadācipi vigacchatīti āha ‘‘aparimutto jātiyā’’tiādi. 'Subject to birth' means having the nature of birth due to kamma and defilements. Hence it is said, 'of the nature of birth.' And this nature, like the heat of the fire element, never departs; therefore it is said, 'not freed from birth,' and so on. 263. Idāni [Pg.363] jātiyā devadūtabhāvaṃ niddhāretvā dassetuṃ, ‘‘daharakumāro’’tiādi vuttaṃ. Atthato evaṃ vadati nāmāti vācāya avadantopi atthāpattito evaṃ vadanto viya hoti viññūnanti attho. Evaṃ tumhākampi jāti āgamissatīti evaṃ saṃkiliṭṭhajegucchaasamatthadaharāvatthā jāti tumhākaṃ āgamissati. Kāmañcāyaṃ āgatā eva, sā pana atītānāgatāya uparipi āgamanāya payogo icchitabbo, anāgatāya na icchitabboti āha ‘‘jāti āgamissatī’’ti. Tenevāha – ‘‘iti tassā…pe… karothā’’ti. Tenāti tena kāraṇena viññūnaṃ vedavatthubhāvenāti attho. 263. Now, to determine and show the state of being a divine messenger through birth, the phrase 'a young boy,' etc., was spoken. The meaning is that, in essence, even without speaking in words, he is as if speaking thus to the wise by implication. 'Thus, birth will come to you too' means this defiled, disgusting, and helpless youthful state of birth will come to you. And although this birth has already come, it is said, 'birth will come,' because this principle applies to its coming again upon the past and future, but it should not be wished for in the future. Therefore, it is said: 'Thus, of that... you should do.' 'Therefore' means for that reason, because it is a basis of understanding for the wise. Ūrubalanti ūrubalī. Tena dūrepi gamanāgamanalaṅghanādisamatthataṃ dasseti, bāhubalanti pana iminā hatthehi kātabbakiccasamatthataṃ, javaggahaṇena vegassa pavattisamatthataṃ. Antarahitā naṭṭhā. Sesaṃ paṭhamadevadūte vuttanayameva. 'Strength of thighs' means one who is strong in the thighs. By this, it shows the ability for going, coming, and leaping even over long distances. 'Strength of arms' shows the capacity to perform tasks with the hands. 'Grasping of speed' shows the ability for swift movement to occur. 'Vanished' means destroyed. The rest follows the same method as explained in the section on the first divine messenger. Vividhaṃ dukkhaṃ ādahatīti byādhi, visesena vā ādhīyati etenāti byādhi, tena byādhinā. Abhihatoti bādhito, upaddutoti attho. It brings various kinds of suffering (dukkha), thus it is called disease (byādhi). Or alternatively, one is especially afflicted (ādhīyati) by it, thus it is called byādhi. 'By that disease.' 'Abhihata' means afflicted or harassed; the meaning is oppressed. 265. Kāraṇā nāma ‘‘hatthacchedādibhedā adhikapīḷā karīyati etāyā’’ti katvā yātanā, sā eva kāraṇikehi kātabbaṭṭhena kammanti kammakāraṇā yātanākammanti attho. 265. Kāraṇā is torture (yātanā), so called because 'by this, extreme affliction of various kinds, such as cutting off hands, is inflicted.' Since it is an action (kamma) to be carried out by executioners (kāraṇikehi), it is called kammakāraṇā; the meaning is 'the act of torture' (yātanākamma). 266. Bahuṃ pāpaṃ katanti bahuso pāpaṃ kataṃ. Tena pāpassa bahulīkaraṇamāha. Bahūti vā mahantaṃ. Mahatthopi hi bahusaddo dissati, ‘‘bahu vata kataṃ assā’’tiādīsu, garukanti vuttaṃ hoti. Soti garukaṃ bahulaṃ vā pāpaṃ katvā ṭhito niraye nibbattatiyeva, na yamapurisehi yamassa santikaṃ nīyati. Parittanti pamāṇaparittatāya kālaparittatāya ca parittaṃ, purimasmiṃ pakkhe agarunti attho, dutiyasmiṃ abahulanti. Yathāvuttamatthaṃ upamāya vibhāvetuṃ, ‘‘yathā hī’’tiādi vuttaṃ. Kattabbamevāti daṇḍameva. Anuvijjitvā vīmaṃsitvā. Vinicchayaṭṭhānanti aṭṭakaraṇaṭṭhānaṃ. Parittapāpakammāti dubbalapāpakammā. Te hi pāpakammassa dubbalabhāvato katūpacitassa ca okāsārahakusalakammassa balavabhāvato attano dhammatāyapi saranti. 266. 'Much evil has been done' means that evil has been committed many times. By this, it speaks of the multiplication of evil. 'Much' can also mean great, for the word 'much' is seen in the sense of greatness in phrases like 'much indeed has been done by her,' implying it is grave. That is, one who has done grave or abundant evil is inevitably reborn in hell, not taken by the men of Yama to Yama's presence. 'Little' refers to evil that is limited in quantity or limited in duration, meaning 'not grave' in the first case and 'not abundant' in the second. To illustrate the aforesaid meaning with a simile, 'Just as...' etc., has been said. 'What ought to be done' means only punishment. 'Having investigated' means having considered. 'The place of judgment' means the place of legal proceedings. 'Those of little evil kamma' refers to those with weak evil kamma. For they, due to the weakness of their evil kamma and the strength of their accumulated wholesome kamma that finds its opportunity, remember even by their own nature. Ākāsacetiyanti [Pg.364] girisikhare vivaṭaṅgaṇe katacetiyaṃ. Aggijālasaddanti ‘‘paṭapaṭā’’ti pavattamānaṃ aggijālāya saddaṃ sutvā, ‘‘mayā tadā ākāsacetiye pūjitarattapaṭā viyā’’ti attano pūjitapaṭaṃ anussari. Pañcahipi na saratīti balavatā pāpakammena byāmohito pañca saññāṇāni na gaṇhāti. Tuṇhī hoti kammāraho ayanti tattha patīkāraṃ apassanto. 'The sky shrine' means a shrine built on a mountain peak or in an open courtyard. 'The sound of a flame of fire' means: having heard the sound of a flame of fire crackling 'paṭapaṭā,' he remembered the banner he had offered in worship, thinking, 'This is like the red banner with which I worshipped at the sky shrine then.' 'He does not remember even the five' means that, bewildered by powerful evil kamma, he does not grasp the five signs. 'He remains silent' means that, seeing no remedy there, he thinks, 'This one is deserving of his kamma.' 267. Avīcimahānirayo ubbedhenapi yojanasatamevāti vadanti. Navanavayojanikā hoti puthulato. Mahānirayassa mahantattā tathāpi bhittisataṃ yojanasahassaṃ hotīti ussadassa sabbassa parikkhepato ‘‘dasayojanasahassaṃ hotī’’ti vuttaṃ. 267. The great Avīci hell, they say, is one hundred yojanas in depth. It is ninety-nine yojanas in width. Because of the greatness of the great hell, thus its wall is one hundred thousand yojanas. Considering the circumference of the entire subsidiary hell, it is said to be 'ten thousand yojanas'. 268. Jhāyatīti paṭipākatikaṃ hoti. Tādisamevāti purimasadisattā ‘‘ubbhataṃ sadisameva hotī’’ti evaṃ vuttaṃ. Bahusampattoti vā bahuṭṭhānaṃ atikkamitvā puratthimadvāraṃ sampatto hoti. 268. 'It burns' means it becomes contrary to its natural state. 'Just the same' means that because of its similarity to the previous state, it is said, 'What is cast up is just the same.' Or, 'having arrived at much' means having passed many places and arrived at the eastern gate. Channaṃ jālānanti catūhi disāhi heṭṭhā upari ca ubbhatānaṃ channaṃ jālānaṃ. Sattānaṃ nirantaratā nirayasaṃvattaniyakammakatānañca bahubhāvato jālānaṃ tāva sattānañca nirantarattā avīci hotu; dukkhassa pana kathaṃ nirantaratāti taṃ dassento, ‘‘kāyadvāre…pe… ekaṃ dukkhasahagata’’ntiādimāha. Tattha āvajjanaṃ sampaṭicchanaṃ santīraṇaṃ voṭṭhabbanaṃ dve tadārammaṇacittānīti cha upekkhāsahagatāni. Evaṃ santepīti yadipi tattha upekkhāsahagatacittānipi pavattanti upekkhāvedanāpi laddhāvasarā; dukkhavedanā pana balavatarā nisitanisitena tikhiṇena satthena nirantaraṃ sarīraṃ chindantī viya dukkhaṃ upanentī viya tā vedanā abhibhavantī ajjhottharantī uppajjantī nirantarā viya hoti. Tenāha ‘‘anudahanabalavatāyā’’tiādi. Upekkhāvedanāti vā tattha ativiya aniṭṭhaphalatāya aniṭṭhārammaṇā upekkhāvedanā dukkhāti vuccati, yathā iṭṭhaphalabahutāya iṭṭhārammaṇā jhānādipariyāpanne ca sugatibhave ca upekkhāvedanā sukhāti vuccati, evaṃ dukkhassa nirantaratāya avīcīti veditabbaṃ. 'Of the six flames' means of the six flames that have risen up from the four directions, below, and above. Let Avīci be so called due to the uninterruptedness of beings; because of the abundance of beings who have done kamma that leads to hell, and because of the uninterruptedness of both the flames and those beings. But how is suffering uninterrupted? To show this, it is said, 'Through the body door... accompanied by one painful feeling,' and so on. Therein, adverting, receiving, investigating, determining, and two registering consciousnesses—these six are accompanied by equanimity. Even so, although consciousnesses accompanied by equanimity arise there and the feeling of equanimity finds its opportunity, the painful feeling is stronger. Like a sharp, well-sharpened, keen weapon continuously cutting the body, as if bringing suffering, that feeling arises as if uninterrupted, overwhelming and engulfing the other feelings. Therefore, it is said, 'Due to the strength of the burning,' and so on. Alternatively, the feeling of equanimity there, because it has an extremely undesirable object and result, is called 'painful,' just as the feeling of equanimity included in jhāna or in a happy state of existence, because it has an abundance of desirable objects and results, is called 'pleasant.' Thus, Avīci should be understood as the uninterruptedness of suffering. 269. Eko [Pg.365] pādo mahāniraye hoti, eko gūthaniraye nipatati, kammavegukkhitto antarā padamāvahati sesārambhatāya. Hatthigīvappamāṇā pariṇāhena. Ekadoṇikanāvāppamāṇā āyāmena. 269. One foot is in the Great Hell, one falls into the dung-hell, and hurled by the force of kamma, he takes a step in between for the sake of the remaining undertaking. They are the size of an elephant's neck in girth and the size of a one-trough boat in length. Pokkharapattānīti khuradhārāsadisāni tikhiṇaggāni ayosūlamayāneva padumapattāni. Heṭṭhā khuradhārāti heṭṭhābhūmiyaṃ nikkhittā, vettalatāyo ca tikhiṇadhārakaṇṭakā ayomayā eva. Tenāha – ‘‘so tattha dukkhā’’tiādi. Kusatiṇānīti kusatiṇajātitāya tathā vuttāni. Kharavālikāti kharā tikhiṇakoṭikā siṅghāṭakasaṇṭhānā vālikā. Lotus leaves means lotus leaves like razor blades, sharp-edged, made entirely of iron spikes. Below, razor blades means laid on the ground below; and rattan vines are indeed sharp-edged thorns made of iron. Hence it is said: 'There he suffers,' and so on. Blades of kusa grass are so called because they are of the kusa grass species. Coarse sand means rough, sharp-pointed, triangular-shaped sand. 270. Dante samphusetīti heṭṭhimadante yathā kiñci mukhe pakkhipituṃ na sakkā, evaṃ suphusite karoti. Tambalohapānato paṭṭhāyāti vuttakāraṇato paṭilomatopi evaṃ kammakāraṇānaṃ kāraṇamāha. Dutiyenāti kuṭhārīhi tacchanena. Tatiyenāti vāsīhi tacchanena. Avijahitameva saṃvegahetutāya lokassa mahato atthassa saṃvattanato. 270. He clenches his teeth means he makes his teeth touch so tightly that it is impossible to put anything into his mouth. From the drinking of molten copper onward means that, starting from the stated reason and going in reverse order, he thus states the cause of the causes of kamma. By the second means by hewing with axes. By the third means by shaping with adzes. It is not abandoned, since, being a cause for spiritual urgency, it leads to the great benefit of the world. 271. Hīnakāyaṃ hīnaṃ vā attabhāvaṃ upagatā. Upādāneti catubbidhepi upādāne. Taṃ atthato taṇhādiṭṭhiggāhoti āha ‘‘taṇhādiṭṭhigahaṇe’’ti. Sambhavati jarāmaraṇaṃ etenāti sambhavo, upādānanti āha – ‘‘jātiyā maraṇassa ca kāraṇabhūte’’ti. Anupādāti anupādāya. Tenāha ‘‘anupādiyitvā’’ti. 271. Having gone to an inferior body or an inferior state of existence. Clinging means in the fourfold clinging. In meaning, that is the grasping of craving and views; hence it is said, 'in the grasping of craving and views.' Because aging and death arise from this, it is an origin (sambhava); this refers to clinging. Hence it is said: 'in that which is the cause of birth and of death.' Not clinging means not having clung. Therefore, it is said, 'not having clung.' Sabbadukkhātikkantā nāmāti sakalampi vaṭṭadukkhaṃ atikkantā eva honti carimacittanirodhena vaṭṭadukkhalesassapi asambhavato. They have transcended all suffering means they have entirely overcome the suffering of the cycle of existence, since with the cessation of the final consciousness, not even a trace of the suffering of the cycle can arise. Devadūtasuttavaṇṇanāya līnatthappakāsanā samattā. The Clarification of the Hidden Meaning in the Commentary on the Devadūta Sutta is complete. Niṭṭhitā ca suññatavaggavaṇṇanā. The commentary on the Suññatavagga is concluded. 4. Vibhaṅgavaggo 4. The Division on Analysis 1. Bhaddekarattasuttavaṇṇanā 1. The Commentary on the Discourse to Bhaddekaratta 272. Ekā [Pg.366] ratti ekaratto, bhaddo ekaratto etassāti bhaddekarattaṃ, vipassanaṃ paribrūhento puggalo. Tenāha – ‘‘vipassanānuyogasamannāgatattā’’ti. Taṃ uddissa pavattiyā pana bhaddekarattasahacaraṇato bhaddekaratto. Tenāha bhagavā – ‘‘bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’’ti. Desetabbamatthaṃ uddisati etenāti uddeso, saṅkhepadesanā eva. Yasmā pana niddesapadānaṃ jananiṭṭhāne ṭhitattā mātā viyāti mātikāti vuccati, tasmāha ‘‘uddesanti mātika’’nti. Uddiṭṭhamatthaṃ vibhajati etenāti vibhaṅgo vitthāradesanā, tenāha – ‘‘vitthārabhājaniya’’nti ‘‘yathāuddiṭṭhamatthaṃ vitthārato bhājeti vibhajati etenā’’ti katvā. 272. One night is a single night; 'one for whom a single night is auspicious' is a 'bhaddekaratta,' a person developing insight. Therefore it is said, 'because of being endowed with the application of insight.' However, because the discourse proceeds in connection with that person, accompanying the 'bhaddekaratta,' it is called 'Bhaddekaratta.' Therefore, the Blessed One said, 'Monks, I will teach you the summary and the exposition of the Bhaddekaratta.' A summary (uddesa) is so called because by it one indicates the meaning to be taught; it is simply a brief exposition. And since it stands in the place of origin for the terms of exposition, like a mother, it is called a matrix (mātikā). Therefore it is said, 'the summary is the matrix.' An exposition (vibhaṅga) is so called because by it one analyzes the meaning that was indicated; it is a detailed teaching. Therefore, it is said, 'a detailed exposition,' because 'by means of it, one divides and analyzes in detail the meaning that was indicated.' Uppādādikhaṇattayaṃ patvā atikkamaṃ atikkantaṃ atītaṃ. Taṃ pana atthato vigataṃ khandhapañcakanti āha ‘‘atīte khandhapañcake’’ti. Taṇhādiṭṭhīhi nānugaccheyyāti taṇhādiṭṭhābhinandanāhi nānubhaveyya, nābhinandeyyāti attho. Yathā ‘‘nicca’’ntiādinā viparītaggāhavasena atītesu rūpādīsu micchāabhinivisanaṃ parāmāso diṭṭhābhinandanā; evaṃ ‘‘nicca’’ntiādinā viparītaggāhavasena anāgatesu rūpādīsu micchāabhinivisanaṃ parāmāso diṭṭhi kammasamādānaṃ diṭṭhipatthanāti taṃ paṭikkhipanto āha – ‘‘taṇhādiṭṭhīhi na pattheyyā’’ti. Yadatītanti ettha iti-saddo ādiattho. Tena ‘‘apatta’’nti padaṃ saṅgaṇhāti. Tampi hi kāraṇavacanaṃ. Tenāha ‘‘yasmā cā’’ti. Tatthāyamadhippāyo, ‘‘atītaṃ taṇhādivasena nābhinanditabbaṃ sabbaso avijjamānattā sasavisāṇaṃ viya, tathā anāgatampi na patthetabba’’nti. Tattha siyā – atītaṃ nābhinanditabbaṃ abhinandanāya nippayojanattā, anāgatapatthanā pana saphalāpi siyāti na sabbaso paṭikkhipitabbāti? Na, tassāpi savighātabhāvena paṭikkhipitabbato. Tenāha ‘‘yasmā’’tiādi. Tattha pahīnanti nissaṭṭhasabhāvaṃ. Niruddhanti bhaggaṃ. Atthaṅgatanti vināsaṃ. Appattanti sabhāvaṃ uppādādikaṃ asampattaṃ. Ajātanti na jātaṃ. Anibbattanti tasseva vevacanaṃ. Having reached the three moments beginning with arising and having passed beyond, it is past. That, in meaning, is the vanished five aggregates; hence it is said, 'in the past five aggregates.' One should not follow after with craving and views means one should not experience with delights of craving and views; one should not delight in them—this is the meaning. Just as, through perverse grasping, wrong adherence to past forms and so on as 'permanent,' etc., is misapprehension and delight in views; so too, through perverse grasping, wrong adherence to future forms and so on as 'permanent,' etc., is misapprehension, a view, an undertaking of kamma, and an aspiration of views. Rejecting this, he said, 'one should not aspire through craving and views.' In the phrase 'what is past,' that is a causal statement. Hence it is said, 'because.' Here, the intention is this: 'The past should not be delighted in through craving and so on because it is entirely non-existent, like a hare's horn; similarly, the future should not be aspired to.' Here, one might think: 'The past should not be delighted in because delighting in it is useless, but aspiring for the future might be fruitful, so it should not be entirely rejected.' No, because that too should be rejected as it is fraught with trouble. Hence it is said, 'because,' and so on. Here, abandoned means its nature is relinquished. Ceased means broken. Disappeared means perished. Unattained means not having attained its own nature of arising, etc. Unborn means not born. Unproduced is a synonym for that. Yattha yatthāti yasmiṃ yasmiṃ khaṇe, yasmiṃ yasmiṃ vā dhammapuñje uppannaṃ, taṃ sabbampi asesetvā. Araññādīsu vāti vā-saddo aniyamattho. Tena [Pg.367] araññe vā rukkhamūle vā pabbatakandarādīsu vāti ṭhānaniyamābhāvā anupassanāya sātaccakāritaṃ dasseti. Yamakādivasena paribrūhiyamānā vipassanā viya paṭipakkhehi akopaniyāva hotīti āha – ‘‘asaṃhīraṃ asaṃkuppanti idaṃ vipassanāpaṭivipassanādassanatthaṃ vutta’’nti. Gāthāyamayamattho vipassanāvasena yujjatīti āha – ‘‘vipassanā hī’’tiādi. Kiṃ etāya pariyāyakathāyāti nippariyāyatova asaṃhīraṃ asaṃkuppaṃ dassetuṃ, ‘‘atha vā’’tiādi vuttaṃ. Kathaṃ pana niccassa nibbānassa anubrūhanā hotīti āha ‘‘punappuna’’ntiādi. Etena tadārammaṇadhammā brūhanāya, tesaṃ ārammaṇampi atthato anubrūhitaṃ nāma hoti bahulaṃ manasikārenāti dasseti. Wherever, wherever means in whatever moment, or in whatever aggregate of phenomena it has arisen, all of that without remainder. Or in the wilderness, etc.: the word 'or' has the meaning of non-restriction. Thus, by 'in the forest, or at the foot of a tree, or in mountain caves, etc.,' it shows the absence of a fixed location and that continuous application to contemplation is to be done. Just as insight, when being developed by way of the Yamaka and so on, becomes indeed unshakeable by opposing forces, so it is said: 'Unshaken, unperturbed'—this is stated for the purpose of showing insight and counter-insight. That this meaning in the verse is connected by way of insight is stated thus: 'For insight, indeed,' and so on. 'Why this roundabout talk?'—in order to show the unshaken and unperturbed state directly, without circuity, it is said: 'Or else,' and so on. But how can there be cultivation of permanent Nibbāna? It is said: 'Again and again,' and so on. By this it is shown that through the cultivation of the mental states that have that as their object, their object itself is, in essence, also cultivated through frequent attention. Ādito tāpanaṃ ātāpanaṃ, tena ārambhadhātumāha. Parito tāpanaṃ paritāpanaṃ, tena nikkamadhātuparakkamadhātuyo cāti. Tassa senāti tassa maccuno sahakaraṇaṭṭhena senā viyāti senā. Saṅgarotiādīsu mittākāraggahaṇena sāmapayogamāha. Lañjaggahaṇena lañjadānaṃ, tena dānappayogaṃ. Balarāsīti hatthiassādibalakāyo. Tena daṇḍabhedāni vadati. Bhedopi hi balavato eva ijjhati, svāyaṃ catubbidhopi upāyayogena sampavattīyati. Tattha tattha ca saṅgaṃ āsattiṃ arati detīti saṅgaro pubbabhāge vā saṅgaraṇavasena tassa paṭijānanavasena pavattanato. Burning from the start is ardour (ātāpana); by that he indicates the element of initiative. Burning all around is torment (paritāpana); by that he indicates the elements of exertion and striving. His army means like an army in the sense of being a co-agent of Death. In 'agreement' and so on, by taking on the appearance of a friend, he speaks of the application of conciliation. By 'taking a bribe,' he means giving a bribe, and by that, the application of gifts. Mass of strength means the body of forces such as elephants, horses, and so on. By that, he speaks of force and sowing dissension. For sowing dissension is successful only for the powerful, and so this fourfold application of means proceeds. Because in various instances it gives rise to attachment, clinging, and discontent, it is called 'saṅgara.' Or else, because it proceeds by way of making an agreement in the initial stage, or by way of acknowledging it. Uṭṭhāhakaṃ uṭṭhānavīriyasampannaṃ. Saparahitasīvanalakkhaṇena asādhubhāvaparammukhabhāvagamanena vā santo. An energetic one means one endowed with the energy of exertion. A good person (santa) is characterized by promoting one's own and others' welfare, or by having turned away from what is unwholesome. 273. Manuññarūpavaseneva evaṃrūpo ahosīnti atītaṃ anvāgameti tattha nandiyāsamanvānayanato. Vedanādīsupi eseva nayo. Kusalasukhasomanassavedanāvasenāti kusalavedanāvasena sukhavedanāvasena somanassavedanāvasenāti paccekaṃ vedanāsaddo yojetabbo. Taṇhābhinandanāya sati diṭṭhābhinandanā siddhā evāti – ‘‘taṇhaṃ samanvāneti’’icceva vuttaṃ. Hīnarūpādi…pe… na maññati amanuññopi samāno samanuññabhāvasseva vasena maññanāya pavattanato. Nānupavattayati vikkhambhanavasena nandiyā dūrīkatattā. 273. By way of a pleasing form, one goes back to the past, thinking, 'I was of such a form,' because of being led along by delight there. The same method applies to feelings and so on. Through wholesome, pleasant, and joyful feeling means the word 'feeling' should be connected separately with each: 'by way of wholesome feeling,' 'by way of pleasant feeling,' and 'by way of joyful feeling.' When there is delight in craving, delight in views is indeed established; thus, it is simply said, 'he is led along by craving.' Regarding inferior form, etc. ... he does not conceive it as such, for even though it is unpleasing, his conceiving proceeds only by way of its being pleasing. He does not cause it to continue, because delight has been kept at a distance by way of suppression. 274. Uḷārasundarabhāvamukheneva [Pg.368] anāgatesupi rūpādīsu taṇhādiṭṭhikappanā pavattatīti āha – ‘‘evaṃrūpo…pe… veditabbā’’ti. 274. Through the very doorway of sublime beauty, craving, views, and constructions arise even regarding future forms, etc.—thus it is said: 'I was of such form... should be understood.' 275. Vattabbaṃ siyāti yathā nandiyā asamanvānayanajotanaṃ byatirekamukhena patiṭṭhapetuṃ, ‘‘atītaṃ na nvāgameyyā’’ti uddesassa, ‘‘kathañca, bhikkhave, atītaṃ anvāgametī’’tiādinā (ma. ni. 3.273) vibhaṅgo vutto, evaṃ ‘‘paccuppannañca yo dhamma’’ntiādikassa uddesassa byatirekamukhena vibhaṅge vuccamāne vipassanāpaṭikkhepavasena, ‘‘kathañca…pe… vattabbaṃ siyā’’ti vuttaṃ. Tayidaṃ paramagambhīraṃ satthudesanānayaṃ anupadhāretvā coditaṃ, yasmā ‘‘paccuppannañca yo dhamma’’ntiādikassa uddesassa byatirekamukheneva vipassanāpaṭikkhepavasena, ‘‘kathañca, bhikkhave, paccuppannesū’’ti vibhaṅgadesanā sampavattati. Tenāha ‘‘yasmā panā’’tiādi. Tattha tassā evāti vipassanāya eva. Abhāvaṃ dassetuṃ saṃhīratīti mātikaṃ uddharitvāti kathetukamyatāya mātikāvasena paduddhāraṃ katvā, ‘‘idha, bhikkhave, asutavā sutavā’’ti ca ādinā vitthāro vutto. Vipassanāya abhāvatoti vipassanāya abhāvitatāya avikkhambhitatāya taṇhādiṭṭhīhi sapattehi viya tattha tattha ṭhapanāya ākaḍḍhīyati, tattha tattha visaye tato eva apāyasamuddaṃ saṃsārasamuddaṃ ānīyati. Sukkapakkho vuttavipariyāyena veditabbo. Sesaṃ suviññeyyameva. 275. It might be said thus: Just as, to establish through the method of exclusion the teaching on non-pursuit for Nandiya, for the summary 'One should not pursue the past,' the exposition is given as 'And how, monks, does one pursue the past?' and so on (MN 3.273); similarly, for the summary 'And whatever phenomenon is present...,' when the exposition is given through the method of exclusion by way of rejecting insight, it is said, 'And how... it might be said thus.' This was a criticism made without considering the extremely profound teaching method of the Teacher, because the exposition for the summary 'And whatever phenomenon is present...' proceeds solely through the method of exclusion, by way of rejecting insight, saying, 'And how, monks, regarding present phenomena...' Therefore, it is said, 'But because...' and so on. Herein, 'of that very one' refers to insight itself. To show its absence, it is summarized—that is, having taken up the matrix and making an extraction of terms by way of the matrix out of a desire to speak, the detailed explanation is given in the words, 'Here, monks, an uninstructed person... and an instructed person,' and so on. 'By the absence of insight' means that because insight is uncultivated and unsuppressed, one is dragged about for placement here and there by craving and views as if by enemies, and from those very objects is led into the ocean of suffering, the ocean of saṃsāra. The bright side should be understood in the opposite way to what has been said. The rest is easily understood. Bhaddekarattasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Bhaddekaratta Sutta is complete. 2. Ānandabhaddekarattasuttavaṇṇanā 2. Commentary on the Ānandabhaddekaratta Sutta 276. Bahiddhā puthuttārammaṇato nivattetvā ekasmiṃyeva ārammaṇe cittassa sammadeva layanaṃ appanaṃ paṭisallānaṃ, yo koci samāpattivihāro, idha pana ariyavihāro adhippetoti āha – ‘‘paṭisallānā vuṭṭhito’’tiādi. Jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Vuttañhetaṃ – ‘‘jānantāpi tathāgatā pucchanti, jānantāpi na pucchantī’’tiādi (pārā. 16). 276. Having turned the mind away from external, diverse objects, its proper settling and application on a single object is seclusion. Whatever mode of attainment it may be, here, however, the noble mode of dwelling is intended; thus it is said: ‘having emerged from seclusion,’ and so forth. The Blessed One, though knowing, asked in order to initiate the discussion. For it has been said: ‘The Tathāgatas ask even when they know, and they do not ask even when they know,’ and so forth (Pārā. 16). 278. Sādhukāramadāsīti [Pg.369] sādhusaddaṃ sāvesi. Taṃ pana pasaṃsā hotīti pasaṃsattho sādhusaddo. Tenāha ‘‘desanaṃ pasaṃsanto’’ti. Vijjamānehi vaṇṇehi guṇavante udaggatākaraṇaṃ sampahaṃsanaṃ, kevalaṃ guṇasaṃkittanavasena thomanā pasaṃsāti ayametesaṃ viseso. 278. ‘He gave a sign of approval’ means he caused the sound ‘sādhu’ to be heard. That, however, is praise; thus the word ‘sādhu’ has the meaning of praise. Therefore, it is said: ‘praising the teaching.’ ‘Sampahaṃsana’ is the act of elevating those possessing virtues with existing praises; ‘pasaṃsā’ is mere praise by way of recounting virtues. This is the distinction between these two. Ānandabhaddekarattasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Ānandabhaddekaratta Sutta is complete. 3. Mahākaccānabhaddekarattasuttavaṇṇanā 3. Commentary on the Mahākaccānabhaddekaratta Sutta 279. Uṇhabhāvena tapanato tapaṃ udakaṃ etassāti tapodā, rahado. Tenāha ‘‘tattodakassa rahadassā’’ti. Saṅkhepena vuttamatthaṃ vitthārato dassetuṃ, ‘‘vebhārapabbatassā’’tiādi vuttaṃ. Tato udakarahadato, taṃ rahadaṃ upanissāyāti attho. Nāgabhavanāgatopi hi so rahado tato upari manussaloke jalāsayena sambaddho hoti. Tena vuttaṃ – ‘‘tapodā nāma nadī sandatī’’ti. Edisāti kuthitā uṇhā, anvatthanāmavasena tapodāti ca vuccatīti attho. Petalokoti petānaṃ vasanaṭṭhānaṃ paccekanirayaṃ sandhāyāha. Imassa pana ārāmassāti tapodārāmassa. Tatoti tapodāsaṅkhātanadito. Mahāudakarahadoti mahāudakabharitaṃ pallalaṃ. 279. Because it heats by its hot nature, it is ‘tapodā,’ meaning ‘water of heat,’ a lake. Therefore, it is said: ‘of the lake with hot water.’ To show in detail the meaning stated concisely, ‘of the Vebhāra Mountain,’ and so forth, is stated. ‘From that water-lake’ means relying on that lake. For even though that lake comes from the Nāga realm, it is connected above in the human world by a water reservoir. Therefore, it is said: ‘a river named Tapodā flows.’ ‘Edisa’ means boiling and hot; and it is also called Tapodā according to its etymological name—this is the meaning. ‘Petaloka’ (realm of ghosts) refers to the dwelling place of ghosts, meaning individual hells. ‘But of this grove’ means of the Tapodā Grove. ‘From there’ means from the river called Tapodā. ‘The great water-lake’ means a large pool filled with water. 280. Samiddhoti uḷāro, paripuṇṇoyevāti attho. Ādimhi brahmacariyamassāti ādibrahmacariyo, so eva ādibrahmacariyako. Tenāha ‘‘pubbabhāgappaṭipattibhūto’’ti. ‘‘Atītaṃ anāgataṃ paccuppanna’’nti addhabhedamukhena saṅkhatadhammabodhavacanaṃ. 280. ‘Samiddha’ means splendid, fully complete—this is the meaning. ‘His holy life at the beginning’ means ‘ādibrahmacariya,’ which is indeed ‘ādibrahmacariyaka.’ Therefore, it is said: ‘being the preliminary practice.’ ‘Past, future, and present’ is a statement of understanding conditioned phenomena by means of the distinction of time. 282. Kāmaṃ khandhādivasena vibhajanaṃ sādhāraṇaṃ, paṭhamadutiyacatutthasuttesu pana khandhavasena vibhajanaṃ katvā idha tathā akatvā evaṃ desanāya ṭhapanaṃ tato aññathā āyatanavasena vibhajanatthaṃ. Evaṃ vibhinnā hi saṅkhepavitthārato anavasesā sammasanupagā dhammā vibhajitvā dassitā honti; ayaṃ kirettha bhagavato ajjhāsayo therena nayato gahitoti dassetuṃ, ‘‘imasmiṃ kirā’’tiādi vuttaṃ. Tattha dvādasāyatanavaseneva mātikaṃ ṭhapesīti lokiyāni dvādasāyatanāni eva sandhāya [Pg.370] mātikaṃ ṭhapesi, yathā tīsu suttesu khandhavasena vibhattaṃ, evaṃ yadi bhagavatā idhāpi vibhajanaṃ icchitaṃ siyā, tathā vibhajeyya, yasmā pana tathā avibhajitvāva gandhakuṭiṃ paviṭṭho, tasmā dvādasāyatanavasenevettha vibhajanaṃ bhagavatā ca adhippetanti nayaggāhe ṭhatvā thero vibhaji. Tenāha – ‘‘nayaṃ paṭilabhitvā evamāhā’’ti. Bhāriyaṃ katanti dukkaraṃ kataṃ. Apade padaṃ dassitaṃ ākāse padaṃ kataṃ sādhāraṇassa atthassa visiṭṭhavisayatāya dassitattā. Nikantiviññāṇanti nikantitaṇhāya sampayuttaṃ viññāṇaṃ, ‘‘chandarāgappaṭibaddhaṃ hotī’’ti vacanato. Manoti bhavaṅgacittaṃ manodvārikajavanānaṃ dvārabhūtaṃ. 282. Although the analysis by way of aggregates, etc., is common, in the first, second, and fourth suttas, the analysis was made by way of aggregates, whereas here, without doing so, the teaching is presented in this way in order to analyze otherwise by way of sense bases. For thus, phenomena suitable for comprehension, both concisely and extensively, are shown completely divided. To show that this indeed was the Blessed One’s intention here, understood by the Elder through the method, ‘in this case,’ and so forth, is stated. ‘There he established the matrix by way of the twelve sense bases’ means he established the matrix referring to the worldly twelve sense bases. Just as in the three suttas the division was by way of aggregates, so too, if the Blessed One had wished for a division here, he would have divided thus. But since he entered the perfumed chamber without dividing thus, the Elder, standing firm in grasping the method, divided here by way of the twelve sense bases, understanding that this was also intended by the Blessed One. Therefore, it is said: ‘having grasped the method, he spoke thus.’ ‘He undertook a weighty task’ means he did something difficult. ‘A path shown where there is no path,’ ‘a path made in the sky’—this is because the common meaning is shown in a specific scope. ‘Consciousness with desire’ means consciousness associated with the craving of desire, according to the saying: ‘it is bound by desire and lust.’ ‘Mind’ refers to the life-continuum consciousness, which serves as the door for mind-door impulsions. 283. Patthanāvasena ṭhapesīti patthanāvasena cittaṃ pavattesi. 283. ‘He established by way of aspiration’ means he caused the mind to proceed by way of aspiration. Mahākaccānabhaddekarattasuttavaṇṇanāya līnatthappakāsanā The Elucidation of the Hidden Meaning in the Commentary on the Mahākaccānabhaddekaratta Sutta Samattā. Is complete. 4. Lomasakakaṅgiyabhaddekarattasuttavaṇṇanā 4. Commentary on the Lomasakaṅgiya-bhaddekaratta Sutta 286. Ghananicitalomo lomaso, ayaṃ pana appatāya lomasakoti āha – ‘‘īsakalomasākāratāyā’’ti, lomasako aṅgiko lomasakakaṅgiyo, paṭhamo ka-kāro appattho, dutiyaṃ pana padavaḍḍhanameva. Rattakambalasilāyanti rattakambalavaṇṇasilāyaṃ. Oruyhāti ākāsato otaritvā. Pāṭihāriyaṃ disvā dinnalābhasakkārassa asādiyanato manussapathe na vasanti. 286. ‘Lomaso’ means one with dense and closely-set hair. This one, however, is called ‘lomasako’ due to smallness; it is said: ‘because of having the appearance of slight hair.’ ‘Lomasakaṅgiyo’ means Lomasako Aṅgika. The first ‘ka’ has a diminutive meaning, while the second is merely for the embellishment of the word. ‘On the red-blanket rock’ means on a rock the color of a red blanket. ‘Having descended’ means having come down from the sky. Having seen the miracle, they do not dwell on the human path because they do not delight in the gains and honors received. Dasahi cakkavāḷasahassehīti nissakkavacanato āgantvāti adhippāyo. Sannipatitāhi devatāhīti karaṇavacanaṃ. Paññāpayogamandatāya paṭivijjhituṃ asakkontānaṃ devānaṃ ñāṇassa tikkhavisadabhāvāpādanena samuttejetuṃ saṃvegajananatthaṃ…pe… abhāsi. Tatrāti tasmiṃ devasannipāte, tissaṃ vā desanāyaṃ. Devattassāti devabhāvassa, dibbasampattiyāti attho. Bhaddekarattassa suttassa etāti bhaddekarattiyā. ‘From ten thousand world-systems’—the intention is ‘having come,’ as it is an expression of departure. ‘By the assembled deities’ is an instrumental expression. He spoke in order to inspire those deities who, due to the dullness of their application of wisdom, were unable to penetrate, by producing sharpness and clarity in their knowledge for the purpose of arousing spiritual urgency… and so forth. ‘There’ means in that assembly of deities, or in that teaching. ‘Of the divine state’ means of the state of being a deity; the meaning is of divine attainment. ‘Of the Bhaddekaratta Sutta’ means of the Bhaddekaratta night. Savanamukhena byañjanaso atthaso ca upadhāraṇaṃ uggaṇhananti āha – ‘‘tuṇhībhūto nisīditvā suṇanto uggaṇhāti nāmā’’ti. Vācuggatakaraṇaṃ pariyāpuṇananti āha – ‘‘vācāya sajjhāyaṃ karonto pariyāpuṇāti nāmā’’ti. Ganthassa parihaṇaṃ dhāraṇaṃ, taṃ pana paresu patiṭṭhāpanaṃ [Pg.371] pākaṭaṃ hotīti āha – ‘‘aññesaṃ vācento dhāreti nāmā’’ti. Sesaṃ heṭṭhā vuttanayameva. ‘Learning’ means attending to and grasping by way of hearing, both in terms of wording and meaning; thus it is said: ‘One who sits silently and listens is said to learn.’ ‘Mastering’ means making it verbally accessible; thus it is said: ‘One who recites aloud is said to master.’ ‘Retention’ is the preservation of the text, and establishing it in others makes it manifest; thus it is said: ‘One who teaches others is said to retain.’ The rest is just as explained below. Lomasakakaṅgiyabhaddekarattasuttavaṇṇanāya līnatthappakāsanā The Elucidation of the Hidden Meaning in the Commentary on the Lomasakakaṅgiyabhaddekaratta Sutta. Samattā. Concluded. 5. Cūḷakammavibhaṅgasuttavaṇṇanā 5. The Commentary on the Cūḷakammavibhaṅga Sutta. 289. Aṅgasubhatāyāti aṅgānaṃ hatthapādādisarīrāvayavānaṃ sundarabhāvena. Yaṃ apaccaṃ kucchitaṃ muddhaṃ vā, tattha loke māṇavavohāro, yebhuyyena sattā daharakāle suddhadhātukā hontīti vuttaṃ, ‘‘taruṇakāle vohariṃsū’’ti. Adhipatittāti issarabhāvato. 289. ‘By comeliness of limbs’ means by the beautiful state of the bodily members, such as hands and feet. Regarding whatever offspring is contemptible or foolish, in that case in the world there is the usage of ‘young man’; for it is said that beings are mostly of pure elements in their youth, thus, ‘they used it in their youth.’ ‘Because of dominance’ means because of lordship. Samāhāranti sannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarepi byayamāne bhogā khīyanti, appatarepi sañcayamāne vaḍḍhanti, tasmā viññujātiko kiñci byayaṃ akatvā ayameva uppādento gharāvāsaṃ anutiṭṭheyyāti lobhādesitamatthaṃ vadati. ‘Accumulation’ means a collection. ‘A wise person dwells in the house’—because even with little expenditure, possessions diminish, and even with little accumulation, they increase. Therefore, an intelligent person, without making any expenditure but only generating income, should maintain the household—this meaning is spoken out of greed. Dhanalobhena…pe… nibbatto. Lobhavasikassa hi gati nirayo vā tiracchānayoni vā. Vuttañhetaṃ – ‘‘nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati anubyañjanassādagathitaṃ vā. Tasmiṃ samaye kālaṅkareyya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā’’ti (saṃ. ni. 4.235). Niraye nibbattissati katokāsassa kammassa paṭibāhituṃ asakkuṇeyyabhāvato. Through greed for wealth… is born. For one under the sway of greed, the destination is either hell or the animal realm. As it is said: ‘When consciousness, bhikkhus, remains attached to the allurement of signs or the allurement of details, at that time, if one were to die, I declare one of two destinations—either hell or the animal realm’ (Saṃyutta Nikāya 4.235). One will be reborn in hell, due to the inability to ward off the kamma that has found its opportunity. Pattakkhandhaadhomukhabhāvaṃ sandhāya ‘‘onāmetvā’’ti vuttaṃ. Brāhmaṇacārittassa bhāvitataṃ sandhāyāha ‘‘brahmaloke nibbatto’’ti. Taṃ pavattiṃ pucchīti sutametaṃ mayā, ‘‘mayhaṃ pitā sunakho hutvā nibbatto’’ti, etaṃ bhotā gotamena vuttanti. Kimidaṃ vuttanti imaṃ pavattiṃ pucchi. Referring to the state of having drooping shoulders and a downward-facing head, it is said ‘having bent down.’ Referring to the cultivation of the brahmin’s conduct, it is said ‘he was reborn in the Brahma world.’ He inquired about that event: “This was heard by me: ‘My father was reborn as a dog.’ Was this said by the venerable Gotama?” He asked about this event, “What is this that was said?” Tatheva vatvāti yathā sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti, ‘‘todeyyabrāhmaṇo sunakho jāto’’ti attano vacanassa avisaṃvādanatthaṃ, visaṃvādanābhāvadassanatthanti adhippāyo. Ñātomhi [Pg.372] imināti iminā mama puttena mayhaṃ purimajātiyaṃ pitāti evaṃ ñāto amhīti jānitvā. Buddhānubhāvena kira sunakho tathā dasseti, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāya. Bhavapaṭicchannanti bhavantarabhāvena paṭicchannaṃ. Nāma-saddo sambhāvane. Paṭisandhiantaranti aññajātipaṭisandhiggahaṇena heṭṭhimajātaṃ gatiṃ. Aṅgavijjāpāṭhako kiresa, tena appāyukadīghāyukatādivasena cuddasa pañhe abhisaṅkhari; evaṃ kirassa ahosi, ‘‘imesaṃ sattānaṃ appāyukatādayo visesā aṅgapaccaṅgavasena sallakkhiyanti. Na kho panetaṃ yuttaṃ ‘aṅgapaccaṅgāni yāva tesaṃ tesaṃ kāraṇa’nti; tasmā bhavitabbamettha aññeneva kāraṇena. Samaṇo gotamo taṃ kāraṇaṃ vibhajitvā kathessati, evāyaṃ sabbaññūti nicchayo me apaṇṇako bhavissatī’’ti. Apare pana bhaṇanti, ‘‘tiracchānagataṃ manussaṃ vā āvisitvā icchitatthakasāvanaṃ nāma mahāmantavijjāvasena hoti; tasmā na ettāvatā samaṇassa gotamassa sabbaññutā sunicchitā hoti. Yaṃ nūnāhaṃ kammaphalamassa uddissa pañhaṃ puccheyyaṃ, tattha ca me cittaṃ ārādhento pañhaṃ byākarissati. Evāyaṃ sabbaññūti vinicchayo me bhavissatīti te pañhe pucchatī’’ti. ‘Having spoken thus’ means having spoken just as was said to the dog. ‘For the sake of not deceiving’ means for the sake of not falsifying his own words, ‘The brahmin Todeyya was reborn as a dog,’ the intention being to demonstrate the absence of falsehood. ‘I am known by him’ means knowing, ‘I am known by this son of mine as his father in a past life.’ By the Buddha’s power, it seems, the dog revealed this, not through recollection of past lives. However, upon seeing the Blessed One, the barking was due to a latent tendency from a past life. ‘Concealed by existence’ means hidden by the state of being in another existence. The word ‘nāma’ here implies possibility. ‘Between rebirth-linking’ refers to grasping another rebirth-linking, a lower destination. This person, it seems, was a master of physiognomy. By means of short lifespan, long lifespan, and other characteristics, he formulated fourteen questions. Thus it occurred to him: ‘The distinctions in lifespan and other traits of these beings are discerned through their limbs and features. But it is not right that limbs and features should be the sole cause for these things; therefore, there must be another cause here. The ascetic Gotama will analyze that cause and explain it. Thus, my conviction in his omniscience will be certain.’ Others, however, say: ‘By possessing an animal or a human through a great magical spell, one can convey desired messages. Therefore, the ascetic Gotama’s omniscience is not firmly established merely by this. What if I were to ask him a question concerning the result of kamma, and he were to answer the question while satisfying my mind? In that way, my judgment of his omniscience will be confirmed.’ Thus, he asked those questions. Bhaṇḍakanti sāpateyyaṃ, santakanti attho. Kammunā dātabbaṃ ādiyantīti kammadāyādā, attanā katūpacitakammaphalabhāgīti attho. Taṃ pana kammadāyajjaṃ kāraṇopacārena vadanto, ‘‘kammaṃ etesaṃ dāyajjaṃ bhaṇḍakanti attho’’ti āha – yathā ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’ti (dī. ni. 3.80). Yavati phalaṃ sabhāvato bhinnampi abhinnaṃ viya missitaṃ hoti, etenāti yonīti āha – ‘‘kammaṃ etesaṃ yoni kāraṇa’’nti. Mamattavasena bajjhati saṃbajjhatīti bandhu, ñāti sālohito ca. Kammaṃ pana ekantasambandhamevāti āha – ‘‘kammaṃ etesaṃ bandhū’’ti. Patiṭṭhāti avassayo. Kammasadiso hi sattānaṃ avassayo natthi, añño koci issaro brahmā vā na karoti tādisaṃ kattuṃ sajjituṃ asamatthabhāvato. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ. Kammamevāti kasmā avadhāritaṃ, nanu kilesāpi sattānaṃ hīnapaṇītabhāvakāraṇaṃ, na kevalanti[Pg.373]? Saccametaṃ, kilesapayogena vipākavaṭṭaṃ nibbattaṃ kammapavattitamevāti katvā vuttaṃ. ‘‘Kathitassa atthaṃ na sañjānāsī’’ti saṅkhepato vatvā nanu bhagavā mahākāruṇiko paresaṃ ñāpanatthameva dhammaṃ desetīti āha – ‘‘mānanissito kiresā’’tiādi. ‘Goods’ means wealth, that is, one’s possessions. ‘They take what is given by kamma’ means they are heirs to kamma, that is, partakers of the fruit of kamma accumulated by themselves. Speaking of that inheritance of kamma by a figurative use of ‘cause,’ he says, ‘Kamma is their inheritance, their property,’ just as it is said, ‘Bhikkhus, on account of undertaking wholesome qualities, this merit grows’ (Dīgha Nikāya 3.80). Because the fruit, though naturally distinct, is mixed as if it were undivided, therefore it is said, ‘Kamma is their womb, their cause.’ ‘Bound by possessiveness, they are entangled’ means relatives and kin and blood relations. But kamma is the sole connection; hence it is said, ‘Kamma is their kinsman.’ ‘Support’ means refuge. For beings have no other refuge equal to kamma. No other lord, not even Brahmā, can create such a thing, being incapable of doing or preparing it. What should be said here is to be understood in the manner explained in the exposition of the Path of Purification. Why is it specified as ‘kamma alone’? Are not defilements also the cause of beings’ inferior and superior states, not just kamma? This is true, but it is stated thus because the round of results, which arises through the application of defilements, is propelled by kamma. Having said briefly, ‘You do not grasp the meaning of what has been explained,’ and since the Blessed One, out of great compassion, teaches the Dhamma solely for the understanding of others, it is said, ‘Surely this person relies on pride,’ and so on. 290. Samattenāti pariyattena, yathā taṃ phalaṃ dātuṃ samatthaṃ hoti, evaṃ katena, upacitenāti attho. Tādisaṃ pana attano kicce anūnaṃ nāma hotīti āha ‘‘paripuṇṇenā’’ti. Samādinnenāti ettha samādānaṃ nāma taṇhādiṭṭhīhi gahaṇaṃ parāmasananti āha – ‘‘gahitena parāmaṭṭhenā’’ti. Paṭipajjati etāya sugatiduggatīti paṭipadā, kammaṃ. Tathā hi taṃ ‘‘kammapatho’’ti vuccati. 290. ‘By what is undertaken’ means by what is completed, by what is done in such a way that it is capable of giving fruit, by what is accumulated. And such a thing is indeed not deficient in its own function; thus it is said ‘by what is fulfilled.’ ‘By what is taken up’ means that taking up is grasping and clinging through craving and wrong views; thus it is said ‘by what is grasped, by what is clung to.’ Path (paṭipadā) is so called because by this one proceeds to good and bad destinations; it is kamma. For indeed, it is called ‘the path of kamma.’ Esāti paṭipadā. Dubbalaṃ upaghātakameva siyāti upapīḷakassa visayaṃ dassetuṃ, ‘‘balavakammenā’’tiādi vuttaṃ. Balavakammenāti puññakammena. Vadati nāmāti vadanto viya hoti. Nibbattāpeyyanti kasmā vuttaṃ, nanu upapīḷakasabhāvaṃ kammaṃ janakasabhāvaṃ na hotīti? Sabbametaṃ parikappanavacanaṃ, yathā manussā paccatthikaṃ paṭipakkhaṃ kiñci kātuṃ asamatthāpi keci ālambanavasena samatthā viya attānaṃ dassenti, evaṃsampadamidanti keci. Apare pana bhaṇanti – yassidaṃ kammassavipākaṃ pīḷeti, sace tasmiṃ anokāse eva sayaṃ vipaccituṃ okāsaṃ labheyya, apāyesu eva taṃsamaṅgipuggalaṃ nibbattāpeyya, yasmā taṃ kammaṃ balavaṃ hutvā avasesapaccayasamavāyena vipaccituṃ āraddhaṃ, tasmā itaraṃ tassa vipākaṃ vibādhentaṃ upapīḷakaṃ nāma jātaṃ. Etadatthameva cettha ‘‘balavakammena nibbatta’’nti balavaggahaṇaṃ kataṃ. Kiccavasena hi nesaṃ kammānaṃ etā samaññā, yadidaṃ upapīḷakaṃ upacchedakaṃ janakaṃ upatthambhakanti, na kusalāni viya upatthambhāni honti nibbattatthāya. Pīḷetvāti viheṭhetvā paṭighāṭanādivasena ucchutelayantādayo viya ucchutilādike vibādhetvā. Nirojanti nittejaṃ. Niyūsanti nirasaṃ. Kasaṭanti nissāraṃ. Parissayanti upaddavaṃ. ‘This’ refers to the path. ‘It may only be weak and destructive’—to show the scope of the obstructive, it was said, ‘by powerful kamma,’ and so on. ‘By powerful kamma’ means by meritorious kamma. ‘It speaks, as it were’ means it is as if speaking. ‘Why was it said, “it would produce”? Is it not that obstructive kamma by nature is not generative?’ All this is a statement of supposition. Just as some people, though incapable of harming an enemy, present themselves as capable by relying on some support—so too is this case, say some. Others, however, say: ‘That kamma which oppresses the result of another kamma—if, in that situation where there is no opportunity, it were to get an opportunity to ripen itself, it would cause that person to be reborn in the states of woe. Because that powerful kamma has begun to ripen through the combination of remaining conditions, the other kamma that obstructs its result is called obstructive.’ This is precisely why the term ‘powerful’ is used here in the phrase ‘produced by powerful kamma.’ For these designations of the kammas—namely, obstructive, cutting-off, generative, and supportive—are by way of function. They are not supportive for the purpose of generation in the way that wholesome kammas are. ‘Oppressing’ means harassing; obstructing by way of striking and so on, like a sugarcane press or an oil press obstructs sugarcane or sesame seeds. ‘They drain’ means making it devoid of vigor. ‘They suck dry’ means making it tasteless. ‘They scrape’ means making it worthless. ‘They bring danger’ means causing misfortune. Idāni parissayassa upanayanākāraṃ dassentena tattha, ‘‘dārakassā’’tiādiṃ vatvā bhogānaṃ vināsanākāraṃ dassetuṃ, puna ‘‘dārakassā’’tiādi vuttaṃ. Kumbhadohanāti kumbhapūrakhīrā. Gomaṇḍaleti goyūthe. Now, to show the manner of bringing danger, having said, ‘for the boy,’ and so on, and to show the manner of the destruction of possessions, again, ‘for the boy,’ and so on, was said. ‘Kumbhadohana’ means milk filling a pot. ‘Gomaṇḍala’ means a herd of cattle. Aṭṭhusabhagamanaṃ [Pg.374] katvāti aṭṭhausabhappamāṇaṃ padesaṃ paccatthikaṃ uddissa dhanuggaho anuyāyiṃ katvā. Tanti saraṃ. Aññoti paccatthiko. Tattheva pāteyya accāsannaṃ katvā sarassa khittattā. Vāḷamacchodakanti makarādivāḷamacchavantaṃ udakaṃ. ‘Having gone a distance of eight usabhas’ means the archer, having made a pursuit, aimed at the enemy over a distance of eight usabhas. ‘Tanti’ means an arrow. ‘The other’ means the enemy. ‘One should make it fall right there’ means very near, because the arrow was shot. ‘Water with fierce fish’ means water containing fierce fish such as makaras. Paṭisandhinibbattakaṃ kammaṃ janakakammaṃ nāma paripuṇṇavipākadāyibhāvato, na pavattivipākamattanibbattakaṃ. Bhogasampadādīti ādi-saddena ārogyasampadādi-parivārasampadādīni gaṇhāti. Na dīghāyukatādīni hi appāyukatāsaṃvattanikena kammunā nibbattāni; aññaṃ dīghāyukatākaraṇena upatthambhetuṃ sakkoti; na atidubbaṇṇaṃ appesakkhaṃ nīcakulīnaṃ duppaññaṃ vā vaṇṇavantatādivasena. Tathā hi vakkhati, ‘‘imasmiṃ pana pañhavissajjane’’tiādi, taṃ pana nidassanavasena vuttanti daṭṭhabbaṃ. The kamma that produces rebirth-linking is called generative kamma because it gives a fully matured result, not merely a result that arises during the course of existence. In the phrase ‘accomplishment in wealth, and so on,’ the word ‘and so on’ includes accomplishment in health, accomplishment in retinue, and so forth. For things like long life are not produced by kamma conducive to short life; another kamma is able to support by producing long life. But it cannot support one who is extremely ugly, of little influence, of low birth, or of little wisdom by means of beauty and so forth. As will be said, ‘But in this answer to the question,’ and so on. This, however, should be understood as stated by way of illustration. Purimānīti upapīḷakopacchedakāni. Upapīḷakupaghātā nāma kusalavipākapaṭibāhakāti adhippāyena ‘‘dve akusalānevā’’ti vuttaṃ. Upatthambhakaṃ kusalamevāti ettha yathā janakaṃ ubhayasabhāvaṃ, evaṃ itaresampi ubhayasabhāvatāya vuccamānāya na koci virodho. Devadattādīnañhi nāgādīnaṃ ito anuppavacchitānaṃ petādīnañca narakādīsu akusalakammavipākassa upatthambhanupapīḷanupaghātanāni na na sambhavanti. Evañca katvā yā heṭṭhā bahūsu ānantariyesu ekena gahitapaṭisandhikassa itaresaṃ tassa anubalappadāyitā vuttā, sāpi samatthitā hoti. Yasmiñhi kamme kate janakanibbattaṃ kusalaphalaṃ vā akusalaphalaṃ vā byādhidhātusamatādinimittaṃ vibādhīyati, tamupatthambhakaṃ. Yasmiṃ pana kate jātisamatthassa paṭisandhiyaṃ pavattiyañca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhāvicchedapaccayānuppattiyā upabrūhanapaccayuppattiyā ca janakasāmatthiyānurūpaṃ parivutticiratarapabandhā hoti, etaṃ upatthambhakaṃ. Tathā yasmiṃ kate janakanibbattaṃ kusalaphalaṃ akusalaphalaṃ vā byādhidhātusamatādinimittaṃ vibādhīyati, taṃ upapīḷakaṃ. Yasmiṃ pana kate janakasāmatthiyavasena ciratarapabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā vicchijjati, taṃ upaghātakanti ayamettha sāro. By 'the former' is meant those that are obstructive and cutting-off. By 'obstructive and destructive' is meant that they obstruct wholesome results; with this in mind it was said, 'there are only two unwholesome ones.' Here, regarding 'supportive is only wholesome,' just as the generative kamma has a dual nature, so too there is no contradiction in saying that the others also have a dual nature. For it is indeed possible that the unwholesome kamma-results of Devadatta and others, of nāgas and others who have not passed away from here, and of petas and others in hell, are supported, oppressed, and destroyed. And thus, the statement made before, that among many immediately effective kammas, when one has taken rebirth through one, the others provide supporting strength for it, is also substantiated. For when a kamma is performed, and the wholesome or unwholesome result produced by a generative kamma is obstructed by a cause such as illness or imbalance of elements, that is supportive kamma. When a kamma is performed through which there is the arising of resultant kamma-born matter at rebirth-linking and during the course of existence for one capable of birth, that is generative kamma. When a kamma is performed through which a desirable or undesirable result produced by another kamma has its course prolonged and its duration extended in accordance with the generative kamma's capacity—by the non-arising of conditions for obstruction and cessation, and by the arising of conditions for strengthening—that is supportive kamma. Similarly, when a kamma is performed that obstructs a wholesome or unwholesome result produced by a generative kamma through a cause such as illness or imbalance of elements, that is obstructive kamma. When a kamma is performed through which a result, though capable of prolonged duration due to the generative kamma's capacity, is cut off by the arising of a condition for cessation, that is destructive kamma. This is the essence here. Tatthāti [Pg.375] tesu kammesu. Upacchedakakammenāti āyuno upaghātakakammena. Svāyamupaghātakabhāvo dvidhā icchitabboti taṃ dassetuṃ ‘‘pāṇātipātinā’’tiādi vuttaṃ. Na sakkoti pāṇātipātakammunā santānassa tathābhisaṅkhatattā. Yasmiñhi santāne nibbattaṃ, tassa tena abhisaṅkhatatā avassaṃ icchitabbā tattheva tassa vipākassa vinibandhanato. Etena kusalassa kammassa āyūhanakkhaṇeyeva pāṇātipāto tādisaṃ sāmatthiyupaghātaṃ karotīti dasseti, tato kammaṃ appaphalaṃ hoti. ‘‘Dīghāyukā’’tiādinā upaghātasāmatthiyena khette uppannasassaṃ viya upapattiniyāmakā dhammāti dasseti. Upapatti niyatavisese vipaccituṃ okāse karonte eva kusalakamme ākaḍḍhiyamānapaṭisandhikaṃ pāṇātipātakammaṃ appāyukatthāya niyametīti āha – ‘‘paṭisandhimeva vā niyāmetvā appāyukaṃ karotī’’ti. Pāṇātipātacetanāya accantakaṭukavipākattā sanniṭṭhānacetanāya niraye nibbattati tassā atthassa khīṇābhāvato; itare pana na tathā bhāriyāti āha – ‘‘pubbā…pe… hotī’’ti. Idha pana yaṃ heṭṭhā vuttasadisaṃ, taṃ vuttanayena veditabbaṃ. ‘Therein’ means among those kammas. ‘By cutting-off kamma’ means by kamma that is destructive of lifespan. This destructive nature should be understood in two ways; to show this, it was said, 'by one who kills living beings,' and so forth. It is not possible, because the continuity is conditioned in such a way by the kamma of killing living beings. For in whichever continuity it arises, its being conditioned by that kamma must necessarily be accepted, because its result is bound to that very place. By this, it is shown that the act of killing living beings causes such a destruction of potential at the very moment of accumulating wholesome kamma, and thus that kamma becomes less fruitful. Through the phrase 'long-lived,' and so forth, it is shown that the conditions determining rebirth are like crops grown in a field, which can be affected by the capacity of a destructive kamma. When wholesome kamma creates the opportunity for ripening into a specific rebirth, the kamma of killing living beings, drawing along the relinking consciousness, determines it for a short lifespan; thus it is said: 'or by determining the relinking itself, it makes one short-lived.' Because the intention to kill living beings has an extremely painful result, through the resolute intention one is reborn in hell, due to the undiminished potential of its effect; but the others are not so weighty; thus it is said: 'the preliminary... becomes.' Here, however, what is similar to what was stated before should be understood in the manner explained. Manussāmanussaparissayāti mānusakā amānusakā ca upaddavā. Puratoti pubbadvārato. Pacchatoti pacchimavatthuto. Pavaṭṭamānāti parijanassa, devatānaṃ vā desena pavaṭṭamānā. Parehīti purātanehi parehi. Sammukhībhāvanti sāmibhāvavasena paccakkhattaṃ. Āharitvā denti iṇāyikā. Kammantāti vaṇijjādikammāni. Apāṇātipātakammanti pāṇātipātassa paṭipakkhabhūtaṃ kammaṃ; pāṇātipātā virativasena pavattitakammanti attho. Dīghāyukasaṃvattanikaṃ hoti vipākassa kammasarikkhabhāvato. Iminā nayenāti iminā appāyukadīghāyukasaṃvattanikesu kammesu yathāvuttena taṃ saṃvattanikavibhāvananayena. ‘Dangers from humans and non-humans’ means troubles from humans and non-humans. ‘From the front’ means from the eastern gate. ‘From the rear’ means from the western grounds. ‘Occurring’ means occurring in the direction of one's retinue or of the devas. ‘By others’ means by ancient others. ‘Becoming manifest’ means direct presence by way of ownership. ‘Having brought, they give’ refers to creditors. ‘Occupations’ means trades such as commerce. ‘The kamma of non-killing’ means the kamma that is the opposite of killing living beings; the meaning is kamma undertaken by way of abstinence from killing living beings. It is conducive to long life because the result corresponds to the kamma. ‘By this method’ means by this aforementioned method of explaining the kammas conducive to short life and long life. Viheṭhanakammādīnipīti pi-saddena kodhaissāmanakamaccherathaddhaaviddasubhāvavasena pavattitakammāni saṅgaṇhāti. Tathevāti yathā pāṇātipātakammaṃ atthato evaṃ vadati nāmāti vuttaṃ, tatheva vadamānāni viya. ‘‘Yaṃ yadevātipatthenti, sabbametena labbhatī’’ti (khu. pā. 8.10) vacanato yathā sabbakusalaṃ sabbāsaṃ sampattīnaṃ upanissayo, evaṃ sabbaṃ akusalaṃ sabbāsaṃ vipattīnaṃ upanissayoti, ‘‘upapīḷanena nibbhogataṃ āpādetvā’’tiādi vuttaṃ[Pg.376]. Tathā hi pāṇātipātakammavasenapi ayaṃ nayo dassito. Aviheṭhanādīnīti ettha ādi-saddena akkodhana-anissāmana-dāna-anatimāna-viddasubhāvena pavattakammāni saṅgaṇhāti. By 'actions of molestation and so forth,' the particle 'pi' also includes actions arising from anger, jealousy, miserliness, obstinacy, and an ignorant nature. By 'just so' is meant that just as the kamma of killing living beings is said to speak thus in its meaning, so too are these actions as if speaking. As it is said, 'Whatever they long for, all of it is obtained by this' (Khp 8.10), just as all wholesome deeds are the supporting condition for all attainments, so too all unwholesome deeds are the supporting condition for all failures; thus, 'by oppressing, having brought about impoverishment,' and so forth, was stated. Indeed, this method is also shown by means of the kamma of killing living beings. In 'non-molestation and so forth,' the term 'ādi' includes actions arising from non-anger, non-jealousy, giving, non-conceit, and a wise nature. 293. Issā mano etassāti issāmanakoti āha ‘‘issāsampayuttacitto’’ti. Upakkosantoti akkosavatthūhi akkosanto. Issaṃ bandhatīti issaṃ anubandhati issāsahitameva cittaṃ anupavatteti. Appesakkhoti appānubhāvo appaññāto. Tenāha ‘‘na paññāyatī’’ti. Sā panassa appānubhāvatā parivārābhāvena pākaṭā hotīti āha ‘‘appaparivāro’’ti. 293. One whose mind is envy is 'issāmanaka'; this means 'one whose mind is associated with envy.' By 'reviling' is meant reviling with grounds for abuse. By 'he binds envy' is meant he pursues envy, he maintains a mind accompanied by envy. By 'of little power' is meant of little influence, little known. Therefore, it is said, 'he is not known.' But his lack of influence becomes apparent through his lack of a retinue; hence, it is said, 'with a small retinue.' 294. Macchariyavasena na dātā hotīti sabbaso deyyadhammassa abhāvena na dātā na hoti. Amaccharī hi puggalo sati deyyadhamme yathārahaṃ detiyeva. 294. By 'one is not a giver due to miserliness' is meant that one is not a non-giver due to a complete lack of things to be given. For a person without miserliness, when there is something to be given, gives as is fitting. 295. Abhivādetabbaṃ khettavasena matthakappattaṃ dassetuṃ, ‘‘buddhaṃ vā’’tiādi vuttaṃ. Aññepi mātupitujeṭṭhabhātarādayo abhivādanādiarahā santi, tesu thaddhādivasena karaṇaṃ nīcakulasaṃvattanikameva. Na hi pavatte sakkā kātunti sambandho. Tena pavattivipākadāyino kammassa visayo esoti dasseti. Tenāha ‘‘paṭisandhimeva panā’’tiādi. 295. To show the supreme attainment with regard to the field to be revered, it was said, 'the Buddha, or...' and so forth. Others too, such as mother, father, elder brother, and so on, are worthy of salutation and the like; acting towards them with stubbornness and so on is indeed conducive to low birth. The connection is: 'For it is not possible to do so in the course of existence.' Thereby it shows that this is the domain of kamma that gives results in the course of existence. Therefore, it is said, 'But rebirth itself...' and so forth. 296. Aparipucchanenāti aparipucchāmattena niraye na nibbattati; aparipucchāhetu pana kattabbākaraṇādīhi siyā nirayanibbattīti pāḷiyaṃ, ‘‘na paripucchitā hotī’’tiādi vuttanti dassento, ‘‘aparipucchako panā’’tiādimāha. Yathānusandhiṃ pāpesīti desanaṃ yathānusandhiniṭṭhānaṃ pāpesi. Sesaṃ vuttanayattā suviññeyyameva. 296. By 'by not questioning' is meant that one is not reborn in hell merely by not questioning; but due to not questioning, there can be rebirth in hell through not doing what should be done and so on. Showing that this is stated in the Pāli as, 'one has not questioned,' and so forth, he said, 'but one who does not question...' and so forth. By 'he brought it to its sequence' is meant he brought the teaching to its conclusion in accordance with its sequence. The rest is easily understood, as it has been explained. Cūḷakammavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the hidden meaning in the commentary on the Cūḷakammavibhaṅga Sutta is concluded. 6. Mahākammavibhaṅgasuttavaṇṇanā 6. Commentary on the Mahākammavibhaṅga Sutta 298. Kammassa moghabhāvo nāma phalena tucchatā phalābhāvoti āha – ‘‘moghanti tucchaṃ aphala’’nti. Tathaṃ bhūtanti saccasaddassa atthamāha. Paribbājako [Pg.377] pana ‘‘sacca’’nti iminā tameva saphalanti vadati. Saphalañhi kammaṃ satthu abhimatamanokammanti adhippāyo. Idañca ‘‘moghaṃ kāyakamma’’ntiādivacanaṃ. Taṃ gahetvāti paramparāya gahetvā. Esāti potaliputto paribbājako. Abhisaññānirodhakathaṃ sandhāya vadati. Sāpi hi titthiyānaṃ antare pākaṭā jātāti. Theroti samiddhitthero. Yathā bhagavatā vuttaṃ, tato ca aññathāva dosāropanabhayena gahetvā tato bhagavantaṃ thero rakkhatīti adhippāyena paribbājako, ‘‘parirakkhitabbaṃ maññissatī’’ti avocāti āha – ‘‘parirakkhitabbanti garahato mocanena rakkhitabba’’nti. Sañcetanā assa atthīti sañcetanikaṃ. Kammanti sañcetanikassapi kammassa attano samaye icchitattā paribbājakena vuttaṃ. 298. The state of being fruitless of kamma is its emptiness of result, the absence of result; he said: 'Mogha means empty, without fruit.' He states the meaning of the word 'true' as 'true, real.' The wanderer, however, by this word 'true' says that it is fruitful. The intention is: for fruitful kamma is mental kamma, which is approved by the Teacher. This refers to the statement 'fruitless bodily kamma,' and so on. 'Having taken that up' means having taken it up through tradition. 'He' is the wanderer Potaliputta. He speaks with reference to the talk on the cessation of perception, for that too had become well-known among the sectarians. 'The elder' is the Elder Samiddhi. The elder protects the Blessed One, having taken it up with fear of the imputation of fault if it were otherwise than what was said by the Blessed One; with this intention, the wanderer said, 'he will think it should be guarded.' He said: '“Should be guarded” means it should be protected by freeing it from blame.' It is 'intentional' because it has intention. 'Kamma' was said by the wanderer because even intentional kamma is desired by him at its own time. Saṅkhatasaṅkhāratāya rūpameva ‘‘tilamattampi saṅkhāra’’nti vuttaṃ. Tenāha – ‘‘maṃsacakkhunāva passatī’’ti. Samāgamadassanaṃ sandhāyāti katthacipi tassa dassanaṃ sandhāya, na pariññādassanaṃ. Tenāha bhagavā – ‘‘kuto panevarūpaṃ kathāsallāpa’’nti. Because of its nature as a conditioned formation, form itself is called 'even a formation the size of a sesame seed.' Therefore, it is said: 'He sees only with the physical eye.' This is with reference to seeing by coming together, that is, with reference to seeing it anywhere, not seeing with full comprehension. Therefore, the Blessed One said: 'But from where could there be such talk and conversation?' 299. Vaṭṭadukkhanti saṃsāradukkhaṃ. Kilesadukkhanti kilesasambhavarāgapariḷāhadukkhaṃ. Saṅkhāradukkhanti yadaniccaṃ, taṃ dukkhanti evaṃ vuttadukkhaṃ. Sace bhāsitaṃ bhaveyyāti imaṃ īdisaṃ dukkhaṃ sandhāya āyasmatā samiddhinā bhāsitaṃ siyā nu bhagavā, avibhajitvā byākaraṇaṃ yuttamevāti adhippāyo. 299. 'The suffering of the round' is the suffering of saṃsāra. 'The suffering of defilements' is the suffering of the burning of lust which arises from defilements. 'The suffering of formations' is the suffering spoken of thus: 'Whatever is impermanent, that is suffering.' The intention is: If it had been spoken, that is, if this kind of suffering had been spoken of by the Venerable Samiddhi, then would a declaration without analysis by the Blessed One be fitting? It would indeed be fitting. 300. Ummaṅganti ummujjanaṃ, kathāmuḷhena antarā aññāṇavisayapañhā ummaṅgaṃ. Tenāha – ‘‘pañhāummaṅga’’nti neva dibbacakkhunāti kasmā vuttaṃ. Na hi taṃ ayoniso ummujjanaṃ dibbacakkhuvisayanti? Kāmañcetaṃ na dibbacakkhuvisayaṃ, dibbacakkhuparibhaṇḍañāvisayaṃ pana siyāti tathā vuttaṃ. Adhippāyenevāti udāyittherassa adhippāyeneva gayhamānena taṃ ayoniyo ummujjanaṃ aññāsi. Sannisīdituṃ pubbe nisinnākārena sannisīdituṃ na sakkoti. Samiddhittherena anabhisaṅkhatasseva atthassa kathitattā, ‘‘yaṃ abhūtaṃ, tadeva kathessatī’’ti vuttaṃ. Tenāha ‘‘ayoniso ummujjissatī’’ti. Tisso vedanā pucchitā, ‘‘kiṃ so vediyatī’’ti avibhāgena vediyamānassa jātitattā. Sukhāya vedanāya hitanti sukhavedaniyaṃ. Tenāha [Pg.378] – ‘‘sukhavedanāya paccayabhūta’’nti. Sesesūti, ‘‘dukkhavedaniya’’ntiādīsu. 300. 'Ummaṅga' is a surfacing; a question whose domain is ignorance, arising in the middle of a confused discussion, is an 'ummaṅga.' Therefore, it is said: 'a question-surfacing.' 'Not with the divine eye'—why was this said? For is that unwise surfacing not the domain of the divine eye? Although it is not the domain of the divine eye, it could be the domain of the knowledge that is an accessory to the divine eye; thus it was said. 'By intention alone' means he knew that unwise surfacing as it was being grasped by the Elder Udāyi's intention alone. He is unable to settle down in the way he was seated before. Because the Elder Samiddhi had spoken of a meaning that was unfabricated, it was said: 'he will speak only of what is not real.' Therefore, it is said: 'he will surface unwisely.' Three feelings were asked about—'What does one feel?'—because of the nature of what is experienced without distinction. That which is beneficial for a pleasant feeling is 'to be experienced as pleasant' (sukhavedaniyaṃ). Therefore, it is said: 'being a condition for pleasant feeling.' In the remaining cases—such as 'to be experienced as painful,' and so on. Heṭṭhā tikajjhānacetanāti ettha, ‘‘kusalato’’ti adhikārato rūpāvacarakusalato heṭṭhā tikajjhānacetanāti attho. Etthāti etesu kāmāvacararūpāvacarasukhavedaniyakammesu. Adukkhamasukhampīti pi-saddena iṭṭhārammaṇe sukhampīti imamatthaṃ sampiṇḍeti. Here, by 'the intention of the three lower jhānas' is meant, from the context of 'from the wholesome,' the intention of the three jhānas lower than the wholesome pertaining to the form realm. 'Here' means in these kammas to be experienced as pleasant in the sense sphere and the form sphere. The particle 'pi' in 'and neither-painful-nor-pleasant' includes this meaning: 'and pleasant' in the case of a desirable object. Yadi kāyadvāre pavattato aññattha adukkhamasukhaṃ janeti, atha kasmā, ‘‘dukkhasseva jananato’’ti vuttanti āha – ‘‘sā pana vedanā’’tiādi. If, occurring at the body door, it produces neither-painful-nor-pleasant feeling elsewhere, then why was it said, 'because of producing only suffering'? He said: 'But that feeling,' and so on. Catutthajjhānacetanāti ettha arūpāvacarakusalacetanātipi vattabbaṃ. Yathā hi ‘‘kāyena vācāya manasā’’ti ettha yathālābhaggahaṇavasena manasā sukhavedaniyaṃ adukkhamasukhavedaniyanti ayamattho arūpāvacarakusalepi labbhatīti sukhampi janeti ukkaṭṭhassa ñāṇasampayuttakusalassa soḷasavipākacittanibbattanato, ayañca nayo heṭṭhā, ‘‘adukkhamasukhampī’’ti etthāpi vattabbo. Pubbe pariyāyato dukkhavedanā vuttā, suttantasaṃvaṇṇanā hesāti idāni nippariyāyato puna dassetuṃ, ‘‘apicā’’tiādi vuttaṃ. Tena ettha dukkhavedaniyaṃ pavattivaseneva vaṭṭatīti. Etassāti dukkhavedaniyassa pavattivaseneva yujjamānattā etassa vasena sabbaṃ sukhavedaniyaṃ adukkhamasukhavedaniyañca pavattivaseneva vattuṃ vaṭṭati. Here, regarding 'the intention of the fourth jhāna,' it should also be said 'the wholesome intention pertaining to the formless realm.' For just as in the phrase 'by body, speech, or mind,' by way of taking what is available, this meaning—that by mind it is 'to be experienced as pleasant' or 'to be experienced as neither-painful-nor-pleasant'—is also obtained in the wholesome states of the formless realm. It also produces pleasure, because of the arising of the sixteen resultant consciousnesses from a superior wholesome action associated with knowledge. And this method should also be stated below regarding 'and neither-painful-nor-pleasant.' Previously, painful feeling was spoken of indirectly—for this is a commentary on a Suttanta. Now, to show it again directly, 'moreover...' and so on was said. Therefore, here, 'to be experienced as painful' is valid only by way of occurrence. 'Of this' means: because 'to be experienced as painful' is applicable only by way of occurrence, by means of this it is proper to speak of all that is 'to be experienced as pleasant' and 'to be experienced as neither-painful-nor-pleasant' only by way of occurrence. Ālayoti abhiruci. Mahākammavibhaṅgañāṇanti mahati kammavibhajane ñāṇaṃ, mahantaṃ vā kammavibhajanañāṇaṃ. Bhājanaṃ nāma niddeso, ayaṃ pana uddesoti katvā āha – ‘‘katame cattāro…pe… mātikāṭṭhapana’’nti. ‘Ālaya’ means delight. ‘The knowledge of the great analysis of kamma’ means knowledge in the great division of kamma, or great knowledge of the division of kamma. ‘Bhājana’ means exposition, but since this is a summary, he says: ‘What are the four… the laying down of the matrix.’ 301. Pāṭiyekko anusandhi yathāuddiṭṭhassa mahākammavibhaṅgañāṇassa abhājanabhāvato, pucchānusandhiajjhāsayānusandhīsu ca anantogadhattā. Tenāha ‘‘idaṃ hī’’tiādi. Idaṃ ārammaṇaṃ katvāti idha, ‘‘pāṇātipātiṃ adinnādāyi’’ntiādinā puggalādhiṭṭhānena vuttaṃ kammavibhaṅgaṃ ārabbha. Imaṃ paccayaṃ labhitvāti tasseva vevacanaṃ. Idaṃ dassanaṃ gaṇhantīti idaṃ, ‘‘atthi kira, bho, pāpakāni kammāni, natthi kira, bho, pāpakāni kammānī’’ti ca ādīni hatthidassakaandhāviya diṭṭhamatte eva ṭhatvā acittakadassanañca gaṇhanti. Vīriyaṃ kilesānaṃ ātāpanavasena ātappaṃ, tadeva padahavasena padhānaṃ, [Pg.379] punappunaṃ yuñjanavasena anuyogo, tathā bhāvanāya nappamajjati etenāti appamādo, sammā yoniso manasi karoti etenāti sammāmanasikāroti vuccatīti adhippāyena, ‘‘pañcapi vīriyasseva nāmānī’’ti āha. Appamādo vā satiyā avippavāso. Yasmiṃ manasikāre sati tassa dibbacakkhuñāṇaṃ ijjhati, ayamettha sammāmanasikāroti ettha attho daṭṭhabbo. Cetosamādhinti dibbacakkhuñāṇasahagataṃ cittasamādhiṃ. Tenāha ‘‘dibbacakkhusamādhi’’nti. Aññathāti akusalakammakaraṇato aññathā, taṃ pana kusalakammakaraṇaṃ hotīti āha – ‘‘ye dassannaṃ kusalānaṃ kammapathānaṃ pūritattā’’ti diṭṭhithāmenāti diṭṭhivasena diṭṭhibalena. Diṭṭhiparāmāsenāti diṭṭhivasena dhammasabhāvaṃ atikkamitvā parāmāsena. Adhiṭṭhahitvāti, ‘‘idameva saccaṃ, moghamañña’’nti adhiṭṭhāya abhinivisitvā. Ādiyitvāti daḷhaggāhaṃ gahetvā. Voharatīti attano gahitaggahaṇaṃ paresaṃ dīpento voharati. 301. A separate connection is due to the great analysis of kamma knowledge as previously stated not being an exposition, and because it is not included in the connections of questioning and aspiration. Therefore, it is said, 'This is because,' and so on. 'Having taken this as the object' means here, with reference to the analysis of kamma stated in terms of individuals such as 'one who kills living beings, one who takes what is not given,' and so on. 'Having obtained this condition' is a synonym for that. 'They grasp this view' refers to views like, 'Is there, sir, evil kamma? Is there not, sir, evil kamma?' and so on, which are merely seen like blind men describing an elephant, and they also grasp views without mental engagement. 'Effort' is called ardor because it burns up defilements by applying heat; the same is called striving by way of exertion; repeated application is called practice; because one is not negligent in development by means of it, it is called heedfulness; and because one attends properly and wisely by means of it, it is called 'wise attention'—with this meaning, it is said, 'These five are names for effort.' Or, heedfulness is the non-abandonment of mindfulness. The meaning here should be understood as: 'wise attention' is that mental engagement by which, when it is present, the knowledge of the divine eye is accomplished. 'Concentration of mind' means the concentration of mind associated with divine eye knowledge. Therefore, it is said, 'concentration associated with the divine eye.' 'Otherwise' means otherwise than performing unwholesome kamma; but that is the performance of wholesome kamma—thus it is said, 'those who, because they have fulfilled the ten wholesome courses of action,' and so on. 'By the power of view' means by means of view, by the strength of view. 'By adherence to views' means by grasping, having transgressed the nature of phenomena by way of view. 'Having resolved' means having resolved and adhered, 'This alone is true, all else is false.' 'Having taken up' means having grasped firmly. 'He declares' means he proclaims to others the grasp he has taken. 302. Tatrānandāti ettha iti-saddo ādiattho. Idampīti idaṃ vacanaṃ. ‘‘Tatrānandā’’ti evamādivacanampīti attho. Na mahākammavibhaṅgañāṇassa bhājanaṃ tassa aniddesabhāvato. Assāti mahākammavibhaṅgañāṇassa mātikāṭṭhapanameva dibbacakkhukānaṃ samaṇabrāhmaṇānaṃ vasena anuññātabbassa ca dassanavasena uddesabhāvato. Tenāha ‘‘ettha panā’’tiādi. Tattha ettha panāti ‘‘tatrānandā’’tiādipāṭhe. Etesaṃ dibbacakkhukānanti etesaṃ heṭṭhā catūsupi vāresu āgatānaṃ dibbacakkhukānaṃ. Ettakāti ekacciyā saccagirā. Anuññātāti anujānitā. Ananuññātāti paṭikkhepitā. Idha ananuññātamukhena dīpitaṃ ananuññātabhāvamattaṃ. Tatrānandātiādike tatrāti niddhāraṇe bhummanti dassento, ‘‘tesu catūsu samaṇabrāhmaṇesū’’ti āha. Idaṃ vacanaṃ ‘‘atthi kira, bho…pe… vipāko’’ti idaṃ evaṃ vuttaṃ. Assāti tathāvādino samaṇabrāhmaṇassa. Aññenākārenāti ‘‘yo kira, bho’’tiādinā vuttakāraṇato aññena kāraṇena. Dvīsu ṭhānesūti ‘‘atthi kira, bho…pe… vipāko’’ti ca, ‘‘apāyaṃ…pe… nirayaṃ upapanna’’nti ca imesu [Pg.380] dvīsu pāṭhapadesesu. Anuññātā tadatthassa atthibhāvato. Tīsu ṭhānesūti ‘‘yo kira, bho…pe… nirayaṃ upapajjati’’, ‘‘yampi so…pe… te sañjānanti’’, ‘‘yampi so yadeva…pe… moghamañña’’nti imesu tīsu pāṭhapadesesu. Ananuññātā tadatthassānekantikattā micchābhinivesato ca. Tenāha bhagavā – ‘‘aññathā hi, ānanda, tathāgatassa mahākammavibhaṅgañāṇa’’nti. Yathā te appahīnavipallāsā padesañāṇasamaṇabrāhmaṇā kammavibhaṅgaṃ sañjānanti, tato aññathāva sabbaso pahīnavipallāsassa tathā āgamanādiatthena tathāgatassa sammāsambuddhassa mahākammavibhaṅgañāṇaṃ hotīti attho. 302. Here, in 'Tatrānanda,' the word 'iti' indicates the beginning. 'Idampi' means this statement. The phrase 'Tatrānandā' and so forth is to be understood in this way. It is not the domain of the knowledge of the great analysis of kamma, due to its non-exposition. 'Of this' refers to the establishing of the framework for the knowledge of the great analysis of kamma, which is to be permitted by ascetics and brahmins endowed with the divine eye, and is presented as a designation for their instruction. Hence it is said, 'herein' and so on. Here, 'herein' refers to the passage beginning 'Tatrānandā'. 'Of these endowed with the divine eye' means those endowed with the divine eye mentioned in the four cases below. 'So much' refers to a partial truth. 'Permitted' means allowed. 'Not permitted' means rejected. Here, the state of being not permitted is merely illustrated through the mode of non-permission. In the passage beginning 'Tatrānandā', the word 'tatrā' indicates the locative of determination, showing it refers to 'among these four ascetics and brahmins'. This statement, 'it is said, friends... there is a result,' is thus explained. 'Of this' refers to the ascetic and brahmin who speaks thus. 'In another way' means by a different reason than that stated in 'whoever, friends...' 'In two instances' refers to the two textual passages: 'it is said, friends... there is a result,' and 'they are reborn in a state of misery... in hell.' These are permitted because their meaning has existence. 'In three instances' refers to the three textual passages: 'whoever, friends... is reborn in hell,' 'whatever they... perceive,' and 'whatever they... consider futile.' These are not permitted because their meaning is not conclusive and involves wrong adherence. Therefore, the Blessed One said: 'For otherwise, Ananda, the Tathagata’s knowledge of the great analysis of kamma...' The meaning is that the knowledge of the great analysis of kamma possessed by the Tathagata, the Perfectly Self-Enlightened One, is entirely different from how those ascetics and brahmins, still subject to distortions and possessing partial knowledge, perceive the analysis of kamma; for the Tathagata is possessed of such arrival, etc. 303. Iminā dibbacakkhukena yaṃ kammaṃ karonto diṭṭho, tato pubbeti yojanā. Tatoti tato kariyamānakammato pubbe. Khandoti kumāro. Sivoti issaro. Pitāmahoti brahmā. Issarādīhīti issarabrahmapajāpatiādīhi. Visaṭṭhoti nimmito. Micchādassanenāti micchādassanavasena. Yanti yaṃ kammaṃ. Tatthāti tesu pāṇātipātādivasena pavattakammesu. Diṭṭheva dhammeti tasmiṃyeva attabhāve vipākaṃ paṭisaṃvedetīti yojanā. Upapajjitvāti dutiyabhave nibbattitvā. Aparasmiṃ pariyāyeti aññasmiṃ yattha katthaci bhave. 303. With this divine eye, the connection 'before' applies to whatever deed one is seen doing. 'From that' means before the deed being done. 'Khanda' means a boy. 'Siva' means Īśvara. 'Pitāmaha' means Brahmā. 'By Īśvara and so forth' means by Īśvara, Brahmā, Pajāpati, and others. 'Visaṭṭha' means created. 'Micchādassanena' means by way of wrong view. 'Yaṃ' means whatever deed. 'Tattha' means among those deeds occurring by way of killing living beings, etc. 'Diṭṭheva dhamme' means one experiences the result in that very existence—this is the connection. 'Upapajjitvā' means having arisen in a second existence. 'Aparasmiṃ pariyāye' means in another existence, wherever it may be. Ekaṃ kammarāsinti pāṇātipātādibhedena ekaṃ kammasamudāyaṃ. Ekaṃ vipākarāsinti tasseva aṅgena ekaṃ vipākasamudāyaṃ. Imināti yathāvuttena dibbacakkhukena samaṇena brāhmaṇena vā adiṭṭhā. Tayoti ‘‘pubbe vāssa taṃ kataṃ hotī’’tiādinā vuttā tayo. Dve vipākarāsīti diṭṭhadhammavedaniyo aparāpariyāyavedaniyoti dve vipākarāsī. Upapajjavedaniyaṃ pana tena diṭṭhaṃ, tasmā ‘‘dve’’ti vuttaṃ. Diṭṭho eko, adiṭṭhā tayoti diṭṭhe ca adiṭṭhe ca cattāro kammarāsī, tathā diṭṭho eko, adiṭṭhā dveti tayo vipākarāsī. Imāni satta ṭhānānīti yathāvuttāni satta ñāṇassa pavattanaṭṭhānāni. ‘‘Imassa nāma kammassa idaṃ phalaṃ nibbatta’’nti kammassa, phalassa vā adiṭṭhattā, ‘‘dutiyavāre dibbacakkhukena kiñci na diṭṭha’’nti vuttaṃ. Paṭhamaṃ vuttanayena tayo kammarāsī veditabbā, idha dibbacakkhukena diṭṭhassa abhāvato, ‘‘paccattaṭṭhānānī’’ti vuttaṃ. 'A single mass of deeds' refers to a single accumulation of deeds distinguished by killing living beings, etc. 'A single mass of results' refers to a single accumulation of results by that very attribute. 'By this' means not seen by an ascetic or brahmin with the divine eye as described. 'Three' refers to the three stated as 'either it was done by him before,' etc. 'Two masses of results' means two masses of results: that which is felt in this very life and that which is felt in a subsequent existence. However, that which is felt upon rebirth is seen by that divine eye; therefore, it is said 'two.' One is seen, three are unseen—thus there are four masses of deeds, both seen and unseen. Similarly, one is seen, two are unseen—thus there are three masses of results. 'These seven cases' are the seven grounds for the arising of knowledge as previously stated. Because the deed or its fruit is unseen, it is said, 'In the second instance, nothing is seen by the divine eye,' and thus one cannot know, 'The fruit of this deed has arisen.' The three masses of deeds should be understood according to the method stated first; here, since there is an absence of what is seen by the divine eye, it is called 'personal grounds'. Bhavati vaḍḍhati etenāti bhabbaṃ, vaḍḍhinimittaṃ. Na bhabbaṃ abhabbanti āha ‘‘bhūtavirahita’’nti. Attano phale bhāsanaṃ dibbanaṃ ābhāsananti āha – ‘‘ābhāsati abhibhavati paṭibāhatī’’ti. Balavakammanti mahāsāvajjaṃ kammaṃ garusamāsevitādibhedaṃ. Āsanneti maraṇe, abhiṇhaṃ upaṭṭhānena vā [Pg.381] tassa maraṇacittassa āsanne. Balavakammanti garusamāsevitatādivasena balavaṃ kusalakammaṃ. Dubbalakammassāti attano dubbalassa. Āsanne kusalaṃ katanti idhāpi āsannatā pubbe vuttanayeneva veditabbā. 'Bhabba' means 'it becomes, it grows by this,' a cause of growth. Regarding 'na bhabbaṃ,' it is said 'abhabba' means 'devoid of what has come to be.' The speaking, declaring, shining of one's own fruit is called 'ābhāsana'—it is said, 'it illuminates, overcomes, repels.' 'Balavakaṃ kammaṃ' means a greatly blameworthy deed, differentiated as one habitually performed with grave consequences, etc. 'Āsanna' means near to death, or near through the frequent presence of that death-consciousness. 'Balavakaṃ kammaṃ' also means a strong wholesome deed due to the habit of frequently engaging, etc. 'Dubbalakammassa' refers to one's own weak deed. Regarding 'āsanne kusalaṃ kataṃ'—here too, 'āsannatā' (nearness) should be understood in the same way as previously stated. Upaṭṭhānākārenāti maraṇassa āsannakāle kammassa upaṭṭhānākārena. Tassāti tassa puggalassa. Nibbattikāraṇabhūtaṃ hutvā upaṭṭhāti akusalanti yojanā. Titthiyā kammantaravipākantaresu akusalatāya yaṃ kiñci kammaṃ yassa kassaci vipākassa kāraṇaṃ katvā gaṇhanti hatthidassakaandhādayo viya diṭṭhamattābhinivesinoti, ‘‘aññatitthiyā…pe… upaṭṭhātī’’ti vuttaṃ. Itarasminti bhabbañceva bhabbābhāsañca, bhabbaṃ abhabbābhāsanti imasmiṃ dvaye. Eseva nayo paṭhamadutiyapuggalavasena purimānaṃ dvinnaṃ kammānaṃ yojanānayo vutto upaṭṭhānākāravasena. Ayameva tatiyacatutthapuggalavasena pacchimānaṃ dvinnaṃ kammānaṃ yojanānayo. Tatiyassa hi kammassa kusalattā tassa ca sagge nibbattattā tattha kāraṇabhūtaṃ kusalaṃ hutvā upaṭṭhāti; tathā catutthassapi kammassa kusalattā, tassa pana niraye nibbattattā tattha nibbattikāraṇabhūtaṃ aññatitthiyānaṃ akusalaṃ hutvā upaṭṭhātīti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva. 'By the manner of presentation' refers to the manner of kamma's presentation at the time near death. 'His' means of that individual. The connection is that the unwholesome presents itself as the cause of rebirth. The sectarians, being attached merely to what is seen, like the blind men shown an elephant, grasp any deed as the cause of any result whatsoever, due to their lack of skill concerning the differences between kammas and the differences between results; thus it is said, 'other sectarians... present themselves.' 'In the other case' refers to this duality: both the capable and what appears to be capable, and the capable appearing as incapable. This same method of connection, by way of the manner of presentation, is stated for the former two kammas with respect to the first and second individuals. This very same method of connection applies to the latter two kammas with respect to the third and fourth individuals. For, because the kamma of the third is wholesome and he is reborn in heaven, the wholesome presents itself there as the cause. Similarly, because the kamma of the fourth is also wholesome, but he is reborn in hell, the unwholesome of other sectarians presents itself there as the cause of rebirth. Whatever here is not explicitly distinguished in meaning is nevertheless easily understood. Mahākammavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning of the Commentary on the Mahākammavibhaṅga Sutta is complete. 7. Saḷāyatanavibhaṅgasuttavaṇṇanā 7. Commentary on the Sutta on the Analysis of the Six Sense Spheres 304. Veditabbānīti ettha yathā viditāni cha ajjhattikāni āyatanāni vaṭṭadukkhasamatikkamāya honti, tathā vedanaṃ adhippetanti āha – ‘‘sahavipassanena maggena jānitabbānī’’ti. Tattha vipassanāya ārammaṇato maggena asammohato jānanaṃ daṭṭhabbaṃ. Sesapadesupi eseva nayo. Mano savisesaṃ upavicarati ārammaṇe pavattati etehīti manopavicārā, vitakkavicārā. Ārammaṇe hi abhiniropanānumajjanehi vitakkavicārehi saha cittaṃ pavattati, na tabbirahitaṃ. Tenāha ‘‘vitakkavicārā’’tiādi. Sattā pajjanti etehi yathārahaṃ vaṭṭaṃ vivaṭṭañcāti sattapadā[Pg.382], gehanissitā vaṭṭapadā. Yoggānaṃ damanaācariyā yoggācariyā. Tenāha ‘‘dametabbadamakāna’’nti. Sesanti vuttāvasesaṃ ekasattatividhaviññāṇaṃ saphassarūpakasseva adhippetattā. 304. Here, regarding 'should be known,' it is said, 'they should be known by means of the path accompanied by insight,' intending that just as the six internal sense bases, when known, are for transcending the suffering of the round, so too is feeling. Herein, knowing should be understood as being through insight on account of the object, and as non-delusion by means of the path. The same method applies to the remaining terms. The mind distinctly moves about and proceeds in the object by means of these; hence, 'mental investigations' (manopavicārā) are initial application and sustained application (vitakkavicārā). For the mind proceeds in the object together with initial application and sustained application, by means of directing and attending; it is not without them. Therefore, it is said: 'initial application and sustained application,' etc. Beings enter the round and that which is not the round by means of these, as appropriate; thus, 'beings' grounds' (sattapadā), and 'the round's grounds' (vaṭṭapadā) are those attached to household life. Teachers who tame those to be trained are 'trainers of the trainable' (yoggācariyā). Therefore, it is said: 'of those to be tamed and tamers.' 'The remainder' refers to the remaining seventy-one types of consciousness, since only those associated with contact and form are intended here. 305. Idhāti imissaṃ chaviññāṇakāyadesanāyaṃ. Manodhātuttayavinimuttameva manoviññāṇadhātūti veditabbaṃ. 305. 'Here' means in this teaching on the six bodies of consciousness. The mind-consciousness element should be understood as that which is distinct from the triad of the mind-element. Cakkhumhi samphassoti cakkhuṃ nissāya uppanno samphasso. Tenāha – ‘‘cakkhuviñāṇasampayuttasamphassassetaṃ adhivacana’’nti. 'Contact at the eye' means contact that has arisen dependent on the eye. Therefore, it is said: 'This is a designation for contact associated with eye-consciousness.' Yathā kevalena viññāṇena rūpadassanaṃ na hoti, evaṃ kevalena cakkhupasādenapīti vuttaṃ ‘‘cakkhuviññāṇenā’’ti. Tena pāḷiyaṃ cakkhunāti nissayamukhena nissitakiccaṃ vuttanti dasseti. Ārammaṇavasenāti ārammaṇapaccayabhāvena. ‘‘Upavicarati’’cceva kasmā vuttaṃ, nanu tattha vitakkabyāpāropi atthīti? Saccaṃ atthi. So panettha taggatikoti āha – ‘‘vitakko taṃsampayutto cā’’ti. Sampayuttadhammānampi upavicaraṇaṃ vitakkavicārānaṃyevettha kiccanti ‘‘vitakkavicārasaṅkhātā manopavicārā’’ti vuttaṃ. Somanassayutto upavicāro somanassūpavicāro yathā ‘‘ājaññaratho’’ti āha ‘‘somanassena saddhi’’ntiādi. Just as the seeing of form does not occur by consciousness alone, so too, it was said that it does not occur even by eye-sensitivity alone—hence, 'by eye-consciousness.' This shows that in the Pāli, by 'by the eye,' the function of what is dependent is stated by way of the support. 'By way of the object' means by way of being the object-condition. Why is just 'moves about' (upavicarati) stated? Is there not also the activity of initial application there? It is true that it exists. But here, it is included in that, hence he says: 'and the initial application associated with it.' The moving about of even associated states is the function of initial application and sustained application alone here—hence, it is said: 'mental investigations reckoned as initial application and sustained application.' Moving about associated with gladness is 'moving about with gladness' (somanassūpavicāro), just as with 'a thoroughbred chariot,' hence he says 'together with gladness,' and so on. 306. Upavicārānaṃ upassayaṭṭhena gehaṃ viyāti gehaṃ, rūpādayoti āha – ‘‘gehassitānīti kāmaguṇanissitānī’’ti. Niccasaññādinikkhamanato nekkhammaṃ vipassanāti, ‘‘nekkhammassitānīti vipassanānissitānī’’ti vuttaṃ. Iṭṭhānanti kasivaṇijjādivasena pariyiṭṭhānanti āha ‘‘pariyesitāna’’nti. Piyabhāvo pana kantasaddeneva kathitoti kāmitabbānaṃ mano rametīti manoramānaṃ. Lokena āmasīyatīti lokāmisaṃ, taṇhā. Tāya gahetabbatāya iṭṭhabhāvāpādanena paṭisaṅkhatatāya ca paṭisaṃyuttānaṃ. Atīte kataṃ uppajjati ārammaṇikaanubhavanassa asambhavatoti adhippāyo. Edisaṃ anussaraṇaṃ diṭṭhaggahaṇānussarena ca hotīti dassetuṃ, ‘‘yathāha’’ntiādi vuttaṃ. 306. Because it serves as a support for the 'movings about' (upavicārā), it is like a home; thus, 'home' (gehaṃ) refers to forms and so on. He says: 'dependent on the home' means 'dependent on sensual qualities.' Renunciation (nekkhamma) is insight, as it is the departure from perceptions of permanence, etc.—hence, 'dependent on renunciation' means 'dependent on insight.' 'Desired things' refers to what is sought after by means of farming, trade, etc.; thus, he says: 'of things sought after.' But the state of being dear is spoken of by the word 'lovely' (kanta) itself. Thus, 'delighting the mind' (manoramānaṃ) means that which gladdens the mind of those who desire them. 'Worldly bait' (lokāmisaṃ) is what is grasped by the world, namely craving. This refers to things connected with craving because they are to be grasped by it, because they produce a state of desirability, and because they are reckoned as such. The meaning is that what was done in the past arises, because the experience of it as an object is impossible. To show that such recollection also occurs through recollection of the grasping of views, 'as it is said,' etc., was stated. Aniccākāranti hutvā abhāvākāraṃ. Vipariṇāmavirāganirodhanti jarāya maraṇena cāti dvedhā vipariṇāmetabbañceva, tato eva palokitaṃ bhaṅgañca. Aṭṭhakathāyaṃ pana yasmā uppannaṃ rūpaṃ tenevākārena na tiṭṭhati[Pg.383], atha kho uppādāvatthāsaṅkhātaṃ pakatiṃ vijahati, vijahitañca jarāvatthāya tato vigacchati, vigacchantañca bhaṅguppattiyā nirujjhatīti imaṃ visesaṃ dassetuṃ, ‘‘pakativijahanenā’’tiādi vuttaṃ. Kāmañcettha ‘‘yathābhūtaṃ sammappaññāya passato’’ti vuttaṃ, anubodhañāṇaṃ pana adhippetaṃ vīthipaṭipannāya vipassanāya vasenāti ‘‘vipassanāpaññāyā’’ti vuttaṃ upavicāraniddesabhāvato. Tathā hi vakkhati – ‘‘chasudvāresu iṭṭhārammaṇe āpāthagate’’tiādi. Saṅkhārānaṃ bhedaṃ passatoti sabbesaṃ saṅkhārānaṃ khaṇe khaṇe bhijjanasabhāvaṃ vīthipaṭipannena vipassanāñāṇena passato. Tenāha ‘‘saṅkhāragatamhi tikkhe’’tiādi. Tattha saṅkhāgatamhīti saṅkhāragate visayabhūte. Tikkheti bhāvanābalena indriyānañca samatāya tibbe. Sūreti paṭipakkhehi anabhibhūtatāya, tesañca abhibhavanasamatthatāya visade paṭubhūte pavattante. 'The aspect of impermanence' means the aspect of becoming non-existent after having been. 'Change, fading away, cessation' means both that which is to be changed in two ways, by aging and death, and from that, disintegration and breaking. In the commentary, however, to show this distinction—that arisen form does not persist in the same state, but rather abandons its natural condition, which is called the stage of arising; and having abandoned it, it departs from that by the stage of aging; and while departing, it ceases due to the arising of dissolution—it is said, 'by abandoning its nature,' etc. Although here 'as one sees with right wisdom as it truly is' is stated, the knowledge of realization is intended by way of insight that has entered the cognitive process; hence, 'by insight wisdom' is stated, because it is a description of 'moving about' (upavicāra). For thus it will be said: 'When a desirable object appears at the six sense doors,' etc. 'One sees the breaking up of formations' means one sees the nature of all formations breaking up moment by moment with insight-knowledge that has entered the cognitive process. Therefore, it is said: 'When one is sharp regarding formations,' etc. Here, 'regarding formations' means when formations have become the object. 'Sharp' (tikkhe) means intense, due to the power of development and the balance of the faculties. 'Valiant' (sūre) means proceeding clearly and manifestly, because of not being overcome by opposing factors and being capable of overcoming them. Kilesānaṃ vikkhambhanavasena vūpasantatāya santacittassa, saṃsāre bhayassa ikkhanato bhikkhuno, uttarimanussadhammasannissitattā amānusī ratīti vivekarati nekkhammarati. Yato yatoti yathā yathā nayavipassanādīsu yena yena sammasanākārenāti attho. Khandhānaṃ udayabbayanti pañcupādānakkhandhānaṃ uppādañca bhaṅgañca. Amatantaṃ vijānatanti vijānantānaṃ viññūnaṃ āraddhavipassanānaṃ taṃ pītipāmojjaṃ amatādhigamahetutāya amatanti veditabbaṃ. For a monk whose mind is peaceful, being calmed by way of the suppression of the defilements, and who sees the fear in cyclic existence, the delight in solitude and the delight in renunciation are a 'non-human delight' because they are dependent on states higher than the human. 'From whatever, from whatever' means in whatever way, by whatever mode of contemplation in the methods of insight, etc. 'The arising and passing away of the aggregates' means the arising and breaking up of the five clinging-aggregates. 'Knowing the deathless' means that for the wise who know, who have undertaken insight, that joy and gladness should be known as 'the deathless' because it is a cause for attaining the deathless. Chasu dvāresu iṭṭhārammaṇe āpāthagateti rūpādivasena chabbidhe iṭṭhārammaṇe yathārahaṃ chasu dvāresu āpāthagate. Visaye cetaṃ bhummavacanaṃ. 'When a desirable object comes into range at the six doors' means when a desirable object, which is sixfold by way of forms and so on, comes into range at the six doors, as appropriate. And this is a locative usage with regard to the object. 307. Paccuppannanti santatipaccuppannaṃ. Anuttaravimokkho nāma arahattaṃ idha adhippetaṃ ukkaṭṭhaniddesena. Kathaṃ pana tattha pihaṃ upaṭṭhapeti, na hi adhigataṃ arahattaṃ ārammaṇaṃ hoti, na ca taṃ ārabbha pihā pavattatīti? Ko vā evamāha – ‘‘arahattaṃ ārammaṇaṃ katvā pihaṃ upaṭṭhapetī’’ti. Anussutiladdhaṃ pana parikappasiddhaṃ arahattaṃ uddissa patthanaṃ ṭhapeti, tattha cittaṃ paṇidahati. Tenāha bhagavā – ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmī’’ti. Āyatananti arahattameva chaḷaṅgasamannāgamādikāraṇabhāvato, manāyatanadhammāyatanabhāvato ca tathā vuttaṃ, taṃ panetaṃ domanassaṃ [Pg.384] patthanaṃ paṭṭhapentassa uppajjati patthanāya sahāvattanato. Na hi lobhadosānaṃ saha vutti atthi. Patthanāmūlakattāti iminā upaṭṭhāpayato padassa hetuatthajotakatamāha. Evanti ‘‘kudāssunāmā’’tiādinā vuttākārena. Ussukkāpetunti yathā maggena ghaṭeti, evaṃ ussukkāpetuṃ. 307. 'Present' (paccuppannaṃ) means present in continuity. 'Unsurpassed liberation' (anuttaravimokkho) here signifies arahantship, by way of a superior designation. But how does one establish longing for it? For arahantship, once attained, is not an object, nor does longing arise in relation to it. Who indeed says, 'One establishes longing by making arahantship the object'? Rather, one establishes an aspiration for arahantship, which is conceived through reflection based on what has been heard, and directs the mind toward it. Therefore, the Blessed One said: 'When, pray, shall I attain and abide in that sphere?' 'Sphere' (āyatana) refers to arahantship itself, so called because it is the cause for the endowment with six factors, etc., and because it is the mind-base and mental-object-base. This dejection, however, arises for one who is establishing an aspiration, because it occurs together with the aspiration. For there is no simultaneous occurrence of greed and hatred. By 'because it is rooted in aspiration,' he indicates that the word 'for one who establishes' (upaṭṭhāpayato) has the sense of a cause. 'Thus' refers to the manner stated by 'When, pray, shall I...?' etc. 'To make zealous' (ussukkāpetuṃ) means to make one strive, just as one strives by means of the path. 308. Aññāṇupekkhāti aññāṇasahitā upekkhā asamapekkhanapavattā. Tena tena maggodhinā tassa tassa apāyagamanīyakilesodhissa anavasesato jitattā khīṇāsavo nippariyāyato odhijino nāma; tadabhāvato puthujjano nippariyāyatova anodhijino nāma; sekho pana siyā pariyāyato odhijinoti. Tampi nivattento, ‘‘akhīṇāsavassāti attho’’ti āha. Āyatiṃ vipākaṃ jinitvāti appavattikaraṇavasena sabbaso āyatiṃ vipākaṃ jinitvā ṭhitattā khīṇāsavova nippariyāyato vipākajino nāma; tadabhāvato puthujjano nippariyāyato avipākajino nāma; sekho pana siyā pariyāyato vipākajinoti. Tampi nivattento ‘‘akhīṇāsavassevāti attho’’ti āha. Apassantassa rūpanti pāḷito padaṃ ānetvā sambandhitabbaṃ. Pāḷiyaṃ pubbe ‘‘puthujjanassā’’ti vatvā puna ‘‘assutavato puthujjanassā’’ti vacanaṃ andhaputhujjanassāyaṃ upekkhā, na kalyāṇaputhujjanassāti dassanatthaṃ. Gehassitā upekkhā hi yaṃ kiñci ārammaṇavatthuṃ apekkhasseva, na nirapekkhassāti iṭṭhe, iṭṭhamajjhatte vā ārammaṇe siyāti vuttaṃ ‘‘iṭṭhārammaṇe āpāthagate’’ti. Aññāṇena pana tattha ajjhupekkhanākārappatti hoti. Tenāha ‘‘guḷapiṇḍake’’tiādi. 308. 'Ignorant equanimity' (aññāṇupekkhā) is equanimity accompanied by ignorance, proceeding from improper consideration. Because the one whose taints are destroyed has completely conquered, without remainder, the defilements that lead to the lower realms by means of the respective paths, he is called 'a conqueror of defilements' (odhijino) in the absolute sense. Due to the absence of these, an ordinary person is called 'a non-conqueror of defilements' (anodhijino) in the absolute sense. A trainee, however, might be called a conqueror in a relative sense. Rejecting this, he says: 'meaning it applies to one whose taints are not destroyed.' 'Having conquered future results' means that the one whose taints are destroyed is called 'a conqueror of results' (vipākajino) in the absolute sense because he remains steadfast, having completely conquered future results by way of preventing their arising. Due to the absence of this, an ordinary person is called 'a non-conqueror of results' (avipākajino) in the absolute sense. A trainee, however, might be called a conqueror in a relative sense. Rejecting this, he says: 'meaning it applies only to one whose taints are not destroyed.' 'For one who does not see form'—this phrase should be brought from the Pāli text and connected here. In the Pāli, having first said 'of an ordinary person,' and then again 'of an untaught ordinary person,' it is to show that this equanimity pertains to a spiritually blind ordinary person, not to a virtuous ordinary person. For equanimity based on the household life arises only when considering some object, not when being indifferent; thus, because it occurs in relation to a desirable or neutral object, it is said: 'when a desirable object comes into range.' But through ignorance, an attitude of indifference arises there. Hence it is said: 'like a lump of molasses,' etc. Iṭṭhe arajjantassa aniṭṭhe adussantassāti idaṃ yebhuyyena sattānaṃ iṭṭhe rajjanaṃ, aniṭṭhe dussananti katvā vuttaṃ. Ayoniyomanasikāro hi taṃtaṃārammaṇavasena na katthacipi javananiyamaṃ karotīti vuttaviparītepi ārammaṇe rajjanadussanaṃ sambhavati, tathāpissa rajjanadussanaṃ atthato paṭikkhittamevāti daṭṭhabbaṃ. Asamapekkhaneti asamaṃ ayuttadassane ayoniso sammohapubbakaṃ ārammaṇassa gahaṇe. 'Not delighting in what is liked; not resenting what is disliked'—this is said because beings, for the most part, delight in what is liked and resent what is disliked. For unwise attention does not impose a fixed rule on the impulsion with respect to any object; thus delight and resentment are possible even toward opposite objects. Yet even so, delight and resentment should be understood as rejected in principle. 'Not examining properly' means the unwise grasping of an object unevenly, with improper seeing, preceded by delusion. 309. Pavattanavasenāti uppādanavasena ceva bahulīkaraṇavasena ca. Nissāya ceva āgamma cāti āgamanaṭṭhānabhūte nissayapaccayabhūte ca [Pg.385] katvā. Atikkantāni nāma honti vikkhambhanena ussārentā samussārentā. 309. 'By way of occurring' means by way of arising and by way of developing. 'Relying on and resorting to' means having made them a place of resort and a support condition. 'They are called “overcome”' means being removed and thoroughly removed by suppression. Somanassabhāvasāmaññaṃ gahetvā, ‘‘sarikkhakeneva sarikkhakaṃ jahāpetvā’’ti vuttaṃ. Idhāpi pahāyakaṃ nāma pahātabbato balavameva, saṃkilesadhammānaṃ balavabhāvato sātisayaṃ pana balavabhāvaṃ sandhāya ‘‘idāni balavatā’’tiādi vuttaṃ. Balavabhāvato vodānadhammānaṃ adhigamassa adhippetattā hettha nekkhammassitadomanassānampi pahānaṃ jotitaṃ. Having taken up the commonality of the nature of joy, it is said, 'having abandoned the similar with the similar.' Here also, what abandons is indeed stronger than what is to be abandoned; but with reference to its surpassing strength, on account of the strength of the defiled states, it is said, 'now by the strong,' etc. Because the attainment of purifying qualities is intended due to their strong nature, the abandoning of the displeasure associated with renunciation is also illuminated here. Upekkhāya pahāyakabhāvena adhippetattā ‘‘upekkhākathā veditabbā’’ti vuttaṃ. Jhānassa alābhino ca lābhino ca pakiṇṇakasaṅkhārasammasanaṃ sandhāya, ‘‘suddhasaṅkhāre ca pādake katvā’’ti. Upekkhāsahagatāti bhāvanāya paguṇabhāvaṃ āgamma kadāci ajjhupekkhanavasenapi hi sammasanaṃ hotīti. Pādakajjhānavasena, sammasitadhammavasena vā āgamanavipassanāya bahulaṃ somanassasahagatabhāvato ‘‘vuṭṭhānagāminī pana vipassanā somanassasahagatāvā’’ti niyametvā vuttaṃ. Upekkhāsahagatā hotīti etthāpi eseva nayo. Catutthajjhānādīnīti ādi-saddena arūpajjhānāni saṅgaṇhāti. Purimasadisāvāti purimasadisā eva, upekkhāsahagatā vā hoti somanassasahagatā vāti attho. Idaṃ sandhāyāti yaṃ catutthajjhānādipādakato eva upekkhāsahagataṃ vuṭṭhānagāminivipassanaṃ nissāya somanassasahagatāya vipassanāya pahānaṃ, idaṃ sandhāya. Pahānanti cettha samatikkamalakkhaṇaṃ veditabbaṃ. Because equanimity is intended as the abandoning factor, it is said, 'the discourse on equanimity should be known.' Regarding the examination of miscellaneous formations for those who have not attained jhāna and those who have, it is said, 'and having made pure formations the basis.' 'Accompanied by equanimity' means that, as one becomes skilled in the development, examination sometimes occurs even by way of indifference. Because the preliminary insight, based on the foundational jhāna or the examined phenomena, is frequently accompanied by joy, it is stated definitively, 'But the insight leading to emergence is accompanied by joy.' The same principle applies to 'it is accompanied by equanimity.' 'Fourth jhāna and so on'—the word 'and so on' includes the formless jhānas. 'Similar to the former' means exactly like the former: it is either accompanied by equanimity or accompanied by joy. This refers to the abandoning of the insight accompanied by joy by means of the insight leading to emergence that is accompanied by equanimity and is based on the fourth jhāna or similar foundations. Here, 'abandoning' should be understood as having the characteristic of overcoming. Etaṃ visesaṃ vipassanāya āvajjanaṭṭhānabhūtaṃ. Vuṭṭhānagāminiyā āsanne samāpannajjhānavipassanā pādakajjhānavipassanā, sammasitadhammoti vipassanāya ārammaṇabhūtā khandhā. Puggalajjhāsayoti pādakajjhānassa sammasitajjhānassa ca bhede sati paṭipajjanakassa puggalassa, ‘‘aho vata mayhaṃ pañcaṅgikaṃ jhānaṃ bhaveyya caturaṅgika’’ntiādinā pubbe pavattaajjhāsayo. Tesampi vādeti ettha paṭhamatheravāde. Ayameva…pe… niyameti tato tato dutiyādipādakajjhānato uppannassa saṅkhārupekkhāñāṇassa pādakajjhānātikkantānaṃ [Pg.386] aṅgānaṃ asamāpajjitukāmatā virāgabhāvanābhāvato itarassa ca atabbhāvato. Eteneva hi paṭhamatheravāde apādakapaṭhamajjhānapādakamaggā paṭhamajjhānikāva honti, itare ca dutiyajjhānikādimaggā pādakajjhānavipassanāniyamehi taṃtaṃjhānikāva. Evaṃ sesavādesupi vipassanāniyamo yathāsambhavaṃ yojetabbo. Tenāha – ‘‘tesampi vāde ayameva pubbabhāge vuṭṭhānagāminivipassanāva niyametī’’ti. Vuttāva, tasmā na idha vattabbāti adhippāyo. This distinctive feature is the place of attention for insight. When insight leading to emergence is near, the insight into the attained jhāna is the insight into the foundational jhāna. The 'comprehended phenomena' are the aggregates that are the object of insight. 'An individual's inclination' refers to the prior inclination of the practitioner when there is a distinction between the foundational jhāna and the comprehended jhāna, such that they think, 'Oh, may my jhāna be five-factored or four-factored,' and so on. This is also stated in the view of the first elder. This very [rule] establishes, for the knowledge of equanimity toward formations arising from the second and subsequent foundational jhānas, a desire not to attain the factors that transcend the foundational jhāna, due to the absence of the development of dispassion and because the other is not of that nature. Indeed, in the view of the first elder, those paths with the first jhāna as their foundation are only of the first jhāna, while others, the paths of the second jhāna and so on, are of their respective jhāna levels, determined by the rules of foundational jhāna and insight. Thus, in the remaining views as well, the rule of insight should be applied as is appropriate. Therefore, it is said: 'Even in their views, this very insight leading to emergence in the preliminary stage establishes the rule.' It has already been stated, so there is no need to repeat it here—this is the intended meaning. 310. Nānattādi kāmāvacarādikusalādivibhāgato nānāvidhā. Tenāha ‘‘anekappakārā’’ti. Nānattasitāti rūpasaddādinānārammaṇanissayā. Ekattā ekasabhāvā jātibhūmiādivibhāgābhāvato. Ekārammaṇanissitāti ekappakāreneva ārammaṇe pavattā. Heṭṭhā aññāṇupekkhā vuttā ‘‘bālassa muḷhassā’’tiādinā (ma. ni. 3.308). Upari chaḷaṅgupekkhā vakkhati ‘‘upekkhako viharatī’’tiādinā (ma. ni. 3.311). Dve upekkhā gahitā dvinnampi ekattā, ekajjhaṃ gahetabbato, nānattasitāya upekkhāya pakāsitabhāvato ca. 310. They are of various kinds due to the division into sense-sphere, etc., and wholesome, etc. Hence it is said, 'of many kinds.' They are based on diversity, being dependent on various objects such as forms and sounds. They are a unity as they share a single nature, lacking divisions such as birth and plane. They are dependent on a single object, arising in relation to an object in only one way. Below, the equanimity of ignorance is mentioned with 'of a fool, deluded,' and so on (MN 3.308). Above, the six-factored equanimity will be described with 'he dwells equanimously,' and so on (MN 3.311). Two types of equanimity are included due to the unity of both, because they should be taken together, and because the equanimity based on diversity has been explained. Aññāṇupekkhā aññā saddādīsu tattha tattheva vijjamānattā. Rūpesūti ca iminā na kevalaṃ rūpāyatanavisesā eva gahitā, atha kho kasiṇarūpānipīti āha – ‘‘rūpe upekkhābhāvañca aññā’’tiādi. Ekattasitabhāvopi idha ekattavisayasampayogavaseneva icchito, na ārammaṇavasena cāti dassetuṃ, ‘‘yasmā panā’’tiādi vuttaṃ. Tenevāha ‘‘tatthā’’tiādi. Sampayuttavasenāti sampayogavasena. Ākāsānañcāyatanaṃ nissayatīti ākāsānañcāyatananissitā, ākāsānañcāyatanakhandhanissitā. Sesāsupīti viññāṇañcāyatananissitādīsupi. The equanimity of ignorance is another kind, because it is found here and there among sounds and so forth. And by 'among forms,' it is not only the particulars of the form-base that are meant, but also the kasiṇa forms—hence it is said, 'the state of equanimity regarding forms is another,' and so on. The state of being based on unity is also intended here solely by way of association with a single subject, not by way of the object—to show this, it is said, 'but because...' and so on. Therefore, it is stated, 'in that case...' and so forth. 'By way of association' means by way of connection. 'Based on the base of infinite space' means based on the base of infinite space, based on the aggregates of the base of infinite space. 'And so too in the rest' means also in the case of those based on the base of infinite consciousness and so on. Arūpāvacaravipassanupekkhāyāti arūpāvacaradhammārammaṇāya vipassanupekkhāya. Rūpāvacaravipassanupekkhanti etthāpi eseva nayo. Tāya kāmarūpārūpabhedāya taṇhāya nibbattāti tammayā, tebhūmakadhammā, tesaṃ bhāvo tammayatā, taṇhā yassa guṇassa vasena atthe saddaniveso, tadabhidhānakoti āha – ‘‘tammayatā nāma taṇhā’’ti[Pg.387]. Atammayatā tammayatāya paṭipakkhoti katvā. Vipassanupekkhanti, ‘‘yadatthi yaṃ bhūtaṃ, taṃ pajahati upekkhaṃ paṭilabhatī’’ti (dī. ni. 3.71; a. ni. 7.55) evamāgataṃ saṅkhāravicinane majjhattabhūtaṃ upekkhaṃ. 'The equanimity of insight regarding the formless realm' means the equanimity of insight that has as its object the phenomena of the formless realm. 'The equanimity of insight regarding the form realm'—here too, the same principle applies. Because it is generated by that craving which is divided into the realms of sensuality, form, and formlessness, it is 'made of that' (tammaya), pertaining to the phenomena of the three realms. Their state is 'being made of that' (tammayatā). Craving is the designator of that quality by means of which a word is applied to a meaning; therefore he says, ''Being made of that' (tammayatā) is craving.' 'Not being made of that' (atammayatā) is the opposite of 'being made of that' (tammayatā). 'The equanimity of insight' is the equanimity that has become neutral in the investigation of formations, as stated: 'Whatever exists, whatever has come to be, one abandons that and obtains equanimity' (Dī. Ni. 3.71; A. Ni. 7.55). 311. Yadariyoti ettha da-kāro padasandhikaro, upayogaputhuvacane ca ya-saddoti dassento, ‘‘ye satipaṭṭhāne ariyo’’ti āha. Kāmaṃ ‘‘ariyo’’ti padaṃ sabbesampi paṭividdhasaccānaṃ sādhāraṇaṃ, vakkhamānassa pana visesassa buddhāveṇikattā, ‘‘ariyo sammāsambuddho’’ti vuttaṃ. Na hi paccekabuddhādīnaṃ ayamānubhāvo atthi. Tīsu ṭhānesūti na sussūsantīti vā, ekacce na sussūsanti ekacce sussūsantīti vā, sussūsantīti vā, paṭipannāpaṭipannānaṃ sāvakānaṃ paṭipattisaṅkhātesu tīsu satipaṭṭhānesu. Satiṃ paṭṭhapentoti paṭighānunayehi anavassutattā tadubhayanivattattā sabbadā satiṃ upaṭṭhapento. Buddhānameva sā niccaṃ upaṭṭhitasatitā, na itaresaṃ āveṇikadhammabhāvato. Ādarena sotumicchā idha sussūsāti tadabhāvaṃ dassento, ‘‘saddahitvā sotuṃ na icchantī’’ti āha. Na aññāti ‘‘na aññāyā’’ti vattabbe yakāralopena niddesoti āha ‘‘na jānanatthāyā’’ti. Satthu ovādassa anādiyanameva vokkamananti āha – ‘‘atikkamitvā…pe… maññantī’’ti. 311. In 'yadariyoti,' the letter 'da' is for sandhi, and showing that the word 'ya' is in the plural, he says, 'ye satipaṭṭhāne ariyo.' Although the term 'noble' is common to all who have penetrated the truths, because the specific quality to be mentioned is unique to a Buddha, it is said, 'the noble one, the perfectly enlightened Buddha.' For this power is not possessed by paccekabuddhas and others. 'In three instances' refers to the three foundations of mindfulness reckoned as the practice of disciples, whether practicing or not practicing, in that either they do not wish to listen, or some do not wish to listen while some do, or they do wish to listen. 'Establishing mindfulness' means constantly establishing mindfulness, because of not being overcome by aversion and attachment, and because of having turned away from both. This constant establishment of mindfulness belongs only to the Buddhas, not to others, because it is a unique quality. Here, 'sussūsā' is the desire to listen with respect; showing its absence, he says, 'they do not wish to listen with faith.' Regarding 'naññāti,' the directive is given with an elision of the letter 'ya' when 'na aññāya' should be said; he says this means 'not for the purpose of knowing.' Not taking up the Teacher's instruction is 'transgression'; he says, 'having transgressed... they think...' Gehassitadomanassavasenāti idaṃ idha paṭikkhipitabbamattadassanapadaṃ daṭṭhabbaṃ. Nekkhammassitadomanassassapi satthu pasaṅgavasena ‘‘na ceva attamano hotī’’ti attamanapaṭikkhepena anattamanatā vuttā viya hotīti taṃ paṭisedhento – ‘‘appatīto hotīti na evamattho daṭṭhabbo’’ti. Tassa setughāto hi tathāgatānaṃ. Yadi evaṃ kasmā attamanatāpaṭikkhepoti āha – ‘‘appaṭipannakesu pana anattamanatākāraṇassa abhāvenetaṃ vutta’’nti. Paṭighaavassavenāti chahi dvārehi paṭighavissandanena, paṭighappavattiyāti attho. Uppilāvitoti na evamattho daṭṭhabbo uppilāvitattassa bodhimūle eva pahīnattā. Paṭipannakesūti idaṃ adhikāravasena vuttaṃ, appaṭipannakesupi tathāgatassa anattamanatākāraṇaṃ nattheva. Etaṃ vuttanti etaṃ ‘‘attamano ceva hotī’’tiādivacanaṃ vuttaṃ [Pg.388] sāvakānaṃ sammāpaṭipattiyā satthu anavajjāya cittārādhanāya sambhavato. 'By way of household-based displeasure' should be seen here as a term indicating only what is to be rejected. Refuting the idea that, by rejecting satisfaction with the words 'he is not pleased,' dissatisfaction is implied—even, by implication, the Teacher's displeasure based on renunciation—he says, 'It should not be understood that the meaning is "he is displeased."' For the destruction of that bridge is for the Tathāgatas. If so, why is satisfaction rejected? He says, 'This is said because, in the case of those not practicing, there is no cause for dissatisfaction.' 'By the influx of aversion' means by the trickling of aversion through the six doors; the meaning is the occurrence of aversion. 'Agitated'—this meaning should not be understood, for agitation was abandoned at the root of enlightenment. 'In the case of those practicing' is said according to the context; even in the case of those not practicing, there is no cause for the Tathāgata's dissatisfaction. 'This is said'—this statement, 'he is pleased,' etc., is said because it is possible to please the Teacher's blameless mind through the disciples' right practice. 312. Damitoti nibbisevanabhāvāpādanena sikkhāpito. Iriyāpathaparivattanavasena aparivattitvā ekadisāya eva sattadisāvidhāvanassa idhādhippetattā sāritānaṃ hatthidammādīnaṃ ekadisādhāvanampi anivattanavaseneva yuttanti āha – ‘‘anivattitvā dhāvanto ekaṃyeva disaṃ dhāvatī’’ti. Kāyena anivattitvāvāti kāyena aparivattitvā eva. Vimokkhavasena aṭṭha disā vidhāvati, na puratthimādidisāvasena. Ekappahārenevāti ekanīhāreneva, ekasmiṃyeva vā divase ekabhāgena. ‘‘Pahāro’’ti hi divasassa tatiyo bhāgo vuccati. Vidhāvanañcettha jhānasamāpajjanavasena akalaṅkamappatisātaṃ javanacittapavattanti āha ‘‘samāpajjatiyevā’’ti. Sesaṃ suviññeyyameva. 312. 'Trained' means trained by bringing about a state of non-indulgence. Because it is intended here that the running in seven directions is done in one direction only, without turning, by way of changing posture, and because the running in one direction of trained charioteers, elephants, and so on is also fitting only in the sense of not turning back, he says, 'without turning back, he runs; he runs in one direction only.' 'Without turning back with the body' means without turning the body at all. He runs in the eight directions by way of the liberations, not by way of the eastern direction and so forth. 'In one go' means with one exertion, or in one part of a single day. For 'pahāra' is said to be a third part of the day. And here, this running is the proceeding of swift consciousness, unblemished and unrepulsed, by way of attaining jhāna; thus he says, 'he attains.' The rest is easily understood. Saḷāyatanavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The Exposition of the Obscure Meaning in the Commentary on the Discourse on the Analysis of the Six Sense-Bases is complete. 8. Uddesavibhaṅgasuttavaṇṇanā 8. The Commentary on the Discourse on the Analysis of the Summary. 313. Desetabbassa atthassa uddisanaṃ uddeso, vibhajanaṃ vibhaṅgoti āha – ‘‘mātikañca vibhajanañcā’’ti tuleyyātiādīni cattāripi padāni paññāvevacanāni. Atha vā tuleyyāti tulanabhūtāya paññāya tassa dhammassa paggahādividhinā parituleyya. Tīreyyāti tīraṇabhūtāya paññāya tattha ñāṇakiriyāsamāpanavasena tīreyya. Pariggaṇheyyāti tathāsamāpanno ānisaṃse assādaādīnave ca vicineyya. Paricchindeyyāti paricchindabhūtena ñāṇena atthaṃ paricchinditvā jāneyya. Ārammaṇesūti rūpādiputhuttārammaṇesu. Nikantivasenāti nikāmanavasena apekkhāvasena. Tiṭṭhamānanti pavattamānaṃ. Gocarajjhatteti jhānārammaṇabhūte. Tañhi bhāvanācittenābhibhuyya avissajjitvā gayhamānaṃ ajjhattaṃ viya hotīti ‘‘gocarajjhatta’’nti vuccati. Bhāvanaṃ āraddhassa bhikkhuno yadi bhāvanārammaṇe nikanti uppajjeyya, tāya nikantiyā upari bhāvanaṃ vissajjetvā cittasaṃkocavasena saṇṭhitaṃ nāma, tadabhāvena asaṇṭhitaṃ nāma hotīti, ‘‘ajjhattaṃ asaṇṭhita’’nti vuttanti dassento, ‘‘gocarajjhatte nikantivasena asaṇṭhita’’nti [Pg.389] āha. Tathā hi vakkhati – ‘‘nikantivasena hi atiṭṭhamānaṃ hānabhāgiyaṃ na hoti, visesabhāgiyameva hotī’’ti. Aggahetvāti rūpādīsu kiñci taṇhādiggāhavasena aggahetvā. Tathā aggahaṇeneva hi taṇhāparitāsādivasena na paritasseyya. Avasesassa ca dukkhassāti sokādidukkhassa. Avasesassa ca dukkhassāti vā jātijarāmaraṇasīsena vipākadukkhassa gahitattā kilesadukkhassa ceva saṃsāradukkhassa cāti attho. 313. The enumeration of the meaning to be taught is the summary (uddesa), and the analysis is the exposition (vibhaṅga), as he says: ‘the matrix and the analysis’ (mātikañca vibhajanañca). The four terms beginning with ‘should be weighed’ (tuleyya) are all synonyms for wisdom. Alternatively, ‘should be weighed’ (tuleyya) means one should weigh that Dhamma thoroughly with wisdom that is like a scale, by the method of grasping and so forth. ‘Should be examined’ (tīreyya) means one should examine it with wisdom that is like an investigation, by way of accomplishing the act of knowledge there. ‘Should comprehend’ (pariggaṇheyya) means one who is thus accomplished should investigate the benefits, the allure, and the drawbacks. ‘Should discern’ (paricchindeyya) means one should know the meaning by discerning it with knowledge that is like a discernment. ‘In objects’ (ārammaṇesu) refers to the multitude of objects such as forms and others. ‘Through inclination’ (nikantivasena) means through desire or through longing. ‘Persisting’ (tiṭṭhamānaṃ) means occurring. ‘Internal range’ (gocarajjhatta) refers to what has become the object of jhāna. For when it is grasped by the meditative mind, having overcome it and without relinquishing it, it becomes as if internal; hence it is called ‘internal range’ (gocarajjhatta). If longing arises in a monk who has undertaken meditation regarding the object of meditation, and due to that longing, he relinquishes the meditation, then by way of mental contraction it is called ‘settled’ (saṇṭhita); in its absence, it is called ‘unsettled’ (asaṇṭhita). Thus, showing that it is said ‘internally unsettled’ (ajjhattaṃ asaṇṭhita), he states: ‘unsettled due to longing regarding the internal range’ (gocarajjhatte nikantivasena asaṇṭhita). For thus it will be said: ‘What does not persist due to longing is not conducive to decline but is only conducive to distinction.’ ‘Not grasping’ (aggahetvā) means not grasping anything among forms and so forth by way of grasping through craving and so on. Indeed, by not grasping in this way, one would not be troubled by way of craving, agitation, and so forth. ‘And as for the remainder of suffering’ (avasesassa ca dukkhassa) refers to the suffering of sorrow and so forth. Or, ‘and as for the remainder of suffering’ (avasesassa ca dukkhassa) means that since resultant suffering is included under the heading of birth, aging, and death, the meaning is both the suffering of defilements and the suffering of saṃsāra. 316. Rūpameva kilesuppattiyā kāraṇabhāvato rūpanimittaṃ. Rāgādivasena taṃ anudhāvatīti rūpanimittānusārī. 316. Form itself, being the cause for the arising of defilements, is the sign of form (rūpanimittaṃ). Because one pursues it by way of lust and so forth, one is a follower of the sign of form (rūpanimittānusārī). 318. Nikantivasena asaṇṭhitanti apekkhāvasena saṇṭhitaṃ nikantiṃ pahāya pavattamānaṃ upari visesāvahatoti. Tenāha ‘‘nikantivasena hī’’tiādi. 318. 'Unsettled due to longing' (nikantivasena asaṇṭhitaṃ) means that having abandoned longing, which is settled by way of expectation, it proceeds, bringing higher distinctions. Therefore, he says: 'for due to longing' (nikantivasena hi), and so forth. 320. Aggahetvā aparitassanāti pañcupādānakkhandhe, ‘‘etaṃ mamā’’tiādinā taṇhādiggāhavasena upādiyitvā taṇhāparitāsādivasena paritassanā, vuttavipariyāyena aggahetvā aparitassanā veditabbā. Kathaṃ panesā anupādāparitassanā hotīti mahātherassa adhippāyaṃ vivarituṃ codanaṃ samuṭṭhapeti? Upādātabbassa abhāvatoti tassa anupādāparitassanābhāve kāraṇavacanaṃ. Yadi hītiādi tassa samatthanaṃ. Upādāparitassanāva assa tathā upādātabbassa tatheva upādinnattā. Evanti niccādiākārena. Upādinnāpīti gahitaparāmaṭṭhāpi. Anupādinnāva honti ayoniso gahitattā, viññūsu nissāya jānitabbattā ca. Diṭṭhivasenāti micchādiṭṭhiyā gahaṇākāravasena, tassa pana ayathābhūtagāhitāya paramatthato ca abhāvato. Atthatoti paramatthato. Anupādāparitassanāyeva nāma hoti upādātabbākārassa abhāvena taṃ anupādiyitvā eva paritassanāti katvā. 320. 'Not grasping, not agitated' (aggahetvā aparitassanā): agitation is grasping the five aggregates of clinging by way of craving and so forth with thoughts like 'this is mine,' and being agitated by way of craving, distress, and so on. The opposite of this, 'not grasping, not agitated,' should be understood. But how does this non-grasping, non-agitation come about? This question is raised to clarify the intention of the Great Elder. 'Because there is nothing to be clung to' (upādātabbassa abhāvato) is the statement of the reason for the absence of grasping and agitation. 'For if' (yadi hi), and so forth, is its substantiation. Indeed, grasping and agitation would arise for him, because what is to be clung to is clung to in that very way. 'In this way' (evaṃ) means in the manner of permanence and so forth. 'Even if clung to' (upādinnāpi) means even if grasped and misapprehended. They are indeed not clung to because they are grasped without careful attention, and because they should be known by relying on the wise. 'By way of view' (diṭṭhivasena) means by way of the manner of grasping with wrong view; but since that is grasped falsely and is ultimately non-existent. 'In reality' (atthato) means ultimately. It is indeed called 'non-grasping, non-agitation' because, due to the absence of any aspect to be clung to, one is not agitated, not having clung to it. Parivattatīti na tadeva rūpaṃ aññathā pavattaṃ parivattati, atha kho pakatijahanena sabhāvavigamena nassati bhijjati. Vipariṇatanti aññathattaṃ gataṃ vinaṭṭhaṃ. Kammaviññāṇanti abhisaṅkhāraviññāṇaṃ. ‘‘Rūpaṃ attā’’tiādi micchāgāhavasena viññāṇassa rūpabhedena vuttassa bhedānuparivatti hoti. Vipariṇāmaṃ anugantvā viparivattanataṃ ārabbha pavattaṃ vipariṇāmānuparivattaṃ; tato [Pg.390] samuppannā paritassanā vipariṇāmānuparivattajā paritassanāti dassento āha – ‘‘vipariṇāmassa…pe… paritassanā’’ti. Akusaladhammasamuppādā cāti, ‘‘yaṃ ahu vata me, taṃ vata me natthī’’tiādinā pavattā akusalacittuppādadhammā. Khepetvāti pavattituṃ appadānavasena anuppattinimittatāya khepetvā. Bhayatāsenāti bhāyanavasenapi cittutrāsena. Taṇhātāsenāti tassanena. Savighātoti cittavighātanavighātena savighāto. Tato eva cetodukkhena sadukkho. Maṇikaraṇḍakasaññāyāti rittakaraṇḍaṃyeva maṇiparipuṇṇakaraṇḍoti uppannasaññāya. Aggahetvā paritassanāti gahetabbassa abhāvena gahaṇampi avijjamānapakkhiyamevāti aggahetvā paritassanā nāma hoti. 'It transforms' (parivattati) means that the same form does not transform by occurring otherwise; rather, by abandoning its natural state and by the departure of its intrinsic nature, it perishes and breaks apart. 'Altered' (vipariṇataṃ) means it has gone to another state, it is destroyed. 'Kammic consciousness' (kammaviññāṇaṃ) refers to volitional consciousness. Consciousness, which is stated as being divided according to form by way of wrong grasping like 'form is self' (rūpaṃ attā), becomes subject to its divisions. What follows upon alteration and occurs in dependence on that transformation is 'following upon alteration' (vipariṇāmānuparivattaṃ); showing that the agitation arising from that is 'agitation born of following upon alteration' (vipariṇāmānuparivattajā paritassanā), he says: 'of alteration... agitation' (vipariṇāmassa...pe... paritassanā). 'And from the arising of unwholesome states' (akusaladhammasamuppādā ca) refers to unwholesome mental states that occur with thoughts like 'Alas, what was mine, that is now not mine!' and so forth. 'Having exhausted' (khepetvā) means having exhausted by way of not giving an opportunity to occur, due to its being a sign that has not arisen. 'By fear and terror' (bhayatāsena) means by way of fearing and by mental terror. 'By the thirst of craving' (taṇhātāsena) means by thirsting. 'Distressed' (savighāto) means distressed by the vexation of mental vexation. From that very state, one is sorrowful with mental pain. 'By the perception of a jeweled casket' (maṇikaraṇḍakasaññāya) means by the perception that arises that an empty casket is a casket full of jewels. 'Agitation without grasping' (aggahetvā paritassanā) is so called because, due to the absence of anything to be grasped, grasping itself belongs to the side of non-existence; thus it is agitation without grasping. 321. Kammaviññāṇameva natthi sati kammaviññāṇe rūpabhedānuparivatti siyāti kammaviññāṇābhāvadassanamukhena khīṇāsavassa sabbaso kilesābhāvaṃ dasseti. Sesaṃ suviññeyyameva. 321. There is no kammic consciousness at all. He demonstrates the complete absence of defilements in one whose taints are destroyed (khīṇāsava) by showing the absence of kammic consciousness, for if kammic consciousness existed, it would be subject to the divisions of form. The rest is easily understood. Uddesavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The exposition clarifying the hidden meaning of the commentary on the Uddesavibhaṅga Sutta is complete. 9. Araṇavibhaṅgasuttavaṇṇanā 9. Commentary on the Araṇavibhaṅga Sutta 323. Gehassitavasenāti kilesanissitavasena anurodhavasena. Neva ukkhipeyyāti na anuggaṇheyya. Na avakkhipeyyāti gehassitavasena virodhavasena na niggaṇheyya. Anurodhena vinā sampahaṃsanavasena yathābhūtaguṇakathanaṃ nevussādanā vajjābhāvato; tathā virodhena vinā vivecanavasena yathābhūtadosakathanaṃ na apasādanaṃ. Sabhāvamevāti yathābhūtasabhāvameva kassaci puggalassa anādesakaraṇavasena katheyya, seyyathāpi āyasmā subhūtitthero. Vinicchitasukhanti, ‘‘ajjhattaṃ anavajja’’ntiādinā visesato vinicchitasukhāya hoti. Parammukhā avaṇṇanti svāyaṃ rahovādo pesuññūpasaṃhāravasena pavatto idhādhippetoti āha ‘‘pisuṇavācanti attho’’ti. Khīṇātīti khīṇo, yo bhāsati, yañca uddissa bhāsati, dvepi hiṃsati vibādhatīti attho, taṃ khīṇavādaṃ. Svāyaṃ yasmā kilesehi ākiṇṇo saṃkiliṭṭho eva ca hoti, tasmā vuttaṃ – ‘‘ākiṇṇaṃ [Pg.391] saṃkiliṭṭhaṃ vāca’’nti. Tena avasiṭṭhaṃ tividhampi vacīduccaritamāha. Adhiṭṭhahitvāti, ‘‘idameva sacca’’nti ajjhosāya. Ādāyāti paggayha. Vohareyyāti samudācareyya. Lokasamaññanti lokasaṅketaṃ. 323. 'By way of being based on the household life' (gehassitavasena) means by way of being based on defilements, by way of partiality. 'One should not exalt' (neva ukkhipeyya) means one should not praise. 'One should not disparage' (na avakkhipeyya) means one should not censure by way of being based on the household life, by way of opposition. Without partiality, speaking of qualities as they truly are by way of praise is not exaltation, because there is no fault; similarly, without opposition, speaking of faults as they truly are by way of discernment is not denigration. 'The true nature itself' (sabhāvameva) means one should speak of the true nature itself of some person without making a personal reference, just as the venerable elder Subhūti did. 'Ascertained happiness' (vinicchitasukhaṃ): it leads especially to an ascertained happiness, as in 'internally blameless,' etc. 'Dispraise in one's absence' (parammukhā avaṇṇaṃ): this secret talk, which proceeds by way of tale-bearing, is intended here, hence he says, 'the meaning is slanderous speech.' 'It harms' (khīṇāti) means it harms, it injures both the one who speaks and the one about whom one speaks; that is the meaning. This is 'harmful speech' (khīṇavādaṃ). Because this is indeed mixed with and defiled by defilements, it is therefore said: 'mixed and defiled speech.' By this, he speaks of the remaining threefold verbal misconduct. 'Having resolved' (adhiṭṭhahitvā) means having become attached, thinking, 'this alone is true.' 'Having taken up' (ādāya) means having grasped. 'One should speak' (vohareyya) means to utter. 'Worldly convention' (lokasamaññaṃ) means a worldly designation. 324. Ārammaṇato sampayogato kāmehi paṭisaṃhitattā kāmapaṭisandhi, kāmasukhaṃ. Tenāha ‘‘kāmūpasaṃhitena sukhenā’’ti. Sadukkhoti vipākadukkhena saṃkilesadukkhena sadukkho. Tathā sapariḷāhoti vipākapariḷāhena ceva kilesapariḷāhena ca sapariḷāho. 324. Because it is connected with sensual pleasures in terms of its object and its association, it is sensual pleasure. Therefore, he says, 'with pleasure connected to sensuality.' 'With suffering' means with suffering due to the suffering of result and the suffering of defilement. Similarly, 'with burning' means with burning due to both the burning of result and the burning of defilement. 326. Vaṭṭato nissarituṃ adatvā tattheva sīdāpanato micchāpaṭipadābhāvena satte saṃyojetīti saṃyojanaṃ, visesato bhavasaṃyojanaṃ taṇhāti āha ‘‘taṇhāyetaṃ nāma’’nti. Na taṇhāyeva mānādayopi saṃyojanattaṃ sādhenti nāma sabbaso saṃyojanato suṭṭhu bandhanato. Tena vuttaṃ – ‘‘avijjānīvaraṇānaṃ, bhikkhave, sattānaṃ taṇhāsaṃyojanāna’’nti (saṃ. ni. 2.125-126). 326. Because it does not allow escape from the cycle, causing beings to sink right there, it fetters them by being a wrong path—thus it is a fetter. Specifically, the fetter of existence is craving; hence it is said, 'this is the name for craving.' Not only craving, but also conceit and so on indeed accomplish the state of being a fetter, because of fettering completely and binding well. Therefore, it is said: 'Bhikkhus, for beings hindered by ignorance and fettered by craving...' (Saṃ. Ni. 2.125-126). Imaṃ catukkanti, ‘‘ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā, ye attakilamathānuyogaṃ anuyuttā’’ti evamāgataṃ imaṃ catukkaṃ nissāya. ‘‘Etadagge ṭhapito’’ti, vatvā taṃ nissāya ṭhapitabhāvaṃ vitthārato dassetuṃ, ‘‘bhagavato hī’’tiādi vuttaṃ. Ussādanāapasādanā paññāyanti tathāgatena vinetabbapuggalavasena dhammadesanāya pavattetabbato. Ayaṃ puggalo…pe… ācārasampannoti vā natthi paresaṃ anuddesakavasena dhammadesanāya pavattanato. This fourfold division—'those who are devoted to pleasure connected with rebirth in the desire realm, and those who are devoted to self-mortification'—is based on this fourfold group thus presented. Having said, 'This is established as the foremost,' the passage beginning 'Indeed, of the Blessed One...' was stated in order to show in detail why it was established based on that. Praise and blame are discerned because the Dhamma is to be taught by the Tathāgata according to the individuals to be trained. Or, there is no praise or blame, such as saying 'This person... is endowed with good conduct,' because the Dhamma is taught without specifying others. 329. Parammukhā avaṇṇanti nindiyassa dosassa nindanaṃ. Na hi kadāci nindiyo pasaṃsiyo hoti, taṃ pana kālaṃ ñatvāva kathetabbanti āha, ‘‘yuttapattakālaṃ ñatvāvā’’ti. Khīṇavādepi eseva nayo tassa rahovādena samānayogakkhamattā. 329. 'Dispraise in another's absence' means blaming the fault of one who is blameworthy. Indeed, one who is blameworthy is never praiseworthy, but one should speak only after knowing the right time; hence it is said, 'only after knowing the suitable and arrived time.' For harsh speech, too, this is the same principle, because of its suitability for a similar application as private admonition. 330. Ghātīyatīti vadhīyati. Saddopi bhijjati nassati, bhedo hotīti attho. Gelaññappattoti khedaṃ parissamaṃ patto. Apalibuddhanti dosehi ananupatitaṃ. 330. `Ghātīyati` means it is slain. The sound, too, breaks and perishes; the meaning is that there is a breaking. `Gelaññappatto` means having reached weariness and fatigue. `Apalibuddhaṃ` means unhindered by faults. 331. Abhinivissa [Pg.392] voharatīti evametaṃ, na ito aññathāti taṃ janapadaniruttiṃ abhinivisitvā samudācarati. Atidhāvananti samaññaṃ nāmetaṃ lokasaṅketasiddhā paññattīti paññattimatte aṭṭhatvā paramatthato thāmasā parāmassa voharaṇaṃ. 331. `Abhinivissa voharati` means one firmly adheres to a regional dialect and employs it, thinking, 'It is just so, not otherwise.' `Atidhāvananti` means: this is a convention, a name, a concept established by worldly agreement. It is the act of not remaining at the level of a mere concept, but forcefully grasping and using it as if it were an ultimate reality. 332. Aparāmasantoti anabhinivisanto samaññāmattatova voharati. 332. `Aparāmasanto` means not grasping, not firmly adhering, one uses terms only as mere conventions. 333. Mariyādabhājanīyanti yathāvuttasammāpaṭipadāya micchāpaṭipadāya ca aññamaññaṃ saṅkarabhāvavibhājanaṃ. Raṇanti sattā etehi kandanti akandantāpi kandanakāraṇabhāvatoti raṇā; rāgadosamohā, dasapi vā kilesā, sabbepi vā ekantākusalā, tehi nānappakāradukkhanibbattakehi abhibhūtā sattā kandanti; saha raṇehīti saraṇo. Raṇasaddo vā rāgādireṇūsu niruḷho. Tenāha ‘‘sarajo sakileso’’ti. Pāḷiyaṃ pana ‘‘sadukkho eso dhammo’’tiādinā āgatattā kāmasukhānuyogādayopi ‘‘saraṇo’’ti vuttāti dukkhādīnaṃ raṇabhāvo tannibbattakasabhāvānaṃ akusalānaṃ saraṇatā ca veditabbā. Araṇotiādīnaṃ padānaṃ vuttavipariyāyena attho veditabbo. 333. `Mariyādabhājanīyaṃ` means the distinguishing, without intermingling, between right practice as stated and wrong practice. `Raṇanti` means beings lament because of these; even those not lamenting have the condition for lamentation, therefore, they are `raṇā`. This refers to lust, hatred, and delusion; or the ten defilements; or all that is utterly unwholesome. Beings, overcome by these, which produce various kinds of suffering, lament. `Saha raṇehi` means accompanied by `raṇas` (conflicts). Or the term `raṇa` is established in the sense of the dust of lust, etc. Therefore, it is said 'tainted, with defilements.' But in the Pāli text, since it occurs as 'this Dhamma is accompanied by suffering' etc., indulgence in sensual pleasures and so on are also called `saraṇa` (with conflict). The state of suffering etc. as conflict, and the nature of being 'with conflict' for the unwholesome states that produce them, should be understood. The meaning of the terms `araṇa` (without conflict) etc., should be understood as the opposite of what has been said. Vatthuṃ sodhetīti nirodhasamāpajjanena mahapphalabhāvakaraṇena dakkhiṇeyyavatthubhūtaṃ attānaṃ visodheti; nirodhasamāpattiyā vatthuvisodhanaṃ nirodhaṃ samāpajjitvā vuṭṭhitānaṃ paccekabuddhānaṃ mahākassapattherādīnaṃ dinnadakkhiṇāvisuddhiyā dīpetabbaṃ. Tenāha ‘‘tathā hī’’tiādi. Tathevāti iminā ‘‘piṇḍāya caranto’’tiādiṃ upasaṃharati. Mettābhāvanāya mudubhūtacittabahumānapubbakaṃ dentīti, ‘‘subhūtitthero dakkhiṇaṃ visodhetī’’ti vuttaṃ. Tena dāyakatopi dakkhiṇāvisuddhiṃ dasseti. Vatthusodhanaṃ pana paṭibhāgato. Evaṃ pana kātuṃ sakkāti sāvakānampi kimevaṃ lahuvuṭṭhānādhiṭṭhānaṃ sāvakesu ciṇṇavasībhāvo sambhavatīti pucchati. Itaro aggasāvakamahāsāvakesu kiṃ vattabbaṃ, pakatisāvakesupi vasippattesu labbhatīti te dassento, ‘‘āma sakkā’’tiādimāha. Sesaṃ suviññeyyameva. He purifies the basis: by attaining cessation, which makes for a state of great fruit, he purifies himself, who has become a basis worthy of offerings. The purification of the basis by the attainment of cessation should be illustrated by the purity of offerings given to Paccekabuddhas and great elders like Mahākassapa after they have emerged from attaining cessation. Hence it is said, 'Thus indeed,' etc. By 'Similarly,' he connects this with 'walking for alms,' etc. Because they give with a mind softened by the cultivation of loving-kindness and preceded by great esteem, it is said, 'The elder Subhūti purifies the offering.' Thereby, he also shows the purity of the offering from the donor's side. The purification of the basis, however, is from the recipient's side. He asks: 'But is it possible to do so? Why is this determination for quick emergence like this, when mastery over the practice is possible even for disciples?' The other, showing that—what to speak of chief disciples and great disciples?—it is obtainable even by ordinary disciples who have attained mastery, says, 'Yes, it is possible,' etc. The rest is easily understood. Araṇavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The Exposition of the Hidden Meanings in the Commentary on the Araṇavibhaṅga Sutta is complete. 10. Dhātuvibhaṅgasuttavaṇṇanā 10. Commentary on the Discourse on the Analysis of Elements 342. Aparikkhīṇāyukaṃ [Pg.393] pukkusātikulaputtaṃ uddissa gamananti katvā vuttaṃ ‘‘turitagamanacārika’’nti. Mama vāsupagamanena tava cittassa aphāsukaṃ aniṭṭhaṃ sace natthi. Soti pubbupagato. Dinnaṃ dinnameva vaṭṭatīti ekavāraṃ dinnaṃ dinnameva yuttaṃ, na puna dātabbanti adhippāyo. Kataṃ katamevāti saṅgahatthaṃ kataṃ anucchavikakammaṃ katameva, na taṃ puna viparivattetabbanti adhippāyo. 342. The phrase 'a swift journey' was spoken with reference to the journey towards the clansman Pukkusāti, whose lifespan was not yet exhausted. 'If my approach causes no discomfort or displeasure to your mind.' `So` means he had gone before. The meaning of 'what is given is given' is that what is given once is indeed proper; it should not be given again. The meaning of 'what is done is done' is that a suitable deed done for the sake of assistance is indeed done; it should not be altered again. Pukkusātimhi ubhayathāpi kulaputtabhāvo paripuṇṇo evāti āha – ‘‘jātikulaputtopi ācārakulaputtopī’’ti. Tatrāti tasmiṃ takkasīlato āgamane. Aṅke nipannadārakaṃ viya janaṃ toseti tuṭṭhiṃ pāpeti. Ratanāni uppajjanti pabbatasamuddādisannissitattā paccantadesassa. Dassanīyanti dassaneneva sukhāvahaṃ. Evarūpanti dassanīyaṃ savanīyañca. Regarding Pukkusāti, his state of being a clansman was complete in both ways, as it was said: “He is a clansman by birth and also a clansman by conduct.” `Tatrā` refers to his arrival from Takkasilā. He pleases people, bringing them joy, like a child lying in one's lap. Jewels arise because the border region is dependent on mountains, seas, and so forth. “Pleasing to see” means bringing happiness just by being seen. “Of such kind” means pleasing to see and pleasing to hear. Anagghakambale mahagghakambale. Sārakaraṇḍaketi candanasārādisāramayakaraṇḍake. Likhāpetvā ukkirāpetvā. Lākhāya vaṭṭāpetvāti mukhaṃ pidahitvā lākhāparikammaṃ kāretvā. `Anagghakambale` (on a priceless blanket) means on a very costly blanket. `Sārakaraṇḍake` (in a box of choice wood) means in a box made of choice wood such as sandalwood. `Likhāpetvā` (having had it written) means having had it engraved. `Lākhāya vaṭṭāpetvā` (having had it sealed with lac) means having closed its opening and having had it treated with lac. Anto dussabhaṇḍikaṃ atthīti aññāsi nātigarukabhāvato. Anagghā ahesunti vaṇṇasampattiphassasampattipamāṇamahattadunnimmāpiyatāhi mahagghā ahesuṃ, mahāpuñño rājā tassa atthevāti adhippāyo. He knew that there was a bundle of cloth inside because it was not very heavy. `Anagghā ahesuṃ` (they were priceless) means they were of great value due to their excellence in color, excellence in texture, greatness of size, and their being difficult to create. The meaning is that the king was greatly meritorious, and these were for him. Yadi evaṃ, ‘‘kinnu kho pesemī’’ti kasmā vīmaṃsaṃ āpajjīti āha – ‘‘apica kho panā’’tiādi. Soti bimbisāro rājā. Vicinituṃ āraddho ratanassa anekavidhattā uttaruttariñca paṇītatarādibhāvato. Suvaṇṇarajatādīti suvaṇṇarajatapavāḷamaṇimuttāveḷuriyādi. Indriyabaddhanti cakkhādiindriyapaṭibaddhaṃ. Padesanti guṇavasena ekadesaṃ na pāpuṇāti. If so, why did he enter into an investigation, thinking, 'What indeed should I send?' To this, it is said, 'Moreover, further,' and so forth. `So` refers to King Bimbisāra. He began to search because of the jewel's manifold nature and its successively more sublime qualities. `Suvaṇṇarajatādi` (gold, silver, etc.) means gold, silver, coral, gems, pearls, lapis lazuli, and so forth. `Indriyabaddhaṃ` (bound to the senses) means connected to the faculties of the eye and so forth. `Padesaṃ` (a fraction) means it does not attain even a fraction in terms of qualities. Sāmaṃ saccānaṃ abhisambuddhatāsāmaññena, ‘‘buddharatanampi duvidha’’nti vuttaṃ. Buddharatanasamaṃ ratanaṃ nāma natthi, yasmā pana imasmiṃ loke parasmiṃ vā pana buddhena sadiso na vijjatīti. Paṭhamabodhiyaṃyeva pavattatīti katvā vuttaṃ ‘‘ghosopī’’tiādi. By the commonality of having personally awakened to the truths, it is said, “the jewel of the Buddha is also twofold.” There is no jewel equal to the jewel of the Buddha, because in this world or beyond there exists none equal to the Buddha. Considering that it commences at the very first enlightenment, it is said, “the proclamation too,” and so forth. Rājā tuṭṭho cintesi, ‘‘tattha avijjamānaṃyeva pesetuṃ laddha’’nti. Tasmāti yasmā paripuṇṇaṃ ekadivasampi tasmiṃ padese buddhānaṃ āvāsapariggaho [Pg.394] natthi, tasmā. Pubbadisāmukhanti pubbadisābhimukhaṃ sīhapañjaraṃ. Tenassa suvibhūtālokataṃ dasseti. The king, pleased, thought, 'It is possible to send something that does not exist there.' `Tasmā` (therefore) means: because in that region there is no taking up of residence by the Buddhas, even for a single complete day, therefore... `Pubbadisāmukhaṃ` (facing the eastern direction) means a lion-window facing the eastern direction. By that, it shows its well-manifested light. Evaṃ anaññasādhāraṇassa bhagavato īdiso samudāgamoti dassetuṃ, ‘‘evaṃ dasa pāramiyo pūretvā’’tiādi vuttaṃ. Evaṃ sampannasamudāgamassa tadanurūpā ayaṃ phalasampadāti dassetuṃ, ‘‘tusitabhavanato’’tiādi vuttaṃ. To demonstrate that such an attainment is unique to the Blessed One and not shared with others, it is said, “thus, having fulfilled the ten perfections,” and so forth. To show that for such a complete attainment this is the corresponding accomplishment of fruit, it is said, “from the Tusita realm,” and so forth. Ariyadhammo nāma ariyamaggappadhāno, ariyamaggo ca sattatiṃsabodhipakkhiyasaṅgaho, te ca uddesamatteneva gahitāti āha – ‘‘sattatiṃsabodhipakkhiye ekadesena likhitvā’’ti. Cūḷasīlādīni brahmajāle (dī. ni. 1.8-9) āgatanayena veditabbāni. Chadvārasaṃvaraṃ satisampajaññanti manacchaṭṭhānaṃ dvārānaṃ saṃvaraṇavasena sattaṭṭhānikaṃ satisampajaññaṃ. Dvādasappabhedaṃ cīvarādicatuppaccayasantosaṃ. Araññarukkhamūlādīnañca vibhaṅgaṃ bhāvanānukūlaṃ senāsanaṃ. ‘‘Abhijjhaṃ loke pahāyā’’tiādinā vuttaṃ nīvaraṇappahānaṃ. Parikammanti kasiṇādiparikammaṃ. Pāḷiyaṃ āgatanayena aṭṭhatiṃsa kammaṭṭhānāni. Visuddhipaṭipāṭiyā yāva āsavakkhayā imaṃ paṭipattiṃ ekadesena likhi. Soḷasavidhanti soḷasavidhabhāvanāya payogaṃ. The noble Dhamma is primarily the noble path, and the noble path encompasses the thirty-seven factors of enlightenment. These are grasped merely by way of summary, as it is said: “Having written a portion of the thirty-seven factors of enlightenment.” The minor precepts and so forth should be understood according to the method presented in the Brahmajāla Sutta (Dīgha Nikāya 1.8-9). Chadvārasaṃvaraṃ satisampajaññaṃ (restraint of the six sense doors and mindfulness with clear comprehension) refers to the sevenfold mindfulness with clear comprehension by way of restraining the six sense doors, with mind as the sixth. The twelvefold contentment with the four requisites, such as robes. And the classification of dwelling places like the forest and the foot of a tree, suitable for meditation. The abandonment of hindrances is stated as, “Having abandoned covetousness for the world,” and so forth. Parikammaṃ (preliminary work) refers to the preliminary work on kasiṇas and so forth. In the Pali texts, thirty-eight meditation subjects are presented. Following the path of purification up to the destruction of the āsavas, this practice is written in part. Soḷasavidhaṃ (the sixteenfold method) refers to the application in the sixteenfold meditation. Kilañjamayeti nānāvidhabhittivibhatte saṇhasukhumaratanaparisibbite kilañjamayasamugge. Bahi vatthena veṭhetvāti paṭhamaṃ sukhumakambalena veṭhetvā paṭipāṭiyā tettiṃsāya samuggesu pakkhipitvā tato bahi sukhumavatthena veṭhetvā chādetvā. Tiṇagacchapahānasammajjanādinā sodhitamattakameva hotu, kadalipuṇṇaghaṭaṭhapanadhajapaṭākussāpanādialaṅkaraṇena mā niṭṭhāpethāti attho. Rājānubhāvena paṭiyādethāti mama rājānurūpaṃ sajjetha, alaṅkarothāti attho. Antarabhogikānanti anuyuttarājamahāmattānaṃ. Javanadūteti khippaṃ gacchantakadūtapurise. Tāḷehi saha avacarantīti tāḷāvacarā. Kilañjamaye (made of reeds) means in a reed-made container, divided by various kinds of walls, smooth, delicate, and inlaid with precious stones. Bahi vatthena veṭhetvā (having wrapped it with cloth on the outside) means having first wrapped it with fine wool, then placed it in order within the thirty-three containers, and afterward wrapped and covered it with fine cloth on the outside. The meaning is: “Let it merely be cleaned by sweeping away grass, twigs, and vines, and so forth; do not complete it with decorations such as placing banana-stem pots, raising banners and flags, and so forth.” Rājānubhāvena paṭiyādetha (prepare it by the king’s power) means “Prepare and adorn it suitably for me, the king” – this is the meaning. Antarabhogikānaṃ (for the inner retinue) means for the ministers devoted to the king. Javanadūte (swift messengers) means swift-going messenger-men. Tāḷāvacarā (moving about with cymbals) means those who move about with cymbals. Raññā paṇṇākāraṃ uddissa katapūjāsakkārassa amaccato sutattā paṇṇākāraṃ uccaṭṭhāne ṭhapetvā sayaṃ nīcāsane nisinno. Nāyaṃ aññassa ratanassa bhavissatīti ayaṃ parihāro aññassa maṇimuttādibhedassa ratanassa na bhavissati maṇimuttādīhi abhisaṅkhatattā. Balavasomanassaṃ [Pg.395] uppajji ciratanakālaṃ buddhasāsane bhāvitabhāvanatāya vāsitavāsanatāya ghaṭe dīpo viya abbhantare eva samujjalamānaparipakkatihetukabhāvato. The king, having heard from the minister that honor and respect had been shown for the gift intended for the king, placed the gift in a high position while he himself sat on a low seat. Nāyaṃ aññassa ratanassa bhavissati (this shall not be for another jewel) means that this honor will not be for another kind of jewel, such as gems or pearls, because it is not fashioned from gems, pearls, and the like. A strong joy arose in him, because for a long time he had developed meditation in the Buddha's teaching, because of the habituation from long cultivation, like a lamp in a pot, blazing brightly within, owing to its fully ripened state. Dhāremīti icchāmi, gaṇhāmīti attho. Dvejjhavacananti dveḷhakabhāvo. Antaraṃ karotīti dvinnaṃ pādānaṃ antaraṃ taṃ lekhaṃ karoti, ekena pādena atikkamīti attho. Tassā gatamaggenāti tāya deviyā vivaṭṭamānāya nāsitāya gatamaggena. Taṃ pana lekhanti pukkusātinā katalekhaṃ. Paṇṇacchattakanti tālapattamuṭṭhiṃ. Dhāremi (I wish to bear) means “I wish to hold” – this is the meaning. Dvejjhavacanaṃ (double utterance) means a state of doubt. Antaraṃ karoti (making a gap) means making that line a space between the two feet; the meaning is stepping over it with one foot. Tassā gatamaggena (by the path she had gone) means by the path taken by that goddess when she was turning around and departing. Taṃ pana lekhaṃ (but that line) refers to the line drawn by Pukkusāti. Paṇṇacchattakaṃ (a leaf umbrella) means a palm-leaf parasol. Satthugāravenāti satthari uppannapasādapemabahumānasambhavena. Tadā satthāraṃyeva manasi katvā tanninnabhāvena gacchanto, ‘‘pucchissāmī’’tipi cittaṃ na uppādesi, ‘‘ettha nu kho satthā vasatī’’ti parivitakkasseva abhāvato; rājagahaṃ pana patvā rañño pesitasāsanavasena tattha ca vihārassa bahubhāvato satthā kahaṃ vasatīti pucchi. Satthu ekakasseva nikkhamanaṃ pañcacattālīsa yojanāni padasā gamanañca dhammapūjāvasena katanti daṭṭhabbaṃ. Dhammapūjāya ca buddhānaṃ āciṇṇabhāvo heṭṭhā vitthāritoyeva. Buddhasobhaṃ pana paṭicchādetvā aññātakavesena tattha gamanaṃ tassa kulaputtassa vissatthavasena maggadarathapaṭipassambhanatthaṃ. Appaṭipassaddhamaggadaratho hi dhammadesanāya bhājanaṃ na hotīti. Tathāhi vakkhati, ‘‘nanu ca bhagavā’’tiādi. Satthugāravena (out of reverence for the Teacher) means due to the arising of faith, affection, great esteem, and respect toward the Teacher. At that time, focusing solely on the Teacher and being inclined toward him as he went, he did not even think, “I will ask,” nor did the thought “Where does the Teacher reside?” even arise in him; but upon reaching Rājagaha, due to the message sent by the king and the abundance of monasteries there, he asked, “Where does the Teacher reside?” It should be understood that the Teacher’s traveling alone, covering forty-five leagues on foot, was done as an act of homage to the Dhamma. The customary practice of the Buddhas in honoring the Dhamma has already been explained in detail below. Concealing the Buddha’s radiance and traveling in the guise of a stranger was for the sake of that noble son’s confidence, to relieve the weariness of the journey. For one whose weariness of travel is not relieved is not a suitable vessel for receiving the Dhamma. Thus it will be said, “Did not the Blessed One...” and so forth. Uruddhanti visālanti keci. Atirekatiyojanasatantiādinā anvayato byatirekato ca maccheravinayane sabrahmacārīnaṃ ovādadānaṃ. Accantasukhumālotiādinā satthu dhammagāravena saddhiṃ kulaputtassapi dhammagāravaṃ saṃsandati sametīti dasseti. Tena bhagavato katassa paccuggamanassa ṭhānagatabhāvaṃ vibhāvento aññesampi bhabbarūpānaṃ kulaputtānaṃ yathārahaṃ saṅgaho kātabboti dasseti. Some say “uruddhaṃ” (tall) means “visālaṃ” (broad). By “exceeding a hundred yojanas,” and so forth, through direct and indirect means, the overcoming of stinginess is taught, giving instructions to fellow celibates. By “utterly delicate,” and so forth, it shows that the Dhamma-reverence of the noble son combines and agrees with the Dhamma-reverence of the Teacher. Thus, distinguishing the state of being fit for the welcome done by the Blessed One, it shows that suitable support should be given to other capable noble sons as well. Brahmalokappamāṇanti uccabhāvena. Ānubhāvenāti iddhānubhāvena yathā so sotapathaṃ na upagacchati, evaṃ vūpasametuṃ sakkoti. Avibbhantanti vibbhamarahitaṃ nilloluppaṃ. ‘‘Bhāvanapuṃsakaṃ paneta’’nti vatvā tassa vivaraṇatthaṃ, ‘‘pāsādikena iriyāpathenā’’ti vuttaṃ. Itthambhūtalakkhaṇe etaṃ karaṇavacanaṃ daṭṭhabbaṃ. Tenāha ‘‘yathā iriyato’’tiādi. Amanāpo [Pg.396] hoti passantānaṃ. Sīhaseyyāya nipannassapi hi ekacce sarīrāvayavā adhokhittavikkhittā viya dissanti. Kaṭiyaṃ dvinnaṃ ūrusandhīnaṃ dvinnañca jāṇusandhīnaṃ vasena catusandhikapallaṅkaṃ. Na patiṭṭhātīti nappavattati, ‘‘kaṃsi tva’’ntiādinā apucchite kathāpavatti eva na hoti. Appatiṭṭhitāya kathāya na sañjāyatīti tathā pana pucchāvasena kathāya appavattitāya upari dhammakathā na sañjāyati na uppajjati. Itīti tasmā. Kathāpatiṭṭhāpanatthaṃ kathāpavattanatthaṃ kathāsamuṭṭhāpanatthaṃ vā pucchi. The measure of the Brahma world is in terms of height. By 'power' (ānubhāvena) is meant that by the power of psychic abilities, he is able to pacify it so that it does not come within earshot. 'Unagitated' (avibbhantaṃ) means free from agitation, without restlessness. Having said, 'But this is an adverbial neuter,' to explain its meaning, it is said, 'with a pleasing manner of conduct.' This should be understood as an instrumental case indicating such a state. Therefore, it is said, 'as he behaves,' and so on. He becomes displeasing to those who see him. Even when lying in a lion’s posture, some parts of his body appear as if thrown down and scattered about. At the hip, the four-jointed cross-legged posture is formed by means of the two thigh-joints and the two knee-joints. 'It does not proceed' (na patiṭṭhāti) means it does not occur; when not asked with questions like, 'Who are you?', the conversation simply does not arise. Because the conversation is not established, it does not arise; thus, since the conversation does not proceed by way of questioning, further Dhamma talk does not arise or occur. Therefore, for the sake of establishing the conversation, for the sake of making the conversation proceed, or for the sake of initiating the conversation, he asked. Sabhāvameva kathetīti attano bhagavato adiṭṭhapubbattā ‘‘adiṭṭhapubbakaṃ kathamahaṃ jāneyya’’nti sabhāvameva kevalaṃ attano ajjhāsayameva katheti; na pana sadevakassa lokassa supākaṭaṃ sabhāvasiddhaṃ buddharūpakāyasabhāvaṃ. Atha vā sabhāvameva kathetīti ‘‘idameva’’nti jānantopi tadā bhagavato ruciyā tathāpavattamānaṃ rūpakāyasabhāvameva katheti appavikkhambhanti adhippāyo. Tenāha – ‘‘tathā hi na’’ntiādi, vipassanālakkhaṇameva paṭipadanti adhippāyo. 'He speaks of the mere nature' (sabhāvameva katheti) means that because he had not seen the Blessed One before, thinking, 'How could I know what has not been seen before?' he speaks solely of his own inclination, the mere nature of things; not, however, the well-known, naturally perfected nature of the Buddha’s physical form, evident to the world with its devas. Alternatively, 'he speaks of the mere nature' means that even though he knows 'this is it,' he speaks of the nature of the physical form as it appears, conforming to the Blessed One’s preference, with the intention that it should not be extensively elaborated upon. Therefore, he said: 'For indeed not...' and so on, the intended meaning being that it is merely the characteristic of insight which is the practice. 343. ‘‘Pubbabhāgapaṭipadaṃ akathetvā’’ti vatvā pubbabhāgapaṭipadāya akathane kāraṇaṃ pubbabhāgapaṭipadañca sarūpato dassetuṃ, ‘‘yassa hī’’tiādi vuttaṃ. Aparisuddhāyapi pubbabhāgapaṭipadāya vipassanā tathā na kiccakārī, pageva avijjamānāyāti, ‘‘yassa hi…pe… aparisuddhā hoti’’cceva vuttaṃ. Pubbabhāgapaṭipadā ca nāma saṅkhepato pannarasa caraṇadhammāti āha – ‘‘sīlasaṃvaraṃ…pe… imaṃ pubbabhāgapaṭipadaṃ ācikkhatī’’ti. Yānakiccaṃ sādheti maggagamanena akilantabhāvasādhanattā. Cirakālaṃ paribhāvitāya paripakkagatāya hetusampadāya upaṭṭhāpitaṃ sāmaṇerasīlampi paripuṇṇaṃ akhaṇḍādibhāvappattiyā, yaṃ pubbahetuttā ‘‘sīla’’nti vuccati. 343. Having stated, 'Without describing the preliminary practice,' the reason for not describing the preliminary practice is given, and the preliminary practice is also shown in its own form, with the words: 'For one whose...' and so on. Even with an impure preliminary practice, insight is not so effective; how much more so if it is entirely absent. Thus, it is said: 'For one whose... is impure.' The preliminary practice, in brief, refers to the fifteen aspects of virtuous conduct, as stated: 'He points out this preliminary practice as restraint in virtue... ' and so on. It accomplishes the function of a vehicle by enabling the path to be traversed without weariness. Even a novice’s virtue, developed over a long time, matured through cultivation, and established through an accomplishment of causes, is complete, having attained an unbroken and flawless state; because it is a prior cause, it is called 'virtue.' Dhātuyo paramatthato vijjamānā, paññattimattho puriso avijjamāno. Atha kasmā bhagavā arahattassa padaṭṭhānabhūtaṃ vipassanaṃ kathento ‘‘chadhāturo’’ti avijjamānappadhānaṃ desanaṃ ārabhīti āha – ‘‘bhagavā hī’’tiādi. Katthaci ‘‘tevijjo chaḷabhiñño’’tiādīsu vijjamānena avijjamānaṃ dasseti. Katthaci – ‘‘itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’tiādīsu (a. ni. 1.1) avijjamānena vijjamānaṃ dasseti. Katthaci ‘‘cakkhuviññāṇaṃ [Pg.397] sotaviññāṇa’’ntiādīsu (vibha. 121) vijjamānena vijjamānaṃ dasseti. Katthaci – ‘‘khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappetī’’tiādīsu (dī. ni. 1.275) avijjamānena avijjamānaṃ dasseti. Idha pana vijjamānena avijjamānaṃ dasseti. ‘‘Chadhāturo’’ti hi samāsattho avijjamāno puggalavisayattā, tassa padassa avayavattho pana appadhānattho vijjamāno, so saddakkamena appadhānopi atthakkamena padhānoti āha – ‘‘vijjamānena avijjamānaṃ dassento’’ti. Puggalādhiṭṭhānāyettha desanāya kāraṇaṃ dassetuṃ, ‘‘sace hī’’tiādi vuttaṃ. Upaṭṭhāpeyyāti – ‘‘dhātuyo’’icceva kulaputtassa cittaṃ niveseyya tathā sañjāneyya, evaṃ dhammaṃ deseyyāti attho. Sandehaṃ kareyyāti asati purise ko karoti? Ko paṭisaṃvedeti, dhātuyo evāti kiṃ nu kho idaṃ, kathaṃ nu kho idanti saṃsayaṃ uppādeyya? Sammohaṃ āpajjeyyāti caturaṅgasamannāgate andhakāre vattamānaṃ viya desiyamāne atthe sammohaṃ āpajjeyya. Tathābhūto ca desanāya abhājanabhūtattā desanaṃ sampaṭicchituṃ na sakkuṇeyya. Evamāhāti evaṃ ‘‘chadhāturo’’ti āha. The elements exist in the ultimate sense, but the person as a mere designation does not exist. Then why did the Blessed One, while teaching insight—which serves as the basis for arahantship—begin his instruction with 'one of six elements,' which is a teaching centered on what does not exist? It is said, 'Because the Blessed One...' and so on. In some instances, he shows what does not exist through what exists, as in 'one endowed with the threefold knowledge, the sixfold direct knowledge,' and so on. In some instances, he shows what exists through what does not exist, as in 'Monks, a woman’s form obsesses a man’s mind,' and so on (Aṅguttara Nikāya 1.1). In some instances, he shows what exists through what exists, as in 'eye-consciousness, ear-consciousness,' and so on (Vibhaṅga 121). In some instances, he shows what does not exist through what does not exist, as in 'a young nobleman cohabits with a brahmin maiden,' and so on (Dīgha Nikāya 1.275). Here, however, he shows what does not exist through what exists. For the phrase 'one of six elements' has a collective meaning referring to a non-existent person, but the meaning of that term’s components refers to what exists—though not as the primary focus. Yet, though secondary by the order of words, it is primary by the order of meaning, and so he says, 'showing what does not exist through what exists.' To explain the reason for this teaching, which is based on the concept of a person, it is said, 'For if...' and so on. 'Would establish' means he would settle the mind of the clansman on 'the elements' alone and make him perceive accordingly—this is the meaning of teaching the Dhamma in such a way. 'Would create doubt' means, since there is no actual person, 'Who does it? Who experiences? Only the elements'—so he might give rise to uncertainty, thinking, 'What is this? How is this?' 'Would fall into confusion' means that, like one wandering in darkness endowed with four factors, he might become bewildered when the teaching is being given. Being thus unfit to receive the teaching, he would be unable to accept it properly. Thus it is said—this is how he spoke of 'one of six elements.' Yaṃ tvaṃ purisoti sañjānāsīti yaṃ rūpārūpadhammasamūhaṃ pabandhavasena pavattamānaṃ adhiṭṭhānavisesavisiṭṭhaṃ – ‘‘puriso satto itthī’’tiādinā tvaṃ sañjānāsi, so chadhāturo. Santesupi chadhātuvinimuttesu dhātvantaresu sukhāvaggahaṇatthaṃ tathā vuttaṃ taggahaṇeneva ca tesaṃ gahetabbato, svāyamattho heṭṭhā dassito eva. Sesapadesūti ‘‘chaphassāyatano’’tiādipadesupi. Cattāri adhiṭṭhānāni catasso patiṭṭhā etassāti caturādhiṭṭhāno, adhitiṭṭhati patiṭṭhahati etenāti adhiṭṭhānaṃ, yesu patiṭṭhāya uttamatthaṃ arahattaṃ adhigacchati, tesaṃ paññādīnaṃ etaṃ adhivacanaṃ. Tenāha ‘‘svāyaṃ bhikkhū’’tiādi. Ettoti vaṭṭato. Vivaṭṭitvāti vinivaṭṭitvā apasakkitvā. Ettoti vā etehi chadhātuādīhi. Ettha hi niviṭṭhassa āyattassa uttamāya siddhiyā asambhavoti. Patiṭṭhitanti ariyamaggādhigamavasena suppatiṭṭhitaṃ. Evañhi sabbaso paṭipakkhasamucchindanena tattha patiṭṭhito hoti. Maññassavā nappavattantīti chahipi dvārehi pavattamānasotāya maggena visositāya sabbaso vigatāya sabbaso vicchedappattiyā na sandanti. Tenāha ‘‘nappavattantī’’ti. Yasmā māne [Pg.398] sabbaso samucchinne asamucchinno anupasanto kileso nāma natthi, tasmā āha – ‘‘muni santoti vuccatī’’ti rāgaggiādīnaṃ nibbānena nibbuto. 'What you perceive as a man' means that whatever aggregate of material and immaterial phenomena persists through continuity, distinguished by a particular basis—such as 'a man, a being, a woman,' and so on—that you perceive, is composed of six elements. Even though there are other elements beyond these six, it is said thus for the sake of easy grasping, and because by grasping these, the others are also to be grasped. This meaning has been explained below. The remaining phrases—such as 'the six sense bases'—should be similarly understood. 'The four foundations' are the four supports of this; hence it is called 'fourfold foundation.' That by which one establishes or supports oneself is called a foundation. This is a term for wisdom and other qualities by which one attains the supreme goal of arahantship. Therefore, it is said, 'This monk,' and so on. 'From this' means from the cycle of existence. 'Having turned away' means having turned back, having retreated. Or 'from this' means from these six elements, and so on. For one who is attached to this, the highest achievement is unattainable. 'Firmly established' means well-established through the attainment of the noble path. Indeed, by completely uprooting the opposing forces, one becomes established there. 'The streams of conceiving do not flow' means the streams that flow through the six sense doors, dried up by the path, completely ceased, utterly cut off, do not flow. Therefore, it is said, 'They do not flow.' Because when conceit is completely eradicated, there is no defilement left uneradicated or unappeased, therefore it is said: 'The sage is called peaceful'—extinguished by the quenching of the fires of lust, and so on. Paññaṃ nappamajjeyyāti, ‘‘divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinayappavattāya (ma. ni. 1.423; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 3.15; vibha. 519; mahāni. 161) appamādappaṭipattiyā samādhivipassanāpaññaṃ nappamajjeyya. Etena pubbabhāgiyaṃ samathavipassanābhāvanamāha. Saccamanurakkheyyāti saccānurakkhanāpadesena sīlavisodhanamāha; sacce ṭhito samādinnasīlaṃ avikopetvā paripūrento samādhisaṃvattaniyataṃ karoti. Tenāha ‘‘vacīsaccaṃ rakkheyyā’’ti. Kilesapariccāgaṃ brūheyyāti tadaṅgādivasena kilesānaṃ pariccajanavidhiṃ vaḍḍheyya. Kilesavūpasamanaṃ sikkheyyāti yathā te kilesā tadaṅgādivasena pariccattā yathāsamudācārappavattiyā santāne pariḷāhaṃ na janenti; evaṃ kilesānaṃ vūpasamanavidhiṃ sikkheyya paññādhiṭṭhānādīnanti lokuttarānaṃ paññādhiṭṭhānādīnaṃ. Adhigamatthāyāti paṭilābhatthāya. 'Do not neglect wisdom' means one should not neglect the wisdom of concentration and insight through the practice of diligence, which is undertaken by 'during the day, by walking and sitting, purifying the mind from obstructive states,' and so on, as taught in various ways (Majjhima Nikāya 1.423; 2.24; 3.75; Saṃyutta Nikāya 4.120; Aṅguttara Nikāya 3.15; Vibhaṅga 519; Mahāniddesa 161). By this, he speaks of the preliminary cultivation of serenity and insight. 'Guard the truth' refers to the purification of virtue by guarding truthfulness. Standing firm in truth, without violating the virtue undertaken, one fulfills it and makes it conducive to concentration. Therefore, it is said, 'One should guard truthful speech.' 'Develop the abandonment of defilements' means one should increase the method of abandoning defilements by way of temporary suppression and so on. 'Train in the calming of defilements' means one should train in the method of calming defilements so that those defilements, abandoned by way of temporary suppression and so on, do not generate agitation in one's mental continuum through their habitual manifestation; this training pertains to the foundations of wisdom and so on, that is, the supramundane foundations of wisdom and so on. 'For the sake of attainment' means for the purpose of achieving. 347. Pubbe vuttānanti, ‘‘caturādhiṭṭhāno, yattha ṭhitaṃ maññassavā nappavattantī’’ti (ma. ni. 3.343) evaṃ pubbe vuttānaṃ. 347. 'Of what was previously stated' refers to what was stated before thus: 'The fourfold foundation, wherein established, the streams of conceiving do not flow' (Majjhima Nikāya 3.343). 348. Vattabbaṃ bhaveyyāti niddesavasena vattabbaṃ bhaveyya. Ādīhīti evamādīhi. Kiccaṃ natthi kiccābhāvato. Uppaṭipāṭidhātukanti ayathānupubbikaṃ. Yathādhammavasenevāti desetabbadhammānaṃ yathāsabhāveneva. Sappāyaṃ dhutaṅganti attano kilesaniggaṇhanayoggaṃ dhutaṅgaṃ. Cittarucitanti attano cittapakatiyā ācariyehi virocetabbaṃ, cariyānukūlanti attho. Hatthipadopamasuttādīsūti ādi-saddena visuddhimaggadhātuvibhaṅgādiṃ saṅgaṇhāti. 348. 'Should be said' means it should be said in the way of explanation. 'And so on' refers to things such as these. 'There is no duty' means due to the absence of duty. 'Having elements in reverse order' means not in the proper sequence. 'According to the nature of the Dhamma' means just according to the inherent nature of the teachings to be explained. 'Suitable ascetic practice' means an ascetic practice suitable for restraining one's own defilements. 'Pleasing to the mind' means to be made pleasing by teachers according to one's own mental disposition; the meaning is 'suitable to one's conduct.' 'In the Elephant's Footprint Sutta, etc.'—the word 'etc.' includes the Visuddhimagga, the Dhātuvibhaṅga, and so on. 354. Ayampetthāti pi-saddo sampiṇḍanattho. Tena ‘‘athāparaṃ upekkhāyeva avasissatī’’ti uparidesanaṃ sampiṇḍeti. Sopi hi pāṭiyekko anusandhīti. Nanu cāyaṃ yathāuddiṭṭhāya viññāṇadhātuyā niddesopi [Pg.399] bhavissatīti yathānusandhinayo vijjatīti? Na, viññāṇadhātuniddesanayena desanāya appavattattā tenāha ‘‘heṭṭhato’’tiādi. Yaṃ vā panātiādinā pana desanāya sānusandhitaṃ vibhāveti. Na hi buddhā bhagavanto ananusandhikaṃ desanaṃ desenti. Āgamanīyavipassanāvasenāti yassā pubbe pavattattā āgamanīyaṭṭhāne ṭhitā vipassanā, tassā vasena. Kammakārakaviññāṇanti ‘‘netaṃ mama nesohamasmi, na meso attā’’ti evaṃ vipassanākiccakārakaṃ vipassanāsahitaṃ viññāṇaṃ. Viññāṇadhātuvasenāti yathāuddiṭṭhāya viññāṇadhātuyā bhājanavasena. Satthu kathanatthāyāti satthārā uddesameva katvā ṭhapitattā niddesavasena kathanatthāya. Akathitabhāvo eva hissa avasiṭṭhatā kathanatthāya paṭivijjhanatthāya ca. Paṭipakkhavigamena tassa cittassa parisuddhatāti āha ‘‘nirupakkilesa’’nti. Upakkilesānaṃ pana pahīnabhāvato pariyodātaṃ. Samudayavasena udayadassanatthañceva paccayanirodhavasena atthaṅgamadassanatthañca. Kāraṇabhāvena sukhāya vedanāya hitanti sukhavedaniyaṃ. Tenāha ‘‘sukhavedanāya paccayabhūta’’nti. 354. The word 'pi' here has the meaning of collecting. Thus, it gathers together the subsequent teaching, 'then only equanimity will remain.' This, too, is indeed a distinct connection. And will this not also be an exposition of the consciousness element as previously stated, so that there is a method of connection? No, because the teaching does not proceed by way of an exposition of the consciousness element. Therefore, it is said, 'from below,' etc. However, by 'or what' and so forth, it is clarified that the teaching has a connection. For the Buddhas, the Blessed Ones, do not give a teaching that is without connection. Āgamanīyavipassanāvasena (by way of insight that is to be approached): by way of that insight which, having previously arisen, now stands in the position of being approached. Kammakārakaviññāṇa (consciousness that is the agent): consciousness that performs the function of insight, accompanied by insight, as in 'This is not mine, this I am not, this is not my self.' Viññāṇadhātuvasena (by way of the consciousness element): by way of the previously stated consciousness element as a receptacle. Satthu kathanatthāya (for the purpose of the Teacher’s explanation): because the Teacher had only given the summary, it is for the purpose of explaining it by way of a detailed exposition. Indeed, its unstated nature is precisely why it remains for the sake of explanation and penetration. The purity of that mind through the removal of opposing factors is why it is called 'free from defilements.' And because defilements have been abandoned, it is utterly pure. By way of origination, for the purpose of seeing the arising; and by way of the cessation of conditions, for the purpose of seeing the passing away. Kāraṇabhāvena sukhāya vedanāya hitaṃ (being beneficial for pleasant feeling by way of being a cause): it is connected with pleasant feeling. Therefore, it is said, 'being a condition for pleasant feeling.' 360. Rūpakammaṭṭhānampi catudhātuvavatthānavasena, arūpakammaṭṭhānampi sukhadukkhavedanāmukhena paguṇaṃ jātaṃ. 360. The meditation subject of form, too, by way of the analysis of the four elements, and the meditation subject of the formless, too, by way of pleasant and painful feeling, has become well-mastered. Satthu kathanatthaṃyeva avasissatīti, ‘‘kulaputtassa paṭivijjhanattha’’nti vuttamevatthaṃ nisedheti, tasmā vuttamevatthaṃ samatthetuṃ, ‘‘imasmiṃ hī’’tiādi vuttaṃ. Kulaputtassa rūpāvacarajjhāneti kulaputtena adhigatarūpāvacarajjhāne. Tenāha – ‘‘bhikkhu paguṇaṃ tava idaṃ rūpāvacaracatutthajjhāna’’nti. Yaṃ kiñci suvaṇṇatāpanayogyaṃ aṅgārabhājanaṃ idha ‘‘ukkā’’ti adhippetanti āha ‘‘aṅgārakapalla’’nti. Sajjeyyāti yathā tattha pakkhittasuvaṇṇañca tappati, evaṃ paṭiyādiyeyya. Nīhaṭadosanti vigatībhūtakāḷakaṃ. Apanītakasāvanti apagatasukhumakāḷakaṃ. The statement, 'Only the purpose of the Teacher's explanation remains,' negates the meaning 'for the penetration of the clansman.' Therefore, to support the former meaning, it is stated, 'for in this case,' etc. Kulaputtassa rūpāvacarajjhāne (in the form-sphere jhāna of the clansman): in the form-sphere jhāna attained by the clansman. Hence it is said: 'Monk, this fourth jhāna of the form-sphere is well-mastered by you.' Yaṃ kiñci suvaṇṇatāpanayogyaṃ aṅgārabhājanaṃ idha 'ukkā'ti adhippetanti āha 'aṅgārakapalla'nti (Whatever vessel is suitable for heating gold, that is here intended by 'ukkā'; hence it is said, 'a charcoal brazier.'). Sajjeyya (should prepare): one should prepare it so that the gold placed therein is heated. Nīhaṭadosa (with faults removed): with the coarse blackness removed. Apanītakasāva (with the stain removed): with the subtle blackness removed. Ariyamagge patiṭṭhāpetukāmena nāma sabbasmimpi lokiyadhamme virajjanatthāya dhammo kathetabboti adhippāyena, ‘‘kasmā panā’’tiādinā codanā katā. Vineyyadamanakusalena bhagavatā veneyyajjhāsayavasena tāva catutthajjhānupekkhāya vaṇṇo kathitoti tassa parihāraṃ vadanto, ‘‘kulaputtassā’’tiādimāha. Indeed, by one who wishes to establish someone on the Noble Path, the Dhamma should be taught with the intention of fostering dispassion toward all worldly phenomena. Thus, the question 'But why?' and so forth, is raised as an objection. The Blessed One, skilled in taming those who are to be tamed, first praised the equanimity of the fourth jhāna in accordance with the inclinations of the one to be trained. Speaking in response to this, he said, 'For a clansman...' and so forth. 361. Tadanudhammanti [Pg.400] tassa arūpāvacarassa kusalassa anurūpadhammaṃ, yāya paṭipadāya tassa adhigamo hoti, tassa pubbabhāgapaṭipadanti attho. Tenāha ‘‘rūpāvacarajjhāna’’nti. Taggahaṇāti tassa gahaṇena tassā paṭipattiyā paṭipajjamānena. Ito uttarinti ‘‘viññāṇañcāyatana’’ntiādīsu. 361. Tadanudhamma (in accordance with that Dhamma): the corresponding Dhamma suitable to that wholesome formless attainment, that is, the practice by which its attainment is reached, meaning the preliminary practice. Therefore, it is said, 'the jhāna of the form realm.' Taggahaṇa (by grasping that): by one engaging in that practice by grasping it. Ito uttari (beyond this): in the sections beginning with 'the base of infinite consciousness,' etc. 362. Tassevāti arūpāvacarajjhānassa. Etaṃ pana savipākaṃ arūpāvacarajjhānaṃ samecca sambhuyya paccayehi katattā saṅkhataṃ. Pakappitanti paccayavasena savihitaṃ. Āyūhitanti sampiṇḍitaṃ. Karontena karīyatīti paṭipajjanakena paṭipajjīyati saṅkharīyati. Nibbānaṃ viya na niccaṃ na sassataṃ. Atha kho khaṇe khaṇe bhijjanasabhāvatāya tāvakālikaṃ. Tato eva cavanādisabhāvanti sabbametaṃ rūpāvacaradhammesu ādīnavavibhāvanaṃ. Dukkhe patiṭṭhitanti saṅkhāradukkhe patiṭṭhitaṃ. Atāṇanti cavanasabhāvāditāya tāṇarahitaṃ. Aleṇanti tato arakkhattā līyanaṭṭhānarahitaṃ. Asaraṇanti appaṭisaraṇaṃ. Asaraṇībhūtanti sabbakālampi appaṭisaraṇaṃ. 362. Tasseva (of that very): of the formless jhāna. This formless jhāna with its result, however, is conditioned, because it is made by causes that have come together and combined. Pakappita (prepared): arranged by conditions. Āyūhita (accumulated): compacted. Karontena karīyati (being made by one who makes): it is made, it is conditioned, by the one who practices. Unlike Nibbāna, it is not permanent, not eternal. Rather, due to its nature of disintegrating from moment to moment, it is temporary. Hence, it has the nature of passing away, and so on. All this is the exposition of the dangers in the phenomena of the formless realm. Dukkhe patiṭṭhita (established in suffering): established in the suffering of formations. Atāṇa (without protection): devoid of protection due to its nature of passing away, etc. Aleṇa (without refuge): devoid of a hiding place due to its being unprotected. Asaraṇa (without sanctuary): without recourse. Asaraṇībhūta (having become without sanctuary): being always without recourse. Samattapattavise khandhādīsu gahite duttikicchā siyāti, ‘‘khandhaṃ vā sīsaṃ vā gahetuṃ adatvā’’ti vuttaṃ. Evamevāti etthāyaṃ upamāsaṃsandanā – cheko bhisakko viya sammāsambuddho. Visavikāro viya kilesadukkhānubandho, bhisakkassa visaṃ ṭhānato cāvetvā upari āropanaṃ viya bhagavato desanānubhāvena kulaputtassa kāmabhave nikantiṃ pariyādāya arūpajjhāne bhavanaṃ. Bhisakkassa visaṃ otāretvā pathaviyaṃ pātanaṃ viya kulaputtassa orambhāgiyakilesadukkhāpanayanaṃ. Because it would be difficult to treat a poison that has spread completely if it were to take hold in the shoulder and so on, it is said, 'without allowing it to seize the shoulder or the head.' Evameva (similarly): here is the application of the simile—the Perfectly Enlightened One is like a skilled physician. The affliction of defilements and suffering is like the effects of poison. Just as a physician, having dislodged the poison from its place, draws it upwards, so too the Blessed One, through the power of his teaching, having exhausted the clansman’s delight in sensual existence, brings about his existence in a formless jhāna. Just as the physician, having drawn the poison down, makes it fall to the ground, so too is the removal of the clansman’s lower fetters, defilements, and suffering. Asampattassāti arūpāvacarajjhānaṃ anadhigatassa. Appaṭiladdhassevāti tassa vevacanaṃ. Sabbametanti ‘‘aniccaṃ adhuva’’ntiādinā vitthārato vuttaṃ sabbametaṃ ādīnavaṃ. Ekapadeneva ‘‘saṅkhatameta’’nti kathesi saṅkhatapadeneva tassa atthassa anavasesato pariyādinnattā. Asampattassa (for one who has not attained): for one who has not achieved the formless jhāna. Appaṭiladdhassa (not obtained): a synonym for that. Sabbametaṃ (all this): all this danger, which has been explained in detail with 'impermanent, unstable,' etc. In a single word, he stated, 'this is conditioned,' because the meaning is fully encompassed by the single word 'conditioned.' Nāyūhatīti bhavakāraṇacetanāvasena byāpāraṃ na samūheti na sampiṇḍeti. Tenāha – ‘‘na rāsiṃ karotī’’ti. Abhisaṅkharaṇaṃ nāma cetanābyāpāroti āha – ‘‘na abhisañcetayatī’’ti. Taṃ pana phaluppādanasamatthatāya phalena kappananti āha ‘‘na kappetī’’ti. Sace abhisaṅkhāracetanā uḷārā, phalamahattasaṅkhātāya vuḍḍhiyā hoti, anuḷārā ca avuḍḍhiyāti āha – ‘‘vuḍḍhiyā vā parihāniyā vā’’ti. Buddhavisaye ṭhatvāti bhagavā [Pg.401] attano buddhasubuddhatāya sīhasamānavuttitāya ca desanaṃ ukkaṃsato sāvakehi pattabbaṃ visesaṃ anavasesento tathā vadati, na sāvakavisayaṃ atikkamitvā attano buddhavisayameva desento. Tenāha – ‘‘arahattanikūṭaṃ gaṇhī’’ti. Yadi kulaputto attano…pe… paṭivijjhi, atha kasmā bhagavā desanāya arahattanikūṭaṃ gaṇhīti āha ‘‘yathā nāmā’’tiādi. Nāyūhati (he does not heap up): he does not accumulate or gather activity by way of the intention that causes existence. Therefore, it is said, 'he does not make a heap.' Abhisaṅkharaṇa (volitional formation) is the activity of intention. Thus, it is said, 'he does not volitionally form.' Furthermore, because it is capable of producing a result, this is called 'arranging' with respect to the result; hence it is said, 'he does not arrange.' If the volitional intention is strong, it leads to growth, understood as a great quantity of fruit; if weak, it leads to decline. Therefore, it is said, 'for growth or decline.' Buddhavisaye ṭhatvā (standing in the Buddha’s domain): the Blessed One, extolling the teaching by his own perfect Buddhahood and lion-like conduct, speaks thus without omitting any distinction attainable by disciples, not overstepping the disciples’ domain and teaching only within his own Buddha-domain. Therefore, it is said, 'he takes up the pinnacle of arahantship.' If a clansman... penetrates it himself, then why does the Blessed One take up the pinnacle of arahantship in his teaching? It is said, 'Just as...' and so on. Ito pubbeti ito anāgāmiphalādhigamato uttari upari. Assāti kulaputtassa. Kathentassa bhagavato dhamme neva kaṅkhā na vimati paṭhamamaggeneva kaṅkhāya samucchinnattā. Ekaccesu ṭhānesūti tathā vineyyaṭhānesu. Tathā hi ayampi kulaputto anāgāmiphalaṃ patvā bhagavantaṃ sañjāni. Tena vuttaṃ ‘‘yato anenā’’tiādi. Ito pubbe (before this): This means further on, beyond the attainment of the fruit of non-returning. Assa (of him): of the clansman. For him, while the Blessed One was teaching the Dhamma, there was neither doubt nor uncertainty—because doubt had been cut off by the first path. Ekaccesu ṭhānesu (in some cases): that is, in the case of certain individuals to be trained. For indeed, this clansman too, having attained the fruit of non-returning, recognized the Blessed One. Therefore it is said, 'Since by this one,' and so on. 363. Anajjhositāti anajjhosanīyāti ayamatthoti āha – ‘‘gilitvā pariniṭṭhāpetvā gahetuṃ na yuttā’’ti. 363. Anajjhosita (not clung to): this means 'not to be clung to.' Thus, it is said, 'it is not fit to be swallowed, completely digested, and taken hold of.' 364. Rāgova anusayo rāgānusayo, so ca paccayasamavāye uppajjanārahoti vattabbataṃ labhatīti vuttaṃ – ‘‘sukhavedanaṃ ārabbha rāgānusayo uppajjeyyā’’ti. Na pana tassa uppādanaṃ atthi khaṇattayasamāyogāsambhavato. Esa nayo sesesupi. Itaranti adukkhamasukhavedanaṃ. Visaṃyuttoti kenaci saññojanena asaṃyuttatāya eva niyatavippayutto. Kāyassa koṭi paramo anto etassāti kāyakoṭikaṃ. Dutiyapadeti ‘‘jīvitapariyantika’’nti imasmiṃ pade. Visevanassāti upādānassa. Sītībhavissantīti padassa ‘‘nirujjhissantī’’ti attho vutto, kathaṃ pana vedayitānaṃ dvādasasu āyatanesu nirujjhanaṃ sītibhāvappattīti codanaṃ sandhāyāha – ‘‘kilesā hī’’tiādi. Samudayapañhenāti mahāsatipaṭṭhāne (dī. ni. 2.400; ma. ni. 1.133) samudayasaccanirodhapañhena. Nanu sabbaso kilesapariḷāhavigame sītibhāvo nāma vedanānirodhamattena adhippeto; tena idha vedayitāni vuttāni, na kilesāti vedayitānaṃ accantanirodhasaṅkhāto sītibhāvopi kilesasamucchedenevāti āha ‘‘vedayitānipī’’tiādi. 364. Lust itself is the latent tendency, hence 'the latent tendency of lust'; and it is said that when conditions converge, it is able to be spoken of as arising—thus it is stated: "The underlying tendency of lust may arise in relation to pleasant feeling." However, its actual arising does not occur because the coincidence of the three moments (of arising, presence, and dissolution) is impossible. The same applies to the others. Itara (other): neither-painful-nor-pleasant feeling. Visaṃyutta (dissociated): definitively dissociated by being unconnected with any fetter. Kāyakoṭika (the limit of the body): that of which the ultimate boundary is the body. Dutiyapade (in the second phrase): in this phrase "jīvitapariyantika" (ending with life). Visevanassa (of clinging): of grasping. Sītībhavissanti (they will grow cold): the meaning of this word has been stated as "they will cease." But how can the cessation of feelings in the twelve sense bases be described as attaining coolness? In response to this objection, it is said: "Because defilements..." etc. Samudayapañhena (by the question about arising): by the question concerning the truth of origin and the truth of cessation in the Great Discourse on the Foundations of Mindfulness (Dīgha Nikāya 2.400; Majjhima Nikāya 1.133). Surely, the state of coolness is meant as the cessation of feelings upon the complete removal of the fever of defilements; for that reason, feelings are mentioned here, not defilements. And since the state of coolness, reckoned as the utter cessation of feelings, is achieved only through the eradication of defilements, it is said: "Feelings too..." etc. 365. Idaṃ [Pg.402] opammasaṃsandananti ettha saññojanā dīpasikhā viya, adhiṭṭhānakapallikā viya vedanāya nissayabhūtā cattāro khandhā, telaṃ viya kilesā, vaṭṭi viya kammavaṭṭaṃ, upaharaṇakapuriso viya vaṭṭagāmī puthujjano, tassa sīsacchedakapuriso viya arahattamaggo santānassa samucchedakaraṇato, anāhārāya dīpasikhāya nibbāyanaṃ viya kammakilesānaṃ anantarapaccayato anāhārāya vedanāya anupādisesavasena nibbāyanaṃ. 365. This is the application of the simile. Here, the fetters are like the flame of a lamp; the four aggregates, which are the support for feeling, are like the oil vessel; defilements are like the oil; the round of kamma is like the wick; the ordinary person who travels the round is like the man who tends the lamp; the path of Arahantship—which cuts off the continuum—is like the man who cuts off that person's head; and the extinguishing of the lamp flame for lack of fuel is like the extinguishing of feeling for lack of fuel—that is, without residue—because kamma and defilements are no longer its immediate conditions. Ādimhi samādhivipassanāpaññāhīti pubbabhāgapaṭipadābhūtā tayā paguṇasamādhito arahattassa padaṭṭhānabhūtavipassanāpaññāto ca. Uttaritarāti visiṭṭhatarā. Evaṃ samannāgatoti ettha evaṃ-saddo idaṃsaddatthavacanoti āha – ‘‘iminā uttamena arahattaphalapaññādhiṭṭhānenā’’ti. Sabbaṃ vaṭṭadukkhaṃ khepetīti sabbadukkhakkhayo, aggamaggo, taṃpariyāpannatāya tattha ñāṇanti āha – ‘‘sabbadukkhakkhaye ñāṇaṃ nāma arahattamagge ñāṇa’’nti. Arahattaphale ñāṇaṃ adhippetaṃ vuttanayena sabbadukkhakkhaye sante tannimittaṃ vā uppannañāṇanti katvā. Tassāti, ‘‘evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hotī’’ti vuttabhikkhuno. "In the beginning, by means of the wisdom of concentration and insight": this refers to the preliminary practice, to proficient concentration, and to the wisdom of insight which serves as the foundation for Arahantship. "Superior" means more distinguished. "Thus endowed"—here the word "thus" signifies the meaning of "this," as stated: "with this supreme foundation of wisdom in the fruit of Arahantship." "He puts an end to all suffering of the round" means the destruction of all suffering, the supreme path. Because it is included therein, the knowledge pertaining to it is spoken of thus: "The knowledge in the destruction of all suffering is the knowledge in the path of Arahantship." Knowledge in the fruit of Arahantship is intended, it being understood that, by the method stated, when all suffering has ceased, it is the knowledge that has arisen with that as its condition. "His"—refers to the bhikkhu described thus: "A bhikkhu endowed in this way is endowed with this supreme foundation of wisdom." 366. Hīti yasmā. Vimuttīti arahattaphalavimutti, tasmā sabbadukkhakkhaye ñāṇanti arahattaphalañāṇaṃ adhippetaṃ. Saccanti paramatthasaccaṃ nibbānaṃ, na maggasaccaṃ. Kāmaṃ arahattaphalavimutti paṭipakkhehi akopanīyatāya akuppā, ‘‘sacce ṭhitā’’ti pana vacanato, ‘‘akuppārammaṇakaraṇena akuppāti vuttā’’ti āha. Vitathanti naṭṭhaṃ, jarāya maraṇena ca vipariṇāmetabbatāya yādisaṃ uppādāvatthāya jātaṃ, tato aññādisanti attho. Tathā hi taṃ jarāmaraṇehi parimusitabbarūpatāya ‘‘musā’’ti vuttaṃ. Tenāha – ‘‘mosadhammanti nassanasabhāva’’nti. Taṃ avitathanti taṃ vuttanayena avitathaṃ nāma, taṃ sabhāvo sabbakālaṃ teneva labbhanato. Samathavipassanāvasena vacīsaccatoti samathavipassanāvasena yaṃ visuddhimattaṃ vacīsaccaṃ, tato. Dukkhasaccasamudayasaccehi tacchavipallāsabhūtasabhāvehi. Iti nesaṃ yathāsakaṃ sabhāvena avitathabhāve amosadhammatāya tehipi avitathabhāvā paramatthasaccaṃ nibbānameva uttaritaraṃ. Tasmāti nibbānasseva uttaritarabhāvato. 366. Hi means because. "Liberation" refers to the liberation of the fruit of Arahantship; therefore, "knowledge of the cessation of all suffering" signifies the knowledge of the fruit of Arahantship. "Truth" refers to the ultimate truth, Nibbāna, not the truth of the path. Although the liberation of the fruit of Arahantship is indeed unshaken because it cannot be shaken by opposing forces, from the statement, "established in truth," it is said, "it is called unshaken due to its having an unshakable object." "False" means perished; the meaning is that because it is subject to alteration by aging and death, it becomes different from what it was at the moment of arising. For that reason, it is called "false" (musā) because its nature is subject to being afflicted by aging and death. Thus, he said, "'of a deceptive nature' means of a perishable nature." That is "not false," that is, called "not false" in the manner described, because its essence is always attainable in just that way. From that "verbal truth" which is merely purity by way of serenity and insight. With the truths of suffering and the origin of suffering, which are of a nature that is a perversion of the real. Thus, although they are not false and not deceptive according to their own respective natures, Nibbāna, the ultimate truth, is more supreme than them because of its unfailing nature. Therefore: because Nibbāna alone is more supreme. 367. Upadhīyati [Pg.403] ettha dukkhanti upadhī, khandhā kāmaguṇā ca. Upadahanti dukkhanti upadhī, kilesābhisaṅkhārā. Paripūrā gahitā parāmaṭṭhāti pariyattabhāvena taṇhāya gahitā diṭṭhiyā parāmaṭṭhā. Samathavipassanāvasena kilesapariccāgatoti vikkhambhanavasena tadaṅgappahānavasena ca kilesānaṃ pariccajanato. Uttaritaro visiṭṭhatarassa pahānappakārassa abhāvato. 367. "Substratum" (upadhi) is that on which suffering is placed (upadhīyati); these are the aggregates and sensual qualities. They produce (upadahanti) suffering, thus they are "substrata"; these are the defilements and volitional formations. "Fully grasped, clung to, adhered to" means grasped by craving and adhered to by views in the sense of being circumscribed. "Abandonment of defilements through serenity and insight" refers to the abandoning of defilements by way of suppression and by way of substitution of opposites. More supreme: because there is no higher or more distinguished mode of abandonment. 368. Āghātakaraṇavasenāti cetasikāghātassa uppajjanavasena. Byāpajjanavasenāti cittassa vipattibhāvavasena. Sampadussanavasenāti sabbaso dussanavasena. Tīhi padehi yadi arahattamaggena kilesānaṃ pariccāgo cāgādhiṭṭhānaṃ, arahattamaggeneva nesaṃ vūpasamo upasamādhiṭṭhānaṃ hotīti dasseti. Ettha visesena pariccāgo sampajahanaṃ anuppattidhammatāpādanaṃ cāgo, tathā pana pariccāgena yo so nesaṃ tadā vūpasantatāya abhāvo, ayaṃ upasamoti ayametesaṃ viseso. 368. "By way of causing hatred" means by way of the arising of mental hatred. "By way of maliciousness" means by way of the mind's state of ruin. "By way of complete malice" means by way of total ruin. With these three terms, it shows that the abandonment of defilements by the path of Arahantship is the foundation of relinquishment, and their stilling by the path of Arahantship itself is the foundation of peace. Here, specifically, abandonment (pariccāga) is complete letting go; relinquishment (cāga) is the bringing about of their non-arising nature. But that absence of them at that time, which is due to their being stilled through abandonment, this is peace (upasama)—this is their distinction. 369. Maññitanti maññanā, ‘‘etaṃ mamā’’tiādinā kappanāti attho. Avijjāvibandhanataṇhāgāhādīnaṃ sādhāraṇabhāvato ayamahanti ettha ahanti diṭṭhimaññanādassanaṃ, sā pana diṭṭhi mānamaññanāya attaniyagāhavasena hotīti sveva ‘‘aya’’nti iminā gahitoti āha – ‘‘ayamahanti ekaṃ taṇhāmaññitameva vaṭṭatī’’ti. Ābādhaṭṭhenāti paṭipīḷanaṭṭhena. Maññanāvasena hi sattānaṃ tathā hoti. Antodosaṭṭhenāti abbhantaraduṭṭhabhāvena. Maññanādūsitattā hi sattānaṃ attabhāvo dukkhatāmūlāyatto, kilesāsucipaggharaṇato uppādanirodhabhaṅgehi uddhamuddhaṃ pakkapabhinno hotīti phalūpacārena ‘‘maññitaṃ gaṇḍo’’ti vutto. Anupaviṭṭhaṭṭhenāti anupavisitvā hadayamāhacca adhiṭṭhānena. Maññitañhi pīḷājananato antotudanato duruddharaṇato sallaṃ. Khīṇāsavamuni sabbaso kilesānaṃ santattā, tato eva pariḷāhānaṃ parinibbutattā vūpasantattā santo upasanto nibbutoti vuccati. Yattha ṭhitanti yasmiṃ asekkhabhūmiyaṃ ṭhitaṃ. Yadi bhagavā attano desanāñāṇānurūpaṃ desanaṃ pavattāpeyya, mahāpathaviṃ pattharantassa viya, ākāsaṃ pasārentassa viya, anantāparimeyyalokadhātuyo paṭicca tesaṃ ṭhitākāraṃ [Pg.404] anuppūraṃ vicinantassa viya desanā pariyosānaṃ na gaccheyya. Yasmā panassa vineyyajjhāsayānurūpameva desanā pavatti, na tato paraṃ aṇumattampi vaḍḍhati. Tasmā vuttaṃ – ‘‘sabbāpi dhammadesanā saṃkhittāva, vitthāradesanā nāma natthī’’ti. Nanu sattapakaraṇadesanā vitthārakathāti? Na sāpi vitthārakathāti āha – ‘‘samantapaṭṭhānakathāpi saṃkhittāyevā’’ti. Sannipatitadevaparisāya ajjhāsayānurūpameva hi tassāpi pavatti, na satthudesanāñāṇānurūpanti. Yathānusandhiṃ pāpesi yathāuddiṭṭhe anupubbena anavasesato vibhajanavasena desanāya niṭṭhāpitattā. Vipañcitaññū…pe… kathesi nātisaṅkhepavitthāravasena desitattā. 369. 'Maññita' means conceiving; the meaning is contriving by way of 'this is mine,' etc. Due to the commonality of the bondage of ignorance, the grasp of craving, and so on, in 'this am I,' 'I' is the seeing of the conceiving of view. But since that view arises through the conceiving of conceit by way of grasping what is one's own, he himself is taken by this 'this,' thus it is said: 'This "this am I" is just a single conceiving of craving that revolves.' In the sense of disease, it means oppression. For it is through such conceiving that it is so for beings. In the sense of an internal fault, it means by way of an inner corruption. For because of being corrupted by conceiving, the individual existence of beings is dependent on the root of suffering; due to the oozing of the impurity of defilements, it is burst and broken again and again by arising, ceasing, and dissolution, like a ripe boil. Thus, by way of metaphorical extension, it is said, 'conceiving is a boil.' In the sense of having penetrated, it means by having entered, struck the heart, and become established. For conceiving is a dart because it generates affliction, because it pierces within, and because it is difficult to extract. The sage whose cankers are destroyed, because his defilements are completely calmed, and for that very reason, because his fevers are extinguished and he is pacified, is called peaceful, tranquil, and extinguished. 'Wherein established' means established in the plane of the non-learner. If the Blessed One were to deliver a teaching in accordance with his knowledge of teaching, it would be like one spreading out the great earth, like one expanding the sky, like one examining in sequence the state of infinite and immeasurable world-systems, and the teaching would never reach a conclusion. But because his teaching proceeds only in accordance with the disposition of those to be trained, it does not increase even by a particle beyond that. Therefore, it is said: 'All teachings of the Dhamma are brief; there is no such thing as an extensive teaching.' But is not the teaching of the seven treatises an extensive discourse? No, even that is not an extensive discourse, he says: 'Even the discourse on the Conditional Relations is brief.' For that too proceeds only in accordance with the disposition of the assembled assembly of devas, not in accordance with the Teacher’s knowledge of teaching. He brought it to its conclusion according to the connection, because the teaching was completed by way of analyzing sequentially and without remainder what was pointed out. One of discriminating wisdom... he spoke, because it was taught not in a way that was too brief or too extensive. 370. Aṭṭhannaṃ parikkhārānanti nayidamanavasesapariyādānaṃ, lakkhaṇavacanaṃ panetaṃ, aññatarassāti vacanaseso. Tathā hi, ‘‘mayhaṃ iddhimayaparikkhāralābhāya paccayo hotū’’ti patthanaṃ paṭṭhapetvā pattacīvaraṃ, pattaṃ, cīvarameva vā dinne carimabhave iddhimayaparikkhāro nibbattatīti vadanti. Adinnattāti kecivādo, tenāha ‘‘kulaputto’’tiādi. Okāsābhāvatoti upasampadālakkhaṇassa asambhavato. Tenāha – ‘‘kulaputtassa āyuparikkhīṇa’’nti. Udakatittha…pe… āraddho paramappicchabhāvato. 370. 'Of the eight requisites'—this is not an exhaustive taking up, but it is a characteristic statement; 'of a certain one' is the remainder of the phrase. For example, having established the aspiration, 'May it be a condition for me to obtain requisites created by psychic power,' and having given a bowl and robe, or just a bowl or robe, in the final existence, it is said that requisites created by psychic power arise. 'Because of not being given' is the doctrine of some; therefore he said 'a clansman,' etc. 'Because of the lack of opportunity' means because of the impossibility of the characteristic of higher ordination occurring. Therefore, it is said, 'the clansman's lifespan was exhausted.' 'Water ford'... and so on... 'began' due to a state of extreme desirelessness. Vibbhantāti bhantacittā. Siṅgena vijjhitvā ghātesi purimajātibaddhāghātatāyāti vadanti. 'Confused' means having a bewildered mind. It is said that he was pierced by a horn and killed due to hatred bound from a previous birth. Mānusaṃ yoganti manussattabhāvaṃ. Attabhāvo hi yujjati kammakilesehīti ‘‘yogo’’ti vuccati. Upaccagunti upagacchiṃsu. Upakotiādi tesaṃ nāmāni. 'Human yoke' means the state of human existence. For the individual existence is yoked by kamma and defilements, hence it is called a 'yoke.' 'Upaccaguṃ' means they approached. Upaka, etc., are their names. Gandhakaṭṭhehīti candanāgarusaḷaladevadāruādīhi gandhadārūhi. Sesaṃ suviññeyyameva. 'With fragrant wood' means with fragrant woods such as sandalwood, eaglewood, sal, and deodar. The rest is easily understood. Dhātuvibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Dhātuvibhaṅga Sutta is complete. 11. Saccavibhaṅgasuttavaṇṇanā 11. The Commentary on the Saccavibhaṅga Sutta. 371. Ācikkhanāti [Pg.405] – ‘‘idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti ādito kathanaṃ. Desanāti tasseva atthassa atisajjanaṃ pabodhanaṃ. Paññāpanāti pakārehi ñāpanā, sā pana yasmā itthamidanti veneyyānaṃ paccakkhato dassanā, tesaṃ vā santāne patiṭṭhāpanā hoti, tasmā āha – ‘‘dukkhasaccādīnaṃ ṭhapanā’’ti. Paṭṭhapanāti patiṭṭhāpanā. Yasmā paṭṭhapiyamānasabhāvā desanā bhājanaṃ upagacchantī viya hoti, tasmā vuttaṃ – ‘‘paññāpanā’’ti, jānāpanāti attho. Vivaṭakaraṇāti desiyamānassa atthassa vivaṭabhāvakaraṇaṃ. Vibhāgakiriyāti yathāvuttassa atthavibhāgassa vitthārakaraṇaṃ. Pākaṭabhāvakaraṇanti agambhīrabhāvāpādanaṃ. Aparo nayo – catusaccasaññitassa atthassa paccekaṃ sarūpato dassanavasena idanti ādito sikkhāpanaṃ kathanaṃ ācikkhanā, evaṃ parasantāne pabodhanavasena pavattāpanā desanā, evaṃ vineyyānaṃ cittaparitosajananena tesaṃ buddhiparipācanaṃ ‘‘paññāpanā’’ti vuccati. Evaṃ paññāpentī ca sā desiyamānaṃ atthaṃ veneyyasantāne pakārato ṭhapeti patiṭṭhapetīti ‘‘paṭṭhapanā’’ti vuccati. Pakārato ṭhapentī pana saṃkhittassa vitthārato paṭivuttassa punābhidhānato ‘‘vivaraṇā’’ti, tassevatthassa vibhāgakaraṇato ‘‘vibhajanā’’ti, vuttassa vitthārenābhidhānato vibhattassa hetudāharaṇadassanato, ‘‘uttānīkamma’’nti vuccati. Tenāha – ‘‘pākaṭabhāvakaraṇa’’nti, hetūpamāvasenatthassa pākaṭabhāvakaraṇatoti attho. 371. 'Declaring' means stating from the beginning: 'This is the Noble Truth of Suffering; this is the Noble Truth of the Way Leading to the Cessation of Suffering.' 'Teaching' is the further application and awakening of that very meaning. 'Making known' means making known by various means. Since it is the direct showing to the trainable ones as 'this is thus,' or the establishment in their continuum, it is said: 'the establishing of the truth of suffering, etc.' 'Establishing' means firmly establishing. Because the teaching, when being established in its nature, is as if it enters a vessel, it is called 'making known'—the meaning is causing to know. 'Making open' means making the meaning of what is taught clear and evident. 'The act of dividing' means elaborating in detail the division of the meaning as stated. 'Making manifest' means making it non-profound. Another method: The initial instruction by way of showing individually the meaning comprehended under the four truths, as 'this is thus,' is called 'declaring.' Similarly, the arousing and conveying in another's continuum is called 'teaching.' Likewise, the maturing of their understanding by generating delight in the minds of the trainable ones is called 'making known.' Thus, while making known, it also establishes and firmly plants the meaning being taught in the continuum of the trainable ones through explanation—hence it is called 'establishing.' Moreover, while establishing through explanation, because of the restatement in detail of what was briefly said, it is called 'unfolding'; because of the division of that very meaning, it is called 'analysis'; and because of the stating in detail of what was said and the giving of reasons and examples for what has been divided, it is called 'making plain.' Therefore, it is said: 'making manifest'—the meaning is making the meaning evident through reasons and similes. Anuggāhakāti anuggaṇhanakāmā. Svāyamanuggaho saṅgahavatthuvasena pākaṭo hotīti āha ‘‘āmisasaṅgahenā’’tiādi. Janetā janettīti āha ‘‘janikā mātā’’ti. Vuddhiṃ parisaṃ āpādetīti āpādetā. Tenāha ‘‘posetā’’ti. Idāni dvinnaṃ mahātherānaṃ yathākkamaṃ sabrahmacārīnaṃ bhagavatā vuttehi janikaposikamātuṭṭhāniyehi saṅgāhakataṃ vitthārato dassetuṃ, ‘‘janikamātā hī’’tiādi vuttaṃ. Paratoghosena vināpi uparimaggādhigamo hotīti ‘‘paccattapurisakārenā’’ti vuttaṃ. Paṭhamamaggo eva hi sāvakānaṃ ekantato ghosāpekkhoti. Pattesupīti pi-saddena pageva appattesūti dasseti. Bhavassa [Pg.406] appamattakatā nāma ittarakālatāyāti āha ‘‘accharāsaṅghātamattampī’’ti. Janetāti janako, thero pana ariyāya janayitā. Āpādetāti vaḍḍhetā paribrūhetā. Purimasmiṃ saccadvaye sammasanaggahaṇaṃ lokiyattā tassa, itarasmiṃ tassa aggahaṇaṃ lokuttarattā. 'Helpers' means those who desire to help. This help itself becomes evident through the means of the bases of sympathy, hence it is said, 'by material help,' etc. 'Progenitor' means one who gives birth, hence it is said, 'the mother who gives birth.' One who brings about growth in the assembly is an 'accomplisher.' Therefore, it is said, 'the nourisher.' Now, to explain in detail the support given by the two great elders to their fellow monastics in due order, with the functions like that of a mother who gives birth and a nourisher as spoken by the Blessed One, it is said, 'for the mother who gives birth,' etc. Because the attainment of a higher path occurs even without the voice of another, it is said, 'by one's own individual effort.' For the first path for disciples is indeed absolutely dependent on the voice of another. 'Even in those who have attained'—by the word 'even' he shows 'how much more so in those who have not attained.' The state of existence being of no great measure is so called because of its short duration, hence it is said, 'even for the time of a finger snap.' 'Progenitor' means a father, but the elder is the progenitor of the noble state. 'Accomplisher' means one who increases and develops. In the former pair of truths, there is the grasping by comprehension because of their mundane nature; in the other, there is the non-grasping of that because of its supramundane nature. Kāmehi nikkhanto saṅkappo nekkhammasaṅkappo. Svāyamassa tato nikkhamanattho tesaṃ paṭipakkhabhāvato tehi visaṃsaggato virajjanato samucchindanato sabbaso vivittabhāvato ca hotīti dassetuṃ, ‘‘kāmapaccanīkaṭṭhenā’’tiādi vuttaṃ. Tattha kāmapadaghātanti yathā kāmo padaṃ patiṭṭhaṃ na labhati, evaṃ hananaṃ, kāmasamucchedanti attho. Kāmehi sabbaso vivittattā kāmavivitto, ariyamaggo, tassa anto, ariyaphalaṃ, tasmiṃ kāmavivittante. Eseva nayoti iminā ‘‘byāpādapaccanīkaṭṭhenā’’tiādiyojanaṃ atidisati. Sabbe cete nekkhammasaṅkappādayo nānācittesu labbhantīti yojanā. Yadi ekacitte labbhanti, kathaṃ tividhamicchāsaṅkappānaṃ samugghātoti āha ‘‘tatra hī’’tiādi. Na nānā labbhatīti iminā tividhakiccakāritaṃ sammāsaṅkappassa dasseti. Kiccavasena hi tassa nāmassa lābho. Sammāvācādīnampi maggakkhaṇe ekacitte labbhamānānampi catukiccakāritāya catubbidhanāmāditā veditabbā. Sesaṃ suviññeyyameva. A thought that has gone forth from sensual desires is a thought of renunciation. To show that its meaning of 'going forth' from them is due to its being their opposite, due to its disassociation from them, due to detachment from them, due to their eradication, and due to its state of being completely secluded from them, it is said, 'by way of being opposed to sensual desires,' and so on. Therein, 'the striking down of the footing of sensual desire' means striking it down in such a way that sensual desire finds no footing; the meaning is the eradication of sensual desires. Because it is completely secluded from sensual desires, the noble path is 'secluded from sensual desires'; its end, the noble fruit, is in that very seclusion from sensual desires. 'This is the method'—by this, the application of 'by way of being opposed to ill will,' and so on, is indicated. The construction is that all these—the thought of renunciation and so on—are found in different consciousnesses. If they are found in a single consciousness, how is there the eradication of the threefold wrong thought? To this, it is said, 'For in that case,' and so on. By the words 'it is not found variously,' the threefold function of right thought is shown. For it is by way of its function that it obtains its name. Even in the case of right speech and so on, though they are found in a single consciousness at the moment of the path, their fourfold naming and so on should be understood by their fourfold function. The rest is easily understood. Saccavibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Saccavibhaṅga Sutta is concluded. 12. Dakkhiṇāvibhaṅgasuttavaṇṇanā 12. The Commentary on the Dakkhiṇāvibhaṅga Sutta 376. Mahāpajāpatigotamīti ettha gotamīti tassa gotamagottato āgataṃ nāmaṃ, mahāpajāpati pana guṇato. Taṃ vivarituṃ, ‘‘nāmakaraṇadivase panassā’’tiādi vuttaṃ. Mahatiṃ uḷāraṃ pajaṃ jananaposanehi parirakkhatīti mahāpajāpati. Paribhogavasena na haññatīti ahataṃ. Sippikānanti tantavāyānaṃ. Vāyanaṭṭhānanti vīnaṭṭhānaṃ. Tāni maṃ na tosenti kāyikassa puññassa abhāvato. Tenāha – ‘‘sahatthā katameva [Pg.407] maṃ tosetī’’ti. Pisitvā nibbattanaṃ katvā. Pothetvāti sukhumabhāvāpādanatthaṃ dhanukena netvā. Kālānukālañca dhātigaṇaparivutā gantvā vemakoṭiṃ aggahesi ekadivasanti adhippāyo. Evañhi ‘‘ekadivasaṃ pana…pe… akāsī’’ti purimavacanena taṃ na virujjheyya. 376. Herein, in 'Mahāpajāpati Gotamī,' 'Gotamī' is the name that comes from her Gotama clan, while 'Mahāpajāpati' is from her virtue. To explain this, it is said, 'On her naming day…,' and so on. She is 'Mahāpajāpati' because she protects a great and noble populace through bearing and nurturing. 'Unused' (ahataṃ) means not spoiled through use. 'Of artisans' (sippikānaṃ) means of weavers. 'The place of weaving' (vāyanaṭṭhānaṃ) means the weaving shed. 'They do not please me' is because of the absence of merit made with one's own body. Therefore, she said, 'Only what is made by my own hands pleases me.' 'Having carded' (pisitvā) means having spun it. 'Having beaten it' (pothetvā) means having worked it with a bow for the purpose of making it fine. The intention of 'and from time to time, surrounded by a group of nurses, she went and took up the shuttle for a single day' is that she did this. For only in this way would it not contradict the earlier statement, 'For one day… she did…' Cha cetanāti chabbidhā cetanā. Na hi tā chayeva cetanāti. Saṅghe gotami dehi…pe… saṅgho cāti idameva suttapadaṃ. Saṅghe gotami dehīti saṅghassa dānāya niyojesi, tasmā saṅghova dakkhiṇeyyataroti ayamevettha attho. Yadi evantiādinā tattha byabhicāraṃ dasseti. Rājamahāmattādayotiādinā tattha byatirekato nidassanaṃ āha. Mahantatarā bhaveyyunti ānubhāvādinā mahantatarā bhaveyyuṃ, na ca taṃ atthīti. Tasmāti yasmā guṇavisiṭṭhahetukaṃ dakkhiṇeyyataṃ anapekkhitvā attano dīyamānassa dāpanaṃ labhati, tasmā. Mā evaṃ gaṇhāti sammāsambuddhato saṅghova dakkhiṇeyyo’’ti mā gaṇha. 'Six intentions' means the six kinds of intention. It does not mean there are only those six intentions. 'In the Saṅgha, Gotamī, give… the Saṅgha'—this is the very phrase from the sutta. By 'In the Saṅgha, Gotamī, give,' he enjoined her to give to the Saṅgha; therefore, the meaning here is that the Saṅgha is the more worthy recipient. With 'If so,' and so on, he shows the inconsistency in that. With 'Royal high ministers and so on,' he gives an example by way of contrast. 'They would be greater' means they would be greater due to power and so on, but that is not the case. 'Therefore' means: since one secures the giving of what is being offered to oneself without regard for the worthiness based on superior qualities, therefore... Do not take it thus: 'The Saṅgha is more worthy of offerings than the Perfectly Enlightened One.' Do not take it so. Tattha nicchayasādhakaṃ suttapadaṃ dassento, ‘‘nayimasmiṃ loke…pe… vipulaphalesina’’nti āha. Svāyamattho ratanasutte (khu. pā. 6.3; su. ni. 226), ‘‘yaṃ kiñci vitta’’nti gāthāya, aggapasādasuttādīhi (itivu. 90) ca vibhāvetabboti. Tenāha – ‘‘satthārā uttaritaro dakkhiṇeyyo nāma natthī’’ti. Therein, showing a phrase from the sutta that establishes certainty, he said: 'There is not in this world… for one desiring abundant fruit.' This meaning should be elucidated by the verse in the Ratana Sutta beginning, 'Whatever treasure…' (Khp 6.3; Snp 226), and by the Aggapasāda Sutta and others. Therefore, it is said: 'There is indeed no recipient of offerings superior to the Teacher.' Gotamiyā antimabhavikatāya dānassa dīgharattaṃ hitāya sukhāya anuppādanato na taṃ garutaraṃ saṅghassa pādāpane kāraṇanti āha – ‘‘pacchimāya janatāyā’’tiādi. Vacanatopīti tassa vatthayugassa satthu eva paṭiggahaṇāya vacanatopi. Tenāha ‘‘na hī’’tiādi. He says that the fact that the gift would not produce long-term welfare and happiness for Gotamī, as she was in her final existence, is not the weightier reason for having it given to the Saṅgha, with the words, 'For the later generation,' and so on. Also from the words—that is, from the words about the Teacher himself accepting that pair of robes. Therefore, he says, 'For it is not…,' and so on. Satthā saṅghapariyāpannova īdise ṭhāne aggaphalaṭṭhatāya aṭṭha-ariyapuggalabhāvato, sace panassa na sayaṃ saṅghapariyāpannatā, kathaṃ saṅghe pūjite satthā pūjito nāma siyāti adhippāyo. Tīṇi saraṇagamanāni tayo eva aggapasādāti vakkhatīti adhippāyo. Abhidheyyānurūpāni hi liṅgavacanāni. Na ruhati ayāthāvapaṭipattibhāvato, na gihivesaggahaṇādinā gihibhāvassa paṭikkhipitattā. Na vattabbametaṃ ‘‘satthā saṅghapariyāpanno’’ti satthubhāvato. Sāvakasamūho hi saṅgho[Pg.408]. Saṅghagaṇe hi satthā uttaritaro anaññasādhāraṇaguṇehi samannāgatabhāvato mūlaratanabhāvato ca. The Teacher is indeed included in the Saṅgha in such a case, due to being established in the highest fruit and being one of the eight noble persons. The intention is: but if he is not himself included in the Saṅgha, how could the Teacher be said to be honored when the Saṅgha is honored? The intention is that it will be said that the three goings for refuge are the three supreme confidences. For gender and number conform to what is to be expressed. It does not arise due to the state of improper practice, nor because the lay state has been rejected by taking up the layperson's guise, and so on. This should not be said: 'The Teacher is included in the Saṅgha,' because of his status as Teacher. For the Saṅgha is the assembly of disciples. Indeed, in the assembly of the Saṅgha, the Teacher is superior, due to possessing qualities not shared by others and due to being the root jewel. 377. Sampatijātassa mahāsattassa sattapadavītihāragamanaṃ dhammatāvasena jātaṃ, paraṃ tadaññadaharasadisī paṭipattīti āha – ‘‘hatthapādakiccaṃ asādhentesū’’ti. 377. For the Great Being who was just born, the walking of seven paces occurred by way of natural law. Beyond that, his conduct was similar to that of other infants, he says, with the words: 'while not performing the functions of hands and feet.' 378. Paccūpakāraṃ na sukaraṃ vadāmi anucchavikakiriyāya kātuṃ asakkuṇeyyattā. Abhivādenti etenāti abhivādanaṃ. Vandamānehi antevāsikehi ācariyaṃ ‘‘sukhī hotū’’tiādinā abhivādenti nāma. Tena vuttaṃ ‘‘abhivādana’’nti. Tadabhimukho…pe… vanditvā nipajjati, seyyathāpi āyasmā sāriputto. Kālānukālaṃ upaṭṭhānaṃ bījayanapādasambāhanādi anucchavikakammassa karaṇaṃ nāma. Anucchavikaṃ kiriyaṃ kātuṃ na sakkotiyeva, yasmā ācariyena katassa dhammānuggahassa antevāsinā kariyamāno āmisānuggaho saṅkhampi kalampi kalabhāgampi na upetiyevāti. Tena vuttaṃ ‘‘na suppatikāraṃ vadāmī’’ti. 378. I say that rendering a service in return is not easy, because it is impossible to perform a suitable action. 'Respectful salutation' (abhivādanaṃ) is that by which they respectfully salute. Disciples, while paying homage, respectfully salute their teacher, saying, 'May you be happy,' and so on. Therefore, it is called 'respectful salutation.' Facing him… and having paid homage, one lies down, just as the venerable Sāriputta did. Timely attendance, such as fanning and massaging the feet, is called the performance of a suitable duty. It is indeed impossible to perform a suitable action, because the material support given by a disciple for the spiritual support given by the teacher does not amount to even a calculation, a fraction, or a fractional part. Therefore, it is said, 'I say it is not easy to repay.' 379. Pāṭipuggalikaṃ dakkhiṇaṃ ārabbha samuṭṭhitaṃ, ‘‘taṃ me bhagavā paṭiggaṇhatū’’ti mahāpajāpatigotamiyā vacanaṃ nimittaṃ katvā desanāya uṭṭhitattā. Na kevalañca tassā eva vacanaṃ, atha kho ānandattheropi…pe… samādapesi, tasmā vibhāgato cuddasasu…pe… hotīti dassetuṃ, imaṃ desanaṃ ārabhi. Tattha patipaccekaṃ puggalaṃ dīyatīti pāṭipuggalikaṃ. Paṭhamasaddo yathā aggattho, evaṃ seṭṭhapariyāyopīti āha ‘‘jeṭṭhakavasenapī’’ti. Aggā uttame khette pavattattā. Dutiyatatiyāpi paramadakkhiṇāyeva sabbaso sammāvikkhambhitarāgādikilesattā. Rāgādayo hi adakkhiṇeyyabhāvassa kāraṇaṃ. Tenevāha – ‘‘tiṇadosāni khettāni, rāgadosā ayaṃ pajā’’tiādi (dha. pa. 356). Yasmā pana savāsanaṃ sabbaso samucchinnakilesehi tato eva sabbaso appaṭihatañāṇacārehi anantāparimeyyaguṇagaṇādhārehi sammāsambuddhehi sadiso sadevake loke koci dakkhiṇeyyo natthi. Tasmā ‘‘paramadakkhiṇāyevā’’ti sāsaṅkaṃ vadati. Yasmā pañcābhiñño aṭṭhasamāpattilābhī eva [Pg.409] hoti lokiyābhiññānaṃ aṭṭhasamāpattiadhiṭṭhānattā, tasmā ‘‘lokiyapañcābhiññe’’icceva vuttaṃ, na ‘‘aṭṭhasamāpattilābhimhī’’ti tāya avuttasiddhattā. Gosīladhātukoti gosīlasabhāvo, sīlavatā sadisasīloti attho. Tenāha ‘‘asaṭho’’tiādi. Tena na alajjidhātuko pakatisiddho idha puthujjanasīlavāti adhippetoti dasseti. 379. The offering dedicated to individuals arose in connection with the words of Mahāpajāpatī Gotamī, who said, 'May the Blessed One accept this from me,' which served as the occasion for the teaching. Not only her words, but also those of the Venerable Ānanda… persuaded him. Therefore, to illustrate the division into fourteen… this teaching was begun. Here, what is given to each individual is called 'pāṭipuggalikaṃ.' The word 'paṭhama' (first) is like 'agga' (chief), and is also a synonym for 'seṭṭha' (best); hence it is said, 'also in the sense of jeṭṭhaka (foremost).' It is the highest offering (aggā) because it occurs in the supreme field. The second and third are also the highest offerings because defilements such as lust are completely suppressed. For lust and other defilements are the cause of being unworthy of offerings. Hence it is said: 'Weeds are the blight of fields; lust and hatred are the blight of this populace,' etc. (Dhammapada 356). Since there is no one in the world with its gods as worthy of offerings as the Perfectly Self-Enlightened Ones—who have utterly uprooted all defilements together with their latent tendencies, whose knowledge proceeds unhindered, and who are the basis of countless immeasurable virtues—therefore, it is said, 'the highest offering indeed,' with some reservation. Because one who has attained the five supernormal knowledges is indeed a possessor of the eight attainments, since the mundane supernormal knowledges are based on the eight attainments, therefore it is said, 'one with the five mundane supernormal knowledges,' and not 'a possessor of the eight attainments,' since that is established by implication. 'Gosīladhātuko' means having the nature of genuine virtue, that is, having virtue similar to that of virtuous people. Hence it is said, 'not deceitful,' etc. This indicates that a worldling of natural virtue is intended here, not one of a shameless nature. Paricchindantoti ettakoti paccekappamāṇato tato eva aññamaññaṃ asaṅkaratova paricchindanto. Kathaṃ pana asaṅkhyeyyabhāvena vuccamāno vipāko paricchinno hoti? Sopi tassa paricchedo eva itarehi asaṃkiṇṇabhāvadīpanato, etadatthameva pubbe asaṅkaraggahaṇaṃ kataṃ. Guṇavasenāti lakkhaṇasampannādiguṇavasena. Upakāravasenāti bhogarakkhādiupakāravasena. Yaṃ posanatthaṃ dinnaṃ, idaṃ na gahitaṃ dānalakkhaṇāyogato. Anuggahapūjanicchāvasena hi attano deyyavatthupariccāgo dānaṃ bhayarāgaladdhukāmakulādivasena sāvajjābhāvato. Tampi na gahitaṃ ayāvadatthatāaparipuṇṇabhāvena yathādhippetaphaladānāsamatthabhāvato. Sampattassāti santikāgatassa. Tena sampattipayojane anapekkhataṃ dasseti. Phalaṃ paṭikaṅkhitvāti ‘‘idaṃ me dānamayaṃ puññaṃ āyatiṃ sukhahitabhāvāya hotū’’tiādinā phalaṃ paccāsīsitvā. Tenassa phaladāne namiyataṃ dasseti, yāvadatthanti iminā paripuṇṇaphalataṃ. Sataguṇāti ettha guṇasaddo na ‘‘guṇena nāmaṃ uddhareyya’’ntiādīsu (dha. sa. aṭṭha. 1313; udā. aṭṭha. 53; paṭi. ma. aṭṭha. 1.1.76; netti. aṭṭha. 4.38) viya sampattiattho, ‘‘taddiguṇa’’ntiādīsu viya na vaḍḍhanattho, ‘‘pañca kāmaguṇā loke, manochaṭṭhā paveditā’’tiādīsu (su. ni. 173) viya na koṭṭhāsattho, ‘‘antaṃ antaguṇa’’ntiādīsu (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3) viya na antabhāgattho, atha kho ānisaṃsatthoti dassento, ‘‘satānisaṃsā’’ti āha, te ānisaṃse sarūpato dassetuṃ, ‘‘āyusata’’ntiādi vuttaṃ. Sataguṇāti vā satavaḍḍhikāti evamettha attho daṭṭhabbo. Nipparitasaṃ karotīti āyuādīnaṃ ānisaṃsānaṃ aparittāsaṃ karoti. Atha vā nipparitasaṃ karotīti āyuādinimittaṃ aparittāsaṃ karoti. Atha vā nipparitasaṃ karotīti āyuādīni tato [Pg.410] uttarimpi āhārādihetu aparittāsaṃ karoti. Attabhāvavinimuttasañcaraṇassa abhāvā, ‘‘bhavasatepi vutte ayamevattho’’ti vuttaṃ. Sabbatthāti, ‘‘puthujjanadussīle’’tiādīsu sabbavāresu. Nayo netabboti, ‘‘āyusahassaṃ vaṇṇasahassa’’ntiādiko nayo. "To delimit" (paricchindanto) means to distinctly separate one from another without mixing, each in its own measure, and thus delimiting. But how is the result said to be immeasurable yet delimited? That delimitation itself is shown by its unmixed nature with others, which is why the earlier mention of "unmixed" was made. "By virtue of qualities" (guṇavasena) means by qualities such as being endowed with characteristics. "By virtue of benefit" (upakāravasena) means by benefits such as protection of wealth. What is given for sustenance is not taken (as dāna) because it does not fit the characteristic of giving. For the relinquishment of one’s own gift-object is giving only when done with the intention of support and honor, being free from blame due to fear, greed, desire for gain, or family considerations. That too is not taken (as dāna) because it is not fully complete in its purpose, being unable to yield the intended fruit. "Of one who has arrived" (sampattassa) means one who has come near. It shows indifference to the purpose of that arrival. "Having expected the fruit" (phalaṃ paṭikaṅkhitvā) means having hoped for the result, thinking, "May this merit from giving bring happiness and welfare in the future." It indicates its inclination towards yielding that fruit, and by "as much as desired" (yāvadatthaṃ) is shown the completeness of the fruit. Here, the term "hundredfold" (sataguṇā) does not mean "possession" as in "one should extract the name by its quality," nor does it mean "increase" as in "double that," nor does it mean "division" as in "the five strands of sensual pleasure in the world, with mind declared as the sixth," nor does it mean "end portion" as in "the end is the end-quality." Rather, it indicates "benefit," hence it is said, "a hundred benefits." To show those benefits in their own form, "a hundred years of life" and so on are stated. Alternatively, "hundredfold" can be understood as "a hundredfold increase." "It makes them free from anxiety" (nipparitasaṃ karoti) means it makes the benefits such as long life abundant. Alternatively, it makes the causes of long life, etc., abundant. Alternatively, it makes long life and the like, along with further causes such as food, abundant. Due to the absence of transmigration separate from an individual existence, it is said, "even when a hundred existences are mentioned, this is the meaning." "In all cases" (sabbattha) means in all sections, such as "an unvirtuous worldling." "The method should be applied" (nayo netabbo) means the method such as "a thousand years of life, a thousandfold beauty." Sāsanāvataraṇaṃ nāma yāvadeva vaṭṭadukkhanittharaṇatthaṃ, tañca maggapaṭivedhanaṃ, tasmā nibbedhabhāgiyasaraṇagamanaṃ sikkhāpadasamādānaṃ pabbajjā upasampadā sīlaparipūraṇaṃ adhicittasikkhānuyogo vipassanābhāvanāti sabbāpesā sotāpattiphalasacchikiriyāya paṭipatti eva hotīti āha – ‘‘tisaraṇaṃ gato upāsakopī’’tiādi. Tattha yathā nibbedhabhāgiyo samādhi tāva nāma paramparāya ariyamaggādhigamassa paccayabhāvato upanissayo; tathā nibbedhabhāgiyaṃ sīlaparipūraṇaṃ upasampadā pabbajjā upāsakassa dasasu pañcasu sīlesu patiṭṭhānaṃ antamaso saraṇādigamanampi nibbedhabhāgiyaṃ ariyamaggādhigamassa upanissayo hotiyevāti, ‘‘sabbāpesā sotāpattiphalasacchikiriyāya paṭipattī’’ti vuttā. Tattha anaññasādhāraṇa-vijjācaraṇādi-asaṅkhyeyyaaparimeyya-guṇa-samudayapūrite bhagavati saddhamme ariyasaṅghe uḷāratarabahumānagāravataṃ gato. ‘‘Sammāsambuddho bhagavā, svākhāto dhammo, suppaṭipanno saṅgho’’ti tapparāyaṇatādiākārappatto ñāṇaparisodhito pasādo saraṇagamananti tena vatthugatena pasādena paribhāvite santāne kataṃ puññakkhettasampattiyā mahapphalaṃ mahānisaṃsameva hotīti āha – ‘‘tasmiṃ dinnadānampi asaṅkhyeyyaṃ appameyya’’nti. Tayidaṃ saraṇaṃ vatthuttaye pasādabhāvena ajjhāsayasampattimattaṃ, tādisassa pana pañcasīlaṃ ajjhāsayasampattiupathambhito kāyavacīsaṃyamoti tattha dinnaṃ tato uttari mahapphalanti, dasasīlaṃ pana paripuṇṇuposathasīlaṃ, tattha dinnaṃ mahapphalanti, ‘‘tato uttari mahapphala’’nti vuttaṃ. Sāmaṇerasīlādīnaṃ pana uttari visiṭṭhatarādibhāvato tattha tattha dinnassa visesamahapphalatā vuttā. Entry into the Dispensation (sāsanāvataraṇaṃ) is solely for the purpose of transcending the suffering of the round of existence (vaṭṭadukkha), and that is the penetration of the path (maggapaṭivedhanaṃ). Therefore, taking refuge conducive to penetration (nibbedhabhāgiyasaraṇagamanaṃ), undertaking the training rules (sikkhāpadasamādānaṃ), going forth (pabbajjā), full ordination (upasampadā), perfecting virtue (sīlaparipūraṇaṃ), the pursuit of higher mind training (adhicittasikkhānuyogo), and the development of insight (vipassanābhāvanā)—all these are indeed the practice for realizing the fruit of stream-entry. Thus it is said: "Even a lay follower who has gone to the three refuges..." Here, just as concentration conducive to penetration (nibbedhabhāgiyo samādhi) is indeed a proximate cause (upanissayo) for the attainment of the Noble Path because it serves as a condition in succession, so too the perfecting of virtue conducive to penetration, full ordination, going forth, a lay follower’s establishment in the five or ten precepts—even the mere going for refuge—is indeed a proximate cause for the attainment of the Noble Path. Thus it is said: "All this is the practice for realizing the fruit of stream-entry." In this context, one who has developed supreme reverence and esteem for the Blessed One, the True Dhamma, and the Noble Sangha—who are filled with countless, immeasurable qualities such as unique knowledge and conduct—has gone to the three refuges. The confidence (pasādo) purified by knowledge, which has attained the state of being devoted to them (tapparāyaṇatādiākārappatto) through such reflection as "The Blessed One is perfectly self-enlightened, the Dhamma is well-expounded, the Sangha is practicing rightly"—this is going for refuge. Through this confidence rooted in the object (vatthugatena pasādena), the merit accumulated in a mind thus imbued (paribhāvite santāne) becomes immensely fruitful and beneficial due to the perfection of the field of merit (puññakkhettasampattiyā). Hence it is said: "Even the gifts given to him are incalculable, immeasurable." This refuge, based on the three objects, is merely the perfection of intention (ajjhāsayasampatti) in the form of confidence. For such a person, the five precepts are bodily and verbal restraint supported by the perfection of intention; gifts given to them are more fruitful than that. The ten precepts, however, are the full observance of the Uposatha precepts; gifts given to them are even more fruitful, as stated: "Beyond that, highly fruitful." As for the virtue of a novice monk and so forth, due to their increasingly superior and distinct nature, the special and great fruitfulness of gifts given to them in each case is declared. Maggasamaṅgitā nāma maggacittakkhaṇaparicchinnā, tasmiñca khaṇe kathaṃ dātuṃ paṭiggahetuñca sambhavatīti codeti ‘‘kiṃ pana maggasamaṅgissa sakkā dānaṃ dātu’’nti. Itaro tādise sati samayeti dassento, ‘‘āma sakkā’’ti paṭijānitvā, ‘‘āraddhavipassako’’tiādinā tamatthaṃ vivarati. Tasmiṃ khaṇeti tasmiṃ pakkhipanakkhaṇe. Yadi aṭṭhamakassa sotāpannassa dinnadānaṃ [Pg.411] phalato asaṅkhyeyyameva, ko nesaṃ visesoti āha ‘‘tatthā’’tiādi. Tena satipi asaṅkhyeyyabhāvasāmaññe atthi nesaṃ appabahubhāvo saṃvaṭṭaṭṭhāyī asaṅkhyeyyamahākappāsaṅkhyeyyānaṃ viyāti dasseti. Maggasamaṅgīnaṃ tena tena odhinā saṃkilesadhammānaṃ pahīyamānattā vodānadhammānaṃ vaḍḍhamānattā apariyositakiccattā aparipuṇṇaguṇatā, pariyositakiccattā phalasamaṅgīnaṃ paripuṇṇaguṇatāti taṃtaṃmaggaṭṭhehi phalaṭṭhānaṃ khettātisayatā veditabbā. Heṭṭhimaheṭṭhimehi pana maggaṭṭhehi uparimānaṃ maggaṭṭhānaṃ phalaṭṭhehi phalaṭṭhānaṃ uttaritaratā pākaṭā eva. Tathā hi uparimānaṃ dinnadānassa mahapphalatā vuttā. Being endowed with the path is defined by the moment of path-consciousness. And in that moment, how can giving and receiving occur? Thus, an objection is raised: 'But is it possible to give a gift to one endowed with the path?' The other, showing that on such an occasion it is possible, affirms, 'Yes, it is possible,' and explains this meaning with 'to one who has initiated insight,' etc. 'In that moment' means at the moment of plunging in. If a gift given to the eighth person, the stream-enterer, is indeed incalculable in terms of its fruit, what then is the difference between them? He states, 'Therein,' etc. Thereby he shows that even though there is a similarity in being incalculable, there is still a difference in their being less or more—like the incalculable eons of world-contraction and the incalculable great eons. Because, for those endowed with the path, defiling states are being abandoned by that particular limit and purifying states are increasing, their task is uncompleted, and their qualities are not fully developed. In contrast, for those endowed with fruition, the task is completed, and their qualities are fully developed. Thus, the superiority of the field of those in the fruition-attainment over those in the respective path-attainments should be understood. Moreover, it is evident that the higher path-attainers are more excellent than the lower path-attainers, and the fruition-attainers are more excellent than the path-attainers. For indeed, a gift given to the higher ones is said to be of great fruit. 380. Kāmañcettha buddhappamukhe ubhatosaṅghe kevale ca bhikkhusaṅghe dānaṃ atthi eva, na pana buddhappamukhe bhikkhusaṅghe, taṃ pana buddhappamukhaubhatosaṅgheneva saṅgahitanti aviruddhaṃ. Na pāpuṇanti mahapphalabhāvena sadisatampi, kuto adhikataṃ. 380. Although here there is indeed giving to the Sangha of both divisions with the Buddha at its head, and to the Bhikkhu Sangha alone, there is not giving to the Bhikkhu Sangha with the Buddha at its head. However, that is included within the Sangha of both divisions with the Buddha at its head, so there is no contradiction. They do not attain even similarity in terms of great fruitfulness, how much less superiority. ‘‘Tathāgate parinibbute ubhatosaṅghassa’’ icceva vuttattā – ‘‘kiṃ panā’’tiādinā codeti. Itaro parinibbute tathāgate taṃ uddissa gandhapupphādipariccāgo viya cīvarādipariccāgopi mahapphalo hotiyevāti katvā paṭipajjanavidhiṃ dassetuṃ, ‘‘ubhatosaṅghassā’’tiādi vuttaṃ. ‘‘Ettakāyeva, bhikkhū uddisathā’’ti evaṃ paricchedassa akaraṇena upacārasīmāpariyāpannānaṃ khettapariyāpannānaṃ vasena aparicchinnakamahābhikkhusaṅghe. Since it is said, 'To the Sangha of both divisions after the Tathāgata has attained Parinibbāna,' he raises an objection with 'What then?' and so on. The other, considering that even after the Tathāgata has attained Parinibbāna, the relinquishment of offerings dedicated to him—such as perfumes and flowers—is indeed of great fruit, and likewise the relinquishment of robes and other requisites is also of great fruit, shows the method of practice by stating, 'To the Sangha of both divisions,' and so on. By not making a limitation thus, 'Designate only this many monks,' it refers to the unlimited great community of monks, by way of those included within the boundary of proximity and those included within the field. Gottaṃ vuccati sādhāraṇanāmaṃ, mattasaddo luttaniddiṭṭho, tasmā samaṇāti gottamattaṃ anubhavanti dhārentīti gotrabhuno. Tenāha ‘‘nāmamattasamaṇā’’ti. Diṭṭhisīlasāmaññena saṃhato samaṇagaṇo saṅgho, tasmā saṅgho dussīlo nāma natthi. Guṇasaṅkhāyāti ānisaṃsagaṇanāya, mahapphalatāyāti attho. Kāsāva…pe… asaṅkhyeyyāti vuttā saṅghaṃ uddissa dinnattā. Yathā pana saṅghaṃ uddissa dānaṃ hoti, taṃ vidhiṃ dassetuṃ, ‘‘saṅghagatā dakkhiṇā’’tiādi vuttaṃ. Tattha cittīkāranti gāravaṃ. 'Gotta' is called a common name; the word 'matta' (mere) is indicated as having undergone elision. Therefore, those who bear the mere lineage-name of 'samaṇa' are called 'gotrabhū.' Hence it is said: 'They are samaṇas in name only.' The group of samaṇas, united by a commonality of view and virtue, is the Saṅgha. Therefore, there is no such thing as an immoral Saṅgha. 'By enumerating the qualities' means by enumerating the benefits; the meaning is its great fruitfulness. 'Saffron-robed'... and so on... 'incalculable' is said because these gifts are given having been designated for the Saṅgha. To show the method by which a gift is designated for the Saṅgha, it is said: 'An offering gone to the Saṅgha,' etc. Therein, 'cittīkāra' means reverence. Saṅghato na puggalato. Aññathattaṃ āpajjatīti ‘‘imassa mayā dinnaṃ saṅghassa dinnaṃ hotī’’ti evaṃ cittaṃ anuppādetvā, ‘‘saṅghassa dassāmī’’ti deyyadhammaṃ [Pg.412] paṭiyādetvā sāmaṇerassa nāma dātabbaṃ jātanti aññathattaṃ āpajjati; tasmā tassa dakkhiṇā saṅghagatā na hotiyeva puggalavasena cittassa pariṇāmitattā. Nibbematiko hutvāti ‘‘kiṃ nu kho mayā imassa dinnaṃ hoti vā na vā’’ti vimatiṃ anuppādetvā, ‘‘yo panā’’tiādinā vuttākārena karoti. To the Sangha, not to an individual. It becomes altered if, without generating the thought, 'What is given by me to this one is given to the Sangha,' one prepares an offering with the intention, 'I will give to the Sangha,' and then it is given to a novice by name; it becomes altered. Therefore, that offering does not go to the Sangha at all, because the mind has been inclined towards an individual. 'Being without doubt' means: without generating the uncertainty, 'Now, has this been given by me or not?', one acts in the manner described beginning with, 'But whoever...' Tatthātiādinā vuttassevatthassa pākaṭakaraṇatthaṃ vatthuṃ nidasseti, ‘‘parasamuddavāsino’’tiādinā. Opuñjāpetvā paribhaṇḍaṃ kāretvā, haritagomayena upalimpitvāti attho. Kāsāvakaṇṭhasaṅghassāti kāsāvakaṇṭhasamūhassa. Ko sodhetīti mahapphalabhāvakaraṇena ko visodheti. Mahapphalabhāvāpattiyā hi dakkhiṇā visujjhati nāma. Tattha yesaṃ hatthe dinnaṃ, tesaṃ vasena paṭiggāhakato dakkhiṇāya visuddhattā, – ‘‘tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmī’’ti (ma. ni. 3.380) ca vuttaṃ, tasmā kammavaseneva dakkhiṇāvisuddhiṃ pucchati. Itaro ariyasaṅghe dinnadakkhiṇāya nibbisiṭṭhaṃ katvā vuttattā matthakappattasseva ariyasaṅghassa vasena dakkhiṇāvisuddhiṃ dassento, ‘‘sāriputta…pe… sodhentī’’ti vatvā puna, ‘‘ye keci arahanto sodhentī’’ti dassento, ‘‘apicā’’tiādimāha. Therā ciraparinibbutāti idaṃ ajjatanānampi ariyānaṃ sāvakataṃ dassentena maggasodhanavasena vuttanti daṭṭhabbaṃ, na uddissa puññakaraṇe sati akaraṇappattiyā. Evañhi ‘‘asītimahātherā sodhentī’’ti idaṃ suvuttaṃ hoti, na aññathā. With 'Therein,' etc., he presents a story to clarify the meaning of what was said, beginning with 'those dwelling across the ocean.' 'Having had a heap made, having had the requisites prepared, having smeared with fresh cow-dung'—this is the meaning. 'To the Sangha of saffron-necked ones' means to the assembly of saffron-necked ones. 'Who purifies?' means: who purifies by making it greatly fruitful? For an offering is indeed purified by the attainment of great fruitfulness. There, since an offering is purified by the recipient, by virtue of those into whose hands it is given—and it is said: 'Then, Ānanda, I declare an offering gone to the Saṅgha to be incalculable, immeasurable'—therefore, he asks about the purification of the offering by way of the kamma itself. The other, because it was said having made the offering given to the noble Saṅgha unsurpassed, shows the purification of the offering by way of the noble Saṅgha who have reached the pinnacle, saying, 'Sāriputta…purify…' Then again, showing that 'whatever Arahants…purify,' he says, 'Moreover…' etc. 'The elders have long attained Parinibbāna'—this should be understood as said by one showing the discipleship of even today's noble ones, in the sense of purifying the path, not in the sense that merit cannot be made when it is designated for them. For in this way, 'the eighty great elders purify' is well said, and not otherwise. ‘‘Saṅghagatāya dakkhiṇāyā’’ti kāmañcetaṃ sādhāraṇavacanaṃ, tathāpi tattha tattha puggalaviseso ñātabboti dassento, ‘‘atthi buddhappamukho saṅgho’’tiādimāha. Na upanetabbo bhagavato kāle bhikkhūnaṃ abhiññāpaṭisambhidāguṇavasena ativiya uḷārabhāvato, etarahi tadabhāvato. Etarahi saṅgho…pe… na upanetabboti ettha nayānusārena attho vattabbo. Tena teneva samayenāti tassa tassa kālassa sampattivipattimukhena paṭipattiyā uḷārataṃ anuḷāratañca ulliṅgeti. Yattha hi bhikkhū guṇehi sabbaso paripuṇṇā honti, tasmiṃ samaye saṅghagatā dakkhiṇā itarasmiṃ samaye dakkhiṇato mahapphalatarāti daṭṭhabbā. Saṅghe cittīkāraṃ kātuṃ sakkontassāti suppaṭipannatādiṃ saṅghe āvajjitvā saṅghagatena [Pg.413] pasādena saṅghassa sammukhā viya tasmiṃ puggale ca gāravavasena dentassa puthujjanasamaṇe dinnaṃ mahapphalataraṃ saṅghato uddisitvā gahitattā, ‘‘saṅghassa demī’’tiyeva dinnattā ca. 'An offering gone to the Saṅgha'—although this is a general statement, yet to show that a distinction among individuals should be understood in each case, he says, 'There is the Saṅgha headed by the Buddha,' and so on. It should not be compared with the monks in the time of the Blessed One, because of their exceedingly noble state by way of qualities such as direct knowledge and analytical knowledge, and because of the absence of that now. Here, regarding 'now the Saṅgha… and so on… should not be compared,' the meaning should be stated according to the method. 'By that very time'—this indicates the excellence or inferiority of practice by way of the prosperity and adversity of that particular time. For wherever monks are completely endowed with qualities, at that time, an offering gone to the Saṅgha should be seen as more fruitful than an offering given at other times. For one who is able to show reverence to the Saṅgha—that is, for one who gives by reflecting on the good practice, etc., in the Saṅgha, with confidence directed toward the Saṅgha, as if in the presence of the Saṅgha, and also with reverence for that individual—a gift given even to a worldling recluse is more fruitful, because it is taken as designated for the Saṅgha and because it is given with the very thought, 'I give to the Saṅgha.' Eseva nayoti iminā, ‘‘sotāpanne dinnaṃ mahapphalatara’’nti evamādiṃ atidisati. Ādi-saddena uddisitvā gahito sakadāgāmī, pāṭipuggaliko anāgāmīti evamādi saṅgahitaṃ. Mahapphalatarameva. Tenāha bhagavā – ‘‘na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dānaṃ mahapphalataraṃ vadāmī’’ti (ma. ni. 3.380). Yadi khīṇāsave dinnadānato saṅghato uddisitvā gahitadussīlepi dinnadānaṃ mahapphalaṃ, evaṃ sante – ‘‘sīlavato, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle’’ti idaṃ kathanti āha – ‘‘taṃ imaṃ nayaṃ gahāyā’’tiādi. Saṅghato uddisitvā gahaṇavidhiṃ pahāya dussīlasseva gahaṇavasena vuttaṃ. Imasmiṃ catukke daṭṭhabbanti imassa padassa vasena daṭṭhabbaṃ. Tattha hi ‘‘paṭiggāhakā honti dussīlā pāpadhammā’’ti āgataṃ. This is the method: by this, it extends to 'what is given to a stream-enterer is of greater fruit,' and so on. By the term 'and so on,' the once-returner designated from the Saṅgha, the individual non-returner, and so on, are encompassed. It is indeed of greater fruit. Therefore, the Blessed One said: 'In no way, Ānanda, do I declare that a gift to an individual is of greater fruit than a donation given to the Saṅgha' (MN 3.380). If a gift given even to an immoral person designated from the Saṅgha is of greater fruit than a gift given to one whose cankers are destroyed, then in that case, regarding the statement—'Great king, a gift given to a virtuous one is of great fruit, not so to an immoral one'—it is said: 'Therefore, grasp this method,' and so on. That was stated from the perspective of taking only an immoral person, abandoning the method of designation from the Saṅgha. This should be understood in this tetrad by means of the phrase 'should be seen.' For there it is stated: 'The recipients are immoral and of evil nature.' 381. Visujjhatīti na kilissati, mahājutikārī mahāvipphārā hotīti attho. Sucidhammoti rāgādiasucividhamanena sucisabhāvo. Na pāpadhammoti na nihīnasabhāvo pāpakiriyāya. Akusaladhammo hi ekantanihīno. Jūjako sīlavā kalyāṇadhammo na hoti. Tassa mahābodhisattassa attano puttadānaṃ dānapāramiyā matthakaṃ gaṇhantaṃ mahāpathavīkampanasamatthaṃ jātaṃ, svāyaṃ dānaguṇo vessantaramahāraññā kathetabboti. 381. 'It is purified' means it is not defiled; the meaning is that it is of great radiance and great splendor. 'Of pure nature' means having a pure nature through the dispelling of impurities such as lust. 'Not of evil nature' means not of a base nature on account of evil action. For an unwholesome quality is utterly base. Jūjaka is not virtuous or of good nature. That great Bodhisatta's gift of his own children, reaching the pinnacle of the perfection of giving, became capable of shaking the great earth. This virtue of giving should be spoken of by the great king Vessantara. Uddharatīti bahulaṃ katapāpakammavasena laddhavinipātato uddharati. Tasmā natthi mayhaṃ kiñci cittassa aññathattanti adhippāyo. 'He lifts up' means he lifts up beings from the woeful states obtained through the force of many evil deeds that have been done. Therefore, the meaning is, 'There is no alteration whatsoever in my mind.' Petadakkhiṇanti pete uddissa dātabbadakkhiṇaṃ. Pāpitakāleyevāti, ‘‘idaṃ dānaṃ asukassa petassa hotū’’ti uddisanavasena patte pāpitakāleyeva. Assāti petassa. Pāpuṇīti phalasamāpattiyā vasena pāpuṇi. Ayañhi pete uddissa dāne dhammatā. 'Offering for the departed' means an offering to be given having dedicated it to the departed. 'At the very time it is delivered' means: at the very time it is delivered to the recipient by way of the dedication, 'May this gift be for such-and-such a departed one.' 'For him' means for the departed one. 'It reaches' means it reaches by way of the attainment of the fruit. For this is the nature of a gift dedicated to the departed. Tadā [Pg.414] kosalarañño pariccāgavasena ativiya uḷārajjhāsayataṃ, buddhappamukhassa ca bhikkhusaṅghassa ukkaṃsagataguṇavisiṭṭhataṃ sandhāyāha, ‘‘asadisadānaṃ kathetabba’’nti. At that time, with reference to the exceedingly noble intention of the king of Kosala in his generosity, and the excellent, distinguished qualities of the Saṅgha of bhikkhus headed by the Buddha, he said, 'The incomparable gift should be spoken of.' Asārampi khettanti sārahīnaṃ dukkhettaṃ. Samayeti kasanārahe kāle. Paṃsuṃ apanetvāti nissāraṃ paṃsuṃ nīharitvā. Sārabījānīti sabhāvato abhisaṅkhārato ca sārabhūtāni bījāni. Patiṭṭhapetvāti vapitvā. Evanti yathā kassako attano payogasampattiyā asārepi khette phalaṃ adhigacchati. Evaṃ sīlavā attano payogasampattiyā dussīlassapi datvā phalaṃ mahantaṃ adhigacchati. Iminā upāyenāti iminā paṭhamapade vuttanayena. Sabbapadesūti sabbakoṭṭhāsesu visujjhanaṃ vuttaṃ, tatiyapade pana visujjhanaṃ paṭikkhittameva. 'Even a barren field' means a poor field, one devoid of essence. 'At the proper time' means at a time suitable for plowing. 'Having removed the soil' means having taken out the worthless soil. 'Seeds with substance' means seeds that are potent both by nature and by preparation. 'Having established' means having sown. 'Thus' means: just as a farmer, through the excellence of his own application, obtains a harvest even from a barren field, so too a virtuous person, through the excellence of his own application, obtains great fruit even when giving to an immoral person. 'By this means' means by this method stated in the first part. 'In all parts' means purification is stated in all sections, but in the third part, purification is indeed rejected. 382. Arahato dinnadānameva aggaṃ dānacetanāya kenaci upakkilesena anupakkiliṭṭhattā, paṭiggāhakassa aggadakkhiṇeyyattā. Tenāha – ‘‘bhavālayassa bhavapatthanāya abhāvato’’ti, ‘‘ubhinnampī’’ti vacanaseso. Khīṇāsavo dānaphalaṃ na saddahatīti idaṃ tassa appahīnakilesajanassa viya kammakammaphalānaṃ saddahanākārena pavatti natthīti katvā vuttaṃ, yato arahā ‘‘asaddho akataññū ca…pe… poriso’’ti (dha. pa. 97) thomīyati. Asaddahanaṃ anumānapakkhikaṃ, anumānañca saṃsayapubbakaṃ, nissandiddho ca kammakammaphalesu paccakkhabhāvaṃ gato. Tameva hi nicchitabhāvasiddhaṃ nissandiddhataṃ sandhāya – ‘‘dānaphalaṃ saddahantā’’tiādi vuttaṃ. Yadi evaṃ tena katakammaṃ kammalakkhaṇappattaṃ hotīti āha ‘‘khīṇāsavenā’’tiādi. Tenevāha – ‘‘nicchandarāgattā’’ti, etañca lakkhaṇavacanaṃ, kenaci kilesena anupakkiliṭṭhattāti adhippāyo. Assāti khīṇāsavassa dānaṃ. 382. A gift given to an Arahant is supreme because the intention to give is unstained by any defilement, and because the recipient is a supreme object of offering. Therefore, it is said, 'due to the absence of attachment to existence and craving for becoming,' with 'for both' being the remainder of the statement. As for the statement, 'One whose cankers are destroyed does not believe in the fruit of giving,' this is said because for him there is no proceeding in the manner of belief in kamma and its fruit, as there is for a person with unabandoned defilements; for the Arahant is praised as 'one without faith, the ungrateful... the supreme person' (Dhp 97). Not-believing belongs to the side of inference, and inference is preceded by doubt; but one free from doubt has gone to the state of directly experiencing kamma and its fruit. It is with reference to this very certainty, this established state of being free from doubt, that it is said, 'believing in the fruit of giving,' and so on. If so, does the kamma done by him attain the characteristic of kamma? To this, it is said, 'by one whose cankers are destroyed,' and so on. For that reason, it is said, 'due to the absence of desire and lust.' And this is a statement of a characteristic, the meaning being: 'because it is unstained by any defilement.' 'His' means the gift for the one whose cankers are destroyed. Kiṃ pana sammāsambuddhenātiādinā dāyakato dakkhiṇāvisuddhi coditā, sāriputtattherenātiādinā pana paṭiggāhakatoti vadanti; tadayuttaṃ, sāvakassa mahapphalabhāve saṃsayābhāvato, heṭṭhā nicchitattā ca, tasmā ubhayenapi dāyakato dakkhiṇāvisuddhi eva coditā. Sā hi idha sādhāraṇavasena nicchitattā saṃsayavatthu. Tenāha [Pg.415] – ‘‘sammāsambuddhena…pe… vadantī’’ti. Sammāsambuddhaṃ hītiādi yathāvuttaatthassa kāraṇavacanaṃ. Añño dānassa vipākaṃ jānituṃ samattho nāma natthi sabbaso sattānaṃ kammavipākavibhāgajānanañāṇassa ananuññātattā. Tenāha bhagavā – ‘‘yasmā ca kho, bhikkhave, sattā na jānanti, dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjantī’’tiādi (itivu. 26). Etena ettha ñāṇavisodhanaṃ nāma kathitaṃ, na dakkhiṇāya visuddhi nāma dāyakato paṭiggāhakato ca vasena hotīti; sammāsambuddhena sāriputtattherassa dinnadānaṃ sabbaso upakkilesavisuddhiyā ñāṇassa ca ativiya uḷārattā mahānubhāvaṃ nāma siyā mahātejavantañca; na mahapphalaṃ tesaṃ santāne paripuṇṇaphalassa asambhavato. Yadi dinnadānaṃ paripuṇṇaphalaṃ na hoti ubhayavipākadānābhāvato, pavattivipākadāyī pana hotīti dassento, ‘‘dānaṃ hī’’tiādimāha. Now, is the purity of the offering from the donor's side raised by the phrase 'by the Perfectly Self-Enlightened One,' etc., while others say it is from the recipient's side by 'by the Elder Sāriputta,' etc.? That is incorrect, because there is no doubt about the great fruitfulness in the case of a disciple, as this was determined previously. Therefore, by both phrases, it is the purity of the offering from the donor's side that is raised. For that purity, being determined here as a common factor, is a basis for doubt. Therefore, it is said: 'By the Perfectly Self-Enlightened One… they say.' The passage beginning 'For the Perfectly Self-Enlightened One' is a statement of the reason for the aforesaid meaning. There is indeed no other who is able to know the result of a gift, because the knowledge of knowing the division of kamma and its results for all beings has not been granted. Therefore, the Blessed One said: 'Because, bhikkhus, beings do not know the result of sharing gifts as I know it, they eat without having given...' and so on (Iti 26). By this, what is spoken of here is the purification of knowledge, not that the purity of the offering is by way of the donor and the recipient. A gift given by the Perfectly Self-Enlightened One to the Elder Sāriputta would be of great power and great majesty on account of the complete purity from defilements and the exceeding excellence of knowledge; it would not be of great fruit, because a complete fruit is impossible in their mental continuums. To show that although a gift given does not have a complete fruit—due to the absence of giving both kinds of result—it is nevertheless a giver of result in the course of existence, he said, 'For a gift...' and so on. Catūhīti sahayoge karaṇavacanaṃ, catūhi sampadāhi sahagatā sahitaṃ katvāti attho. Imā catasso sampadā sabbasādhāraṇavasena vuttā, na yathādhigatapuggalavasena. Tenāha – ‘‘deyyadhammassa dhammenā’’tiādi. Tasmiṃyeva attabhāveti yasmiṃ attabhāve taṃ dānamayaṃ puññaṃ uppannaṃ, tasmiṃyeva attabhāve vipākaṃ deti, cetanāya mahantattā diṭṭhadhammavedanīyaṃ hutvā vipaccatīti attho. Pubbacetanādivasenāti sanniṭṭhāpakajavanavīthito pubbāparavīthicetanāvasena, aññathā sanniṭṭhāpakavīthiyaṃyeva pubbacetanādivasenāti vattabbaṃ siyā. Sā hi cetanā diṭṭhadhammavedanīyabhūtā tasmiṃyeva attabhāve vipākaṃ deti, na itarā. Mahattatāti pubbābhisaṅkhāravasena ñāṇasampayogādivasena cetanāya uḷāratā. Khīṇāsavabhāvenāti yassa deti, tassa khīṇāsavabhāvena. Vatthusampannatāti ettha yathā paṭighasaññā nānattasaññānaṃ vigamena dibbavihārānaṃ vasena, byāpādasaññādīnaṃ vigamena brahmavihārānaṃ vasena, sabbaso rūpasaññānānattasaññānaṃ vigamena āneñjavihārānaṃ vasena sabbaso niccasaññādīnaṃ paṭippassaddhiyā sabbasaṅkhāravimukhatāya ariyavihārānaṃ vasena vatthusampannatā icchitā. Taṃtaṃsamāpattisamāpajjanena santānassa nirodhasādhanatā taṃ divasaṃ nirodhassa sādhanatā [Pg.416] nāma. Vatthusampannatāti sabbaso nirodhasamāpattisamāpajjanena vatthusampannatā icchitā; na sabbaso anavasesasaññānirodhatāyāti āha – ‘‘taṃ divasaṃ nirodhato vuṭṭhitabhāvena vatthusampannatā’’ti. Saññānirodhassa cettha accāsannataṃ sandhāya, ‘‘taṃ divasa’’nti vuttaṃ. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva. ‘By four’ (catūhi) is an instrumental case indicating accompaniment, meaning ‘accompanied by, endowed with the four accomplishments’. These four accomplishments are stated in a general sense, not specific to any individual who has attained them. Hence it is said: ‘by the Dhamma of the gift,’ and so forth. ‘In that very existence’ (tasmiṃyeva attabhāve): in the existence where that merit of giving arose, it yields its result in that very existence. This means that due to the greatness of the volition, it becomes effective in this very life (diṭṭhadhammavedanīya) and ripens. ‘By means of prior volition, etc.’ (pubbacetanādivasena): refers to the volitions in the cognitive processes preceding and succeeding the determining javana-process. Otherwise, it would have to be said ‘by means of prior volition, etc., within the determining cognitive process itself’. For that volition, being effective in this very life, yields its result in that very existence, not the other. ‘Greatness’ (mahattatā): refers to the excellence (uḷāratā) of the volition due to prior formations (pubbābhisaṅkhāra), association with knowledge (ñāṇasampayoga), and so forth. ‘By the nature of one whose taints are destroyed’ (khīṇāsavabhāvena): refers to the one to whom the gift is given, by virtue of their taints being destroyed. ‘Accomplishment of the basis’ (vatthusampannatā): here, accomplishment of the basis is desired in the same way that the divine abidings are accomplished by the removal of perceptions of resistance and diversity; the brahma-abidings by the removal of perceptions of ill will and so on; the imperturbable abidings by the complete removal of perceptions of form and diversity; and the noble abidings by the subsiding of all perceptions of permanence and so on and by liberation from all formations. The bringing about of the cessation of the mental continuum by attaining this or that attainment is called ‘the bringing about of cessation on that day’. ‘Accomplishment of the basis’ (vatthusampannatā): accomplishment of the basis is desired by attaining the attainment of cessation in all respects; it is not by the complete and remainderless cessation of perception that it is said: ‘accomplishment of the basis by the state of having emerged from cessation on that day’. Here, ‘on that day’ (taṃ divasaṃ) is said with reference to the extreme nearness of the cessation of perception. As for what is not explicitly analyzed here in terms of meaning, that should be easily understood. Dakkhiṇāvibhaṅgasuttavaṇṇanāya līnatthappakāsanā samattā. The Exposition of the Hidden Meaning in the Commentary on the Discourse on the Division of Offerings is complete. Niṭṭhitā ca vibhaṅgavaggavaṇṇanā. And the commentary on the Vibhaṅga chapter is concluded. 5. Saḷāyatanavaggo 5. The Section on the Six Sense Bases 1. Anāthapiṇḍikovādasuttavaṇṇanā 1. The Commentary on the Discourse of Admonishment to Anāthapiṇḍika 383. Adhimattagilānoti [Pg.417] adhikāya mattāya maraṇassa āsannatāya ativiya gilānoti attho. Tenāha ‘‘maraṇaseyyaṃ upagato’’ti. Akhaṇḍaṃ akāsi gahapatino satthari paramapemattā. Yattakaṃ cassāti, ‘‘sakiṃ vā dvikkhattuṃ vā’’ti vuttaṃ yattakaṃ assa gahapatissa. 383. ‘Severely ill’ (adhimattagilāno): means extremely ill due to being very near to death. Hence it is said: ‘he has approached the deathbed’. Because of the householder's supreme love for the Teacher, he made it unbroken. ‘However much there was’ (yattakaṃ cassa): refers to however much the householder had, as stated in ‘whether once or twice’. 384. Osakkantīti parihāyanti. Ottharantīti abhibhavanti. Usmā nāma kammajatejodhātu, sā saha jīvitindriyanirodhā pariyādiyati, yāva tā āyuusmā vattanti, tāva maraṇantikā vedanā vattanteva viññāṇassa aniruddhattā. Tenāha ‘‘yāva usmā’’tiādi. 384. ‘They decline’ (osakkanti): means they diminish. ‘They overwhelm’ (ottharanti): means they overpower. ‘Heat’ (usmā) is the heat element (tejodhātu) produced by kamma. It is exhausted along with the cessation of the life faculty (jīvitindriya). As long as that life-heat persists, death-proximate feelings continue to occur because consciousness has not ceased. Therefore, it is said: ‘as long as there is heat,’ and so forth. 385. Tīhi gāhehīti taṇhāmānadiṭṭhiggāhehi. Paṭibāhituṃ vikkhambhetuṃ. Cakkhuṃ tīhi gāhehi na gaṇhissāmīti mānaggāhapaṭikkhepamukhena cakkhusmiṃ aniccānupassanāti dasseti. Aniccānupassanāya hi sati appatiṭṭho mānaggāho, dukkhānupassanāya sati appatiṭṭho taṇhāggāho, anattānupassanāya sati appatiṭṭho diṭṭhiggāhoti, gāho ca nāma oḷāriko, tasmiṃ vigatepi nikanti tiṭṭheyyāti taṃ vijahāpetukāmena, – ‘‘na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’’ti vuttanti āha – ‘‘viññāṇañcāpi me cakkhunissitaṃ na bhavissatī’’ti. Sabbaṃ kāmabhavarūpanti kāmabhūmipariyāpannaṃ sabbaṃ rūpakkhandhamāha – ‘‘kāmarūpabhavarūpa’’nti vā pāṭho. So yutto imassa vārassa eva anavasesapañcavokārabhavapariyāpannato. Tathā hi upari catuvokārabhavo anavasesato vutto. 385. ‘By three graspings’ (tīhi gāhehi): refers to the graspings of craving, conceit, and views. ‘To ward off’ (paṭibāhituṃ): to suppress (vikkhambhetuṃ). ‘I will not grasp the eye with the three graspings’ (cakkhuṃ tīhi gāhehi na gaṇhissāmi): indicates the contemplation of impermanence regarding the eye, by way of rejecting the grasping of conceit. For when impermanence is contemplated, the grasping of conceit finds no footing; when suffering is contemplated, the grasping of craving finds no footing; and when non-self is contemplated, the grasping of views finds no footing. Grasping is indeed coarse, and even when it is removed, attachment (nikanti) may still remain. Thus, wishing to have him abandon even that, it is said: ‘Nor will consciousness dependent on the eye exist for me’ (na ca me cakkhunissitaṃ viññāṇaṃ bhavissati), which is why it is said: ‘And consciousness dependent on the eye will not exist for me’ (viññāṇañcāpi me cakkhunissitaṃ na bhavissati). ‘All form of sensual existence’ (sabbaṃ kāmabhavarūpaṃ): refers to all the aggregate of form (rūpakkhandha) included in the sensual plane (kāmabhūmi). Alternatively, the reading is ‘kāmarūpabhavarūpaṃ’. That reading is appropriate to this statement because it completely encompasses the five-constituent existence (pañcavokārabhavo). For similarly, above, the four-constituent existence (catuvokārabhavo) is stated completely. 386. Idhalokanti ettha saṅkhāralokavisayoti adhippāyena, ‘‘vasanaṭṭhānaṃ vā’’tiādi vuttaṃ, tañca kho paṭhamadutiyavārehi idhaloko gahitoti katvā. Paṭhamadutiyavārehi pana idhaloko paralokoti vibhāgena vinā pañcavokārabhavo gahito; tathā tatiyavāre pañcavokārabhavo catuvokārabhavo ca gahitoti puna diṭṭhadhammasamparāyavasena taṃ vibhajitvā dassetuṃ, ‘‘na idhaloka’’ntiādi vuttaṃ[Pg.418]. Idhalokanti ca sattasaṅkhāravaseneva gahitaṃ. Sabbampi saṅkhāravasena pariggahetvā dassetuṃ, ‘‘yampi me diṭṭha’’ntiādi vuttanti keci. Aparitassanatthaṃ taṇhāparitassanāya anuppādanatthaṃ. Yassa diṭṭhadhammoti vuccati, tassa pana abhāvato, ‘‘manussalokaṃ ṭhapetvā sesā paralokā nāmā’’ti vuttaṃ. Yesaṃ pana ‘‘idhaloka’’nti iminā sattalokassapi gahaṇaṃ icchitaṃ. Tesaṃ matena, ‘‘manussalokaṃ ṭhapetvā’’ti yojanā. 386. ‘This world’ (idhalokaṃ): here, the intention is to refer to the realm of conditioned phenomena (saṅkhāraloka), as indicated by the statement ‘or a dwelling place,’ and so forth. This is on the basis that ‘this world’ is understood in the first and second instances. However, in the first and second instances, ‘this world’ is taken to mean the five-constituent existence (pañcavokārabhavo) without a distinction between this world and the next world. Likewise, in the third instance, both the five-constituent existence and the four-constituent existence (catuvokārabhavo) are included. To further clarify this by dividing it according to what is in this life (diṭṭhadhamma) and the future life (samparāya), it is said: ‘not this world,’ and so forth. And ‘this world’ is understood only in terms of the formations of beings (sattasaṅkhāra). Some say that to indicate that everything is comprehended in terms of conditioned phenomena, it is stated: ‘whatever is seen by me,’ and so forth. This is for the purpose of non-agitation, for not producing the agitation that is craving. But for one for whom there is only this life, since there is no future life for such a one, it is said: ‘apart from the human world, the rest are called the other world’. For those, however, who desire that ‘this world’ (idhalokaṃ) includes even the world of beings (sattaloka), according to their view, the connection is: ‘excluding the human world’. 387. Allīyasīti attabhāve bhogesu ca apekkhaṃ karosīti attho. Evarūpīti yādisī tadā dhammasenāpatinā kathitā, evarūpī. Dhammakathā na sutapubbāti yathākathitākārameva sandhāya paṭikkhepo, na sukhumagambhīrasuññatāpaṭisaṃyuttatāsāmaññaṃ. Tenāha ‘‘evaṃ panā’’tiādi. 387. ‘You cling’ (allīyasi): means you have longing for your own existence and for possessions. ‘Such a one’ (evarūpī): such a Dhamma talk, as was spoken by the General of the Dhamma at that time. ‘A Dhamma talk never heard before’ (dhammakathā na sutapubbā): this rejection refers only to the manner in which it was spoken, not to the general characteristic of being a subtle, profound teaching connected with emptiness. Therefore, he said: ‘But thus,’ and so forth. Mayā gatamaggameva anugacchasīti dānamayapuññabhāvasāmaññaṃ gahetvā vadati, na bodhisattadānabhūtaṃ dānapāramitaṃ. Na paṭibhātīti ruccanavasena citte na upatiṭṭhati. Tenāha ‘‘na ruccatī’’ti. Tathā hesa vaṭṭābhiratoti. Ujumaggāvahā vipassanā bhagavatā panassa kathitapubbā. ‘You follow only the path I have gone’ (mayā gatamaggameva anugacchasi): this is said taking up the common nature of merit from generosity, not the perfection of generosity (dānapāramitā) that is the giving of a bodhisatta. ‘It does not occur to him’ (na paṭibhāti): it does not arise in the mind in the sense of being pleasing. Therefore, it is said: ‘it does not please’ (na ruccati). For he delights in the round of existence (vaṭṭa). However, insight, which brings one to the straight path, had been previously spoken to him by the Blessed One. 388. Esitaguṇattā esiyamānaguṇattā ca isi, asekkhā sekkhā kalyāṇaputhujjanā ca, isīnaṃ saṅgho, tena nisevitanti isisaṅghanisevitaṃ. Kāmaṃ tassa vihārassa gandhakuṭipāsādakūṭāgārādivasena nisīdananipajjanāya rukkhalatādivasena bhūmisayādivasena ca anaññasādhāraṇā mahatī ramaṇīyatā attheva, sā pana gehassitabhāvena ariyānaṃ cittaṃ tathā na toseti; yathā ariyānaṃ nisevitabhāvenāti āha – ‘‘paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Tenāha bhagavā – ‘‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti (dha. pa. 98; theragā. 991; saṃ. ni. 1.261). Apacayagāminī cetanā sattānaṃ suddhimāvahatīti āha – ‘‘kammanti maggacetanā’’ti. Catunnaṃ ariyasaccānaṃ viditakaraṇaṭṭhena kilesānaṃ vikkhambhanaṭṭhena ca vijjā, maggasammādiṭṭhīti āha – ‘‘vijjāti maggapaññā’’ti. Samādhipakkhiko dhammo nāma sammāvāyāmasatisamādhayo. Tathā hi vijjābhāgiyo samādhipi samādhipakkhiko. Sīlaṃ tassa atthīti sīlanti āha – ‘‘sīle patiṭṭhitassa jīvitaṃ uttama’’nti. Diṭṭhisaṅkappoti sammāsaṅkappo. Tattha sammāsaṅkappassa upakārakabhāvena vijjābhāgo[Pg.419]. Tathā hi so paññākkhandhasaṅgahitoti vuccati, yathā sammāsaṅkappo paññākkhandhena saṅgahito, evaṃ vāyāmasatiyo samādhikkhandhasaṅgahitāti. Tenāha – ‘‘dhammoti vāyāmasatisamādhayo’’ti. ‘‘Dhammo’’ti hi idha sammāsamādhi adhippeto, – ‘‘evaṃ dhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.198; saṃ. ni. 5.378) viya. Vācākammantājīvāti sammāvācākammantājīvā maggapariyāpannā eva, te sabbepi gahitāti. Tenāha – ‘‘etena aṭṭhaṅgikena maggenā’’ti. 388. Because of seeking virtues and being sought for virtues, one is called an ‘isi’ (sage). The community of sages—whether non-learners (asekkha), learners (sekkha), or virtuous ordinary people (kalyāṇaputhujjana)—is the Sangha of sages. That which is frequented by it is called ‘frequented by the Sangha of sages’ (isisaṅghanisevitaṃ). Indeed, that dwelling certainly possesses a great and unique charm by way of its fragrant huts, mansions, pinnacled buildings, and the like; by way of its places for sitting and lying down, its trees, vines, and the like; and by way of its ground-beds, and the like. However, because it is connected to the household life, it does not please the minds of the noble ones in the same way as its being frequented by the noble ones does. Thus, it is said: ‘Having described the beauty of Jetavana in the first verse…’ Therefore, the Blessed One said: ‘Where arahants dwell, that ground is delightful’ (Dhp. 98; Thag. 991; SN 1.261). The volition that leads to decrease brings purity to beings. Thus, it is said: ‘Action (kamma) is the path-volition.’ Knowledge (vijjā) is so called because it makes the four noble truths known and suppresses the defilements; it is the right view of the path (maggasammādiṭṭhi). Thus, it is said: ‘Knowledge is path-wisdom’ (maggapaññā). The factors allied with concentration (samādhipakkhiko dhammo) are right effort, right mindfulness, and right concentration. Indeed, concentration that is a component of knowledge (vijjābhāgiyo samādhi) is also allied with concentration. It is called virtue (sīla) because one possesses it. Thus, it is said: ‘For one established in virtue, life is supreme.’ ‘View and thought’ (diṭṭhisaṅkappo) refers to right intention (sammāsaṅkappo). Therein, the component of knowledge is helpful to right intention. Indeed, it is said to be included in the aggregate of wisdom. Just as right intention is included in the wisdom aggregate, so too are right effort and right mindfulness included in the concentration aggregate. Therefore, it is said: ‘Dhamma refers to right effort, right mindfulness, and right concentration.’ Here, ‘Dhamma’ (dhammo) is intended to mean right concentration—as in passages like: ‘Thus, those Blessed Ones were endowed with such Dhammas’ (DN 2.13; MN 3.198; SN 5.378). ‘Speech, action, and livelihood’ refer to right speech, right action, and right livelihood, which are included in the path. All of them are to be understood here. Therefore, it is said: ‘By this eightfold path…’ Upāyenāti yena vidhinā ariyamaggo bhāvetabbo, tena samādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) hi vacanato sammāsamādhiādayo maggadhammāpi samādhipakkhiyā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha – ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyya, pañcupādānakkhandhe vipasseyya. Tesu hi vipassiyamānesu vipassanā ukkaṃsagatā. Yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyati, evaṃ accantavisuddhiyā sujjhati. Tenāha – ‘‘evaṃ tesu catūsu saccesu visujjhatī’’ti. Idhāpi nimittatthe bhummavacanaṃ. Saccesu vā paṭivijjhiyamānesūti vacanaseso. 'By means' (upāyena) refers to the method by which the Noble Path should be developed, namely, the factors pertaining to concentration, the phenomena of insight, and the factors of the path. For it is said: 'Monks, I shall teach you noble right concentration with its supports and requisites' (MN 3.136); according to this statement, right concentration and other path factors are also considered as pertaining to concentration. 'Should investigate' (vicineyya) means one should examine; the meaning is 'should develop.' 'Therein' (tattha) is a locative expression referring to the cause. For the purification of beings is caused by the Noble Path. Therefore it is said: 'One is purified in that Noble Path.' One should investigate the five aggregates as phenomena, and discern the five aggregates of clinging. For when these are discerned, insight reaches its peak. By that peak, the truth of suffering is penetrated by the penetration of full understanding; by that, the truth of the origin by the penetration of abandoning; the truth of cessation by the penetration of realization; and the truth of the path by the penetration of development. Thus, one is purified with ultimate purification. Therefore it is said: 'Thus, one is purified in these four truths.' Here too, the locative case indicates the object. Or, the implied meaning is, 'when the truths are being penetrated.' Avadhāraṇavacananti vavatthāpanavacanaṃ, avadhāraṇanti attho. Sāriputtovāti ca avadhāraṇaṃ tassa sāvakabhāvato sāvakesu sāriputtova seyyoti imamatthaṃ dīpeti. Kilesaupasamenāti iminā mahātherassa tādiso kilesūpasamoti dasseti, yassa sāvakassa visaye paññāya pāramippatti ahosi. Yadi evaṃ – ‘‘yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti idaṃ kathanti? Tesaṃ tesaṃ buddhānaṃ sāsane paññāya pāramippattasāvakavasenetaṃ vuttanti daṭṭhabbaṃ. Atha vā – ‘‘natthi vimuttiyā nānatta’’nti (dī. ni. ṭī. 3.141; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā) vacanato sāvakehi vimuttipaññāmattaṃ sandhāyetaṃ vuttaṃ. Tenāha – ‘‘pāraṅgatoti nibbānaṃ gato’’tiādi. Sesaṃ suviññeyyameva. The word 'avadhāraṇavacana' means a statement of determination; the meaning is 'emphasis' (avadhāraṇa). And the emphasis in 'Sāriputtova' (Sāriputta alone) indicates this meaning: that because he is a disciple, Sāriputta is supreme among disciples. By 'by the pacification of defilements' (kilesūpasamena), it is shown that the great elder had such a pacification of defilements that, as a disciple, he attained the perfection of wisdom. If so, how is it said: 'Even a bhikkhu who has gone beyond would have this as his utmost'? It should be understood that this was said with reference to disciples who attained the perfection of wisdom in the dispensations of those various Buddhas. Alternatively, since it is said, 'There is no diversity in liberation' (DN Ṭī. 3.141; Vibh. Mūlaṭī. Suttantabhājanīyavaṇṇanā), this was said in reference to the measure of liberation and wisdom of disciples. Hence it is said: '“Gone beyond” means gone to Nibbāna,' and so forth. The rest is easily understood. Anāthapiṇḍikovādasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Anāthapiṇḍikovāda Sutta is complete. 2. Channovādasuttavaṇṇanā 2. Commentary on the Channovāda Sutta 389. Channoti [Pg.420] idaṃ tassa nāmanti āha ‘‘evaṃnāmako thero’’ti. Yassa pana satthārā parinibbānakāle brahmadaṇḍo āṇatto, ayaṃ so na hotīti dassento āha – ‘‘na abhinikkhamanaṃ nikkhantatthero’’ti, lokanāthassa abhinikkhamanakāle kapilapurato nikkhantoti attho. Gilānapucchakāti gilānassa pucchanakā, gilānabhāvassa avatthaṃ sotukāmāti attho. Sasanato hiṃsanato satthanti āha ‘‘jīvitahārakasattha’’nti. 389. 'Channa' is his name; this means 'the elder so-named.' But to show that this is not the elder on whom the brahma-penalty was imposed by the Teacher at the time of his Parinibbāna, it is said, 'not the elder who went forth at the Great Renunciation,' meaning the one who went forth from Kapilapura at the time of the Great Renunciation of the Lord of the World. 'Inquirers after the sick' (gilānapucchakā) means those who ask about the sick person, the meaning being that they desire to hear about the state of his illness. It is called a weapon (sattha) because it harms (hiṃsanato) and commands (sasanato); thus it is said, ‘a life-taking weapon’ (jīvitahārakasattha). 390. Upavajjaṃ etassa natthīti anupavajjaṃ, karajakāyaṃ katvā āyatiṃ uppattirahitanti attho. Tenāha ‘‘anuppattika’’nti. 390. 'There is no fault in this' (upavajjaṃ etassa natthi) means blameless (anupavajjaṃ). The meaning is, having made the body a waste product, it is free from future rebirth. Hence it is said, 'without rebirth' (anuppattika). 391. Khayavayaṃ ñatvāti saṅkhāragataṃ khaṇabhaṅgaṃ netvā ñāṇena yāthāvato ñatvā. Netaṃ mamāti dukkhato samanupassanā saṅkhāresu diṭṭhesu mamaṃkārābhāvato. Nesohamasmīti aniccato samanupassanā aniccato tesu diṭṭhesu ahaṃkārābhāvato. Na meso attāti anattato samanupassanā anattato tesu diṭṭhesu attaggāhābhāvatoti āha – ‘‘netaṃ mama…pe… attāti samanupassāmī’’ti. 391. 'Knowing destruction and passing away' (khayavayaṃ ñatvā) means having brought the momentary dissolution of formations to knowledge, and having known it as it really is. 'This is not mine' (netaṃ mama) is contemplation as suffering, due to the absence of making 'mine' when formations are seen. 'I am not this' (nesohamasmi) is contemplation as impermanent, due to the absence of making 'I' when they are seen as impermanent. 'This is not my self' (na meso atta) is contemplation as not-self, due to the absence of grasping at a self when they are seen as not-self. Thus it is said, '“This is not mine… this is not my self,” thus I contemplate.' 393. Tasmā puthujjanoti yasmā ariyo sabbaso pariññātavatthuko dukkhavedanaṃ adhivāsetuṃ asakkonto nāma natthi, tasmā puthujjano, kevalaṃ pana adhimāneneva – ‘‘nābhikaṅkhāmi jīvitaṃ, pariciṇṇo me satthā, nirodhaṃ disvā’’ti vadatīti adhippāyo. Idampīti idampi, ‘‘nissitassa calita’’ntiādi. Taṇhānissitabhāvena hi āyasmā channo māraṇantikaṃ vedanaṃ adhivāsetuṃ asakkonto ito cito parivattanto calati vipphandati, tasmā ‘‘nissitassa calita’’ntiādi manasikātabbaṃ, tena idaṃ sabbaṃ taṃ vipphanditaṃ na bhavissatīti adhippāyo. Kappasaddo kālapariyāyopi hoti, na kālavisesavācako evāti āha – ‘‘niccakappanti niccakāla’’nti. Yathā appahīnataṇhādiṭṭhiko puggalo taṃnissito allino, evaṃ tāhipi nissito amuttabhāvatoti āha – ‘‘taṇhādiṭṭhīhi nissitassā’’ti. Calitanti yathā yathā asamāraddhāya sammāpaṭipattiyā ādīnavavasena calantaṃ pana yasmā ariyassa vinaye virūpaṃ calitaṃ nāma hoti, tasmā āha – ‘‘vipphanditaṃ hotī’’ti. Tādise pana [Pg.421] papañcavikkhambhanavasena cittassa calite asati bhāvanāya vīthipaṭipannatāya kilesapaṭippassaddhi eva hotīti āha ‘‘calite asati passaddhī’’ti. Tena vuttaṃ – ‘‘kilesapassaddhi nāma hotī’’ti. 393. 'Therefore, an ordinary person' means that since there is no noble one who, having fully understood the basis in every respect, is unable to endure painful feeling, it is therefore an ordinary person who says, merely out of conceit, 'I do not long for life, my Teacher has been attended to, I have seen cessation.' This is the meaning. 'This too' refers to 'the agitation of one who is dependent,' and so forth. For the Venerable Channa, being dependent on craving, is unable to endure the pain of approaching death; thus he writhes and struggles here and there. Therefore, 'the agitation of one who is dependent,' and so forth, should be borne in mind, with the intention that all this struggling will not occur. The word 'kappa' can also mean a period of time; it does not only refer to a specific time. Hence it is said, 'niccakappa' means 'constant time.' Just as a person with unabandoned craving and views is dependent on them and clings to them, so too is he dependent on these, being unliberated from them. Thus it is said, 'of one dependent on craving and views.' 'Agitation': Inasmuch as agitation due to the danger of practice not being properly undertaken is something inappropriate in the discipline of a noble one, therefore it is said, 'it is struggling.' But in such a case, when there is no agitation of the mind due to the suppression of proliferation, there is only the calming of defilements because one has entered the path of development. Thus it is said, 'when there is no agitation, there is calming.' Therefore, it is said, 'it is called the calming of defilements.' Bhavantaraṃ disvā namanaṭṭhena nati. Tenāha – ‘‘natiyā asatīti bhavatthāya ālayanikantipariyuṭṭhānesu asatī’’ti. Paṭisandhivasena āgati nāmāti paṭisandhiggahaṇavasena bhavantarato idheva āgamanaṃ nāma, cutivasena cavanavasena ito bhavantarassa gamanaṃ nāma na hoti āgatigatiyā asati katūpacitassapi kammassa uppattiparikappavasena pavattiyā abhāvato. Cavanavasenāti nibbattabhavato cavanavasena cuti, āyatiṃ upapajjanavasena upapāto na hoti. Yato gati āgati cavanaṃ upapāto na hoti, tato eva nevidha, na huraṃ, na ubhayamantarena, kāyassa gatiyā āgatiyā ca abhāvato sabbaso cutūpapāto natthi; tena na idhaloke ṭhitoti vattabbo. Na paraloke ṭhitoti vattabbo, na ubhayamantarena ṭhitoti vattabbo. Tenāha ‘‘nayidha loke’’tiādi. Tattha idhalokaparalokavinimuttassa saṃsaraṇapadesassa abhāvato, ‘‘na ubhayamantarenā’’ti vuttoti ubhayapariyāpanno na hotīti paṭikkhipanto, ‘‘na ubhayattha hotī’’ti āha. Ayameva antoti yo idhaloke paraloke ca abhāvo avijjamānatā anuppajjanaṃ, ayameva sakalassa dukkhamūlassa anto pariyosānaṃ. Inclination (nati) has the meaning of bending, having seen another state of existence. Therefore it is said: 'When there is no inclination, there is no attachment, delight, or obsession for the sake of existence.' 'Arrival by way of rebirth-linking' means coming here from another state of existence by taking up rebirth-linking. There is no going from here to another state of existence by way of deceasing, since, when there is no coming and going, there is an absence of the proceeding of even performed and accumulated kamma by way of projecting its arising. 'By way of deceasing' means deceasing, passing away from a generated state of existence; there is no future rebirth by way of arising. Since there is no going, coming, deceasing, or rebirth, therefore one is neither here, nor beyond, nor in between. Because of the absence of the body's going and coming, there is absolutely no deceasing or rebirth; thus, it cannot be said that one is established in this world, nor that one is established in the other world, nor that one is established in between. Therefore, it is said: 'Not in this world,' and so forth. In this context, because there is no place of transmigrating that is free from this world and the other world, it is said, 'not in between,' thus rejecting that one is included in both, saying, 'is not in both places.' This very end—that absence, that non-existence, that non-arising in this world and the other world—is itself the end, the final conclusion, of the entire root of suffering. 394. Kaṇṭhanāḷiṃ chindīti nāḷiṃ chindituṃ ārabhi. Tasmiṃ chindituṃ āraddhakkhaṇe chedo ca vattati; maraṇabhayañca okkami avītarāgabhāvato, tato eva gatinimittaṃ upaṭṭhāti. ‘‘Sopi nāma sabrahmacārīnaṃ anupavajjataṃ byākaritvā sarāgamaraṇaṃ marissatī’’ti saṃviggamānaso saṅkhāre aniccādivasena pariggaṇhanto. Arahattaṃ patvāti pubbe bahuso vipassanāya udayabbayañāṇaṃ pāvitattā tāvadeva arahattaṃ patvā arahattaphalapaccavekkhaṇānantaraṃ kaṇṭhanāḷicchedapaccayā jīvitanirodhena samasīsī hutvā parinibbāyi. Na hi antimabhavikassa arahattaṃ appatvā jīvitantarāyo hoti. Therassāti āyasmato channattherassa. Byākaraṇenāti hetumhi karaṇavacanaṃ ‘‘byākaraṇena hetunā’’ti. Tannimittañhi thero vīriyaṃ [Pg.422] paggaṇhanto vipassanaṃ ussukkāpeti. Imināti, ‘‘atthi, bhante’’tiādivacanena. Theroti āyasmā sāriputtatthero. Pucchatīti, bhante, tathā kulasaṃsaggapasuto kathaṃ parinibbāyissatīti pucchati. ‘‘Pubbe kulesu saṃsaṭṭhavihārī’’ti sabrahmacārīnaṃ paññātassapi imasmiṃ ‘‘honti hete sāriputtā’’tiādinā bhagavato vutta-ṭṭhāne asaṃsaṭṭhabhāvo pākaṭo ahosi. Pakkampi nipakkaṃ viya sammāpaṭipajjamānāpi keci asaññatā upaṭṭhahanti. Sesaṃ suviññeyyameva. 394. 'He cuts the windpipe' means he began to cut the windpipe. At the moment he began to cut, the cutting was in process, and the fear of death overcame him because he was not free from lust. Then, the sign of his destination appeared. With a mind stirred by spiritual urgency, he comprehended the formations as impermanent, and so forth, thinking: 'Will even he, after declaring his fellow monks to be blameless, die a death with lust?' 'Having attained Arahantship' means that because he had previously cultivated the knowledge of arising and passing away through much insight, he attained Arahantship at that very moment. Immediately after reviewing the fruition of Arahantship, due to the severing of the windpipe, he attained final Nibbāna simultaneously with the cessation of life. For one in their final existence, there is no interruption of life before attaining Arahantship. 'Of the elder' refers to the Venerable Elder Channa. 'By declaration' is the instrumental case in the sense of cause: 'by reason of the declaration.' For that reason, the elder, exerting effort, intensified his insight. 'By this' refers to the words, 'It is so, venerable sir,' and so forth. 'The elder' refers to the Venerable Elder Sāriputta. 'He asks' means he asks, 'Venerable sir, how could one so given to associating with families attain final Nibbāna?' 'Previously, he was one who dwelled associated with families'—although this was known to his fellow monks, in this passage spoken by the Blessed One, beginning, 'Sāriputta, there are these…,' his unassociated state became evident. Even some who are practicing rightly may appear unrestrained, like a fruit that is ripe but not fully mature. The rest is easily understood. Channovādasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning in the Commentary on the Discourse of Advice to Channa is completed. 3. Puṇṇovādasuttavaṇṇanā 3. Commentary on the Discourse of Advice to Puṇṇa 395. Anantarasutte ‘‘paṭisallānāti phalasamāpattito’’ti vuttaṃ, tattha dhammasenāpatino ariyavihārassa adhippetattā, idha pana akatakiccassa paṭisallānaṃ nāma kāyavivekoti āha – ‘‘paṭisallānāti ekībhāvā’’ti. ‘‘Cakkhuviññeyyā rūpā’’ti panettha viññeyyarūpaṃ vijānantassa dvārabhūtaṃ cakkhunti ubhayaṃ ajjhattikaṃ bāhirañca āyatanaṃ abhinanditādisāmaññena tañceti ettha taṃ-saddena ekajjhaṃ paccāmaṭṭhanti āha – ‘‘tañceti taṃ cakkhuñceva rūpañcā’’ti. Yaṃ panettha viññeyyasaddena jotitaṃ viññāṇaṃ taṃ sampayuttadhammāti tadubhayaṃ, ‘‘manoviññeyyā dhammā’’ti padena kathitamevāti idha na gahitaṃ. Esa nayo sesesupi. Samodhānenāti sahāvaṭṭhānena, cittena nandiyā taṇhāya saha pavattiyā cittasahuppattiyāti attho. Tenāha – ‘‘uppajjati nandī’’ti. Pañcakkhandhadukkhassa samodhānanti pañcakkhandhasaṅkhātassa dukkhasaccassa paccavokāre sahappavatti hoti. Yasmā dukkhaṃ uppajjamānaṃ channaṃ dvārānaṃyeva vasena uppajjati, tathā samudayoti, tasmā āha – ‘‘iti chasu dvāresū’’tiādi. Kilesavaṭṭassa kammavaṭṭassa vipākavaṭṭassa ca kathitattā āha – ‘‘vaṭṭaṃ matthakaṃ pāpetvā dassetī’’ti. Dutiyanayeti ‘‘santi ca kho’’tiādinā vutte dutiye desanānaye. Pāṭiyekko anusandhīti na yathānusandhi nāpi ajjhāsayānusandhīti adhippāyo, pucchānusandhissa pana idha sambhavo eva natthīti. Sattasu ṭhānesūti akkosane paribhāsane pāṇippahāre leḍḍuppahāre daṇḍappahāre satthappahāre jīvitāvoropaneti imesu sattasu. ‘‘Bhaddakā vatime’’tiādinā khantipaṭisaṃyuttaṃ sīhanādaṃ nadāpetuṃ. 395. In the immediately preceding discourse, it is said, 'Seclusion is from the attainment of fruition,' because there the noble abiding of the General of the Dhamma is intended. Here, however, for one whose task is not yet done, seclusion means physical solitude; thus it is said, 'Seclusion means being alone.' Regarding 'forms cognizable by the eye,' here the eye is the door for one who cognizes a cognizable form. Both the internal and external sense bases are referred to together by the word 'that' in the general sense of 'delighting,' etc. Thus it is said, '“that” means that eye and that form.' The consciousness that is indicated here by the word 'cognizable', and its associated states—both of these are already stated by the phrase 'mental objects cognizable by the mind-consciousness', and so are not taken up here. This method applies to the rest as well. 'By conjunction' means by co-existence; the meaning is proceeding together with the mind, delight, and craving, that is, co-arising with the mind. Hence, it is said, 'Delight arises.' 'Conjunction of the suffering of the five aggregates' means there is a co-arising in the manifestation of the truth of suffering, which is designated as the five aggregates. Since suffering, when it arises, arises only by way of the six doors, and likewise its origin, therefore it is said, 'Thus, in the six doors,' and so forth. Because the round of defilements, the round of kamma, and the round of results have been spoken of, it is said, 'It shows the round by bringing it to its culmination.' 'In the second method' means in the second way of teaching stated in the passage beginning, 'But there are…' 'A particular connection' means the intention is that it is neither a connection according to sequence nor a connection according to disposition; as for a connection according to a question, there is no possibility of it here. 'In seven instances' refers to these seven: reviling, censuring, striking with the hand, striking with a clod of earth, striking with a stick, striking with a weapon, and depriving of life. It is in order to have him utter the lion’s roar connected with patience, beginning with, 'How virtuous they are!' 396. Caṇḍāti [Pg.423] kodhanā, tena dūsitacittatāya duṭṭhāti vuttā. Kibbisāti pāpā. Pharusāti īsakampi pasādasinehābhāvena luddā. Pharusavacanatāya vā pharusā, tathābhūtā pana luddā nāma honti, tasmā vuttaṃ ‘‘kakkhaḷā’’ti. Idañca teti, ‘‘hatthacchedaṃ nāsikaccheda’’nti evamādiṃ idañca aniṭṭhaṃ karissāmāti bhayadassanena tajjessanti. 396. 'Caṇḍā' means wrathful; because their minds are corrupted by wrath, they are called 'duṭṭhā' (corrupted). 'Kibbisā' means sinful. 'Pharusā' means harsh, due to the absence of even a little clarity or affection. Or, they are 'pharusā' due to harsh speech; such people are indeed cruel, hence it is said 'kakkhaḷā' (rough). And saying, 'I will cut off hands, cut off noses,' and so on, they will threaten by displaying such dreadful things. Ghaṭikamuggarenāti daṇḍānaṃ kira aggapasse ghaṭākāraṃ dassenti, tena so ‘‘ghaṭikamuggaro’’ti vuccati. Ekatodhārādinā satthena karavālakhaggādinā. ‘‘Indriyasaṃvarādīnaṃ etaṃ nāma’’nti vatvā yattha yattha indriyasaṃvarādayo ‘‘damo’’ti vuttā, taṃ pāṭhapadesaṃ dassento ‘‘saccenā’’tiādimāha. Manacchaṭṭhāni indriyāni dameti saṃvaretīti indriyasaṃvaro, damo. Rāgādipāpadhamme dameti upasametīti damo, paññā. Pāṇātipātādikammakilese dameti upasameti vikkhambhetīti damo uposatho. Byāpādavihesādike dameti vinetīti damoti āha – ‘‘imasmiṃ pana sutte khanti ‘damo’ti veditabbā’’ti. Upasamoti tasseva damassa vevacanaṃ, tasmā damo ca so byāpādādīnaṃ vinayanaṭṭhena tesaṃyeva upasamanaṭṭhena upasamo cāti damūpasamo, adhivāsanakhanti. 'With a pot-headed hammer' is so called because, it is said, the top part of the club is made to show the shape of a pot, hence it is called a 'ghaṭikamuggaro.' 'With a single-edged weapon' means with a sword, a blade, or the like. Having stated, 'This is the name for restraint of the senses, etc.,' he shows the textual passage where restraint of the senses and the like are referred to as 'taming,' saying 'with truth,' etc. He tames and restrains the six sense faculties including the mind—this is restraint of the senses, which is taming. He tames and pacifies unwholesome states such as lust—this is taming, which is wisdom. He tames, pacifies, and suppresses the defilements of actions like killing living beings—this is taming, which is the Uposatha. He tames and subdues hostility, vexation, and the like—this is taming. Thus it is said: 'In this discourse, however, patience should be understood as 'taming.'' 'Pacification' is a synonym for that very taming. Therefore, it is taming in the sense of subduing hostility and the like, and it is pacification in the sense of calming them, thus it is 'taming and pacification,' which is patient endurance. 397. Tattha khantiyaṃ katādhikāro taṃ janapadaṃ gantvā mahājanassa avassayo hoti, tasmā tadassa apadānaṃ samudāgamato paṭṭhāya vibhāvetuṃ, ‘‘ko panesa puṇṇo’’tiādi āraddhaṃ. Etthāti etasmiṃ sunāparantajanapade. Asappāyavihāranti bhāvanābhiyogassa na sappāyaṃ vihāraṃ. 397. In that context, one who has made a foundation in patience, having gone to that country, becomes a refuge for the people. Therefore, to elucidate his life story from its origin, the passage beginning, 'But who is this Puṇṇa?' was introduced. 'Here' means in this Sunāparanta country. 'An unsuitable dwelling' means a dwelling not suitable for the practice of meditation. Dve bhātaroti avibhattasāpateyyā avibhattavohārasaṃyogā. Tenāha ‘‘tesū’’tiādi. Janapadacārikaṃ caranto bhaṇḍaṃ gahetvā janapadesu vikkayaṃ karonto. 'Two brothers' means they had not divided their inheritance and had not separated their business connections. Therefore, he said, 'among them,' and so on. 'Wandering on tour through the countryside' means taking goods and selling them in the districts. ‘‘Buddhapūjaṃ dhammapūjaṃ saṅghapūjaṃ karissāmā’’ti tanninnā. Aṭṭhimiñjaṃ āhacca aṭṭhāsīti, ‘‘buddho’’ti vacanaṃ assutapubbaṃ sotapathaṃ upagataṃ anappakaṃ pītisomanassaṃ samuṭṭhāpentaṃ pītisamuṭṭhānapaṇītarūpehi chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Vissajjitanti vikkiṇanavasena viniyojitaṃ. Kammaṭṭhānaṃ na upaṭṭhātīti bhāvanāvīthiṃ na otarati. Mayhaṃ asappāyoti mayhaṃ kammaṭṭhānabhāvanāya sappāyo upakāro na hoti. 'We will make offerings to the Buddha, offerings to the Dhamma, and offerings to the Saṅgha'—they were inclined towards that. 'It struck the marrow and stood fast' means that the word 'Buddha,' never heard before, having entered the path of his hearing, gave rise to immense joy and happiness, which, with sublime forms arisen from that joy, cut through skin, hide, and so forth, and having struck the bone marrow, stood fast. 'Disposed of' means utilized by way of selling. 'The meditation subject does not present itself' means it does not enter the path of meditation. 'Unsuitable for me' means it is not suitable or helpful for my meditation on a subject. Koci [Pg.424] caṅkamituṃ samattho nāma natthi mahatā samuddavīcisaddena upaddutattā bhāvanāmanasikārassa anabhisambhuṇanato. Tenāha ‘‘samuddavīciyo’’tiādi. Soti makuḷavihāro. No one is able to practice walking meditation, due to being disturbed by the great sound of the ocean waves and being unable to accomplish meditation and attention. Therefore, it is said, 'the ocean's waves,' and so on. 'That' refers to the Makuḷa Vihāra. Uttamajavena gacchamānā yathādhippetaṃ maggaṃ atikkamitvā aññataraṃ dīpakaṃ pāpuṇi. Traveling with the utmost speed, she passed beyond the intended path and reached a certain small island. Uppādikaṃ uṭṭhāpetvāti mahāvātamaṇḍalasamuṭṭhāpanena tasmiṃ padese mahāsamuddaṃ saṃkhobhento mahantaṃ uppādaṃ uṭṭhapetvā. 'Having raised a portent' means having caused a great portent to arise by raising a great circle of wind, thereby agitating the great ocean in that region. Thero, ‘‘amhe āvajjeyyāthā’’ti kaniṭṭhassa vacanaṃ saritvā antarantarā āvajjeti, tasmā tadāpi āvajjeti, taṃ sandhāya vuttaṃ – ‘‘tasmiṃyeva khaṇe āvajjitvā’’ti. Sammukheti sīsaṭṭhāne. Paṭivedesunti pavedesuṃ, upāsakā mayanti paṭijāniṃsu. Imināti iminā mayhaṃ pariccattakoṭṭhāsena. Maṇḍalamāḷanti muṇḍamaṇḍalamāḷasadisaṃ paṭissayaṃ. Paricārakāti avasesagāmino. The elder, recalling the junior's words, 'You should pay attention to us,' paid attention from time to time; therefore, he paid attention then too. With reference to that, it is said: 'At that very moment, having paid attention.' 'In front' means at the head. 'They informed' means they declared; 'We are lay followers,' they professed. 'By this' means by this share relinquished by me. 'A round pavilion' means a shelter similar to a round, open-air pavilion. 'Attendants' means those who go for the remainder. Saccabandhassa okāsaṃ karonto ‘‘ekūnapañcasatāna’’nti āha. Taṃ divasaṃ…pe… aggahesi, tena so thero paṭhamaṃ salākaṃ gaṇhantānaṃ etadagge ṭhapito. Making an opportunity for Saccabandha, he said, 'Of the four hundred and ninety-nine.' That day... he took it, therefore that elder was placed at the head of those taking the first ticket. Vāṇijagāmaṃ gantvāti vāṇijagāmasamīpaṃ gantvā. Buddhakolāhalanti buddhānaṃ upagamma sattānaṃ uppajjanakutūhalaṃ. 'Having gone to the merchant village' means having gone near the merchant village. 'The Buddha-excitement' means the curiosity that arises in beings upon the arrival of the Buddhas. Mahāgandhakuṭiyaṃyevāti jetavanamahāvihāre mahāgandhakuṭiyaṃyeva. Paricaritabbanti upaṭṭhātabbaṃ. 'At the Great Fragrant Chamber itself' means in the Great Monastery of Jetavana, at the Great Fragrant Chamber itself. 'Should be attended to' means should be served. Gandhakaṭṭhānīti candanaagarusalaḷādīni sugandhakaṭṭhāni. Sesaṃ suviññeyyamevāti. 'Fragrant woods' means fragrant woods such as sandalwood, aloewood, salala, and so on. The rest is easily understood. Puṇṇovādasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Obscure Meaning, the commentary on the Discourse of Advice to Puṇṇa, is complete. 4. Nandakovādasuttavaṇṇanā 4. The Commentary on the Discourse of Advice from Nandaka 398. Saṅghassa bhāraṃ akāsi upāyena nandakattherassa ovādena vinetabbānaṃ bhikkhunīnaṃ vinayatthaṃ. Tenāha ‘‘imaṃ panā’’tiādi. Pariyāyati [Pg.425] pavattatīti pariyāyo, paṭipāṭīti āha – ‘‘pariyāyenāti vārenā’’ti. Assāti nandakattherassa. Vadāpesi aññehi attano anokāsabhāvaṃ. Pariyāyena ovadantīti ovadituṃ samatthā bhikkhuniyo vārena ovadanti. Idaṃ pariyāyena ovadanaṃ. Cittaṃ ekaggaṃ hoti pasīdati pubbacariyasiddhena gāravabahumānena gehassitapemavasena. 398. By a stratagem, he undertook the Saṅgha's burden for the sake of training the nuns who were to be disciplined by the advice of the Elder Nandaka. Therefore, he said, 'Now this,' and so on. A 'turn' is so called because it proceeds, which means succession; hence it is said, 'by turn' means 'in rotation.' `Assa` refers to the Elder Nandaka. He had others announce his own unavailability. 'They advise by turn' means the nuns who are able to advise do so in rotation. This is advising by turn. The mind becomes one-pointed and serene due to the reverence and great respect established by former good conduct, and due to affection connected with household life. Gotamīti mahāpajāpatigotamī. Seṭṭhissāti bārāṇasiseṭṭhino. 'Gotamī' means Mahāpajāpatī Gotamī. 'Of the chief merchant' means of the chief merchant of Bārāṇasī. Teti paccekabuddhe. Kiṃ nu khoti pucchi ciratarakālaṃ puññakiriyāya paribhāvitasantānatāya, paccekabuddhesu ca gāravabahumānatāya. Duggatehipi sakkā kātunti duggatehipi yathāvibhavaṃ katā kuṭi tumhākaṃ vasituṃ sakkāti pucchi. 'Them' refers to the Paccekabuddhas. 'What is this?' he asked, because his mental continuum had long been cultivated by the performance of merit, and out of reverence and great respect for the Paccekabuddhas. 'Can it be done even by the poor?' he asked, meaning, 'Can a hut made even by the poor, according to their means, be suitable for you to dwell in?' Hatthakammaṃ dethāti hatthakammaṃ katvā dethāti attho. Ānisaṃsaṃ ācikkhitvāti ‘‘tādisānaṃ mahesīnaṃ kataṃ veyyāvaccaṃ amhākampi dīgharattaṃ hitāya hoti. Āvāsadānañca nāma mahapphalaṃ mahānisaṃsaṃ nibbattaṭṭhāne mahāsampattiāvahaṃ bhavissatī’’tiādinā ānisaṃsaṃ ācikkhitvā. Gāḷhena ovādena tajjetvāti, ‘‘imesu nāma karontesu tvaṃ kasmā na karosi, mama jeṭṭhakadāsassa bhariyabhāvaṃ na jānāsi. Sabbehipi kariyamānassa hatthakammassa akaraṇe tuyhaṃ idañcidañca dukkhaṃ āgamissatī’’ti bhayena tajjetvā. Sataṃ sataṃ hutvāti sataṃ sataṃ dāsaputtā ekajjhaṃ hutvā ekañca ekañca kuṭiṃ katvā adāsi. Caṅkamanādiparivāranti caṅkamanarattiṭṭhānadivāṭṭhānabhojanādiparivāraṭṭhānasahitaṃ. Jaggitvā upaṭṭhāpetvā. Vissajjāpesīti pariccajāpesi. Parivattāpetvāti cetāpetvā. Ticīvarānīti sahassagghanikāni ticīvarāni katvā adāsi. Kālena kālanti kāle kāle, kismiñci kāleti attho. Rajje ṭhitassāti sabbabhūtūpakārarajje ṭhitassa. 'Give the handiwork' means to give after doing the handiwork. 'Having explained the benefits' means having explained the benefits thus: 'The service done for such great seers brings us long-term welfare. Moreover, the gift of a residence is of great fruit and great benefit, and will bring great prosperity in the place of rebirth.' 'Having threatened with a stern admonition' means having threatened with fear, saying: 'When these people are doing it, why do you not? Do you not know that you are the wife of my chief servant? If you do not do the handiwork that everyone is doing, this and that suffering will come to you.' 'A hundred each having gathered' means that groups of one hundred servant-sons, having come together, each built and gave one hut. 'With walking path and other requisites' means together with places for walking meditation, for staying at night, for staying during the day, for eating, and other surrounding areas. 'Having watched over and caused to be served.' 'He had it relinquished' means he made them give it up. 'Having had it exchanged' means having caused it to be acquired. 'The three robes' means having made three robes worth a thousand, he gave them. 'From time to time' means at certain times. 'While established in the kingdom' means while established in a kingdom that is for the benefit of all beings. Nandakattheropīti tadā jeṭṭhakadāso etarahi nandakatthero pabbajitvā arahattaṃ patto. Jeṭṭhakadāsidhītā …pe… aggamahesiṭṭhāne ṭhitāti mahāpajāpatigotamiṃ sandhāya vadati. Ayamāyasmā nandakoti ayameva samudāgamato āyasmā nandakatthero. Etāva tā bhikkhuniyoti etāvatā samudāgamato pañcasatā bhikkhuniyo. Also the Elder Nandaka—at that time he was Jeṭṭhakadāsa, but now he has become the Elder Nandaka, having gone forth and attained arahantship. Jeṭṭhakadāsa’s daughter... (and so on)... standing in the position of the foremost queen: this refers to Mahāpajāpatī Gotamī. This venerable Nandaka—this very one, by way of his origin, is the venerable Elder Nandaka. These are the bhikkhunīs to this extent—meaning, by way of their coming together, these five hundred bhikkhunīs. 399. Hetunāti [Pg.426] ñāyena aviparītapaṭipattiyā. Pubbabhāgā hi purimā purimā paṭipadā pacchimāya kāraṇaṃ. Yāthāvasarasato diṭṭhanti yathābhūtasabhāvato paccakkhaṃ viya. 399. "By cause" means by the proper method, by unperverted practice. For the preliminary parts, the earlier and earlier practices, are the cause for the later. "As it really is" means according to its actual nature, as if directly perceived. 401. Taṃ sabhāvaṃ taṃsabhāvanti tassā vedanāya paccayabhāvena anurūpaṃ. 401. That nature, 'its nature'—meaning, appropriate as a condition for that feeling. 403. Paṭhamataraṃyeva aniccāti tassāpi chāyāya aniccabhāvo paṭhamataraṃyeva siddho. Na hi kadāci aniccaṃ nissāya pavattaṃ kiñci niccaṃ nāma atthīti. 403. "Even earlier, impermanent"—meaning, the impermanence of its shadow is already established even earlier than that. For there is nothing that exists as permanent based on the impermanent. 404. Anupahanitvāti avināsetvā. Kathaṃ pana maṃsakāyaṃ cammakāyañca avināsetvā itaresaṃ kantanaṃ hotīti byatirekamukhena dassetuṃ, ‘‘tatthā’’tiādi vuttaṃ. Cammaṃ alliyāpentoti camme laggāpento cammapaṭibaddhaṃ karonto. Cammaṃ baddhaṃ katvāti vivarakāle na phālento cammabaddhe katvā. Evaṃ akatvāti evaṃ maṃsacammakāyānaṃ vināsanaṃ akatvā, vilimaṃsādivikantanena aññamaññaṃ vivecetvā. Tattha vilimaṃsanti cammanissitamaṃsaṃ, paṭicchannakilomakanti ca vadanti. Nhārūti sukhumanhāru. Bandhananti cammamaṃsānaṃ sambandhaṃ. Tenāha – ‘‘sabbacamme laggavilipanamaṃsamevā’’ti. Antarakilesamevāti antare citte jātattā sattasantānantogadhatāya abbhantarabhūtakilesameva. 404. "Without destroying" means not annihilating. But how can the cutting of the others be done without destroying the flesh-body and the skin-body? To show this by way of contrast, "therein" and so forth is said. "Causing the skin to adhere" means making the skin stick, making it bound to the skin. "Having bound the skin" means not splitting it at the time of opening, having made it skin-bound. "Not doing so thus" means not destroying the flesh and skin bodies in this way, but separating them from each other by cutting the clinging-flesh and so on. Here, "clinging flesh" means the flesh attached to the skin, also called the concealed membranes. "Sinews" means the fine sinews. "Bond" means the connection of skin and flesh. Hence it is said: "All the skin with only the adhering clinging-flesh." "The internal defilement itself" means the defilement that is truly internal because it arises within the mind and is embedded within the continuity of beings. 405. Tajjaṃ vāyāmanti nidassanamattaṃ daṭṭhabbaṃ. Tathā hi purisena kuṭhārinā chejjaṃ chindite chejjaṭṭhānassa sallakkhaṇaṃ icchitabbaṃ, tassa paṭighātabhāvo icchitabbo, kāyapariḷāhābhāvo icchitabbo, tassa avaṭṭhānaṃ icchitabbaṃ, kiccantare ajjhupekkhaṇaṃ icchitabbaṃ, evaṃ paññāya kilese chindantassa yogino vīriyabalena saddhiṃ sati-pīti-passaddhi-samādhi-upekkhāsambojjhaṅgaṃ icchitabbanti āha – ‘‘evaṃ na vinā chahi…pe… sakkotī’’ti. 405. "Appropriate effort" should be seen as merely illustrative. For just as a man with an axe, when something is to be cut, should wish to recognize the place to be cut, should wish for the effectiveness of the striking, should wish for the absence of bodily agitation, should wish for its remaining steady, should wish to maintain equanimity while attending to the task—so too, it is said that a yogi cutting off defilements with wisdom should wish for the enlightenment factors of mindfulness, rapture, tranquility, concentration, and equanimity, along with the strength of energy: "Thus, not without these six... is he able." 407. Tena kāraṇenāti yena tāsaṃ bhikkhunīnaṃ sā dhammadesanā sappāyā, āsevanamandatāya pana ajjhāsayena paripuṇṇasaṅkappā na jātāyeva; puna tathā desanāya sati āsevanabalavatāya paripuṇṇasaṅkappā bhavissanti; tena kāraṇena tvampi tā bhikkhuniyo teneva ovādena ovadeyyāsīti. 407. "For that reason" means that by which that Dhamma teaching was suitable for those bhikkhunīs, but due to the weakness of their cultivation, their resolve was not yet fully developed by aspiration; again, if there is such a teaching, they will become fully resolved through the strength of cultivation. For that reason, you too should advise those bhikkhunīs with that same instruction. 415. Sabbapacchimikāti [Pg.427] sabbāsaṃ kaniṭṭhā sotāpannā, anariyā tattha kāci natthīti attho. Tenāha – ‘‘sesā pana…pe… khīṇāsavā cā’’ti. Yadi evanti akhīṇāsavāpi tādisā bhikkhunī atthi. Evaṃ sati sukkhavipassakabhāvenapi sati khīṇāsavabhāve ariyassa vinaye aparipuṇṇasaṅkappāvāti adhippāyena codeti, ‘‘kathaṃ paripuṇṇasaṅkappā’’ti? Itaro ajjhāsayapāripūriyāti kāraṇaṃ vatvā, ‘‘yassa hī’’tiādinā tamatthaṃ vivarati. Ajjhāsayapāripūriyāti tattha adhippāyapāripūriyā, na sabbaso guṇapāripūriyāti adhippāyo. Tenāha ‘‘kadā nu kho’’tiādi. Etena pādakajjhānasammasitajjhānānaṃ visadisatāya puggalassa vipassanākāle pavattaajjhāsayavasena ariyamagge bojjhaṅgamaggaṅgajhānaṅgānaṃ visesatāti ayamattho dīpitoti veditabbo. Sesaṃ suviññeyyameva. 415. "The very last of all" means the youngest of all are stream-enterers; there are no non-noble ones among them—this is the meaning. Therefore, it is said: "The remaining ones... are also those with destroyed taints." If this is so, then there exists such a bhikkhunī who has not destroyed the taints. This being so, even if one is a dry-insight meditator, if the state of one with destroyed taints is present, is the noble discipline incomplete in resolve?—with this intention, it is questioned, "How is resolve complete?" The other, having stated the reason as 'by the fulfillment of aspiration,' clarifies that meaning by saying, "For whom..." and so on. "Fulfillment of aspiration" here means the fulfillment of intention, not the complete fulfillment of all qualities—this is the intended meaning. Therefore, it is said, "When indeed..." and so on. Through this, it should be understood that, due to the dissimilarity of the jhānas that are a basis and the jhānas that are contemplated, and by way of the individual's aspiration arising at the time of insight, a distinction exists between the jhāna factors that are path factors of enlightenment on the noble path—this meaning is illuminated and should be understood. The rest is easily understood. Nandakovādasuttavaṇṇanāya līnatthappakāsanā samattā. The exposition of the hidden meaning in the commentary on the Nandakovāda Sutta is completed. 5. Rāhulovādasuttavaṇṇanā 5. The Commentary on the Rāhulovāda Sutta 416. Vimuttiṃ paripācentīti kilesānaṃ paṭippassaddhivimuttibhūtaṃ arahattaṃ sabbaso pācenti sādhenti nibbāpentīti vimuttiparipācanīyā. Dhammāti kāraṇadhammā. Tenāha – ‘‘visuddhikāraṇavasenā’’ti, arahattasaṅkhātāya visuddhiyā sampādanavasenāti attho. Saddhindriyādayo visujjhamānā maggapaṭipāṭiyāva sabbaso assaddhiyādīhi cittaṃ vimocentā aggaphalavimuttiṃ sampādenti. Tesaṃ pana visuddhi bālaparivajjanena paṇḍitapayirupāsanena pasādāvahadhammapaccavekkhaṇāya ca hoti. Tato idha pannarasa dhammā adhippetāti dassento, ‘‘vuttañheta’’ntiādimāha. 416. 'Maturing liberation' means they fully mature, accomplish, and bring to consummation arahantship, which is the liberation consisting of the complete stilling of defilements. 'Dhammas' means causal dhammas. Therefore, it is said, "In terms of the cause of purification," that is, in terms of accomplishing the purification known as arahantship. The faculties beginning with faith, as they become purified along the path, completely liberate the mind from faithlessness and other such things, accomplishing the supreme liberation of the fruition. For them, purification occurs through avoiding fools, associating with the wise, and reviewing Dhammas that bring about serenity. Thus, to show that here fifteen Dhammas are intended, it is said, "For this has been stated," and so on. Tattha assaddhe puggaleti saddhārahite puggale. Te hi nissāya na kadāci saddhā sambhavati, tesaṃ pana diṭṭhānugatiāpajjanena aññadatthu asaddhiyameva vaḍḍhati, tasmā te paṭibhayamaggo viya dūrato vajjetabbā. Assaddhiyanti ca saddhāya paṭipakkhabhūtā asaddheyyavatthusmiṃ adhimuccanākārena pavattā saṃkilesadhammā veditabbā. Saddhe puggaleti saddhāsampanne puggale. Te hi nissāya saddheyyavatthusmiṃ anuppannā uppajjati, uppannā bhiyyobhāvaṃ vepullaṃ āpajjati. Saddheyyavatthūti ca buddhādīni ratanāni kammakammaphalāni ca. Sevatoti labbhamānaṃ saddhāsampadaṃ uppādetuṃ vaḍḍhetuñca nisevato. Sesapadāni tasseva vevacanāni. Atha vā sevato upasaṅkamato. Bhajato tesaṃ paṭipattiyaṃ bhattiṃ kubbato. Payirupāsatoti tesaṃ ovādānusāsanikaraṇavasena upaṭṭhahato. Pasādanīyasuttantā nāma buddhādiguṇapaṭisaṃyuttā pasādāvahā sampasādanīyasuttādayo. Te hi paccavekkhato buddhādīsu anuppannā pasannā upajjati, uppannā bhiyyobhāvaṃ vepullaṃ [Pg.428] āpajjati. Imehi tīhākārehīti imehi yathāvuttehi tīhi kāraṇehi. Paṭipakkhadūrībhāvato paccekaṃ sūpahārato ca āsevanaṃ bhāvanaṃ labhanti. Saddhindriyaṃ visujjhati maggaphalāvahabhāvena acchati visuddhiṃ pāpuṇāti. Iminā nayena sesapadesupi attho veditabbo. Here, "a person without faith" means a person devoid of faith. For by relying on them, faith never arises; rather, through following their wrong views, their lack of faith only grows. Therefore, they should be avoided from afar, like a dangerous path. "Lack of faith" should be understood as defilements that arise in opposition to faith, manifesting as attachment to matters unworthy of faith. "A person with faith" means a person endowed with faith. For by relying on them, faith arises in matters worthy of faith if unarisen, and if arisen, it increases and flourishes. "Matters worthy of faith" include the Buddha and other Jewels, as well as kamma and its results. "Associating with" means associating with, in order to generate and increase the obtainable wealth of faith. The remaining terms are synonyms for that same thing. Alternatively, "associating with" means drawing near and revering. "Devoting oneself" means cultivating devotion to their practice. "Attending upon" means attending upon them by way of following their advice and instruction. "Inspiring discourses" are inspiring discourses such as the Sampasādanīya Sutta and others, which are connected with the virtues of the Buddha and others, and which bring about confidence. For by reflecting on these, confidence in the Buddha and others arises where it was absent, and where present, it grows and flourishes. "By these three means" refers to the three means just described. Through avoiding opposition and through individual support, one obtains cultivation and development. The faculty of faith becomes purified, that is, it becomes clear and attains purity by leading to the path and its fruits. In this way, the meaning of the remaining terms should also be understood. Ayaṃ pana viseso – kusīteti alase sammāpaṭipattiyaṃ nikkhittadhure. Āraddhavīriyeti paggahitavīriye sammāpaṭipanne. Sammappadhāneti anuppannānaṃ akusalānaṃ anuppādanādivasena pavatte cattāro upāyappadhāne. Paccavekkhato paṭipattiṃ avekkhato. Te hi paccavekkhato līnaṃ abhibhavitvā sammadeva ārambhadhātuādi anuppannānaṃ vidhinā satisampadāya uppādāya bhiyyobhāvāya saṃvattati. Asamāhite bhantamigabhantagoṇasappaṭibhāge vibbhantacitte. Samāhite upacārasamādhinā appanāsamādhinā ca sammadeva samāhitacitte. Jhānavimokkheti savitakkasavicārādijhānāni paṭhamādivimokkhe ca. Tesañhi paccavekkhaṇā uparūpari accantameva samādhānāya saṃvattati. Duppaññeti nippaññe, ariyadhammassa uggahaparipucchāsavanasammasanābhāvena sabbaso paññārahite ca. Paññavanteti vipassanāpaññāya ceva maggapaññāya ca samannāgate. Gambhīrañāṇacariyanti gambhīraṃ khandhāyatanadhātusaccapaṭiccasamuppādādibhedaṃ ñāṇassa caritabbaṭṭhānaṃ, yattha vā gambhīrañāṇassa cariyaṃ pavattati. Tattha hi paccavekkhaṇā sammohaṃ vidhamati, anuppannāya paññāya uppādāya bhiyyobhāvāya saṃvattati. Suttantakkhandheti suttasamūhe. Here, however, is the distinction: 'Kusīta' refers to one who is lazy, having abandoned the duty of right practice. 'Āraddhavīriya' refers to one who has exerted energy, rightly practicing. 'Sammappadhāna' refers to the four right efforts that operate through preventing the arising of unarisen unwholesome states, etc. 'Paccavekkhato' means reviewing the practice. For by reviewing them, having overcome sluggishness, the element of arousal and so on rightly conduces, by the proper method and with the accomplishment of mindfulness, to the arising and increase of unarisen states. 'Asamāhita' refers to a distracted mind, like a wandering deer, a wandering bull, or a snake. 'Samāhita' refers to a rightly concentrated mind through access concentration and absorption concentration. 'Jhānavimokkha' refers to the jhānas beginning with the first jhāna with initial and sustained thought, etc., and the liberations beginning with the first liberation. For by reviewing them, one attains higher and higher levels of ultimate concentration. 'Duppañña' refers to one lacking wisdom, devoid of learning, questioning, listening, and reflecting on the noble Dhamma, and entirely devoid of wisdom. 'Paññavanta' refers to one endowed with insight wisdom and path wisdom. 'Gambhīrañāṇacariya' refers to the profound sphere of knowledge—such as the aggregates, sense bases, elements, truths, dependent origination, etc.—where profound knowledge operates, or where the conduct of profound knowledge prevails. For by reviewing there, delusion is dispelled, leading to the arising and increase of unarisen wisdom. 'Suttantakkhandha' refers to the collection of suttas. Pubbe saddhindriyādīnaṃ visuddhikāraṇāni, ‘‘vimuttiparipācanīyā dhammā’’ti vuttānīti idha saddhādike aññe ca dhamme dassento, ‘‘aparepī’’tiādimāha. Tattha saddhādīnaṃ vimuttiparipācanīyatā dassitā eva, aniccasaññādīnaṃ [Pg.429] pana vimuttiparipācanīyatāya vattabbameva natthi vipassanābhāvato. Tenāha – ‘‘ime pañca nibbedhabhāgiyā saññā’’ti. Kalyāṇamittatādayoti kalyāṇamittatā sīlasaṃvaro abhisallekhakathā vīriyārambho nibbedhikā paññā ime kalyāṇamittatādayo pañca dhammā. Ayamettha saṅkhepo, vitthāro pana ‘‘meghiyasuttasaṃvaṇṇanāyaṃ’’ (udā. aṭṭha. 31) vuttanayena veditabbo. Lokaṃ volokentassāti buddhaveneyyasattalokaṃ buddhacakkhunā visesato olokentassa. Previously, the factors for purifying the faculties such as faith were called "the dhammas that mature liberation." Here, showing faith and other dhammas, it is said, "and others." In this context, the maturing of liberation for faith and the like has already been shown. However, regarding the perceptions of impermanence and so on, there is nothing further to be said about their maturing liberation, because of their nature as insight. Therefore, it is said, "These five perceptions are conducive to penetration." Good friendship and so on—good friendship, restraint in morality, talk on effacement, initiating effort, and penetrative wisdom—these are the five dhammas beginning with good friendship. This is the summary here; the detailed explanation should be understood in the way stated in the commentary on the Meghiya Sutta (Udāna Aṭṭhakathā 31). "Surveying the world"—that is, surveying the world of beings trainable by the Buddha with the Buddha’s eye in a special way. 419. Āyasmato rāhulassa indriyānaṃ paripakkattā saddhiṃ paṭṭhapitapatthanā devatā udikkhamānā tiṭṭhanti, – ‘‘kadā nu kho uttari āsavānaṃ khaye vinessatī’’ti. Yadā pana satthā evaṃ parivitakkesi, tāvadeva samānajjhāsayatāya sabbakālaṃ taṅkhaṇaṃ āgamentiyo tā devatāyo taṃ samavāyaṃ disvā ekasmiṃ andhavanasmiṃyeva sannipatitā. Upālissa gahapatino dīghanakhaparibbājakassa catusaccadhammesu dassanakiccena pavatto sotāpattimaggoti tesu suttesu (paṭi. ma. aṭṭha. 2.2.30) paṭhamamaggo ‘‘dhammacakkhu’’nti vutto, tassa dassanatthassa sātisayattā, brahmāyuno pana phalañāṇāni heṭṭhimāni tīṇi sātisayānīti brahmāyusutte(ma. ni. 2.383 ādayo) tīṇi phalāni ‘‘dhammacakkhu’’nti vuttāni. Idaṃ panettha āyasmato rāhulassa maggañāṇaṃ phalañāṇañca dassanattho sātisayo, tāhi ca devatāhi yaṃ ñāṇaṃ adhigataṃ, taṃ sātisayamevāti vuttaṃ – ‘‘imasmiṃ sutte cattāro maggā, cattāri ca phalāni dhammacakkhunti veditabbānī’’ti. Kiṃ pana sāvakānaṃ saccābhisamayañāṇe atthi koci visesoti? Āma atthi. So ca kho pubbabhāge vuṭṭhānagāminivipassanāya pavattiyākāravisesena labheyya kāci visesamattā. Svāyamattho abhidhamme ‘‘no ca kho yathā diṭṭhippattassā’’ti saddhāvimuttato diṭṭhippattassa kilesappahānaṃ pati visesakittanena dīpetabbo. Kiṃ pana āyasmā rāhulo viya tā devatā sabbā ekacittā pageva cattāri phalāni adhigaṇhiṃsūti? Noti dassento ‘‘tattha hī’’tiādimāha. Kittakā pana tā devatāti āha ‘‘tāsañca panā’’tiādi. 419. Due to the maturity of Venerable Rāhula’s faculties, the deities who had made their aspirations together with him stood watching, thinking, "When will he attain the destruction of the taints?" And when the Teacher reflected thus, those deities, who were always in harmony with his thoughts and were awaiting that very moment, seeing his resolve, gathered in the same blind grove. In the case of the householder Upāli and the long-nailed wanderer, the stream-entry path arose in them through the function of seeing the four noble truths. In those discourses, the first path is called the "eye of the Dhamma" because of the surpassing nature of its insight. However, in the Brahmāyu Sutta, the three lower fruition knowledges are called the "eye of the Dhamma" due to their surpassing nature. Here, the knowledge of the path and the knowledge of fruition attained by Venerable Rāhula are of surpassing insight, and the knowledge attained by those deities is likewise surpassing. Thus, it is said: "In this discourse, the four paths and the four fruits should be understood as the eye of the Dhamma." But is there any distinction in the knowledge of truth-realization among the disciples? Indeed, there is. That distinction arises from differences in the mode of practice during the preliminary stages of insight leading to emergence. This is the meaning explained in the Abhidhamma: "But not as in the case of one attained to view," where the abandonment of defilements by one attained to view is distinguished from that of one liberated by faith. Did those deities, like Venerable Rāhula, all attain the four fruits in a single moment? To show that they did not, it is said, "Here, indeed..." How many were those deities? It is said, "And of those..." Rāhulovādasuttavaṇṇanāya līnatthappakāsanā samattā. The commentary on the Rāhulovāda Sutta, elucidating its hidden meaning, is complete. 6. Chachakkasuttavaṇṇanā 6. Explanation of the Discourse on the Six Sets of Six 420. Ādimhi [Pg.430] kalyāṇanti ādikoṭṭhāse kalyāṇaṃ etassāti vā ādikalyāṇo, taṃ ādikalyāṇaṃ, ādikalyāṇabhāvo ca dosavigamena icchitabbo. Yañhi sabbaso vigatadosaṃ, taṃ paripuṇṇaguṇameva hotīti ‘‘niddosa’’nti vuttaṃ. Katvāti ca padaṃ, ‘‘kalyāṇaṃ katvā bhaddakaṃ katvā’’ti purimapadadvayenapi yojetabbaṃ. Desanākāro hi idha kalyāṇasaddena gahito. Tenevāha – ‘‘desetabbadhammassa kalyāṇatā dassitā hotī’’ti, dutiye pana atthavikappe desetabbadhammassa kalyāṇatā mukhyeneva kathitā itarassa atthāpattito. Majjhekalyāṇaṃ pariyosānakalyāṇanti etthāpi eseva nayo. Ayañca desanāya thomanā buddhānaṃ āciṇṇasamāciṇṇāvāti dassetuṃ, ‘‘iti bhagavā ariyavaṃsa’’ntiādi vuttaṃ. Dhammaggahaṇampi desanāya thomanā evāti ‘‘navahi padehī’’ti vuttaṃ. 420. "Good in the beginning" means that it is good in its initial part, or that it has a good beginning—thus, it is called "good in the beginning." That state of being good in the beginning should be desired through the absence of faults. For what is entirely free from faults is fully endowed with virtues—hence, it is said to be "faultless." The word "having made" should also be connected with the two preceding phrases, "having made it good" and "having made it excellent." Here, the manner of teaching is taken by the word "good." Therefore, it is said: "The goodness of the Dhamma to be taught has been shown." In the second interpretation, however, the goodness of the Dhamma to be taught is spoken of directly, while the other is implied. The same method applies to "good in the middle" and "good in the end." This praise of the teaching is the customary practice of the Buddhas—hence, it is said: "Thus, the Blessed One [spoke of] the Ariyan Lineage," etc. The comprehension of the Dhamma is also a praise of the teaching—hence, it is said: "By nine terms." Vedanā yāthāvato jānanaṃ, tañca maggakiccaṃ, tassa upāyo vipassanātiāha – ‘‘sahavipassanena maggena jānitabbānī’’ti. Pariññābhisamayādikiccena nibbattiyā asammohato ca paṭivijjhitabbo. Tebhūmakacittameva kathitaṃ sammasanaṭṭhānassa adhippetattā. Esa nayo dhammāyatanādīsupi. Dhammāyatanassa vā āyatanabhāvato bahiddhāgahaṇaṃ, na sabbaso anajjhattabhāvato. Vipākavedanāpaccayā javanakkhaṇe uppannataṇhāti chattiṃsavipākavedanaṃ nissāya evaṃ assādentī anubhaveyyanti akusalajavanakkhaṇato uppannataṇhā. To know feelings as they truly are is the function of the path, and the means to that is insight—thus it is said: "They are to be known by the path together with insight." And it should be penetrated without confusion by the accomplishment of the functions of full understanding, realization, and so on. Only consciousness pertaining to the three realms is spoken of here, because it is intended as the object of contemplation. This method applies similarly to the mental-phenomena sense base and so on. Regarding the mental-phenomena sense base, its being grasped as external is due to its nature as a sense base, not because it is entirely non-internal. "Craving that arises in the moment of impulsion dependent on resultant feeling" means the craving that arises from the unwholesome impulsion moment, thus delighting in and experiencing the thirty-six kinds of resultant feeling, dependent on them. 422. Pāṭiyekko anusandhīti yathānusandhiādīnaṃ asambhavatoti adhippāyena vuttaṃ. Heṭṭhāti viññāṇaphassavedanātaṇhānaṃ paccayāyattavuttitādassanena cakkhāyatanādīnaṃ rūpāyatanādīnañca paccayāyattavuttitā dīpitā apaccayuppannassa paccayābhāvato, yañca paccayāyattavuttikaṃ, taṃ aniccaṃ uppādasambhavato, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattāti khandhapañcake ca channaṃ chakkānaṃ vasena ghanavinibbhogakaraṇena atthato anattalakkhaṇaṃ vibhāvitaṃ. Na sarūpatoti sarūpatopi taṃ vibhāvetukāmo teneva chachakkānaṃ vasena ghanavinibbhoganayena byatirekato ca anvayato ca dassento bhagavā – ‘‘cakkhu attāti yo vadeyyā’’tiādimāhāti yathānusandhikāva [Pg.431] desanā vibhāvitā. Tenāha ‘‘heṭṭhā kathitānaṃ hī’’tiādi. Heṭṭhā pana channaṃ chakkānaṃ vasena vinibbhogadassanamattaṃ, na anattalakkhaṇaṃ vibhāvitaṃ, idha pana sarūpato anattalakkhaṇaṃ vibhāvitanti adhippāyena anusandhantarabhāvajotanā. Yadipi anattabhāvo nāma catūsupi saccesu labbhateva, sabbepi hi dhammā anattā, ime panettha dvepi nayā sammasanavasena pavattāti vuttaṃ – ‘‘dvinnaṃ saccānaṃ anattabhāvadassanattha’’nti. Na upapajjatīti upapattisaṅkhātayuttiyā na sametīti ayamettha atthoti āha ‘‘na yujjatī’’ti. Attavādinā – ‘‘nicco dhuvo sassato’’ti abhimato, cakkhuñca uppādavantatāya aniccaṃ, yaṃ paccayāyatthavuttitā, tasmā ‘‘cakkhu attāti yo vadeyya, taṃ na upapajjatī’’tiādi. Sakkāyavatthu cakkhu anattā aniccabhāvato seyyathāpi ghaṭo, cakkhuṃ aniccaṃ paccayāyattavuttibhāvato seyyathāpi ghaṭo, cakkhu paccayāyattavutti uppādādisambhavato seyyathāpi ghaṭo. Vigacchatīti bhaṅguppattiyā sabhāvāvigamena vigacchati. Tenāha ‘‘nirujjhatī’’ti. 422. ‘A separate connection’ is stated with the intention that there is no possibility of a connection as before, and so on. Below, by showing the dependent nature of consciousness, contact, feeling, and craving, the dependent nature of the eye-base and so on, and the form-base and so on, is revealed, because there is no condition for what is unconditioned. Whatever is dependent on conditions is impermanent because it is subject to arising. Whatever is impermanent is suffering. Whatever is suffering is non-self. Thus, in the five aggregates and by means of the six sets of six, by making a breakdown of compactness, the characteristic of non-self is revealed in meaning. ‘Not in its own nature’—wishing to reveal it even in its own nature, the Blessed One, showing it by way of both exclusion and inclusion through the method of breaking down compactness by means of the six sets of six, said: ‘If anyone were to say, “The eye is self,”’ and so on. Thus, the teaching is revealed as having a connection as before. Therefore, he said, ‘For of what was spoken below,’ and so on. Below, however, only the demonstration of the analysis by means of the six sets of six is given, not the characteristic of non-self. Here, however, the characteristic of non-self is revealed in its own nature—this is the intention in clarifying the state of being a different connection. Although the nature of non-self is indeed found in all four truths, for all phenomena are non-self, yet here these two methods proceed by way of contemplation—thus it is said: ‘For the purpose of seeing the nature of non-self in the two truths.’ ‘It does not apply’ means it does not fit with the reason called suitability. This is the meaning here, hence it is said, ‘It is not fitting.’ For the advocate of self, it is held to be ‘permanent, stable, eternal,’ but the eye is impermanent because it is subject to arising, and its nature is dependent on conditions. Therefore, ‘If anyone were to say, “The eye is self,” it does not apply,’ and so on. The eye, the basis of personal existence, is non-self because of its impermanent nature, just as a pot. The eye is impermanent because its nature is dependent on conditions, just as a pot. The eye is dependent on conditions because it is subject to arising, and so on, just as a pot. ‘It perishes’ means it perishes through dissolution and arising, by the non-departure from its own nature. Therefore, it is said, ‘It ceases.’ 424. Yasmā kilesavaṭṭamūlakaṃ kammavaṭṭaṃ, kammavaṭṭamūlakañca vipākavaṭṭaṃ. Kilesuppatti ca taṇhādiggāhapubbikā, tasmā ‘‘tiṇṇaṃ vā gāhānaṃ vasena vaṭṭaṃ dassetu’’nti āha. Yasmā pana taṇhāpakkhikā dhammā samudayasaccaṃ, cakkhādayo dukkhasaccaṃ, tasmā vuttaṃ – ‘‘dvinnaṃ saccānaṃ vasena vaṭṭaṃ dassetu’’nti. Taṇhāmānadiṭṭhiggāhāva veditabbā sakkāyagāminipaṭipadāya adhippetattā. ‘‘Etaṃ mamā’’tiādinā gahaṇamevettha anupassanāti āha – ‘‘gāhattayavasena passatī’’ti. 424. Because the cycle of kamma has its root in the cycle of defilements, and the cycle of results has its root in the cycle of kamma. And the arising of defilements is preceded by grasping at craving and so on, therefore it is said, “to show the cycle by means of three graspings.” Moreover, since phenomena pertaining to craving are the truth of origin, and the eye and so on are the truth of suffering, therefore it is said, “to show the cycle by means of the two truths.” Craving, conceit, and wrong view should be understood as graspings because they are intended as the path leading to personal existence. The grasping by means of “This is mine” and so on is itself the contemplation here—thus it is said, “one sees by means of the three graspings.” Tiṇṇaṃ gāhānaṃ paṭipakkhavasenāti taṇhādiggāhapaṭipakkhabhūtānaṃ dukkhāniccānattānupassanānaṃ vasena, tāhi vā tiṇṇaṃ gāhānaṃ paṭipakkhavasena viniveṭhanavasena anuppādanavasenāti attho. Paṭipakkhavasena vivaṭṭaṃ dassetunti yojanā. Sakkāyanirodhagāminī paṭipadāti ettha nirodhadhammo sarūpeneva dassitoti āha – ‘‘nirodho…pe… dassetu’’nti. Paṭisedhavacanānīti paṭikkhepavacanāni. ‘By means of the antidote to the three graspings’ means by way of the contemplations of suffering, impermanence, and non-self, which are the counteractive forces against the graspings of craving and so on; or by way of the antidote to the three graspings, by way of disentanglement and non-arising, this is the meaning. The construction is: “to show the turning away from the round of existence by means of the antidote.” In “the path leading to the cessation of personal existence,” the nature of cessation is shown in its own form, thus it is said, “cessation… to show.” ‘The words of rejection’ means the words of refutation. 425. Taṇhādīnaṃ anupādiyanavacanāni taṇhādiṭṭhivaseneva vuttāni taṇhādiṭṭhīnaṃyeva abhinandanādivasena pavattisabbhāvato. Appahīnattho anusayatthoti [Pg.432] āha – ‘‘anusetīti appahīno hotī’’ti ariyamaggena hi appahīno thāmagato rāgādikileso anusayo kāraṇalābhe sati uppajjanārahabhāvato. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Vaṭṭadukkhakilesadukkhassāti vaṭṭadukkhassa ceva kilesadukkhassa ca. Saupādisesanibbānañhi kilesadukkhassa antakaraṇaṃ, anupādisesanibbānaṃ vaṭṭadukkhassa. 425. The statements about not clinging to craving and so on are spoken precisely in terms of craving and wrong view, because they have the nature of arising by way of delighting in craving and wrong view. The meaning of ‘not abandoned’ is the meaning of ‘latent tendency’—thus it is said, “‘it lies latent’ means ‘it is not abandoned.’” For defilements such as lust, which are not abandoned by the noble path, are firmly established as latent tendencies due to their potential to arise when conditions are present. What should be said here has already been stated below. ‘Of the suffering of the round and the suffering of defilements’ means of both the suffering of the round and the suffering of defilements. For nibbāna with residue is the end of the suffering of defilements, while nibbāna without residue is the end of the suffering of the round. 426. Tesanti anusayānaṃ. Paṭikkhepavasenāti pajahanavasena, appavattikaraṇavasenāti attho. Avijjaṃ pajahitvāti anavasesato avijjaṃ appavattidhammataṃ āpādetvā. Kāmaṃ heṭṭhimamaggañāṇampi avijjāpahāyinī vijjā eva, taṃ pana ñāṇaṃ avijjāya anavasesappahāyakaṃ na hoti, aggamaggañāṇe pana uppanne avijjāya lesopi nāvasissatīti tadeva avijjāya pahāyakanti āha – ‘‘arahattamaggavijjaṃ uppādetvā’’ti. 426. ‘Them’ refers to the latent tendencies. ‘By way of rejection’ means by way of abandoning, that is, by way of preventing their arising. ‘Having abandoned ignorance’ means having rendered ignorance completely non-arising. Indeed, even the knowledge of a lower path is knowledge that abandons ignorance, but that knowledge does not entirely eradicate ignorance. However, when the knowledge of the highest path arises, not even a trace of ignorance remains—thus it is said, “having produced the knowledge of the arahant path.” 427. Sayameva tathāgate attano buddhānubhāvena desente saṭṭhi bhikkhū arahattaṃ pattāti anacchariyametaṃ, atha kiṃ acchariyanti āha ‘‘ima’’ntiādi. Kathentepīti ettha itisaddo pakārattho, imināva pakārenāti attho. Pattā evāti saṭṭhi bhikkhū arahattaṃ pattā evāti yojanā. Etampi anacchariyaṃ, satthu sammukhā sāvakā samudāgamā mahābhiññā pabhinnapaṭisambhidā tathā tathā sappāṭihāriyaṃ dhammaṃ desentīti. Tenāha – ‘‘mahābhiññappattā hi te sāvakā’’ti. 427. When the Tathāgata himself taught by the power of his own Buddhahood, that sixty monks attained arahantship is not surprising. But what is surprising? He said, “this,” and so on. In ‘even while teaching,’ the word ‘iti’ indicates manner, meaning “in this very way.” In ‘they attained indeed,’ the construction is: sixty monks attained arahantship indeed. This too is not surprising, that disciples, having come together in the presence of the Teacher, possessing great direct knowledge and the attained analytical knowledges, taught the Dhamma in such a way that it was wonderfully efficacious. Therefore, he said: “For those disciples had attained great direct knowledge.” Mahāmaṇḍapeti lohapāsādassa purato eva mahābhikkhusannipāto jātoti tesaṃ pahonakavasena kate mahati sāṇimaṇḍapeti vadanti. Tesupi ṭhānesūti tesu yathāvuttamahāmaṇḍapādīsu ṭhānesu. Mahāthero atthīti padaṃ ānetvā sambandhitabbaṃ. Devattherassa guṇe sutvā pasannamānaso mahāthero, tathāpi vatthasampattiyā pasīditvā ‘‘tvaṃ pana nhāpehī’’ti āha. ‘The great pavilion’—they say a great assembly of monks had gathered in front of the Brazen Palace, and for their accommodation, a large cloth pavilion was made. ‘In those places’ means in those places such as the aforementioned great pavilion. The phrase ‘the great elder was’ should be brought in and connected. Hearing the virtues of the Elder Devata, the great elder’s mind became pleased, and being further delighted by the abundance of robes, he said, “You, then, have him bathed.” Heṭṭhāpāsādeti ca kalyāṇiyamahāvihāre uposathāgāre heṭṭhāpāsāde ekadā uparipāsāde ekadā, kathesīti. Cūḷanāgassa tathā mahatī parisā devatānubhāvena abhiññāpādanaṃ ahosīti keci[Pg.433]. Thero pana mahiddhiko ahosi, tasmā tāva mahatiṃ parisaṃ abhiññāpesīti apare. ‘Below the palace’—in the Kalyāṇī Great Monastery, in the Uposatha hall, sometimes below the palace and sometimes above the palace, he taught. Some say that for Cūḷanāga, such a great assembly was caused to attain direct knowledge through the power of the devas. But others say that the elder was of great psychic power, therefore he caused such a great assembly to attain direct knowledge. Tato tatoti tassaṃ tassaṃ disāyaṃ. Ekovāti ekacco eva, na bahuso, katipayāva puthujjanā ahesunti attho. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. ‘From here and there’ means in this and that direction. ‘Only one’ means just a single one, not many; the meaning is that there were only a few ordinary people. The rest is easily understood because of the method already stated below. Chachakkasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Abstruse Meaning of the Commentary on the Chachakka Sutta is complete. 7. Mahāsaḷāyatanikasuttavaṇṇanā 7. Commentary on the Great Six Sense-Sphere Sutta 428. Mahantāni saḷāyatanāni adhikicca pavattattā mahāsaḷāyatanikaṃ, mahantatā ca tesaṃ mahantaṃ lokasannivāsaṃ abhibyāpetvā ṭhitattā ayoniso gayhamānānaṃ mahato anatthāya saṃvattanato, yoniso gayhamānānaṃ mahato atthāya hitāya sukhāya saṃvattanato ca daṭṭhabbā. Jotakanti bodhakaṃ. 428. Because it occurs with reference to the great six sense-bases, it is called the Mahāsaḷāyatanika. And their greatness should be seen in that, because they stand pervading a vast world-system, when grasped unwisely, they lead to great harm; but when grasped wisely, they lead to great benefit, well-being, and happiness. ‘Illuminating’ means awakening. 429. Sikhāppattāya vipassanāya jānanampi yathābhūtajānanameva maggena jānanassa āsannakāraṇabhāvatoti āha – ‘‘sahavipassanena maggena ajānanto’’ti. Vuḍḍhiṃ gacchantīti paccayasamodhānena bhavayonigatiṭhitisattāvāsapāḷiyā aparāparaṃ parivuddhiṃ gacchanti. Evaṃbhūtā paguṇabhāvamāpāditā samathavipassanādhammā viya suṭṭhutaraṃ vasībhāvaṃ pāpitā jhānābhiññā viya ca vasībhūtā hutvā uparūpari brūhentīti āha – ‘‘vasībhāvaṃ gacchantī’’ti. Tathā hi te kadāci bhavapatthanāya anuppāditāyapi appahīnabhāvenevassā tiṭṭhanti. Akusalā dhammāva yebhuyyena dassanāyatanena vināsadassanato pavattanti parivaḍḍhanti ca. Pañcadvārikadarathāti pañcadvārikajavanasahagatā akusaladarathā. Evaṃ manodvārikadarathā veditabbā. Santāpāti darathehi balavanto sampayuttadhammānaṃ nissayassa ca santāpanakarā. Pariḷāhāti tatopi balavatarā tesaṃyeva paridahanakarā. 429. Even knowing by insight that has reached its peak is truly knowing things as they are, because it is the proximate cause for knowing by the path. Hence it is said: 'Not knowing with the path accompanied by insight.' 'They grow' means that, through the convergence of conditions, they progressively increase in the series of existences, origins, destinations, stations, and abodes of beings. Such states of serenity and insight, having been brought to proficiency, like the jhānas and direct knowledges that have been brought to a state of excellent mastery, having become mastered, continue to grow higher and higher. Hence it is said: 'They attain mastery.' For indeed, even when the desire for existence is not aroused, they persist for one because they have not been abandoned. Unwholesome states mostly arise and increase through the sense-base of seeing and from seeing ruin. 'Disturbances of the five doors' are the unwholesome disturbances associated with the impulsions of the five doors. Similarly, the disturbances of the mind door should be understood. 'Torments' are strong disturbances that cause distress to their associated states and their support. 'Burning' is even more intense than that, scorching those same states. 430. Pañcadvārikasukhaṃ, na kāyappasādasannissitasukhameva. Manodvārikasukhanti manodvārikacittasannissitasukhaṃ, na yaṃ kiñci cetasikasukhaṃ tassa kāyikasukhaggahaṇeneva [Pg.434] gahitattā. Pañcadvārikajavanena samāpajjanaṃ vā vuṭṭhānaṃ vā natthīti idaṃ manodvārikajavanena tassa sambhavaṃ dassetuṃ, maggassa vasena vuttaṃ, na pana tappasaṅgasaṅkānivattanatthaṃ. Viññattimattampi janetuṃ asamatthaṃ samāpajjanassa kathaṃ paccayo hoti, buddhānaṃ pana bhagavantānaṃ hotīti ce? Tathāpi tassa āsannaṭṭhāne pañcadvārikacittappavattiyā asambhavo eva tādisassa pubbābhogassa tasmiṃ kāle asambhavato. Eteneva yā kesañci ariyadhamme akovidānaṃ ghaṭasabhāvādīsu buddhitulyakāritāpatticodanā; sā paṭikkhittāti daṭṭhabbā taṃtaṃpurimābhogavasena tena tena pañcadvārikābhiniyatamanoviññāṇassa parato pavattamānamanoviññāṇena tasmiṃ tasmiṃ atthe vaṇṇasaṇṭhānādivisesassa vinicchinitabbato. Uppannamattakameva hotīti pañcadvārikajavanaṃ tādisaṃ kiñci atthanicchayakiccaṃ kātuṃ na sakkoti, kevalaṃ uppannamattameva hoti. Ayanti ‘‘ādīnavānupassino’’tiādinā vuttā. 430. The pleasure of the five-door process is not merely the pleasure dependent on bodily sensitivity. The pleasure of the mind-door process is the pleasure dependent on mind-door consciousness; it is not any mental pleasure, since such is included by the grasping of bodily pleasure. That there is no attainment or emergence through the five-door impulsion is stated to show its occurrence through the mind-door impulsion by way of the path, not to dispel doubt about that association. If it is asked, 'How can something that is incapable of even generating a mere intimation be a condition for attainment?'—for the Blessed Buddhas, it is so. Even so, the occurrence of a five-door consciousness-process in its immediate vicinity is impossible because such prior attention is absent at that time. By this very reasoning, the accusation made by some who are unskilled in the noble Dhamma—of imputing an activity similar to cognition in things like the nature of a pot—should be seen as refuted. This is because the particular characteristic of color, shape, and so on, in each respective object, is to be determined by the subsequent mind-consciousness that arises after the mind-consciousness directed by the five doors, based on the respective prior attention. The five-door impulsion merely arises; it cannot perform any function of determining the meaning. It merely arises. This is what is said by 'one who contemplates danger,' and so on. 431. Kusalacitta…pe… bhūtassāti vuṭṭhānagāminivipassanāsahagatakusalacittassa sampayuttacetosukhasamaṅgībhūtassa. Pubbasuddhikāti magguppattito, vipassanārambhatopi vā pubbeva suddhā. Tenāha – ‘‘ādito paṭṭhāya parisuddhāva hontī’’ti. Sabbatthakakārāpakaṅgānīti sīlavisodhanassa cittasamādhānassa vipassanābhiyogassa maggena pahātabbakilesapahānassāti sabbassapi maggasambhārakiccassa kārāpakaṅgāni. Aṭṭhaṅgiko vāti paṭhamajjhāniko vā aṭṭhaṅgiko, dutiyajjhāniko vā sattaṅgiko hoti. 431. 'Wholesome consciousness... of one who has become' refers to one who is endowed with the mental pleasure associated with the wholesome consciousness accompanied by insight leading to emergence. 'Purified from the beginning' means pure either from the arising of the path, or pure even before the commencement of insight. Hence it is said: 'From the beginning onwards, they are entirely pure.' 'All the factors that accomplish' means the factors that fulfill all the preparatory tasks for the path, such as the purification of virtue, the concentration of mind, the application to insight, and the abandonment of the defilements to be abandoned by the path. 'Eight-factored' means either the first-jhāna path is eight-factored, or the second-jhāna path is seven-factored. Imameva suttapadesaṃ gahetvāti, ‘‘yā tathābhūtassa diṭṭhī’’tiādinā sammādiṭṭhiādīnaṃ pañcannaṃyeva tasmiṃ ṭhāne gahitattā lokuttaramaggo pañcaṅgikoti vadati. Soti tathā vadanto vitaṇḍavādī. Anantaravacanenevāti, ‘‘yā tathābhūtassa diṭṭhī’’tiādivacanassa, ‘‘evamassāya’’ntiādinā anantaravacanena. Paṭisedhitabboti paṭikkhipitabbo. ‘‘Ariyo aṭṭhaṅgiko maggo’’ti hi idaṃ vacanaṃ ariyamaggassa pañcaṅgikabhāvaṃ ujukameva paṭikkhipati. Yadi evaṃ ‘‘yā tathābhūtassa diṭṭhī’’tiādinā tattha pañcannaṃ eva aṅgānaṃ gahaṇaṃ kimatthiyanti āha ‘‘uttari cā’’tiādi. Sammāvācaṃ bhāveti ariyamaggasamaṅgī. Tenāha ‘‘micchāvācaṃ pajahatī’’ti. Yasmiñhi [Pg.435] khaṇe sammāvācā bhāvanāpāripūriṃ gacchati, tasmiṃyeva micchāvācā pajahīyatīti. Saheva viratiyā pūrenti samucchedaviratiyā vinā dukkhapariññādīnaṃ asambhavato. Ādito paṭṭhāya parisuddhāneva vaṭṭanti parisuddhe sīle patiṭṭhitasseva bhāvanāya ijjhanato. Yathāvuttamatthaṃ ganthantarenapi samatthetuṃ, ‘‘subhaddasuttepi cā’’tiādi vuttaṃ. Anekesu suttasatesu aṭṭhaṅgikova maggo āgato, na pañcaṅgikoti adhippāyo. Taking this very passage of the sutta, because only the five factors—right view and so on—are mentioned in that context, he says the supramundane path is five-factored. He who speaks thus is a sophist. 'By the immediately following statement' means by the statement immediately following the one beginning 'the view of one who is thus,' which begins 'thus for him.' It should be refuted. For the statement 'the Noble Eightfold Path' directly refutes the claim that the noble path is five-factored. If so, why are only five factors mentioned there by the phrase 'the view of one who is thus,' and so on? To this, it is said: 'And further...' One endowed with the noble path develops right speech. Hence it is said: 'He abandons wrong speech.' For at the very moment when right speech reaches the culmination of its development, wrong speech is abandoned. They fulfill it together with abstinence, because without abstinence through eradication, the full understanding of suffering and so on is impossible. They proceed as pure from the very beginning, because development succeeds only for one who is established in pure virtue. To support the meaning as stated with another text, it is said, 'And also in the Subhadda Sutta...' The intention is that in many hundreds of suttas, the path that has come down is the eight-factored one, not the five-factored one. Sammāsati maggakkhaṇe kāyānupassanādicatukiccasādhikā hotīti taṃ catubbidhaṃ katvā dassento, ‘‘maggasampayuttāva cattāro satipaṭṭhānā’’ti āha. Na catumaggasampayuttatāvasena. Esa nayo sammappadhānādīsupi. Aññamaññānativattamānā yuganaddhā yuttā viya ariyamaggayuganaddhā aññamaññaṃ paṭibaddhāti yuganaddhā. Tenāha – ‘‘ekakkhaṇikayuganandhā’’ti ariyamaggakkhaṇe eva hi samathavipassanā ekakkhaṇikā hutvā samadhuraṃ vattanti. Tenevāha ‘‘ete hī’’tiādi. Aññasmiṃ khaṇe samāpatti, aññasmiṃ vipassanāti idaṃ tesaṃ tattha tattha kiccato adhikabhāvaṃ sandhāya vuttaṃ, na aññathā. Na hi paññārahitā samāpatti, samādhirahitā ca vipassanā atthi. Ariyamagge pana ekakkhaṇikā samadhuratāya ekarasabhāvenāti attho. Phalavimuttīti arahattaphalavimutti. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. Because right mindfulness, at the moment of the path, accomplishes the fourfold task of contemplation of the body, etc., showing it as fourfold, he said: 'The four foundations of mindfulness are associated with the path.' This is not in the sense of association with the four paths. This same method applies to the Right Strivings, etc., as well. 'Yoked together' means not overstepping one another, bound to one another like a yoked pair. Therefore, he said: 'Yoked together in a single moment.' For, indeed, at the very moment of the noble path, serenity and insight, being of a single moment, proceed with equal force. Therefore, he said: 'For these,' etc. The statement 'In one moment, absorption; in another, insight' is said with reference to the predominance of their respective functions in each case, not otherwise. For there is no absorption without wisdom, nor insight without concentration. But on the noble path, the meaning is that they are of a single moment, of equal force, and of a single essence. 'Fruit-liberation' means the liberation that is the fruit of Arahantship. The rest is easily understood, since the method has been stated before. Mahāsaḷāyatanikasuttavaṇṇanāya līnatthappakāsanā samattā. The Elucidation of the Hidden Meaning, a commentary on the Mahāsaḷāyatanika Sutta, is concluded. 8. Nagaravindeyyasuttavaṇṇanā 8. Commentary on the Nagaravindeyya Sutta 435. Samavisamaṃ carantīti kāyasamādiṃ samaññeva, kāyavisamādiṃ visamaññeva caranti karonti paṭipajjanti. Taṃ pana samavisamaṃ aññamaññaṃ viruddhattā visadisattā na ekasmiṃ kāle sambhavatīti āha – ‘‘kālena samaṃ kālena visama’’nti. Samacariyampi hi etanti pubbe samacariyāya jotitattā vuttaṃ. 435. 'They practice evenly and unevenly' means: they practice, perform, and undertake even bodily conduct and so on as even, and uneven bodily conduct and so on as uneven. However, because even and uneven are mutually opposed and dissimilar, they do not occur at the same time. Therefore, it is said: 'At times even, at times uneven.' This is indeed even practice; it is called this because it was previously illuminated as 'even practice'. 437. Ākaronti adhippetamatthaṃ ñāpenti pabodhentīti ākārā, ñāpakakāraṇanti āha – ‘‘ke ākārāti kāni kāraṇānī’’ti. Anubuddhiyoti [Pg.436] anumānañāṇāni. Tañhi yathādiṭṭhamatthaṃ diṭṭhabhāvena anveti anugacchatīti ‘‘anvayā’’ti vuccati. Haritatiṇacampakavanādivasenāti haritakambalādisadisatiṇādivasena vitthāritakanakapaṭādisadivikasitacampakavanādivasena. Ādisaddena cettha kīcakaveṇusaddamadhurasaphalāphalavasena saddarasānaṃ atthibhāvo veditabboti. Campakavaseneva pana phassagandhānampi atthibhāvo vuttoti. Tenāha – ‘‘rūpādayo pañca kāmaguṇā atthī’’ti. ‘‘Itthirūpādīni sandhāyetaṃ kathita’’nti vatvā indriyabaddhā vā hontu rūpādayo anindriyabaddhā vā, sabbepi cete kilesuppattinimittatāya kāmaguṇā evāti codanaṃ sandhāya visabhāgitthigatā rūpādayo savisesaṃ kilesuppattinimittanti dassento, ‘‘tāni hī’’tiādimāha. 437. They indicate, make known, and enlighten the intended meaning—these are the modes; hence, it is said they are indicators or causes: “What are the modes? What are the causes?” “Anubuddhi” means inferential knowledges. For it follows and proceeds according to the meaning as seen; thus, it is called “anvaya” (logical sequence). By way of green grass, champak groves, and so on: that is, by way of grass resembling green blankets, and by way of blossoming champak groves resembling spread-out golden cloths. Here, by the term “and so on,” the existence of sounds and tastes, such as the sound of kīcaka reeds and bamboos and sweet-tasting fruits and non-fruits, should be understood. But, by mentioning “champak groves” alone, the existence of tactile and olfactory objects is also stated. Therefore, it is said: “The five strands of sensual pleasure, forms and so on, exist.” Having stated, “This is said with reference to female forms and so on,” and considering the challenge that whether these forms and so on are bound to the senses or not, all of them are strands of sensual pleasure because they are a sign for the arising of defilements, while also showing that forms and the like, pertaining to women who are of a different kind, are especially a sign for the arising of defilements, it is said: “For those…” and so on. Tattha tānīti rūpādīni. Hi-saddo hetuattho. Tena yathāvuttamatthaṃ samattheti, ‘‘yasmā purisassa cittaṃ pariyādāya tiṭṭhanti, tasmā itthirūpādīni sandhāya etaṃ kathita’’nti. Purisassa cittanti purisassa catubhūmakaṃ kusalacittaṃ pariyādāya gahetvā antomuṭṭhigataṃ viya katvā. ‘‘Hatthikāyaṃ pariyādiyitvā’’tiādīsu (saṃ. ni. 1.126) hi gahaṇaṃ pariyādānaṃ nāma, ‘‘aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādīsu (saṃ. ni. 3.102) khepanaṃ pariyādānaṃ, idha ubhayampi vaṭṭati. Idāni yathāvuttamatthaṃ sutteneva sādhetuṃ, ‘‘yathāhā’’tiādi vuttaṃ. Tattha ‘‘nāhaṃ, bhikkhave’’tiādīsu na-kāro paṭisedhattho. Ahanti bhagavā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vattabbaṃ itthirūpato aññaṃ. Ekarūpampīti ekampi rūpaṃ. Samanupassāmīti ñāṇassa samanupassanā adhippetā, heṭṭhā na-kāraṃ ānetvā sambandhitabbaṃ. Ayañhettha attho – ‘‘ahaṃ, bhikkhave, sabbaññutaññāṇena sabbaso olokento aññaṃ ekarūpampi na samanupassāmī’’ti. Yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti yaṃ rūpaṃ rūpagarukassa purisassa sabbampi kusalacittaṃ pavattituṃ appadānavasena pariyādiyitvā gahetvā khepetvā ca tiṭṭhati. Yathayidaṃ itthirūpanti itthiyā rūpakāyaṃ. Rūpasaddo khandhādianekatthavācako, idha pana itthiyā catusamuṭṭhāne rūpāyatane vaṇṇadhātuyaṃ daṭṭhabbo. ‘‘Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti [Pg.437] idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. Purimaṃ ‘‘yathayidaṃ, bhikkhave, itthirūpa’’nti idaṃ opammavasena vuttaṃ, idaṃ pariyādānabhāve nidassananti daṭṭhabbaṃ. Sesaṃ suviññeyyameva. Here, “those” refers to forms and so on. The word “hi” signifies cause. Therefore, it supports the meaning as stated: “Because they obsess a man’s mind, this is said with reference to a woman’s form and so on.” “Obsess a man’s mind” means taking hold of a man’s wholesome mind belonging to the four planes, making it as if held within a fist. In passages like “having overwhelmed the elephant army,” “overwhelming” refers to seizing, while in passages like “the perception of impermanence, when developed and cultivated, overwhelms all sensual desire,” “overwhelming” refers to destroying. Here, both meanings apply. Now, to establish the meaning as stated by the sutta itself, the phrase “as it is said” is introduced. In the passage “Monks, I do not,” the negative particle “na” conveys denial. “I” refers to the Blessed One indicating himself. “Monks” is his address to the monks. “Other” means something different from a woman’s form. “Even a single form” means even one form. “I perceive” refers to the thorough seeing of knowledge, which should be connected with the preceding negative particle. The meaning here is: “Monks, with my omniscient knowledge, surveying everything, I do not perceive even a single other form.” “That which obsesses a man’s mind” refers to the form that, for a man who values forms, seizes and destroys all wholesome mental states by not giving an opportunity for them to arise, and persists. “Such as a woman’s form” means the physical body of a woman. The word “form” has multiple meanings, such as the aggregate, etc.; but here it should be understood as the visible form of a woman, the element of appearance, arising from the four origins. “Monks, a woman’s form obsesses a man’s mind”—this is said to reinforce the earlier statement. The earlier statement, “Monks, such as a woman’s form,” is given by way of simile, and this should be seen as illustrating the nature of obsession. The rest is easily understood. Nagaravindeyyasuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the hidden meaning in the commentary on the Nagaravindeyya Sutta is complete. 9. Piṇḍapātapārisuddhisuttavaṇṇanā 9. Commentary on the Discourse on the Purity of Alms-Food 438. Dhammasenāpatino paṭisallīyanassa adhippetattā, upari ca pāḷiyaṃ, ‘‘suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī’’ti (ma. ni. 3.438) vuttattā ‘‘paṭisallānāti phalasamāpattito’’ti āha. 438. Because seclusion was intended by the General of the Dhamma, and furthermore, because it is said in the Pāli text, “Venerable sir, I now frequently dwell in the dwelling of emptiness,” (Majjhima Nikāya 3.438) it is therefore said, “Seclusion means from the attainment of fruition.” Vippasannānīti visesato pasannāni. Okāsavasenāti indriyānaṃ patiṭṭhitokāsavasena. Nanu tāni indriyāni sabhāvato vippasannāni hontīti? Saccaṃ honti. Na hidaṃ tādisaṃ pasannataṃ sandhāya vuttaṃ, idaṃ pana santapaṇītasamāpattisamuṭṭhitānaṃ paccupaṭṭhitānaṃ cittajarūpānaṃ vasena sesatisantatirūpānaṃ seṭṭhataraṃ paṇītabhāvāpattiṃ sandhāya vuttaṃ. Phalasamāpattitoti suññatānupassanāvasena samāpannaphalasamāpattito. Mahantānaṃ buddhādīnaṃ purisānaṃ vihāro mahāpurisavihāro. Tenāha – ‘‘buddha…pe… vihāro’’ti. Vihārato paṭṭhāyāti parikkhitte ca vihāre parikkhepato paṭṭhāya, aparikkhitte ca parikkhepārahaṭṭhānato paṭṭhāya. Keci pana ‘‘vihārabbhantarato paṭṭhāyā’’ti vadanti. Yāva gāmassa indakhīlāti gāmassa abbhantarindakhīlo. Gehapaṭipāṭiyācaritvāti piṇḍāya caritvā. Yāva nagaradvārena nikkhamanāti nagaradvārena yāva nikkhamanapadesā. Yāva vihārāti yāva vihārabbhantarā. Paṭikkantamaggoti nivattanamaggo. Ārammaṇe paṭihaññanākārena pavattamānampi paṭighasampayuttaṃ citte paṭihanantaṃ viya pavattatīti āha – ‘‘citte paṭihaññanakilesajāta’’nti. Divasañca rattiñca anusikkhantenāti etaṃyeva rāgādippahāyiniṃ sammāpaṭipattiṃ divā ca rattiñca anu anu sikkhantena uparūpari vaḍḍhentena. “Vippasannāni” means especially clear. “Okāsavasenāti” means by way of the established location of the faculties. But are not those faculties naturally clear? Indeed, they are. This was not said with reference to such clarity, but rather with reference to the attainment of a more excellent and refined state of the mind-produced forms that have arisen from serene and refined attainments and are present, surpassing the remaining continuity of forms. “Phalasamāpattito” means from the fruition attainment entered into by way of the contemplation of emptiness. The dwelling of great beings like the Buddhas is the “mahāpurisavihāra.” Hence it is said: “Buddha...dwelling.” “Vihārato paṭṭhāyāti” means, in the case of an enclosed monastery, starting from the enclosure, and in the case of an unenclosed one, starting from a place suitable for an enclosure. Some, however, say: “Starting from inside the monastery.” “Yāva gāmassa indakhīlāti” means the inner boundary pillar of the village. “Gehapaṭipāṭiyācaritvāti” means having walked for alms in sequence of houses. “Yāva nagaradvārena nikkhamanāti” means up to the place of exit by the city gate. “Yāva vihārāti” means up to the inside of the monastery. “Paṭikkantamaggoti” is the returning path. Even though it proceeds in the manner of striking against an object, that which is associated with resistance proceeds as if striking the mind; hence it is called “the group of defilements born of striking in the mind.” “Divasañca rattiñca anusikkhantenāti” means by one who trains day and night in this very right practice that abandons lust and so on, training again and again and developing it higher and higher. 440. Pahīnā nu kho me pañca kāmaguṇāti ettha kāmaguṇappahānaṃ nāma tappaṭibaddhachandarāgappahānaṃ. Tathā hi vuttaṃ – ‘‘tiṭṭhanti citrāni tatheva [Pg.438] loke, athettha dhīrā vinayanti chanda’’nti. Ekabhikkhussa paccavekkhaṇā nānāti ekasseva bhikkhuno, ‘‘pahīnā nu kho me pañca kāmaguṇā’’tiādinā pāḷiyaṃ āgatā nānāpaccavekkhaṇā honti. Nānābhikkhūnanti visuṃ visuṃ anekesaṃ bhikkhūnaṃ. Paccavekkhaṇā nānāti vuttanānāpaccavekkhaṇā. Idāni tameva saṅkhepato vuttamatthaṃ vitthārato dassetuṃ, ‘‘katha’’ntiādi vuttaṃ. Tattha ‘‘paccavekkhatī’’ti vuttaṃ, kathaṃ pana paccavekkhatīti āha ‘‘pahīnā nu kho’’tiādi. Vīriyaṃ paggayhāti catubbidhasammappadhānavīriyaṃ ārabhitvā vipassanaṃ vaḍḍhitvā. Maggānantaraṃ anāgāmiphalaṃ patvāti vacanaseso. Phalānantaraṃ magganti tasmiṃ anāgāmimagge ṭhito phalasamāpattito vuṭṭhāya aggamaggatthāya vipassanaṃ ārabhitvā tasmiṃyeva āsane na cireneva vipassanaṃ ussukkāpetvā arahattamaggaṃ gaṇhanto nirodhadhammānuppattiyā vipassanāparivāsābhāvato phalānantaraṃ maggappatto nāma hotīti katvā. 440. “Have the five strands of sensual pleasure indeed been abandoned by me?” Here, the abandonment of the strands of sensual pleasure means the abandonment of desire and lust connected with them. As it is said: “The colorful things remain just as they are in the world, but the wise remove their desire for them.” The reflections of a single monk are diverse—for a single monk, there are diverse reflections found in the Pāli text, such as “Have the five strands of sensual pleasure indeed been abandoned by me?” and so on. For many monks—that is, for each of many separate monks. The reflections are diverse—the aforementioned diverse reflections. Now, to explain in detail what was previously stated briefly, the passage beginning with “how” is stated. There, it is said, “he reflects,” but how does he reflect? It is said, “Have I indeed abandoned...?” and so on. He exerts energy—having aroused the fourfold right effort and developed insight. The rest of the sentence is implied: immediately after the path, he attains the fruit of non-return. The path immediately after the fruit—because one who is established in that non-returner’s path, having emerged from the attainment of fruition, arouses insight for the sake of the highest path, and on that very seat, without delay, having made insight diligent, while attaining the path of arahantship, is called one who has attained the path immediately after the fruit, due to the arising of the cessation-dhamma and the consequent absence of a period of residence for insight. Tato vuṭṭhāyāti maggānantaraphalato vuṭṭhāya. Maggānantarato hi vuṭṭhito maggato vuṭṭhito viya hotīti tathā vuttaṃ. ‘‘Phalānantaraṃ magga’’nti ettha phalaṃ anantaraṃ etassāti phalānantaraṃ. ‘‘Phalānantaraṃ magga’’nti padadvayenapi anāgāmimaggaphalāni ceva vadatīti evamettha attho daṭṭhabbo. Nīvaraṇādīsupi eseva nayoti ettha, ‘‘pahīnā nu kho me pañca nīvaraṇā’’tiādinā yojanā veditabbā. Etesanti ettha etesaṃ nīvaraṇapañcupādānakkhandhasatipaṭṭhānādīnaṃ. Pahānādīnīti pahānapariññābhāvanāsacchikiriyā. Nānāpaccavekkhaṇā hotīti tā paccavekkhaṇā nānāti adhippāyo. Etāsu pana paccavekkhaṇāsūti etāsu kāmaguṇapaccavekkhaṇādīsu dvādasasu paccavekkhaṇāsu. Ekaṃ paccavekkhaṇaṃ paccavekkhati dvādasasu nayesu ekeneva kiccasiddhito. Añño bhikkhu. Ekanti aññaṃ paccavekkhati. Aññattho hi ayaṃ ekasaddo ‘‘ittheke’’tiādīsu (ma. ni. 3.21, 27) viyāti. Nānābhikkhūnaṃ pana ekā paccavekkhaṇā, nānābhikkhūnaṃ nānāpaccavekkhaṇāti evaṃ catukkapaccavekkhaṇampi ettha sambhavati. Imassa pana dvayassa vasena abhisamayo natthīti tadubhayaṃ aṭṭhakathāyaṃ na uddhaṭaṃ. Sesaṃ suviññeyyameva. “Then rising up” means rising up from the fruit that is immediately after the path. For one who has risen up from what is immediately after the path, it is as if he has risen up from the path itself; thus it is said. In “the path immediately followed by the fruit,” `phalānantaraṃ` means that to which the fruit is immediate. By these two words, “the path immediately followed by the fruit,” it also speaks of the path and fruit of the non-returner; thus the meaning should be understood here. The same method applies to the hindrances and so on; here, the connection should be understood through such phrases as, “Have the five hindrances been abandoned by me?” “Of these” refers to these hindrances, the five aggregates of clinging, the foundations of mindfulness, and so on. “Abandoning, etc.” means abandoning, full understanding, development, and realization. “There are various reflections” means that these reflections are diverse. “But in these reflections” means in these twelve reflections, such as the reflection on sensual pleasures, etc. One reflects on one reflection, since the task is accomplished by just one method out of the twelve. Another monk reflects on another one. For this word “one” has the meaning of “another,” as in such cases as “some here” (MN 3.21, 27). However, for various monks there is one reflection, and for various monks there are various reflections; thus, a fourfold reflection is also possible here. But since there is no realization based on this pair, this twofold distinction is not presented in the commentary. The rest is easily understood. Piṇḍapātapārisuddhisuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the hidden meaning in the commentary on the Piṇḍapātapārisuddhi Sutta is concluded. 10. Indriyabhāvanāsuttavaṇṇanā 10. Commentary on the Discourse on the Development of the Faculties 453. Evaṃnāmaketi [Pg.439] ‘‘gajaṅgalā’’ti evaṃ itthiliṅgavasena laddhanāmake majjhimapadesassa mariyādaṭṭhānabhūte nigame. Suveḷu nāma nicalarukkhoti vadanti. Tato aññaṃ evāti pana adhippāyena ‘‘ekā rukkhajātī’’ti vuttaṃ. Cakkhusotānaṃ yathāsakavisayato nivāraṇaṃ damanaṃ indriyabhāvanā, tañca kho sabbaso adassanena asavanenāti āha – ‘‘cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇātī’’ti. Sati hi dassane savane ca tāni adantāni abhāvitānevāti adhippāyo. Cakkhusotāni ca asampattaggāhitāya durakkhitānīti brāhmaṇo tesaṃyeva visayaggahaṇaṃ paṭikkhipi. Asadisāyāti aññatitthiyasamayehi asādhāraṇāya. Ālayanti kathetukāmatākāranti attho. 453. “In one thus named”: in the market town named ‘Gajaṅgalā,’ a name received in the feminine gender, which is a border place of the Middle Country. They say there is a motionless tree called Suveḷu. But with the intention that it is something different from that, it is said, “one kind of tree.” The prevention and taming of the eye and ear from their respective objects is the development of the faculties. And that this is entirely through not seeing and not hearing, he says: “He does not see a form with the eye, nor hear a sound with the ear.” For the meaning is that when there is seeing and hearing, they are untamed and undeveloped. And because the eye and ear are hard to guard on account of their grasping at what has not yet arrived, the brahmin rejected the grasping of their objects. “Incomparable” means not shared with the systems of other sectarians. “Attachment” means the state of desiring to speak. 454. Vipassanupekkhāti āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattabhūtā vipassanāsaṅkhātā upekkhā. Sā pana yasmā bhāvanāvisesappattiyā heṭṭhimehi vipassanāvārehi santā ceva paṇītā ca, pageva cakkhuviññāṇādisahagatāhi upekkhāhi, tasmā āha – ‘‘esā santā esā paṇītā’’ti. Atappikāti santapaṇītabhāvanārasavasena tittiṃ na janeti. Tenevāha – 454. “Equanimity of insight” is the equanimity called insight, which has become neutral in discerning the impermanent nature and so on of formations, when the three characteristics have been seen by the insight-knowledge of one who has initiated insight practice. And since that equanimity, by reaching a special attainment of development, is more peaceful and sublime than the lower stages of insight—let alone the equanimity associated with eye-consciousness and so on—therefore he said: “This is peaceful, this is sublime.” “Not satisfying” means that due to the savor of developing the peaceful and sublime, it does not produce satiety. Therefore, he said: ‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno; Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti. (dha. pa. 373); “For a monk who has entered an empty dwelling, whose mind is peaceful, a superhuman delight arises for one who rightly sees the Dhamma with insight.” (Dhp. 373) Itīti evaṃ vakkhamānākārenāti attho. Ayaṃ bhikkhūti ayaṃ āraddhavipassako bhikkhūti yojanā. Cakkhudvāre rūpārammaṇamhīti cakkhudvāre āpāthagate rūpārammaṇe. Manāpanti manāpabhāvena pavattanakaṃ. Majjhatte manāpāmanāpanti iṭṭhamajjhatte manāpabhāvena amanāpabhāvena ca pavattanakaṃ manāpāmanāpaṃ nāmāti. Tenāha (‘‘neva manāpaṃ na amanāpa’’nti). Iminā manāpabhāvo gahito, ‘‘neva manāpa’’nti iminā manāpabhāvo majjhatto ca ubhayaṃ ekadesato labbhatīti, ‘‘manāpāmanāpa’’nti vuttaṃ. Evaṃ ārammaṇe labbhamānavisesavasena tadārammaṇassa cittassa pākatikaṃ pavattiākāraṃ dassetvā idāni tappaṭisedhena ariyassa [Pg.440] vinaye anuttaraṃ indriyabhāvanaṃ dassetuṃ, ‘‘tassa rajjituṃ vā’’tiādi vuttaṃ. Tatrāyaṃ yojanā – tassa cittaṃ iṭṭhe ārammaṇe rajjituṃ vā aniṭṭhe ārammaṇe dussituṃ vā majjhatte ārammaṇe muyhituṃ vā. Adatvāti nisedhetvā. Pariggahetvāti parijānanavasena ñāṇena gahetvā ñātatīraṇapahānapariññāhi parijānitvā. Vipassanaṃ majjhatte ṭhapetīti anukkamena vipassanupekkhaṃ nibbattetvā taṃ saṅkhārupekkhaṃ pāpetvā ṭhapeti. Cakkhumāti na pasādacakkhuno atthitāmattajotanaṃ; atha kho tassa atisayena atthitājotanaṃ, ‘‘sīlavā’’tiādīsu viyāti āha – ‘‘cakkhumāti sampannacakkhu visuddhanetto’’ti. “Thus” means in the manner about to be spoken. “This monk”: the connection is “this monk who has initiated insight.” “At the eye-door in a visible object” means in a visible object that has come into the avenue of the eye-door. “Agreeable” refers to that which occurs with an agreeable nature. “Agreeable-and-disagreeable in the neutral” means that which occurs with an agreeable nature and a disagreeable nature in the desirable-neutral sphere is called ‘agreeable-and-disagreeable.’ Hence, it is said, “neither agreeable nor disagreeable.” By this, the agreeable nature is grasped; by “neither agreeable,” both the agreeable nature and the neutral are partially obtained, and thus it is called “agreeable-and-disagreeable.” Having thus shown the natural mode of operation of the mind according to the distinctions obtainable in its object, now, by negating that, the supreme development of the faculties in the discipline of the noble one is shown by the words, “for him to be impassioned,” and so on. Here, this is the connection: his mind is not given to be impassioned for an agreeable object, or to be offended for a disagreeable object, or to be deluded for a neutral object. “Not giving” means having prevented. “Having comprehended” means having grasped with knowledge by way of full understanding, having fully understood through the full understandings of the known, of investigation, and of abandoning. “He establishes insight in neutrality” means having sequentially produced equanimity of insight, he makes it reach equanimity towards formations and establishes it there. “One with eyes” does not merely indicate the existence of the physical eye, but rather its excellent existence, just as in such cases as “virtuous one”; therefore, he says: “‘one with eyes’ means one with a perfect eye, one with a purified eye.” 456. Īsakaṃ poṇeti majjhe uccaṃ hutvā īsakaṃ poṇe, na antantena vaṅke. Tenāha – ‘‘rathīsā viya uṭṭhahitvā ṭhite’’ti. 456. It slopes slightly, being high in the middle and then sloping slightly, not bent at the very ends. Therefore, it is said: “Standing having risen up like a chariot pole.” 461. Paṭikūleti amanuññe ārammaṇe. Appaṭikūlasaññīti na paṭikūlasaññī. Taṃ pana appaṭikūlasaññitaṃ dassetuṃ, ‘‘mettāpharaṇena vā’’tiādi vuttaṃ. Tattha paṭikūle aniṭṭhe vatthusmiṃ sattasaññite mettāpharaṇena vā dhātuso upasaṃhārena vā saṅkhārasaññite pana dhātuso upasaṃhārena vāti yojetabbaṃ. Appaṭikūlasaññī viharatīti hitesitāya dhammasabhāvacintanāya ca nappaṭikūlasaññī hutvā iriyāpathavihārena viharati. Appaṭikūle iṭṭhe vatthusmiṃ sattasaññite kesādiasucikoṭṭhāsamattamevāti asubhapharaṇena vāti asubhato manasikāravasena. Idaṃ rūpārūpamattaṃ aniccaṃ saṅkhatanti aniccato upasaṃhārena vā. Tato eva, ‘‘dukkhaṃ vipariṇāmadhamma’’nti manasi karonto paṭikūlasaññī viharati. Sesapadesūti, ‘‘paṭikūle ca appaṭikūle cā’’tiādinā āgatesu sesesu dvīsu padesu. Tattha hi iṭṭhāniṭṭhavatthūni ekajjhaṃ gahetvā vuttaṃ yathā sattānaṃ paṭhamaṃ paṭikūlato upaṭṭhitameva pacchā gahaṇākāravasena avatthantarena vā appaṭikūlato upaṭṭhāti. Yañca appaṭikūlato upaṭṭhitameva pacchā paṭikūlato upaṭṭhāti, tadubhayepi khīṇāsavo sace ākaṅkhati, vuttanayena appaṭikūlasaññī vihareyya paṭikūlasaññī vāti. 461. “In the repulsive” means in a disagreeable object. “Perceiving the non-repulsive” means not perceiving repulsiveness. To show this perception of the non-repulsive, it is said, “either by the pervasion of loving-kindness,” and so on. Here, with regard to a repulsive, undesirable object perceived as a being, it should be connected as “either by the pervasion of loving-kindness or by applying the analysis of elements”; but if it is perceived as a formation, then “by applying the analysis of elements.” “He dwells perceiving the non-repulsive” means that, by seeking the welfare of others and by contemplating the true nature of phenomena, he becomes one who does not perceive repulsiveness and dwells, maintaining his posture. With regard to a non-repulsive, desirable object perceived as a being, he reflects, “it is merely a collection of impurities such as hair on the head, etc.,” or by the pervasion of foulness, that is, by way of attention to the foul. Or by applying the characteristic of impermanence: “This is mere form and formlessness, impermanent, conditioned.” From that very reflection, by attending, “It is suffering, subject to change,” he dwells perceiving repulsiveness. “In the remaining passages” means in the two remaining passages that come in the text beginning, “in the repulsive and in the non-repulsive.” For there, desirable and undesirable objects are taken together. Just as for beings, what first appeared as repulsive, later, due to the mode of grasping or to another state, appears as non-repulsive. And what first appeared as non-repulsive, later appears as repulsive. In both cases, if a destroyer of the cankers wishes, he may dwell perceiving the non-repulsive or perceiving the repulsive in the way that has been described. Tadubhayaṃ [Pg.441] abhinivajjetvāti sabhāvato bhāvanānubhāvato ca upaṭṭhitaṃ ārammaṇaṃ paṭikūlasabhāvaṃ appaṭikūlasabhāvaṃ vāti taṃ ubhayaṃ pahāya aggahetvā. Sabbasmiṃ vatthusmiṃ pana, ‘‘majjhatto hutvā viharitukāmo kiṃ karotī’’ti, vatvā tattha paṭipajjanavidhiṃ dassento, ‘‘iṭṭhāniṭṭhesu…pe… domanassito hotī’’ti āha. Idāni yathāvuttamatthaṃ paṭisambhidāmaggapāḷiyā vibhāvetuṃ, ‘‘vuttaṃ heta’’ntiādimāha. Tassattho heṭṭhā vuttanayo eva. Satoti sativepullappattiyā satimā. Sampajānoti paññāvepullappattiyā sampajānakārī. Cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena, cakkhunā vā karaṇabhūtena rūpaṃ passitvā. Neva sumano hoti gehassitasomanassapaṭikkhepena nekkhammapakkhikāya kiriyāsomanassavedanāya. “Having abandoned both” (tadubhayaṃ abhinivajjetvā): that is, having given up both the object that appears repulsive by nature and the object that appears pleasing by nature, whether by its intrinsic nature or through the power of development, not grasping either. In every case, it is said, “Wishing to dwell in equanimity, what should one do?” Then, explaining the method of practice there, it is said, “In the agreeable and disagreeable…he is not afflicted with displeasure.” Now, to clarify the meaning as stated above according to the Paṭisambhidāmagga, it begins, “For it has been said.” The meaning of this is just as explained earlier. “Mindful” (sato): possessing mindfulness in abundance, mindful. “Clearly comprehending” (sampajāno): acting with wisdom in abundance, clearly comprehending. “Having seen a form with the eye” (cakkhunā rūpaṃ disvā): either through eye-consciousness capable of seeing forms, the eye being referred to in terms of its function, or having seen a form with the eye as the instrument. “Neither pleased” (neva sumano hoti): this means the rejection of pleasure associated with the household life, and not being elated by the functional feeling of joy on the side of renunciation. Imesu cāti ‘‘aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī’’tiādinā (ma. ni. 3.453), – ‘‘kathañcānanda, sekho hoti paṭipado’’tiādinā (ma. ni. 3.460); – ‘‘kathañcānanda, ariyo hoti bhāvitindriyo’’tiādinā (ma. ni. 3.461) ca āgatesu tividhesu nayesu. Manāpaṃ amanāpaṃ manāpāmanāpanti ettha manāpaggahaṇena somanassayuttakusalākusalānaṃ, amanāpaggahaṇena domanassayuttaakusalānaṃ, manāpāmanāpaggahaṇena tabbidhurupekkhāyuttānaṃ saṅgahitattā paṭhamanaye ‘‘saṃkilesaṃ vaṭṭati, nikkilesaṃ vaṭṭatī’’ti vuttaṃ. Paṭhamanaye hi puthujjanassa adhippetattā saṃkilesakilesavippayuttampi yujjati. Dutiyanaye pana ‘‘so…pe… aḍḍīyatī’’tiādivacanato ‘‘paṭhamaṃ saṃkilesaṃ vaṭṭatī’’ti vuttaṃ. Sekkhassa adhippetattā cassa appahīnakilesavasena, ‘‘saṃkilesampi vaṭṭatī’’ti vuttaṃ. Tatiyanaye arahato adhippetattā, ‘‘tatiyaṃ nikkilesameva vaṭṭatī’’ti vuttaṃ. Sekkhavāre pana ‘‘cakkhumā puriso’’tiādikā upamā ekameva atthaṃ ñāpetuṃ āha. Tasmā cakkhudvārassa uppanne rāgādike vikkhambhetvā vipassanupekkhāya patiṭṭhānaṃ ariyā indriyabhāvanāti. Paṭhamanayo vipassakavasena āgato, dutiyo sekkhassa vasena, paṭhamadutiyo ca sekkhaputhujjanānaṃ mūlakammaṭṭhānavasena, tatiyo khīṇāsavassa ariyavihāravasena [Pg.442] āgato. Paṭhamanaye ca puthujjanassa vasena, dutiyanaye sekkhassa vasena kusalaṃ vuttaṃ, tatiyanaye asekkhassa vasena kiriyābyākataṃ vuttanti ayaṃ viseso veditabbo. And in these [methods], as in the statements beginning with: “And further, Ānanda, in the Noble One’s Discipline, there is the unsurpassed cultivation of the faculties” (MN 3.453); “And how, Ānanda, is one a trainee, a follower of the path?” (MN 3.460); and “And how, Ānanda, is one a noble one with cultivated faculties?” (MN 3.461)—three methods are presented. Here, by the inclusion of ‘pleasant,’ ‘unpleasant,’ and ‘pleasant-unpleasant,’ ‘pleasant’ refers to wholesome and unwholesome states accompanied by joy; ‘unpleasant’ refers to unwholesome states accompanied by sorrow; and ‘pleasant-unpleasant’ refers to states accompanied by equanimity that are free from those two. Thus, in the first method, it is said, ‘it leads to defilement, it leads to non-defilement.’ For in the first method, since it refers to an ordinary person, even what is free from defilement is applicable. In the second method, however, from the statement, ‘he… becomes distressed,’ etc., it is said, ‘first, it leads to defilement.’ Since it refers to a trainee, due to their taints not yet being abandoned, it is said, ‘it also leads to defilement.’ In the third method, since it refers to an arahant, it is said, ‘the third, it leads only to non-defilement.’ In the section on trainees, similes such as ‘a man with eyes,’ etc., are spoken to convey a single meaning. Therefore, when lust, etc., arise at the eye-door, inhibiting them and establishing oneself in the equanimity of insight is the noble cultivation of the faculties. The first method is presented in terms of an insight meditator, the second in terms of a trainee, and the first two in terms of the foundational meditation subjects for trainees and ordinary people. The third is presented in terms of the noble abiding of one whose taints are destroyed. In the first method, referring to an ordinary person, the wholesome is spoken of; in the second method, referring to a trainee, the wholesome is spoken of; in the third method, referring to a non-trainee, the functional indeterminate is spoken of. This distinction should be understood. Papañcasūdaniyā majjhimanikāyaṭṭhakathāya The Commentary on the Middle Length Discourses, Papañcasūdanī Indriyabhāvanāsuttavaṇṇanāya līnatthappakāsanā samattā. The explanation of the Indriyabhāvanā Sutta, elucidating the hidden meanings, is complete. Niṭṭhitā ca saḷāyatanavaggavaṇṇanā. And the commentary on the Section on the Six Sense Bases is completed. Uparipaṇṇāsaṭīkā samattā. The Sub-commentary on the Upper Fifty [Discourses] is completed.
Français
Canon Pali	Commentaires	Subcommentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
巴利	義註	複註	藏外典籍
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

한국인
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

සිංහල
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi