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. Namo tassa bhagavato arahato sammāsambuddhassa.

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

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Aṅguttaranikāye

The Numerical Discourses

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Aṭṭhakanipāta-ṭīkā

The Subcommentary to the Book of Eights

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1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

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1. Mettāvaggo

1. The Chapter on Loving-Kindness

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1. Mettāsuttavaṇṇanā

1. Commentary on the Discourse on Loving-Kindness

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1. Aṭṭhakanipātassa [Pg.203] paṭhame vaḍḍhitāyāti bhāvanāpāripūrivasena paribrūhitāya. Punappunaṃ katāyāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitāya. Yuttayānasadisakatāyāti yathā yuttaājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattārahataṃ gamitāya. Patiṭṭhānaṭṭhenāti sabbasampattiadhiṭṭhānaṭṭhena. Paccupaṭṭhitāyāti bhāvanābahulīkārehi pati pati upaṭṭhitāya avijahitāya. Samantato citāyāti sabbabhāgena bhāvanānurūpaṃ cayaṃ gamitāya. Tenāha ‘‘upacitāyā’’ti. Suṭṭhu samāraddhāyāti ativiya sammadeva nibbattigatāya.

1. In the first [sutta] of the Book of Eights, ‘developed’ means augmented by way of the perfection of development. ‘Repeatedly practiced’ means made to occur again and again by the frequent practice of meditation. ‘Made like a yoked vehicle’ means brought to a state where it can be directed as desired, just as a yoked thoroughbred vehicle, overseen by a skilled charioteer, proceeds as desired. ‘As a foundation’ means as the basis for all accomplishments. ‘Well established’ means attended to again and again through frequent development, not abandoned. ‘Accumulated all around’ means brought to accumulation in every way in conformity with the development. Hence it is said, ‘well accumulated.’ ‘Well undertaken’ means brought to completion exceedingly well and rightly.

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Yo ca mettaṃ bhāvayatītiādīsu yo koci gahaṭṭho vā pabbajito vā. Mettanti mettājhānaṃ.

In such passages as, ‘And one who develops loving-kindness,’ ‘one who’ refers to any person, whether a householder or one who has gone forth. ‘Loving-kindness’ means the jhāna of loving-kindness.

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Appamāṇanti bhāvanāvasena ārammaṇavasena ca appamāṇaṃ. Asubhabhāvanādayo viya hi ārammaṇe ekadesaggahaṇaṃ akatvā anavasesapharaṇavasena anodhiso pharaṇavasena ca, appamāṇārammaṇatāya paguṇabhāvanāvasena ca appamāṇaṃ. Tanū saṃyojanā hontīti mettaṃ pādakaṃ katvā sammasitvā heṭṭhime ariyamagge adhigacchantassa sukheneva paṭighasaṃyojanādayo pahīyamānā tanū hontīti evamettha attho daṭṭhabbo.

‘Immeasurable’ means immeasurable by way of its development and by way of its object. For, like the meditations on foulness and so on, without grasping a single part of the object, it is immeasurable by way of pervading without remainder and pervading without limitation, and because its object is immeasurable and by way of the proficiency of the development. ‘The fetters become thin’ means that for one who, having made loving-kindness the basis, attains the lower noble paths by comprehending, the fetters of aversion and others, being abandoned, easily become thin. Thus the meaning should be understood here.

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Evaṃ kilesappahānañca nibbānādhigamañca mettābhāvanāya sikhāppattamānisaṃsaṃ dassetvā idāni aññepi ānisaṃse dassetuṃ ‘‘ekampi ce’’tiādi vuttaṃ. Tattha aduṭṭhacittoti mettābalena suṭṭhu vikkhambhitabyāpādatāya byāpādena adūsitacitto. Mettāyatīti hitapharaṇavasena mettaṃ [Pg.204] karoti. Kusalīti atisayena kusalavā mahāpuñño, paṭighādianatthavigamena khemī. Sabbe ca pāṇeti ca-saddo byatireko. Manasānukampīti cittena anukampanto. Idaṃ vuttaṃ hoti – ekasattavisayāpi tāva mettā mahākusalarāsi, sabbe pana pāṇe attano puttaṃ viya hitapharaṇena manasā anukampanto pahukaṃ pahuṃ anappakaṃ apariyantaṃ catusaṭṭhimahākappepi attano vipākappabandhaṃ pavattetuṃ samatthaṃ uḷāraṃ puññaṃ ariyo parisuddhacitto puggalova karoti nipphādetīti. Sattabharitanti sattehi aviraḷaṃ, ākiṇṇamanussanti attho.

Having thus shown the abandoning of defilements and the attainment of Nibbāna as the culminating benefit of developing loving-kindness, now, to show other benefits, the passage beginning ‘Even one...’ was stated. Here, ‘with a mind free from hate’ means a mind not corrupted by ill will, because ill will has been well suppressed by the power of loving-kindness. ‘Practices loving-kindness’ means one does so by pervading beings with what is beneficial. ‘Skillful’ means exceedingly skillful, of great merit, secure through the removal of what is unbeneficial, such as aversion. In ‘and all beings,’ the word ‘and’ implies a comprehensive scope. ‘Compassionate in mind’ means sympathizing with the mind. This is what is said: loving-kindness directed toward even a single being is a great mass of merit; but one who, compassionate in mind, pervades all beings with what is beneficial as if they were one's own child, that noble person with a perfectly pure mind produces sublime merit—abundant, much, not insignificant, boundless, capable of sustaining its stream of ripening for sixty-four great eons. ‘Filled with beings’ means not sparse with beings, that is, crowded with people.

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Saṅgahavatthūnīti (saṃ. ni. ṭī. 1.1.120) lokassa saṅgaṇhanakāraṇāni. Nipphannasassato nava bhāge kassakassa datvā raññaṃ ekabhāgaggahaṇaṃ dasamabhāgaggahaṇaṃ. Evaṃ kassakā haṭṭhatuṭṭhā sassāni sampādentīti āha ‘‘sassasampādane medhāvitāti attho’’ti. Tato orabhāge kira chabhāgaggahaṇaṃ jātaṃ. Chamāsikanti channaṃ channaṃ māsānaṃ pahonakaṃ. Pāsetīti pāsagate viya karoti. Vācāya piyaṃ vācāpiyaṃ, tassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Iddhañhi raṭṭhaṃ acoriyaṃ. ‘‘Niraggaḷa’’nti vuccati apārutagharabhāvato.

‘The bases of sympathy’ are the means for winning over the world. The king's taking of one part after giving nine parts of the harvested grain to the farmer is the taking of a tenth part. Thus the farmers, happy and satisfied, produce abundant crops; hence it is said, ‘the meaning is “wise in producing crops.”’ Then, it is said, in a later period the taking of a sixth part arose. ‘Six-monthly’ means sufficient for six months. ‘He ensnares’ means he makes it as if caught in a snare. ‘Vācāpiyaṃ’ is dear speech; the act related to it is ‘vācāpeyyaṃ.’ The kingdom is altogether secure because of its prosperity and so on. It is ‘free from oppression’ because of the absence of thievery. For a prosperous kingdom is free from thievery. It is called ‘unbolted’ because the houses are unbarred.

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Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Satta…pe… bhīsanassāti sattanavutādhikānaṃ pañcannaṃ pasusatānaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

‘Having made it with roots upward’ means having uprooted it. ‘With two surrounding sacrifices’ means with the two attendant sacrifices that are to be performed before and after the great sacrifice. ‘Seven... etc. ...of the terrifying’ means of the dreadful sacrifice, which brings fear to those who are afraid of evil by its slaughter of five hundred and ninety-seven animals. For thus they say:

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‘‘Chasatāni niyujjanti, pasūnaṃ majjhime hani;

Assamedhassa yaññassa, ūnāni pasūhi tīhī’’ti. (saṃ. ni. ṭī. 1.1.120;

a. ni. ṭī. 2.4.39);

“Six hundred animals are yoked on the middle day; for the horse sacrifice, the number is three animals less.”

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Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsantīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinaditīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā ‘‘ayaṃ tassa saggagamanamaggo’’ti saññāya tattha sammāpāsaṃ yaññaṃ paṭṭhapenti. Tena vuttaṃ ‘‘nimuggokāsato pabhutī’’ti[Pg.205]. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ ‘‘vāja’’miti samaññā. Hiraññasuvaṇṇagomahiṃsādi sattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthi ettha aggaḷāti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati.

A ‘sammā’ is a peg to be inserted into the hole of a yoke. ‘They throw’ (pāsanti) means they cast. ‘By what is to be collected’ means by what is to be carried on carts. It is said that in the past a certain king, while performing the Sammāpāsa sacrifice on the bank of the Sarasvatī river, sank when an opening was made for him in the earth. Blind, foolish brahmins, following in his tracks and thinking, ‘This is his path to heaven,’ established the Sammāpāsa sacrifice there. Therefore it is said, ‘from the occasion of the sinking onwards.’ An ‘ayūpa’ is a sacrifice of few days; a ‘sayūpa’ is a sessional sacrifice to be performed over many days. Clarified butter and honey consecrated by mantra-verses are designated as ‘vāja.’ Of the seventeenfold sacrificial gift consisting of gold, cattle, buffaloes, and so on. ‘Unbolted’ (niraggaḷo) means ‘there is no bolt here’ in the inner chambers, storerooms, etc. There, it is said, in that sacrifice, one's own property is given away completely, without holding anything back.

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Candappabhāti (itivu. aṭṭha. 27) candimasseva pabhāya. Tārāgaṇāva sabbeti yathā sabbepi tārāgaṇā candimasobhāya soḷasimpi kalaṃ nāgghanti, evaṃ te assamedhādayo yaññā mettassa cittassa vuttalakkhaṇena subhāvitassa soḷasimpi kalaṃ nānubhavanti, na pāpuṇanti, nāgghantīti attho.

‘Like the moon's radiance’ means by the radiance of the moon. ‘Like all the hosts of stars’: just as all the hosts of stars are not worth a sixteenth part of the moon's splendor, so too those sacrifices—the horse sacrifice and so on—do not match, do not attain, are not worth a sixteenth part of a mind well developed with loving-kindness according to the stated characteristics. This is the meaning.

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Idāni aparepi diṭṭhadhammikasamparāyike mettābhāvanāya ānisaṃse dassetuṃ ‘‘yo na hantī’’tiādi vuttaṃ. Tattha yoti mettābrahmavihārabhāvanānuyutto puggalo. Na hantīti teneva mettābhāvanānubhāvena dūravikkhambhitabyāpādatāya na kañci sattaṃ hiṃsati, leḍḍudaṇḍādīhi na vibādhati vā. Na ghātetīti paraṃ samādapetvā na satte mārāpeti na vibādhāpeti ca. Na jinātīti sārambhaviggāhikakathādivasena na kañci jināti sārambhasseva abhāvato, jānikaraṇavasena vā aṭṭakaraṇādinā na kañci jināti. Tenāha ‘‘na attanā parassa jāniṃ karotī’’ti. Na jāpayeti parehi payojetvā paresampi dhanajāniṃ na kārāpeyya. Tenāha ‘‘na parena parassa jāniṃ kāretī’’ti. Mettāya vā aṃso aviheṭhanaṭṭhena avayavabhūtoti mettaṃso.

Now, to show other benefits of developing loving-kindness pertaining to the present life and future lives, the passage beginning ‘One who does not kill...’ was stated. Herein, ‘one who’ refers to a person dedicated to developing the divine abiding of loving-kindness. ‘Does not kill’ means that through the power of developing loving-kindness, because ill will has been driven far away and suppressed, one does not harm any being or oppress them with clods, sticks, and so on. ‘Does not cause to kill’ means that one does not, by instructing others, cause beings to be killed or oppressed. ‘Does not conquer’ means that one does not conquer anyone by way of quarrelsome and contentious talk, since there is no aggression at all; or one does not conquer anyone by causing loss through lawsuits and the like. Hence it is said: ‘One does not by oneself cause loss for another.’ ‘Does not cause to be conquered’ means that one would not, by employing others, cause loss of wealth for others. Therefore, it is said: ‘One does not cause loss for another through another.’ Or, a ‘share of loving-kindness’ (mettaṃso) is a constituent part in the sense of non-harassment.

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Mettāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Discourse on Loving-Kindness is concluded.

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2-4. Paññāsuttādivaṇṇanā

2-4. Commentary on the Paññā Sutta and Others

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2-4. Dutiye ādibrahmacariyikāyāti ādibrahmacariyameva ādibrahmacariyikā. Tenāha ‘‘maggabrahmacariyassa ādibhūtāyā’’ti. Ariyoti niddoso parisuddho. Tuṇhībhāvo na titthiyānaṃ mūgabbatagahaṇaṃ viya aparisuddhoti ariyo tuṇhībhāvo. Catutthajjhānanti ukkaṭṭhaniddesenetaṃ vuttaṃ, paṭhamajjhānādīnipi ariyo tuṇhībhāvotveva saṅkhaṃ [Pg.206] gacchanti. Jānanti idaṃ kammasādhananti āha ‘‘jānitabbakaṃ jānātī’’ti. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evamayaṃ. Ayaṃ pana jānanto jānāti, passanto passatīti evamettha daṭṭhabbo. Tatiyādīni suviññeyyāni.

2-4. In the second, ādibrahmacariyikā means the very beginning of the holy life. Hence it is said: 'of that which is the beginning of the path of the holy life.' 'Noble' means faultless and pure. Silence is not impure like the vow of muteness of the sectarians; thus it is noble silence. 'The fourth jhāna' is stated by way of the supreme specification, but the first jhāna and the others are also reckoned as noble silence. Regarding 'they know' (jānanti), this denotes the agent of the action; hence it is said: 'he knows what should be known.' Unlike someone who, grasping things perversely, does not know even while knowing and does not see even while seeing, this one is not like that. Rather, it should be understood here that this one, knowing, knows, and seeing, sees. The third and subsequent points are easily understood.

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Paññāsuttādivaṇṇanā niṭṭhitā.

The Commentary on the Paññā Sutta and Others is finished.

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5. Paṭhamalokadhammasuttavaṇṇanā

5. Commentary on the First Sutta on Worldly Conditions

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5. Pañcame lokassa dhammāti sattalokassa avassaṃbhāvidhammā. Tenāha ‘‘etehi muttā nāma natthi’’tiādi. Ghāsacchādanādīnaṃ laddhi lābho, tāni eva vā laddhabbato lābho, tadabhāvo alābho, lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Yasmā lohite sati tadupaghātavasena pubbo viya anurodho laddhāvasaro eva hoti, tasmā vuttaṃ ‘‘lābhe āgate alābho āgatoyevā’’ti. Esa nayo yasādīsupi. Sesaṃ suviññeyyameva.

5. In the fifth, 'the ways of the world' means the inevitable conditions of the world of beings. Hence it is said: 'There is none free from these,' and so on. 'Gain' is the acquisition of things like food and clothing, or it is gain because they are things to be acquired. Its absence is 'loss.' By the term 'gain,' the related attraction is included; by the term 'loss,' aversion. For just as when there is blood, pus arises by way of injury to it, so attraction finds its opportunity. Therefore it is said: 'When gain has come, loss has come indeed.' This same principle applies to fame and so on. The rest is very easily understood.

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Paṭhamalokadhammasuttavaṇṇanā niṭṭhitā.

The Commentary on the First Sutta on Worldly Conditions is finished.

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6-8. Dutiyalokadhammasuttādivaṇṇanā

6-8. Commentary on the Second Sutta on Worldly Conditions and Others

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6-8. Chaṭṭhe adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ itikattabbakiriyā. Tenāha ‘‘adhikappayogo’’ti. Sattamaṭṭhamesu natthi vattabbaṃ.

6-8. In the sixth, adhippayāso is explained as 'one strives or exerts oneself exceedingly by this.' It is a special action to be done. Hence it is said: 'adhikappayogo,' meaning 'extra application.' In the seventh and eighth, there is nothing that needs to be said.

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Dutiyalokadhammasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Second Sutta on Worldly Conditions and Others is finished.

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9. Nandasuttavaṇṇanā

9. Commentary on the Nanda Sutta

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9. Navame duvidhā kulaputtā jātikulaputtā ācārakulaputtā ca. Tattha ‘‘tena kho pana samayena raṭṭhapālo kulaputto tasmiṃyeva thullakoṭṭhike [Pg.207] aggakulikassa putto’’ti (ma. ni. 2.294) evaṃ āgatā uccākulaputtā jātikulaputtā. ‘‘Saddhāyete kulaputtā agārasmā anagāriyaṃ pabbajitā’’ti (ma. ni. 3.78) evaṃ āgatā pana yattha katthaci kule pasutāpi ācārakulaputtā nāma. Idha pana uccākulappasutataṃ sandhāya ‘‘kulaputtoti, bhikkhave, nandaṃ sammā vadamāno vadeyyā’’ti bhagavatā vuttanti āha ‘‘jātikulaputto’’ti. Ubhohipi pana kāraṇehi tassa kulaputtabhāvoyeva. Sesamettha uttānameva.

9. In the ninth, clansmen are of two kinds: clansmen by birth and clansmen by conduct. Herein, the phrase 'At that time, the clansman Raṭṭhapāla was the son of the leading family in that same Thullakoṭṭhita' (MN 82) refers to clansmen by birth, those born into high families. On the other hand, the phrase 'These clansmen have gone forth from the household life into homelessness out of faith' (MN 118) refers to clansmen by conduct, those born in any family whatsoever. Here, however, it was with reference to his birth in a high family that the Blessed One said, 'Monks, one speaking rightly would call Nanda a clansman,' meaning a clansman by birth. Yet for both reasons he is indeed a clansman. The rest here is self-evident.

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Nandasuttavaṇṇanā niṭṭhitā.

The Commentary on the Nanda Sutta is finished.

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10. Kāraṇḍavasuttavaṇṇanā

10. Commentary on the Kāraṇḍava Sutta

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10. Dasame paṭicaratīti paṭicchādanavasena carati pavattati. Paṭicchādanaṭṭho eva vā carati-saddo anekatthattā dhātūnanti āha ‘‘paṭicchādetī’’ti. Aññenāññanti pana paṭicchādanākāradassananti āha ‘‘aññena kāraṇenā’’tiādi. Tattha aññaṃ kāraṇaṃ vacanaṃ vāti yaṃ codakena cuditakassa dosavibhāvanaṃ kāraṇaṃ, vacanaṃ vā vuttaṃ, taṃ tato aññeneva kāraṇena, vacanena vā paṭicchādeti. Kāraṇenāti codanāya amūlāya amūlikabhāvadīpaniyā yuttiyā vā. Vacanenāti tadatthabodhakena vacanena. ‘‘Ko āpanno’’tiādinā codanaṃ vissajjetvāva vikkhepāpajjanaṃ aññenāññaṃ paṭicaraṇaṃ. Bahiddhā kathāpanāmanā nāma ‘‘itthannāmaṃ āpattiṃ āpannosī’’ti vutte – ‘‘pāṭaliputtaṃ gatomhī’’tiādinā codanaṃ vissajjetvāti ayameva viseso. Yo hi ‘‘āpattiṃ āpannosī’’ti vutto ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpannā, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti vā vadati, ‘‘evarūpaṃ kiñci tayā diṭṭha’’nti vutte ‘‘na suṇāmī’’ti sotaṃ vā upaneti, ayaṃ aññenāññaṃ paṭicarati nāma. Yo pana ‘‘itthannāmaṃ nāma āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte tato ‘‘rājagahaṃ gatomhi. Rājagahaṃ vā yāhi brāhmaṇagahaṃ vā, āpattiṃ āpannosīti. Taṃ tattha me sūkaramaṃsaṃ laddha’’ntiādīni vadati, ayaṃ bahiddhā kathaṃ apanāmeti nāma[Pg.208]. Samaṇakacavaroti samaṇavesadhāraṇena samaṇappatirūpakatāya samaṇānaṃ kacavarabhūtaṃ.

10. In the tenth, 'he evades' (paṭicarati) means he acts and proceeds by way of concealment. Or, because verbal roots have many meanings, the word carati has the meaning of concealment; hence it is said, 'he conceals.' 'By means of one thing after another' shows the mode of concealment; hence it is said, 'by another reason,' and so on. Here, when a reason or statement is given by an accuser to demonstrate the fault of the accused, one conceals it with another reason or statement. 'By reason' means by a justification that reveals the baselessness of a baseless accusation. 'By statement' means by a statement that conveys that meaning. To evade 'by means of one thing after another' is to create a distraction after dismissing the charge with such words as, 'Who is the offender?' Diverting the discussion externally, called 'leading the talk outside,' is when, on being told, 'You have committed such-and-such an offense,' one dismisses the charge by saying, 'I went to Pāṭaliputta,' and so on; this is the distinction. One who, when told, 'You have committed an offense,' says, 'Who has committed? What has been committed? In what has it been committed? Whom are you addressing? What are you saying?'—or when asked, 'Have you seen anything like this?'—replies, 'I do not hear,' and turns his ear away—this is called 'evading by means of one thing after another.' But one who, when asked, 'Have you committed such-and-such an offense?' says, 'I went to Pāṭaliputta,' and then, when told, 'We are not asking about your going to Pāṭaliputta, we are asking about the offense,' proceeds to say, 'I went to Rājagaha. Go to Rājagaha or to a brahmin's house, you say I have committed an offense? There, I obtained pork,' and so on—this is called 'diverting the talk externally.' 'Refuse of ascetics' means one who has become the refuse of ascetics by being a counterfeit ascetic through wearing the guise of an ascetic.

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Kāraṇḍavaṃ (su. ni. aṭṭha. 2.283-284) niddhamathāti vipannasīlatāya kacavarabhūtaṃ puggalaṃ kacavaramiva anapekkhā apanetha. Kasambuṃ apakassathāti kasambubhūtañca naṃ khattiyādīnaṃ majjhagataṃ pabhinnapaggharitakuṭṭhaṃ caṇḍālaṃ viya apakaḍḍhatha. Kiṃ kāraṇaṃ? Saṅghārāmo nāma sīlavantānaṃ kato, na dussīlānaṃ. Yato etadeva sandhāyāha ‘‘tato palāpe vāhetha, assamaṇe samaṇamānine’’ti. Yathā palāpā antosārarahitā ataṇḍulā bahi thusena vīhī viya dissanti, evaṃ pāpabhikkhū anto sīlarahitāpi bahi kāsāvādiparikkhārena bhikkhū viya dissanti, tasmā ‘‘palāpā’’ti vuccanti. Te palāpe vāhetha opunatha vidhamatha, paramatthato assamaṇe samaṇavesamattena samaṇamānine. Kappayavhoti kappetha, karothāti vuttaṃ hoti. Patissatāti sappatissā. Vaṭṭadukkhassa antaṃ karissatha, parinibbānaṃ pāpuṇissathāti attho.

'Winnow out the Kāraṇḍava-bird' (Snp-a 283–84) means to cast away without concern, like refuse, a person who has become refuse on account of his corrupt virtue. 'Drag away the kasambu' means to drag away such a person—who has become something contemptible—like an outcaste with a broken, oozing leprous sore who has come among khattiyas and others. Why is this so? The monastery is for the virtuous, not for the immoral. Therefore, referring to this very thing, it is said: 'Then drive away the chaff, those who are non-ascetics but presume themselves to be ascetics.' Just as chaff, devoid of inner substance and grain, appears outwardly like rice with husks, so too do wicked monks, though lacking inner virtue, appear outwardly adorned in the robes and requisites of monks. Hence, they are called 'chaff.' Drive away such chaff—winnow them out, expel them; those who are in truth not ascetics, merely presuming to be ascetics on account of their guise. Kappayavho means 'prepare' (kappetha); that is to say, 'do' (karotha). Patissatā means reverent. The meaning is: you will bring an end to the suffering of the round and attain final Nibbāna.

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Kāraṇḍavasuttavaṇṇanā niṭṭhitā.

The Commentary on the Kāraṇḍava Sutta is finished.

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Mettāvaggavaṇṇanā niṭṭhitā.

The Commentary on the Mettā Chapter is finished.

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2. Mahāvaggo

2. The Great Division

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1. Verañjasuttavaṇṇanā

1. The Commentary on the Verañja Sutta

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11. Dutiyassa paṭhame verañjāyaṃ viharatīti (pārā. aṭṭha. 1.1) ettha verañjāti tassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ. Samīpatthe bhummavacanaṃ. Naḷerupucimandamūleti ettha naḷeru nāma yakkho. Pucimandoti nimbarukkho. Mūlanti samīpaṃ. Ayañhi mūla-saddo ‘‘mūlāni uddhareyya antamaso usīranāḷimattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305; pari. 323) asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu (pārā. 494) samīpe. Idha pana samīpe [Pg.209] adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.

11. In the first of the second: 'He dwells at Verañjā' (Pārā Aṭṭh 1.1). Here, 'Verañjā' is the name of that city; 'at Verañjā' means in that city. The locative is used in the sense of proximity. 'At the foot of Naḷeru’s pucimanda tree': here, Naḷeru is the name of a yakkha. 'Pucimanda' is a nimba tree. 'Mūla' means 'nearby.' This word 'mūla' is seen in the sense of the physical root in passages such as 'he would pull out the roots, even down to the fibres of the usīra root' (AN 4.195). In passages such as 'greed is an unwholesome root' (DN 3.305; Pari 323), it is used for a principal cause. In passages such as 'as far as the shadow spreads at midday, and where leaves fall when there is no wind, so far extends the root of the tree' (Pārā 494), it is used for the vicinity. Here, however, it is intended in the sense of 'vicinity.' Therefore, the meaning here should be understood as 'near the pucimanda tree presided over by the yakkha Naḷeru.' For that pucimanda tree, it is said, was delightful and inspiring, as if exercising lordship over many trees, and it stood in a place not far from the city that was convenient for coming and going. Then the Blessed One went to Verañjā and, while dwelling in a suitable place, he stayed at the base of that tree. Hence it was said: 'he dwells at Verañjā, at the foot of Naḷeru’s pucimanda tree.'

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Paccuṭṭhānaṃ (sārattha. ṭī. 1.2) nāma āsanā vuṭṭhānanti āha ‘‘nāsanā vuṭṭhātī’’ti. Nisinnāsanato na vuṭṭhahatīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti. Tasmā ‘‘jiṇṇe…pe… vayoanuppatte disvā’’ti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmā na paccuṭṭhātīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ ‘‘ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā’’ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe. Na abhivādeti vāti na abhivādetabbanti vā sallakkhetīti vuttaṃ hoti.

'Rising up' (paccuṭṭhāna) (Sāratthaṭīkā 1.2) means getting up from one's seat; thus it says, 'he does not rise from his seat.' The meaning is that he does not get up from the seat on which he is sitting. Here, the dative/accusative case in the phrase 'to the aged... one who has reached old age' is not in relation to the action of rising from the seat. Therefore, the meaning should be understood by supplying the words 'having seen.' Alternatively, the dative/accusative case is in relation to the action of going out to meet; therefore, 'he does not rise up' should be understood to mean that he does not get up and go out to meet him. For going out to meet is also called 'rising up.' And it is said: 'But on seeing a teacher from afar, getting up and going out to meet him is called "rising up."' It should be understood that by this phrase, 'he does not rise from his seat,' a mere indication of the absence of going out to meet is shown. The word `nāma` is in the sense of 'explanation' (vibhāvana), that is, in the sense designated 'natural explanation.' 'Or he does not pay homage' means, it is said, that he does not consider, 'I should pay homage.'

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Taṃ aññāṇanti ‘‘ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī’’ti ajānanavasena pavattaṃ aññāṇaṃ. Olokentoti ‘‘dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ garuṃ kareyya’’ntiādisuttavaseneva (a. ni. 4.21) ñāṇacakkhunā olokento. Nipaccakārārahanti paṇipātārahaṃ. Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhoti uttaradisābhimukho. ‘‘Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesi’’nti idaṃ –

'That ignorance' means the ignorance that occurs from not knowing, 'This person is not a suitable one for me to pay homage to and so on.' 'Looking': this means looking with the eye of wisdom, in accordance with the sutta passage (AN 4.21): 'One truly dwells in suffering without reverence and deference. What ascetic or brahmin should I honor and respect?' 'Worthy of respectful conduct' means worthy of prostration. 'Newly born' means born at that very moment; that is, immediately after being born, is the meaning. 'Facing north' means facing the northern direction. 'Having taken seven strides, he surveyed the entire ten-thousand-world system'—this refers to:

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‘‘Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī’’ti (dī. ni. 2.31) –

'Bhikkhus, it is the nature of things that as soon as a Bodhisatta is born, he stands firmly on both feet and, facing north, takes seven strides while a white canopy is held over him. He surveys all the quarters and utters a bull-like utterance:' (DN 14).

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Evaṃ [Pg.210] pāḷiyaṃ sattapadavītihārupari ṭhitassa viya sabbādisānulokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā, ‘‘mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā ‘‘ayaṃ uttaradisā’’ti sattapadavītihārena agamāsīti veditabbā. Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.

This was said because in the Pāḷi text the surveying of all directions is described as if it occurred after he had taken the seven strides. But it should not be understood in this way, for the surveying of the directions was done even before the seven strides. For the Great Being, having been released from human hands, looked to the eastern direction, and many thousands of world-systems appeared as a single open space. There, devas and humans, worshipping him with perfumes, garlands, and so on, said: 'O Great Being, here there is no one equal to you, how then could there be a superior?' Thus, it should be understood that having surveyed the four cardinal directions, the four intermediate directions, below, and above—all ten directions—and not seeing anyone equal to himself, he proceeded with his seven strides, thinking, 'This is the supreme direction (uttaradisā).' 'He surveyed' means: 'By the power of my merit, when the miracle of the world-opening occurred, I surveyed with my own physical eye the ten-thousand-world system that had become manifest.' This is the meaning.

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Mahāpurisoti jātigottakulappadesādivasena mahantapuriso. Aggoti guṇehi sabbappadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ. Tayāti nissakke karaṇavacanaṃ. Uttaritaroti adhikataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ. Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo. Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti. Evarūpanti abhivādanādisabhāvaṃ. Paripākasithilabandhananti paripākena sithilabandhanaṃ.

'Great being' means a great person by way of birth, clan, family, region, and so on. 'Foremost' means the chief of all in terms of qualities. 'Eldest' means the most senior of all by virtue of qualities; that is, the most venerable by qualities. 'Best' means the most excellent of all by virtue of qualities. In meaning, however, the latter two should be understood as synonyms of the first one ('foremost'). 'By you': this is the instrumental case in the agentive sense. 'Superior' means more excellent. 'You honored' means you worshipped. 'Bull-like' means supreme. 'A person worthy of my homage, etc.' means a person suitable and fit for my act of homage, etc. The compound here should be understood as one of constant dependency. 'The Tathāgata': this is in the ablative case, 'from the Tathāgata'; that is, 'from the presence of the Tathāgata,' is the meaning. 'Of such a kind' means having a nature worthy of homage and so on. 'Whose bonds are loosened by maturity': this is a compound meaning 'bonds loosened by maturity.'

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Taṃ vacananti ‘‘nāhaṃ taṃ brāhmaṇā’’tiādivacanaṃ. ‘‘Nāhaṃ arasarūpo, mādisā vā arasarūpā’’ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ ‘‘cittamudubhāvajananattha’’nti.

'That statement' refers to the statement beginning, 'Brahmin, I am not that…' If it had been said, 'I am not without essence, nor are those like me without essence,' the brahmin might have become stubborn. Therefore it was said, 'for the purpose of producing pliancy of mind.'

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Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho? Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Seṭṭhasammatānampīti api-saddena pageva aseṭṭhasammatānanti dasseti. Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ. Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpaparibhogena uppannataṇhāsampayuttasomanassavedanā rūpato nibbattitvā hadayatappanato [Pg.211] ambarasādayo viya rūparasāti vuccanti. Āviñcantīti ākaḍḍhanti. Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ. Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.

'But which is it (so)?' This masculine pronoun refers to the method (pariyāya); the meaning is, 'which is that method?' 'By way of birth' means by way of birth as a khattiya and so on. 'By way of rebirth' means by way of rebirth among the devas. 'Even of those considered best': by the word 'even' (api), it indicates 'how much more so of those not considered best.' 'Of those who delight': of those who rejoice by way of craving accompanied by joy. 'Of those who are impassioned': of those who are impassioned by way of strong lust. The pleasant feeling associated with craving, which arises from the enjoyment of forms, is called 'the taste of form' because, being produced from form, it gratifies the heart, like the taste of a mango and so on. 'They draw out' means they attract. 'On the concurrence of basis, object, etc.' means on the concurrence of causes such as basis, object, and so on. 'Not disparaging': since speaking in a self-exalting way would have been unsuitable for the brahmin, he does not disparage himself, does not praise himself.

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Etasmiṃ panatthe karaṇe sāmivacananti ‘‘jahitā’’ti etasmiṃ atthe tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho. Mūlanti bhavamūlaṃ. ‘‘Tālavatthukatā’’ti vattabbe ‘‘oṭṭhamukho’’tiādīsu viya majjhepadalopaṃ katvā a-kārañca dīghaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti āha ‘‘tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā’’ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve ‘‘ārāmavatthū’’ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā ‘‘tālavatthū’’ti vuccati. Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha ‘‘yathā hī’’tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ ‘‘tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate’’ti. Tattha pubbeti pure, sarāgakāleti vuttaṃ hoti. Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo ‘‘tālāvatthukatā’’ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.

'But in this sense, the genitive is in the sense of the instrumental': in the phrase 'abandoned' (jahitā), the genitive 'of the Tathāgata' (tathāgatassa) has the sense of the instrumental; the meaning is 'abandoned by the Tathāgata.' 'Root' means the root of existence. When 'tālavatthukata' should be said, 'tālāvatthukata' is stated by eliding the middle term of the compound and lengthening the vowel 'a,' as in examples like 'oṭṭhamukha.' He says: 'Because their ground has been made like the ground of a palm tree, they are "made into a palm-tree ground" (tālāvatthukatā).' Here, the ground of a palm tree is 'palm-tree ground' (tālavatthu). Just as a place that was formerly the ground of a monastery is called 'monastery ground' when the monastery is no more, so too, when a palm tree has been uprooted with its roots, the place where it stood, now just a site, is called 'palm-tree ground' because it was formerly the ground of the palm tree. 'Their' means of the tastes for forms and so on. But how has their ground been made like a palm-tree ground? He says: 'Just as…' etc. This is said because the mental continuum is the basis for the tastes for forms, etc.—that is, for the pleasant feelings connected with craving that arise from the enjoyment of forms, etc.—when their ground has been made into a mere site in the mental continuum where they had formerly arisen. Here, 'formerly' means before; that is, during the time of passion. They are called 'made into a palm-tree ground': because their ground has been made like a palm-tree ground, the tastes for forms, etc., are called 'made into a palm-tree ground.' By this, the non-rearising of abandoned defilements is shown.

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Aviruḷhidhammattāti aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha ‘‘matthakacchinnatālo viya katā’’ti. Etena ‘‘tālāvatthu viya katāti tālāvatthukatā’’ti ayaṃ viggaho dassito. Ettha pana ‘‘avatthubhūto tālo viya katāti avatthutālakatā’’ti vattabbe visesanassa paranipātaṃ katvā ‘‘tālāvatthukatā’’ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannakusalākusalā dhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti[Pg.212]. Imasmiṃ atthe ‘‘abhinandantāna’’nti iminā padena kusalasomanassampi saṅgahitanti vadanti. Anabhāvaṃ katāti ettha anu-saddo pacchāsaddena samānatthoti āha ‘‘yathā nesaṃ pacchābhāvo na hotī’’tiādi.

‘Of a nature not to grow’ means because of having a nature of non-growth. A palm tree with its crown cut off becomes a mere stump, incapable of producing leaves and fruits; hence it is said, ‘made like a palm tree with its crown cut off.’ By this, the analysis is shown: ‘made like a palm-tree stump’ means ‘made into a palm-tree stump.’ Here, however, it should be understood that while one should say ‘made like a palm tree that has become a stump,’ the qualifier is placed afterward, so it is said, ‘made into a palm-tree stump.’ This also conveys the following meaning: by terms such as ‘tastes for forms,’ etc., the wholesome and unwholesome states that arose previously are taken, having become phenomena that are the nature of result. Though they arose, having been cut off by the sword of the path from craving and ignorance, which are like the crown of a palm tree, they have become incapable of producing in the future the resultant aggregates, which are like palm leaves. Therefore, it is said that tastes for forms, etc., are ‘made into a palm-tree stump.’ In this sense, some say that the word ‘delighting’ also includes wholesome joy. As to ‘made non-existent,’ here the prefix ‘anu-’ has the same meaning as the word ‘after,’ hence it is said, ‘so that there is no future existence for them,’ and so on.

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Yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu cāyaṃ brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātapariyāyaṃ sandhāya ‘‘arasarūpo bhavaṃ gotamo’’ti āha, ‘‘so pariyāyo natthī’’ti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha ‘‘nanu cā’’tiādi.

As to the statement, ‘And that reason for which you speak does not exist’: the reason you state for his being tasteless, namely, the reason designated as the absence of the taste of harmony in veneration and so on—that reason does not exist, is not found; this is the meaning. But did not this brahmin, with reference to the reason designated as the absence of the taste of harmony in veneration and so on, say, ‘The Venerable Gotama is tasteless’? When it is said, ‘That reason does not exist,’ does it not follow that the Blessed One engages in veneration and the like? To show this undesirable implication, it is said: ‘But did not...,’ and so on.

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Sabbapariyāyesūti sabbavāresu. Sandhāyabhāsitamattanti yaṃ sandhāya brāhmaṇo ‘‘nibbhogo bhavaṃ gotamo’’tiādimāha. Bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāyabhāsitamattaṃ. Chandarāgaparibhogoti chandarāgavasena paribhogo. Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.

‘In all respects’ means in all instances. ‘Merely spoken with reference’ means that with reference to which the brahmin said, ‘The Venerable Gotama is without enjoyment,’ etc. And that with reference to which the Blessed One acknowledges in himself being without enjoyment, etc., is merely what is spoken with reference. ‘Enjoyment through desire and lust’ means enjoyment by way of desire and lust. ‘Another reason’ means another cause.

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Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti attho. Akiriyanti akaraṇabhāvaṃ. ‘‘Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammāna’’nti sāmaññavacanepi pārisesañāyato vuttāvasesā akusaladhammā gahetabbāti āha ‘‘ṭhapetvā te dhamme’’tiādi, te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho. Anekavihitāti anekappakārā.

‘The action of family conduct’ is the action designated as family custom; the meaning is family practice. ‘Non-action’ means the state of not doing. As to ‘of various evil, unwholesome states,’ even though this is a general statement, by the principle of what remains the unwholesome states that have not been mentioned should be taken. Thus it is said, ‘having excluded those states,’ etc.; the meaning is: having excluded those unwholesome states such as the aforesaid bodily misconduct and so on. ‘Of various kinds’ means of many types.

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Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyalakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha ‘‘pañcakāmaguṇikarāgassā’’ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo ‘‘pañcakāmaguṇikarāgo’’ti veditabbo. Koṭṭhāsavacano hettha [Pg.213] guṇa-saddo ‘‘vayoguṇā anupubbaṃ jahantī’’tiādīsu (saṃ. ni. 1.4) viya. Akusalacittadvayasampayuttassāti domanassasahagatacittadvayasampayuttassa. Mohassa sabbākusalasādhāraṇattā āha ‘‘sabbākusalasambhavassā’’ti. Avasesānanti sakkāyadiṭṭhiādīnaṃ.

‘This is the thread of the world’ means this is the tradition of the world, characterized by the act of venerating elders and so on. For non-returner brahmās, lust arises through fondness for ornaments and the like, and for non-returner bhikkhus, through fondness for robes and the like. It should be known that by the path of the non-returner only lust connected with the five cords of sensual pleasure is abandoned; thus it is said, ‘of the lust connected with the five cords of sensual pleasure.’ Lust arising in regard to the five cords of sensual pleasure—forms, etc.—which are the portions of sensual objects, should be understood as ‘lust connected with the five cords of sensual pleasure.’ Here the word ‘guṇa’ (cord) means portion, as in ‘the portions of age gradually leave them.’ ‘Associated with two unwholesome consciousnesses’ means associated with the two consciousnesses accompanied by displeasure. Because delusion is common to all that is unwholesome, it is said, ‘of what arises from all that is unwholesome.’ ‘Of the remaining’ means of identity view and so on.

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Jigucchati maññeti ahamabhijāto rūpavā paññavā kathaṃ nāma aññesaṃ abhivādanādiṃ kareyyanti jigucchati viya, jigucchatīti vā sallakkhemi. Akusaladhamme jigucchamāno tesaṃ samaṅgibhāvampi jigucchatīti vuttaṃ ‘‘akusalānaṃ dhammānaṃ samāpattiyā jigucchatī’’ti. Samāpattīti etasseva vevacanaṃ samāpajjanā samaṅgibhāvoti. Maṇḍanajātikoti maṇḍanakasabhāvo, maṇḍanakasīloti attho. Jegucchitanti jigucchanasīlataṃ.

‘He is disgusted’: he thinks, “I am of high birth, handsome, and wise; how could I perform acts of veneration and so on towards others?” He is as if disgusted, or I understand it as he is disgusted. Being disgusted by unwholesome states, he is also disgusted by being endowed with them; thus it is said, ‘he is disgusted by the attainment of unwholesome states.’ ‘Attainment’ is a synonym for this, for ‘entering into,’ for ‘being endowed with.’ ‘Of an ornamental nature’ means having a nature to adorn; the meaning is having a habit of adorning. ‘Being given to disgust’ means having the habit of being disgusted.

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Lokajeṭṭhakakammanti lokajeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ. Tatrāti tesu dvīsupi atthavikappesu. Padābhihito attho padattho, byañjanatthoti vuttaṃ hoti. Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha ‘‘niggahaṃ arahatīti vuttaṃ hotī’’ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca taddhitapaccayo saddalakkhaṇato dissati, na pana ‘‘vinayāya dhammaṃ desetī’’ti imasmiṃ atthe. Tasmā kathamettha taddhitapaccayoti āha ‘‘vicitrā hi taddhitavuttī’’ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti, tasmā yathā ‘‘mā saddamakāsī’’ti vadanto ‘‘māsaddiko’’ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.

‘The action of the world’s eldest’ means the action to be done by the world’s eldest, or the action esteemed as best in the world. ‘Therein’ means in both of these alternative meanings. The meaning stated by the term is the term-meaning; it is said to be the literal meaning. As to ‘or he is worthy of discipline,’ here discipline (vinayanaṃ) is vinaya, meaning restraint. Thus he says: ‘It is said he is worthy of restraint.’ But is it not so that in the first two alternative meanings mentioned—in the sense of ‘own’ and in the sense of ‘worthy’—the derivative suffix is seen from the characteristic of the word, but not in this sense: ‘he teaches the Dhamma for the sake of discipline’? Therefore, how is there a derivative suffix here? He says: ‘For the application of derivatives is diverse.’ And this diversity should be known from the standard of the world. For indeed, in whatever sense the world applies a derivative, in that sense the application of the derivative is established from the world; thus the application of derivatives is diverse. Therefore, just as one who says, ‘Do not make a sound,’ is called a ‘no-sound-er,’ so one who teaches the Dhamma for the sake of discipline is called a ‘disciplinarian’—this is the intention.

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Kapaṇapurisoti guṇavirahitatāya dīnamanusso. Byañjanāni avicāretvāti tissadattādisaddesu viya ‘‘imasmiṃ atthe ayaṃ nāma paccayo’’ti evaṃ byañjanavicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.

‘A wretched person’ is a miserable person because of being devoid of virtues. ‘Without analyzing the expressions’ means without making an analysis of the expressions—as in the case of words like Tissadatta, etc.—in this way: ‘In this sense, there is this suffix’; it is said to be by way of an underived nominal stem.

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‘‘Devalokagabbhasampattiyā’’ti vatvāpi ṭhapetvā bhummadeve sesadevesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha ‘‘devalokapaṭisandhipaṭilābhāya saṃvattatī’’ti. Assāti abhivādanādisāmīcikammassa. Mātukucchismiṃ [Pg.214] paṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchimhi nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo. Gabbhatoti devalokappaṭisandhito. Tenevāha ‘‘abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo’’ti. ‘‘Hīno vā gabbho assāti apagabbho’’ti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha ‘‘devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgī’’ti. Iti-saddo hetuattho. Yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo. Puna tasseva viggahassa ‘‘kodhavasena…pe… dassento’’ti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha ‘‘hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo’’ti. Gabbha-saddo atthi mātukucchipariyāyo ‘‘gabbhe vasati māṇavo’’tiādīsu (jā. 1.15.363) viya. Atthi mātukucchismiṃ nibbattasattapariyāyo ‘‘antamaso gabbhapātanaṃ upādāyā’’tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha ‘‘anāgate gabbhaseyyā’’ti. Gabbhe seyyā gabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha ‘‘vihatakāraṇattā’’ti. Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi ‘‘apagabbho’’ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.

Although it is said, ‘for the attainment of a womb in the heavenly world,’ it should be known that, since there is no taking of a womb for deities other than the earth-deities, here rebirth-linking itself is the attainment of a womb. Explaining and showing this very meaning, he says: ‘it conduces to the acquisition of rebirth-linking in the heavenly world.’ ‘Of this’ means of the proper action of veneration and so on. ‘To show the fault in taking rebirth-linking in a mother’s womb’: showing impurity from the mother. Just as one wishing to abuse someone might do so by pointing out the fault in being born in a slave-woman’s womb, saying ‘son of a slave-woman,’ so too, even when abusing by pointing out the fault in the Blessed One’s taking rebirth-linking in a mother’s womb, they speak thus—this is the intention. ‘From the womb’ means from rebirth-linking in the heavenly world. Thus he says: ‘The meaning is that he is unable to attain rebirth in a heavenly world.’ To show the intention of the analysis ‘An inferior womb is his, thus he is womb-less (apagabbho)’ in one way, he says: ‘Because of being outside a heavenly womb, in the future he will be one who obtains an inferior womb.’ The word ‘iti’ has the sense of reason. Because in the future he will be one who obtains an inferior womb, therefore the meaning is: an inferior womb is his, thus he is ‘womb-less.’ Again, showing the intention of the same analysis in a way that conforms to the method stated below as ‘due to anger… etc.,’ he says: ‘The meaning is that his womb-dwelling in his mother’s womb was inferior.’ The word ‘gabbha’ has the sense of a mother’s womb, as in ‘the youth dwells in the womb’; and it has the sense of a being produced in a mother’s womb, as in ‘even including causing an abortion.’ Taking the sense of ‘mother’s womb,’ he shows the meaning, saying: ‘in the future, lying in a womb.’ Lying in a womb is ‘womb-lying’ (gabbhaseyyā). ‘By the unsurpassed path’ means by the highest path. Because kamma and defilements have been struck down by the path, he says: ‘because the cause has been struck down.’ ‘The other three’ are the egg-born, moisture-born, and spontaneously arisen. And here, although in conformity with ‘apagabbho’ one should speak only of ‘womb-lying,’ since it is permissible to speak of everything obtainable by implication, rebirth in a future existence is also stated; this should be known.

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Idāni sattapariyāyassa gabbha-saddassa vasena viggahanānattaṃ dassento āha ‘‘apicā’’tiādi. Imasmiṃ pana vikappe gabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca ‘‘āyatiṃ gabbhaseyyā pahīnā’’ti vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha ‘‘yathā cā’’tiādi. Atha ‘‘abhinibbattī’’ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha ‘‘abhinibbatti ca nāmā’’tiādi. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.

Now, to show the variety of interpretations based on the word 'gabbha' in the sense of 'a being', he begins with 'Furthermore,' etc. In this alternative interpretation, some say that both 'lying in the womb' and 'the production of a new existence' are explained solely by way of 'lying in the womb.' But since it is said, 'future lying in the womb is abandoned,' does it not follow that only the lying in the womb is abandoned, not the womb itself? To clarify this, he states, 'yathā cā,' etc. Then, why, without saying just 'production,' is 'new existence' included? He explains with 'abhinibbatti ca nāmā,' etc. 'Being without renewed existence' means the production of phenomena that arise from moment to moment.

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Dhammadhātunti [Pg.215] ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ. Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti. Desanāvilāsappatto hotīti rucivasena parivattetvā dassetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādilakkhaṇameva puna upamāya vibhāvetvā dassento āha ‘‘pathavīsamacittata’’nti. Yathā pathavī suciasucinikkhepacchedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho. Akuppadhammatanti ettha akuppadhammo nāma phalasamāpattīti keci vadanti. ‘‘Paresu pana akkosantesupi attano pathavīsamacittatāya akuppanasabhāvatanti evamettha attho gahetabbo’’ti amhākaṃ khanti. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Brāhmaṇassa vuddhatāya āsannavuttimaraṇanti sambhāvanavasena ‘‘ajja maritvā’’tiādi vuttaṃ. ‘‘Mahantena kho pana ussāhenā’’ti sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti evaṃ sañjātamahussāhena. Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamoti appaṭisamo, purejātabhāvo.

Here, 'the element of phenomena' (dhammadhātu) is that which holds all phenomena without remainder, which comprehends them as they really are; it is the nature of understanding phenomena according to their true essence, a designation for the knowledge of omniscience. 'Having penetrated' (paṭivijjhitvā) means having realized, having attained; it is said to be the cause of attainment. 'He has reached the splendor of teaching' (desanāvilāsappatto): the splendor of teaching is the ability to teach by adapting one's presentation to the listener's inclination; 'reached' means he has attained it. 'The pervasion of compassion' (karuṇāvipphāranti) is the pervading of all beings with great compassion. Again, to clarify this same characteristic by means of a simile, he says 'earth-like equanimity' (pathavīsamacittata). Just as the earth does not waver when things clean or unclean are cast upon it, or when it is cut, broken, etc., and does not experience approval or disapproval, so too, through the abandoning of approval and disapproval toward the desirable and undesirable, gain and loss, etc., one's mind is unwavering. This is the meaning of 'earth-like equanimity.' 'Unshakable nature' (akuppadhammatanti): here, some say that the unshakable nature is fruition attainment. However, our preferred view is that the meaning here should be taken as the nature of being unperturbed due to one's earth-like equanimity even when others revile one. 'Beset by old age' (jarāya anusaṭanti) means enveloped by old age. Because the brahmin's old age made his death imminent, it is said by way of probability, 'dying today,' etc. 'With great effort' (mahantena kho pana ussāhenā): that is, with the great effort that arose from thinking, 'Indeed, it is good to see such arahants.' 'Unequaled state of being born before' (appaṭisamaṃ purejātabhāvanti) means a state of being born before that is not shared with others. 'There is no equal to this,' thus it is unequaled (appaṭisamo); the state of being born before (purejātabhāvo).

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Pakkhe vidhunantāti patte cālentā. Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhantesūti attho.

'Shaking their wings' (pakkhe vidhunantā) means moving their feathers. 'Of those departing' (nikkhamantānaṃ) is the genitive case used for specification; the meaning is 'among those who have departed.'

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So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, so jeṭṭhoti vacanīyo assa, bhaveyyāti attho. Sampaṭipādentoti saṃsandento. Tibhūmapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha ‘‘avijjākosassa anto paviṭṭhesu sattesū’’ti aṇḍakosanti bījakapālaṃ. Lokasannivāseti lokoyeva saṅgamma samāgamma nivāsanaṭṭhena lokasannivāso, sattanikāyo. Sammāsambodhinti ettha sammāti aviparītattho, saṃ-saddo sāmanti imamatthaṃ dīpeti. Tasmā sammā aviparītenākārena [Pg.216] sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha ‘‘sammā sāmañca bodhi’’nti, sammā sayameva ca bujjhanakanti attho. Sammāti vā pasatthavacano, saṃ-saddo sundaravacanoti āha ‘‘atha vā pasatthaṃ sundarañca bodhi’’nti.

'He should be called the eldest': whichever chick first emerged from the eggshell, he should be called the eldest; that is the meaning. 'Arranging' means connecting. 'Among beings who have entered into the shell of ignorance': beings included in the three planes, having entered the shell of ignorance, are enveloped by ignorance that has not been abandoned in their various states of existence. 'Eggshell' means the husk of the seed. 'In the world-abode' (lokasannivāse): the world itself is the 'world-abode' in the sense of a dwelling place where beings congregate and assemble; it means the host of beings. 'Perfect self-enlightenment' (sammāsambodhi): here, 'perfectly' (sammā) has the sense of 'not wrongly,' and the prefix 'saṃ-' indicates the meaning 'by oneself' (sāmaṃ). Therefore, because one awakens to, penetrates, the four truths perfectly, in a non-perverse manner, and by oneself, the path is called 'perfect self-enlightenment.' Hence he says: 'perfect and by oneself awakening,' meaning, 'the awakening perfectly and by oneself.' Or else, 'sammā' is a word of praise and the prefix 'saṃ-' is a word for 'beautiful'; thus he says: 'or else, a praiseworthy and beautiful awakening.'

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Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi asabbaguṇadāyako, asamatthasamāsoyaṃ gamakattā yathā ‘‘asūriyapassāni mukhānī’’ti. Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati ‘‘maggo tisso vijjā detī’’ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti ‘‘maggo tisso vijjā detī’’ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo. Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha ‘‘paṭivijjhi’’nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha ‘‘pattomhī’’ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha ‘‘adhigatomhī’’ti, santāne uppādanavasena paṭilabhinti attho.

'Because of not giving all qualities' means because of not being a giver of all qualities. For one who does not give all qualities is a 'non-giver of all qualities' (asabbaguṇadāyako); this is an irregular compound (asamatthasamāso) because it is intelligible, like 'faces that do not see the sun.' 'The three true knowledges': to one who has the supporting conditions, it gives the three true knowledges together with the fruit of arahantship. But here, since the knowledge of the destruction of the cankers is included in the path, how is it tenable that 'the path gives the three true knowledges'? This is no fault. Although the knowledge of the destruction of the cankers is included in the path, when the eightfold path is present, the three true knowledges become complete along with the knowledge of the path. Thus it is said, 'the path gives the three true knowledges.' 'The six direct knowledges': here too the same method applies. 'The knowledge of a disciple's perfection' is the mundane and supramundane knowledge to be attained by the chief disciples. 'The knowledge of a paccekabuddha's enlightenment': here too the meaning should be understood in the same way. 'I have directly known' (abbhaññāsiṃ) means I have known. And that this knowing was not by way of hearsay and so on, he says 'I have penetrated' (paṭivijjhiṃ), meaning, I have made it directly present. And that this penetration was not like the penetration of a characteristic by one standing at a distance, he says 'I have reached' (pattomhi), meaning, I have arrived at it. And that this arriving was not by going there oneself, he says 'I have attained' (adhigatomhi), meaning, I have obtained it by way of its arising in my own continuum.

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Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha ‘‘yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa’’nti. ‘‘Santāne’’ti vuttattā aṇḍasadisatā santānassa, bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva ‘‘tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti vacanato. Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti [Pg.217] tannivattanatthaṃ ‘‘thaddhakharabhāvo’’ti vuttaṃ. Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppaveso tikkhatā, anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatā kharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena kilesasamudācārasaṅkhobharahitatāya saddhindriyavasena pasannabhāvo, satipi pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasena sūrabhāvo veditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ. Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvāpatti. Tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha ‘‘gabbhaggahaṇakālo’’ti. Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci ‘‘chābhiññāpakkhe’’ti likhanti, so apāṭhoti veditabbo.

'The proper presentation of the simile' means the correct presentation of the meaning of the simile with the thing to be compared. 'By the meaning' means by the meaning of the thing to be compared. Just as the hen's performance of a threefold action on the eggs is the root cause for the chicks' emergence from the eggshell, so the Blessed One's performance of the threefold contemplation when he was a Bodhisatta was the root cause for his emergence from the eggshell of ignorance. Thus he says: 'Just as for that hen... the performance of the threefold contemplation.' Since it is said 'in the continuum,' the continuum is similar to the egg, and the Buddha's qualities are similar to the chicks that have emerged from it. And by 'the Buddha's qualities' is meant the Buddha himself, in accordance with the statement: 'Vāseṭṭha, this is a designation for the Tathāgata: "the Dhamma-body."' 'The thinning of the shell of ignorance': this is the thinning of the shell of ignorance by means of powerful insight. And ignorance is similar to an eggshell because of the general characteristic of concealment. Since even what has become soft can revert to a hard state, to prevent this it is said 'a stiff and hard state.' 'The state of being sharp, hard, clear, and courageous': here, the sharpness is the easy penetration of insight knowledge into the formations being comprehended, by means of the faculty of concentration. The hardness is its unbluntedness, its not turning back even after penetrating, by means of the faculty of mindfulness. For a certain sharp arrow might become blunted upon hitting the target, but this is not so. The clarity is its freedom from the agitation of active defilements due to its subtle functioning, even while being hard, by means of the faculty of faith. The courage should be understood as its complete vanquishing of the hostile defilements without faltering, by means of the faculty of energy, even while being clear. It should be seen that in these ways only the knowledge of equanimity towards formations has been taken. 'The time of maturation for insight knowledge' is insight's attainment of the state leading to emergence. At that time, it is as if it is carrying the embryo of the path-knowledge, thus it is called 'the time of conception.' 'Having caused it to conceive the embryo': immediately after equanimity towards formations, having caused it to conceive the embryo for the purpose of giving birth to the path by means of conformity-insight that has reached its peak. 'In the section on direct knowledge' refers to the section on mundane direct knowledge. For supramundane direct knowledge has already shattered the eggshell of ignorance. In some books, however, they write 'in the section on the six direct knowledges'; this should be understood as a wrong reading.

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Jeṭṭho seṭṭhoti vuddhatamattā jeṭṭho, sabbaguṇehi uttamattā pasatthatamoti seṭṭho.

'Eldest' (jeṭṭho) and 'best' (seṭṭho): he is 'eldest' on account of being the most senior; he is 'best' on account of being supreme in all qualities, thus most excellent.

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Idāni ‘‘āraddhaṃ kho pana me, brāhmaṇa, vīriya’’ntiādikāya desanāya anusandhiṃ dassento āha ‘‘evaṃ bhagavā’’tiādi. Tattha pubbabhāgato pabhutīti bhāvanāya pubbabhāgīyavīriyārambhādito paṭṭhāya. Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho. Sāraddhakāyenāti sadarathakāyena. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati. Sā ettha maṇḍā pasannā jātāti so padeso ‘‘bodhimaṇḍo’’ti paññāto. Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussahanabhāvena gahitaṃ. Tenāha ‘‘asithilappavattita’’nti. Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ. Upaṭṭhitāti ogāhanasaṅkhātena apilāpanabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha ‘‘ārammaṇābhimukhībhāvenā’’ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittappassaddhivasena cittameva passaddhaṃ, kāyappassaddhivaseneva ca kāyo passaddho hoti[Pg.218], tathāpi yasmā kāyappassaddhi uppajjamānā cittappassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ ‘‘kāyacittappassaddhivasenā’’ti. Kāyappassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ ‘‘rūpakāyopi passaddhoyeva hotī’’ti.

Now, showing the connection with the teaching beginning, “Indeed, brahmin, my energy was aroused,” he said, “Thus, Blessed One,” and so on. Here, 'from the preliminary part' means starting from the undertaking of the preliminary energy for the development. 'With lapsed mindfulness' means with ruined mindfulness, that is, devoid of mindfulness. 'With an agitated body' means with a distressed body. 'At the Bodhimaṇḍa' means at the place that has attained the state of being the essence (maṇḍa) of the knowledge called “bodhi.” For “bodhi” is called wisdom. Because wisdom here has become the essence and is serene, that place is known as the “Bodhimaṇḍa.” 'Exerted' means taken up by the state of striving, which is firm resolve, without slackening the undertaking. Hence it is said, “not slackly applied.” 'Unsluggish' means not shrunken, not having fallen into shrinkage due to indolence. 'Established' means having approached the object and being established by the state of not lapsing, which is penetration. Hence it is said, “by facing the object.” Because it proceeds by way of destroying confusion, it is not confused, thus 'unconfused.' Although the mind is tranquil on account of mental tranquility, and the body is tranquil on account of bodily tranquility, still, since bodily tranquility, when it arises, arises together with mental tranquility, not without it, it is therefore said, “on account of the tranquility of body and mind.” Because bodily tranquility brings about the calming of both bodies, it is said, “the form-body, too, becomes tranquil.”

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So ca khoti so ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha ‘‘suṭṭhu ṭhapita’’ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha ‘‘ekaggaṃ acalaṃ nipphandana’’nti. Ettāvatāti ‘‘āraddhaṃ kho panā’’tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena. Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbabhāgappaṭipadāya icchitabbāti? Saccaṃ, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbabhāgappaṭipadā kathitāti daṭṭhabbaṃ.

'And that indeed' is that very body. 'Free from distress' means free from the distress of defilements. For when the mental body is free from distress, the form-body also becomes one whose distress and fever have subsided. 'Well concentrated' means that after cutting off the distraction described as running about to various objects, the mind is rightly placed and established by bringing it to a state of non-distraction upon a single object. Hence it is said, “well placed,” and so on. The mind's lack of one-pointedness is its unsteadiness due to distraction; when there is one-pointedness, that does not occur. Thus he said, “one-pointed, unshaken, still.” 'By this much' means by showing the accomplishment of the function of energy, mindfulness, tranquility, and concentration with the words beginning, “Indeed, my energy was aroused.” But should not the accomplishment of the function of faith and wisdom also be desired for the preliminary path to jhāna? True, but this is not included because it is not an immediate factor, its accomplishment being implicit. For in the absence of faith, the undertaking of energy and so on is impossible; and if these are not comprehended by wisdom, their nature as a methodical undertaking would not be. Similarly, unsluggishness, non-confusion, and so on are qualities of energy and the other faculties. Thus it should be seen that the accomplishment of the function of wisdom is included right here by the inclusion of unsluggishness and the other qualities. Or, it should be seen that the preliminary path to jhāna is described as culminating in concentration in order to show that in the development of jhāna the function of concentration is especially desired.

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Atītabhave khandhā tappaṭibaddhāni nāmagottāni ca sabbaṃ pubbenivāsaṃtveva gahitanti āha ‘‘kiṃ viditaṃ karoti? Pubbenivāsa’’nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha ‘‘sveva moho’’ti. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ. Obhāsova karaṇaṃ obhāsakaraṇaṃ. Attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. ‘‘Kasmā? Yasmā vijjā uppannā’’ti etena vijjāpaṭipakkhā avijjā. Paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā ‘‘tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppanno’’ti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena [Pg.219] vīriyaṃ ātāpoti āha ‘‘vīriyātāpena ātāpino’’ti, vīriyavatoti attho. Pesitattassāti yathādhippetatthasiddhiṃ pati vissaṭṭhacittassa. Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo. Padhānānuyogassāti sammappadhānamanuyuttassa.

The aggregates in a past existence and the names and clans connected with them are all taken as “past abodes.” Thus he said: “What does one make known? Past abodes.” Delusion, because it conceals, is like darkness, thus it is darkness. Hence he said: “That itself is delusion.” By the meaning of making light: the making is from what is to be made. The making of light is light-making. The meaning is: by the state of being light on account of its own conditions, it is to be produced. The rest is a statement of praise, spoken to make known the specific ways of proceeding that dispel the opponent. By “Ignorance is dispelled,” it should be seen that this meaning of “knowledge” (vijjā) as “knowing” (vijānana) is also illuminated. “Why? Because knowledge has arisen.” By this, ignorance is the opponent of knowledge. And he shows its state as an opponent by the fact that it is to be abandoned and that knowledge is the abandoner. This same method is extended to the other pair of terms with the words: “Darkness is dispelled, destroyed. Why? Because light has arisen.” Because it heats and torments the defilements, energy is ardor. Hence he said: “ardent with the ardor of energy,” meaning endowed with energy. Of one with a dispatched self means of one whose mind is sent forth towards the accomplishment of the intended goal. “Just as for one dwelling diligent, ardent, and with a dispatched self,” the intention is, “so for any other like me.” Of one devoted to striving means of one engaged in right striving.

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Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti.

Comprehended by the reviewing knowledge: the intention is that it is not mere, like the attainment of the first and second knowledges. Showing means showing by way of conclusion. For it has already been shown before in its own nature.

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Tikkhattuṃ jātoti iminā pana idaṃ dasseti – ‘‘ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuddho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jāto’’ti. Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvibhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tattha atītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atīte koṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ ‘‘dibbacakkhunā paccuppannānāgataṃsañāṇa’’nti. Tattha dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇachañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato vuttaṃ ‘‘āsavakkhayena sakalalokiyalokuttaraguṇa’’nti. Tenāha ‘‘sabbepi sabbaññuguṇe pakāsetvā’’ti.

By 'born three times' he shows this: “I, brahmin, being born by the first knowledge alone, am the eldest and most senior of all, due to the absence of anyone born before or born simultaneously—how much more so, then, having been born three times with the three knowledges!” Regarding 'knowledge of the past portion by the knowledge of past abodes,' this should be connected as “having illuminated the knowledge of the past portion by means of the knowledge of past abodes,” because its nature has the past as its object and because it manifests that state. Therein, knowledge of the past portion is unobstructed knowledge of the past division, reckoned as the past aggregates, sense bases, and elements. Because the divine eye knowledge has the present as its object; because the knowledge of the passing away and rebirth of beings according to their kamma and the knowledge of the future portion are accomplished by means of the divine eye; because the divine eye has accessory knowledges; and because the knowledge of others' minds is accomplished for one who is established in the divine eye itself, it is said: “knowledge of the present and future portions by the divine eye.” Herein, 'by the divine eye' means by the divine eye knowledge with its accessories. The present portion and the future portion are the present-and-future portion; knowledge therein is knowledge of the present-and-future portion. Because through the very attainment of the knowledge of the destruction of the taints, the unique qualities of a Buddha not shared with others—such as the knowledge of omniscience, the six superknowledges not shared with others, the ten powers, the unique properties of a Buddha, and so on—are accomplished, it is said: “by the destruction of the taints, all worldly and supramundane qualities.” Hence he said: “having illuminated all the qualities of the Omniscient One.”

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Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto. Aññāṇanti aññāṇassāti attho. Dhi-saddayogato hi sāmiatthe etaṃ upayogavacanaṃ. Sesamettha suviññeyyameva.

One whose body and mind are filled by the suffusion of rapture means one whose body and mind are filled by the pervasion of rapture. 'Aññāṇaṃ' means “of ignorance”; that is the meaning. For in connection with the word 'dhi,' this is a dative/genitive expression in the sense of possession. The rest here is very easy to understand.

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Verañjasuttavaṇṇanā niṭṭhitā.

The Commentary on the Verañja Sutta is concluded.

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2. Sīhasuttavaṇṇanā

2. Commentary on the Sīha Sutta

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12. Dutiye [Pg.220] santhāgāraṃ (ma. ni. aṭṭha. 1.22; saṃ. ni. aṭṭha. 3.4.243) nāma ekā mahāsālāva. Uyyogakālādīsu hi rājāno tattha ṭhatvā ‘‘ettakā purato gacchantu, ettakā pacchā’’tiādinā tattha nisīditvā santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ ‘‘santhāgāra’’nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehe gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi santhāgāraṃ. Tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. Gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na sijjhati, sabbesaṃ chando laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. Tena vuttaṃ ‘‘saha atthānusāsanaṃ agāra’’nti. Yasmā vā tattha sannipatitvā ‘‘imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu’’ntiādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ santharantītipi santhāgāraṃ.

12. In the second, the assembly hall is a great hall. For during times of military campaigns and so on, the rulers stand there and, having sat down, they make a resolution and establish conventions, saying: 'Let so many go forward, so many go back,' and so on. Therefore that place is called an 'assembly hall.' Moreover, having come from the place of the campaign, for the one or two days that they perform upkeep at home with cow-dung plastering and so forth, those rulers remain there; thus it is also called an 'assembly hall.' It is also an 'assembly hall' because it is a building for joint counsel on policy by those rulers. For they are republican rulers, and thus any matter that arises cannot be settled by one alone—the consent of all must be obtained. Therefore, they all assemble there and give counsel. Hence, it is said, 'a building for joint counsel on policy.' Or, because they gather there and deliberate on household duties—such as, 'At this time it is proper to plow, at this time to sow,' and so on—they thereby patch up the flaws and defects of household life. Thus, it is also called an 'assembly hall'.

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Puttadāradhanādiupakaraṇapariccāgo pāramiyo. Attano aṅgapariccāgo upapāramiyo. Attanova jīvitapariccāgo paramatthapāramiyo. Ñātīnaṃ atthacariyā ñātatthacariyā. Lokassa atthacariyā lokatthacariyā. Kammassakatañāṇavasena anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhacariyā. Aṅganayanadhanarajjaputtadāraparijjāgavasena pañca mahāpariccāge pariccajantena. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesasabhāvadassanatthañceva sudukkarabhāvadassanatthañca pañcamahāpariccāgānaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ. Pariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca visuṃ kataṃ. Pabbajjāva saṅkhepo.

The relinquishment of children, wife, wealth, and other external possessions constitutes the perfections. The relinquishment of one's own limbs constitutes the higher perfections. The relinquishment of one's own life constitutes the ultimate perfections. Conduct for the welfare of relatives; conduct for the welfare of the world; the conduct of a Buddha is the conduct of knowledge, which consists in knowledge of kamma as one's own property, familiarity with blameless occupations, arts, and fields of knowledge, familiarity with the aggregates, sense bases, and so on, and discernment of the three characteristics. By one relinquishing the five great relinquishments: limbs, eyes, wealth, kingdom, children, and wife. Although the great relinquishments are included in the perfection of giving, the five great relinquishments are mentioned separately to show the specific nature of the relinquishment and its extreme difficulty. For that very reason, the relinquishment of eyes is mentioned separately from the relinquishment of limbs. And although they are similar in being relinquishments, the relinquishment of children and wife is mentioned separately from the relinquishment of wealth and kingdom. The going forth is the summary.

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Sattasu anupassanāsūti aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imāsu sattasu anupassanāsu.

'In the seven contemplations' means: in these seven contemplations, namely, the contemplation of impermanence, the contemplation of suffering, the contemplation of not-self, the contemplation of disenchantment, the contemplation of dispassion, the contemplation of cessation, and the contemplation of relinquishment.

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Anuviccakāranti [Pg.221] aveccakaraṇaṃ. Dvīhi kāraṇehi aniyyānikasāsane ṭhitā attano sāvakattaṃ upagate paggaṇhanti, tāni dassetuṃ ‘‘kasmā’’tiādi vuttaṃ.

'Acting after investigation' means acting with understanding. For two reasons, those established in a teaching that does not lead out support those who have become their disciples. To show those reasons, the passage beginning 'Why?' was stated.

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Anupubbiṃ kathanti (dī. ni. ṭī. 2.75-76) anupubbaṃ kathetabbakathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesupi pavattiyā sabbasattasādhāraṇattā sukarattā sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakappaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyādhammaṃ vatvā akiriyādhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā. ‘‘Tañca sīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phala’’nti dassanatthaṃ. ‘‘Imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogasampattiyo laddhabbā’’ti dassanatthaṃ tadanantaraṃ saggakathā. ‘‘Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathānupakkiliṭṭho ariyamaggo’’ti dassanatthaṃ saggānantaraṃ maggo, maggañca kathentena tadadhigamūpāyasandassanatthaṃ saggapariyāpannāpi pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo. ‘‘Hīnā gammā pothujjanikā anariyā anatthasaṃhitā’’ti tesaṃ okāro lāmakabhāvo. Sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso. Sabbaso saṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādi-atthena dīpitoti veditabbaṃ.

'The gradual instruction' means the discourse that should be taught in sequence. And what is that? It is the talk on generosity and so forth. Therein, the talk on generosity is taught first because it is practiced even by many people, is common to all beings, is easy to perform, and is a means for establishing oneself in virtue. For a person inclined to generosity, being free from attachment to possessions, easily undertakes the precepts and becomes well-established in them. After the talk on generosity, the talk on virtue is taught because, after speaking of benefiting others through the purity of the giver and receiver by means of virtue, it speaks of refraining from harming others; after speaking of a positive duty, it speaks of a negative duty; and after speaking of the cause for the attainment of wealth, it speaks of the cause for the attainment of existence. This is also to show: 'And that virtue is dependent on the round of existence; this attainment of existence is its fruit.' Then, the talk on heaven is given to show that 'through these grounds for meritorious action consisting of generosity and virtue, distinguished by various levels of refinement, immeasurable divine enjoyments, also distinguished by various levels of refinement, are to be obtained in the realms of the Four Great Kings and so on.' Following this, the path is taught to show that 'this heaven is defiled by lust and so forth, whereas the noble path is entirely undefiled.' And when teaching the path, to show the means for its attainment, one should also teach the danger in sensual pleasures—that all sensual pleasures, especially those pertaining to heaven but also all others, are fraught with peril, impermanent, unstable, and subject to change; their baseness and lowliness—that they are 'low, vulgar, common, ignoble, and not connected with the goal'; the defilement in all kinds of existence, since they are the basis for the defilements; and the benefit in renunciation, since Nibbāna is completely liberated from all defilement. It should be understood that this range of topics is indicated by the particle 'iti' in the word 'magganti' (the path, etc.), where it has the sense of 'and so on'.

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Sukhānaṃ nidānanti diṭṭhadhammikānaṃ samparāyikānaṃ nibbānupasaṃhitānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānādhīnanti pākaṭoyamattho. Yaṃ pana jhānavipassanāmaggaphalanibbānappaṭisaṃyuttaṃ sukhaṃ, tassapi dānaṃ upanissayapaccayo hotiyeva. Sampattīnaṃ mūlanti yā imā loke padesarajjasirissariyasattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikādigatā dibbasampattiyo, yā vā panaññāpi sampattiyo[Pg.222], tāsaṃ sabbāsaṃ idaṃ mūlakāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’ti laddhanāmānaṃ piyamanāpiyarūpādīnaṃ tannissayānaṃ vā upabhogasukhānaṃ patiṭṭhā niccalādhiṭṭhānatāya. Visamagatassāti byasanappattassa. Tāṇanti rakkhā, tato paripālanato. Leṇanti byasanehi paripātiyamānassa olīyanappadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.

'A source of happiness' means it is the cause of all kinds of happiness: that in the present life, that in future lives, and that connected with Nibbāna. For whatever happiness in the world is called the enjoyment of wealth, it is evident that all of it is dependent on giving. And even for the happiness associated with jhāna, insight, the path, fruition, and Nibbāna, giving serves as a decisive support condition. 'The root of attainments' means it is the root cause of all these attainments: human attainments such as regional kingship, prosperity, sovereignty, and the splendor of a wheel-turning monarch resplendent with the seven treasures; divine attainments such as those in the realm of the Four Great Kings and so on; and whatever other attainments there may be. 'Of wealth' means it is a firm foundation for the enjoyments dependent on things called 'wealth' (bhoga) because they are to be enjoyed, such as beloved and pleasing forms. 'For one who has gone on a wrong course' means for one who has met with misfortune. 'A protection' means a safeguard, because it protects. 'A shelter' means a place of refuge for one hard-pressed by misfortunes. 'A destination' means a place to go to. 'A final resort' means a refuge. 'A support' means a reliance that prevents one from falling. 'An object' means an object to hold on to.

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Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ. Evaṃ hissa mahagghaṃ hutvā sabbaso vinipatituṃ appadānaṭṭho dīpito hoti. Mahāpathavīsadisaṃ gatagataṭṭhāne patiṭṭhānassa labhāpanato. Yathā dubbalassa purisassa ālambanarajju uttiṭṭhato tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave upapattiyā ṭhitiyā ca paccayoti āha ‘‘ālambanaṭṭhena ālambanarajjusadisa’’nti. Dukkhanittharaṇaṭṭhenāti duggatidukkhaṭṭhānanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato samassāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosamadaissāmicchādiṭṭhivicikicchādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādīnaṃ. Tesaṃ eva durāsadaṭṭhena. Asantāsanaṭṭhenāti santāsahetuabhāvena. Yo hi dāyako dānapati, so sampatipi na kutoci santasati, pageva āyatiṃ. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti ‘‘vaḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ.

'Like a throne made of gems' means it is like a great lion throne made of all kinds of gems with seven components. Thus, being of great value, its function of not allowing one to fall completely into ruin is shown. 'Like the great earth' because it enables one to find a footing in whatever place one goes. Just as a supporting rope is a support for a weak person in getting up and standing, so giving is a condition for beings' arising and stability in an existence of good fortune; thus it is said to be 'like a supporting rope in function.' 'In the sense of crossing over suffering' means in the sense of crossing over the state of suffering in a bad destination. 'In the sense of giving relief' means in the sense of giving relief from the affliction of such enemies as greed and stinginess. 'In the sense of protection from fear' means in the sense of protecting from the fear of poverty. 'From the stains of stinginess, etc.' means from the mental stains of stinginess, greed, hatred, conceit, envy, wrong view, doubt, etc. 'In the sense of being unsullied' means because of being undefiled. 'For them' means for the stains of stinginess, etc. 'Because of being hard to assail by them.' 'In the sense of not causing terror' means because of the absence of a cause for terror. For a giver, a master of giving, is not terrified of anything at present, let alone in the future. 'In the sense of being powerful' means because of great power. For a giver, a master of giving, is powerful at present through the power of his supporters, and in the future through physical strength and so on. 'In the sense of being considered a high blessing' means because of being acknowledged as a 'cause of growth.' It leads one from an existence of misfortune to an existence of good fortune, making one reach the ground of security.

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Idāni mahābodhicariyabhāvenapi dānaguṇaṃ dassetuṃ ‘‘dānaṃ nāmeta’’ntiādi vuttaṃ. Tattha attānaṃ niyyātentenāti etena ‘‘dānaphalaṃ sammadeva passantā mahāpurisā attano jīvitampi pariccajanti, tasmā ko nāma viññujātiko bāhire vatthusmiṃ pageva saṅgaṃ kareyyā’’ti ovādaṃ deti. Idāni yā lokiyā lokuttarā ca ukkaṃsagatā sampattiyo, tā sabbā dānatoyeva pavattantīti dassento ‘‘dānañhī’’tiādimāha. Tattha [Pg.223] sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya parahitāya cāti dassetuṃ sā tāsaṃ parato cakkavattisampatti vuttā. Etā lokiyā, imā pana lokuttarāti dassetuṃ ‘‘sāvakapāramiñāṇa’’ntiādi vuttaṃ. Tāsupi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamataṃ dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vuttoyeva. Eteneva tassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

Now, to demonstrate the virtue of giving even in the context of the great conduct of a Bodhisatta, the passage beginning 'Giving, it is said...' was stated. Herein, by the words 'by one who surrenders oneself,' he gives this advice: 'Great beings, rightly seeing the fruit of giving, even give up their own lives; therefore, what wise person would form an attachment to external objects?' Now, to show that all exalted worldly and supramundane attainments proceed from giving, he says the passage beginning 'For giving....' Herein, the attainments of Sakka, Māra, and Brahmā are for one's own welfare only, while the attainment of a wheel-turning monarch is for the welfare of both oneself and others; thus the attainment of a wheel-turning monarch is mentioned after them. To show that the former are worldly, while the latter are supramundane, the passage beginning 'the knowledge of a disciple's perfection...' was stated. Among these too, to show the gradation from excellent to more excellent to most excellent, the threefold knowledge is mentioned in sequence. That giving is a condition for these has already been stated below. By this itself, it should be understood that its nature as a condition for the Brahmā attainment has also been shown.

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Dānañca nāma dakkhiṇeyyesu hitajjhāsayena pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako purisapuggalo pare hanti, paresaṃ vā santakaṃ haratīti aṭṭhānametanti āha ‘‘dānaṃ dento sīlaṃ samādātuṃ sakkotī’’ti. Sīlālaṅkārasadiso alaṅkāro natthi sobhāvisesāvahattā sīlassa. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55) gāthā – ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) jātakagāthāyo ca āharitvā vattabbā. Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.

Giving is the relinquishing of one's own possessions to others worthy of offerings, with an intention to benefit them or with an intention to honor them. Therefore, it is impossible that a person who is a donor would strike others or take what belongs to others. Hence, it is said: 'While giving a gift, one is able to undertake the moral precepts.' There is no ornament like the ornament of virtue, for virtue brings a special beauty. There is no flower like the flower of virtue—here too, the same principle applies. There is no fragrance like the fragrance of virtue. In this regard, the verse from the Dhammapada (55) beginning 'Sandalwood or tagara...' and the Jātaka verses (e.g., Jā 2.17.55) beginning 'The fragrance of the sages, long disciplined, wafts from their bodies on the wind...' should be cited. For virtue is for beings an adornment, an ornament, a fragrant unguent, and it makes them pleasing for others to see. Therefore, it is said, 'For with the ornament of virtue...' and so on.

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Ayaṃ saggo labbhatīti idaṃ majjhimehi āraddhaṃ sīlaṃ sandhāyāha. Tenevāha sakko devarājā –

This was said with reference to the virtue undertaken by those of the middle grade: 'This heaven is attainable.' Therefore Sakka, the king of the devas, said:

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‘‘Hīnena brahmacariyena, khattiye upapajjati;

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

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

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

`Iṭṭha` means pleasant. `Kanta` means desirable. `Manāpa` means mind-enhancing. To show its nature of being agreeable and so on, it is said, 'Here there is constant play,' and so on.

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

`Dosa` (fault) is the state of being corrupted by impermanence and so on, and by little satisfaction and so on, for which reason they do not please the minds of the wise. Or, `ādīnava` (danger) is so called because misery flows from it; it is utter wretchedness. And so sensual pleasures present themselves as they really are to those who reflect upon them. The state of being inferior means a base condition to be resorted to by the ignoble, not by the noble. `They are defiled` means the state of causing affliction and the state of causing torment.

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Nekkhamme [Pg.224] ānisaṃsanti ettha ‘‘yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Apica nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādasaññāyā’’tiādinā nayena nekkhamme ānisaṃse pakāsesi. Pabbajjāyaṃ jhānādīsu ca guṇe vibhāvesi vaṇṇesi. Kallacittanti kammaniyacittaṃ heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā upari desanāya bhājanabhāvūpagamena kammakkhamacittaṃ. Aṭṭhakathāyaṃ pana yasmā assaddhiyādayo cittassa rogabhūtā, tadā te vigatā, tasmā āha ‘‘arogacitta’’nti. Diṭṭhimānādikilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ. Yadā bhagavā aññāsīti sambandho. Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akaṭhinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena avikkhepato tena apihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahitavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacittanti evamettha sesapadānaṃ attho veditabbo.

Herein, regarding 'the benefits in renunciation': in the way beginning, 'However many dangers there are in sensual pleasures, so many benefits there are in renunciation, which is their opposite. Moreover, renunciation is unconfined, undefiled, a departure from sensual pleasures, a departure from perceptions of sensuality, a departure from thoughts of sensuality, a departure from the fever of sensuality, a departure from perceptions of ill will,' he proclaimed the benefits in renunciation. He explained and praised the qualities in the going forth and in the jhānas and so on. `Kallacitta` means a workable mind; that is, a mind fit for the task because, with the departure of the mind's corruptions such as lack of faith due to the teaching previously given, it has become a vessel for the higher teaching. But in the commentary it is said that since lack of faith and so on are diseases of the mind, when they have departed, it is called a 'healthy mind' (`arogacitta`). A soft mind is one with the departure of the defilements of views, conceit, and so on. A mind without hindrances is one with the departure of sensual desire and so on. An uplifted mind is one connected with great rapture and joy in right practice. Here, a confident mind is one endowed with faith. The connection is with 'When the Blessed One knew....' Alternatively, `kallacitta` means a healthy mind through the departure of sensual desire. `Muducitta` means an unhardened mind through the departure of ill will, by way of loving-kindness. `Vinīvaraṇacitta` means an uncovered mind through the departure of restlessness and remorse, by way of non-distraction. `Udaggacitta` means an unsluggish mind through the departure of sloth and torpor, by way of being well-exerted. `Pasannacitta` means a mind resolved upon right practice through the departure of doubt. In this way the meaning of the remaining terms should be understood.

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Seyyathāpītiādinā upamāvasena sīhassa kilesappahānaṃ ariyamagguppādanañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhudeva. Rajananti nīlapītalohitādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassakatā tikkhapaññatā sukhappaṭipadakhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalavigamena vītamalaṃ. Tassa uppattiākāradassanatthanti kasmā vuttaṃ? Nanu maggañāṇaṃ asaṅkhatadhammārammaṇanti codanaṃ sandhāyāha ‘‘tañhī’’tiādi. Tattha paṭivijjhantanti asammohappaṭivedhavasena paṭivijjhantaṃ. Tenāha ‘‘kiccavasenā’’ti. Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanasilātalaṃ viya anupubbīkathā, udakaṃ viya saddhā, udakena [Pg.225] temetvā ūsagomayachārikakhārehi kāḷake sammadditvā vatthassa dhovanappayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithile katvā sutādividhinā cittassa sodhane vīriyārambho. Tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhavatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti.

By the passage beginning 'Just as...,' he shows, by way of a simile, Sīha's abandoning of the defilements and the arising of the noble path. `Apagatakāḷaka` means free from stains. `Sammadeva` means perfectly well. `Rajana` means a kind of dye such as blue, yellow, or red. `Paṭiggaṇheyya` means it would take on, it would become radiant. `Tasmiṃyeva āsane` means in that very sitting posture. By this are shown his swift insight, sharp wisdom, and practice with ease and quick direct knowledge. `Viraja` (dust-free) means stainless through the removal of the dust of lust, etc., which leads to the plane of misery. `Vītamala` (stainless) means without blemish through the removal of the stain of all views and doubt. Or, `viraja` means without the dust of the defilements abandoned by the first path. `Vītamala` means without the blemish of the five kinds of immorality. Why was it said, 'to show the mode of its arising'? Referring to the objection, 'But surely, path knowledge has the unconditioned Dhamma as its object,' he says the passage beginning 'For that....' Here, `paṭivijjhanta` means penetrating by way of non-deluded penetration. Therefore he said, 'in terms of function.' Here is the application of the simile: The mind is like a cloth. The mind's state of being defiled by the stains of lust and so on is like the cloth's state of being defiled by adventitious stains. The gradual instruction is like the washing slab. Faith is like the water. The undertaking of energy in purifying the mind by the method of learning, etc.—by repeatedly moistening it with the moisture of faith and loosening the faults with mindfulness, concentration, and wisdom—is like the effort of washing the cloth by wetting it with water and scrubbing it with lye, cow-dung ash, and saline earth to remove the stains. The suppression of the defilements by the undertaking of energy is like the removal of the stains from the cloth by that effort. The noble path is like the dye. The complete purification of the mind—whose defilements have been suppressed—by the path is like the radiant state of the cloth when it has been cleansed.

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‘‘Diṭṭhadhammo’’ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti nāma ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā dhammesu ekadesenapi hotīti nippadesato viditabhāvaṃ dassetuṃ. ‘‘Pariyogāḷhadhammo’’ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā nittiṇṇā vicikicchā. Vigatā kathaṃkathāti pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattikā vigatā samucchinnā kathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu sīlādiguṇesu patiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto. Attanā eva paccakkhato diṭṭhattā na paraṃ pacceti, na cassa paro paccetabbo atthīti aparappaccayo.

Having said `diṭṭhadhammo` (one who has seen the Dhamma), since there is also a 'seeing' other than the vision of knowledge, to exclude that, `pattadhammo` (one who has attained the Dhamma) was said. Since there is also an 'attainment' other than the accomplishment of knowledge, to specify it further, `viditadhammo` (one who has understood the Dhamma) was said. But since that state of having understood the Dhamma can be partial in regard to the dhammas, to show the state of having understood completely, `pariyogāḷhadhammo` (one who has penetrated the Dhamma) was said. By this he indicates his full awakening to the truths. For path knowledge, by accomplishing the functions of full understanding and so on in a single breakthrough, is said to have thoroughly penetrated the Dhamma of the Four Truths completely. Hence it is said: `Diṭṭhadhammo` means 'one by whom the Dhamma of the noble truths has been seen.' His doubt is crossed over (`Tiṇṇā vicikicchā`): the sixteen-based and eight-based doubt, which is like a wilderness with its perils, has been crossed, crossed beyond. His uncertainty is dispelled (`Vigatā kathaṃkathā`): the 'how-and-why' talk that proceeds as 'Is it so? Is it not so?' regarding continuity and so on, has been dispelled, uprooted. He has attained fearlessness (`vesārajja`), the state of being intrepid, and expertise, because evil, unwholesome states that cause timidity have been abandoned and he is established in their opposites, the qualities of virtue and so on. `Aparappaccayo` (not reliant on another) means that since he has seen for himself by direct experience, he does not rely on another, nor is there another on whom he needs to rely.

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Uddisitvā katanti attānaṃ uddisitvā māraṇavasena kataṃ nibbattitaṃ maṃsaṃ. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakāliko cāti āha ‘‘attānaṃ paṭiccakata’’nti. Nimittakammassetaṃ adhivacanaṃ ‘‘paṭicca kammaṃ phusatī’’tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa. Karaṇavasena paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā buddhi buddhaṃ. Taṃ etassa atthīti buddho. Sesamettha uttānameva.

‘Done having specified’: flesh produced by way of killing for oneself. ‘Dependent action’: here the word ‘kamma’ has the sense of instrument and is in the past tense; hence it is said, ‘done on account of oneself.’ This is a designation for ‘action as a sign,’ as in such passages as ‘action affects on account of a condition’ (Jā 1.4.75). ‘Action as a sign’ means an action to be acquired by way of a sign. Here, a dependent action exists by way of instrumentality, so the flesh is called ‘that which has a dependent action,’ just as one is called a Buddha from possessing understanding (`buddhi`), the etymology being: 'That exists for this one, therefore he is a Buddha.' The rest here is clear in meaning.

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Sīhasuttavaṇṇanā niṭṭhitā.

The commentary on the Sīha Sutta is finished.

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3-4. Assājānīyasuttādivaṇṇanā

3–4. Commentary on the Assājānīya Sutta and Others

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13-14. Tatiye [Pg.226] sāṭheyyānīti saṭhattāni. Sesapadesupi eseva nayo. Tāni panassa sāṭheyyādīni kāyacittujukatāpaṭipakkhabhūtā lobhasahagatacittuppādassa pavattiākāravisesā. Tattha yassa kismiñcideva ṭhāne ṭhātukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva sappaṭibhayaṭṭhāneva ṭhassāmīti na hoti, vañcanādhippāyabhāvato ṭhātukāmaṭṭhāneyeva nikhātatthambho viya cattāro pāde niccāletvā tiṭṭhati, ayaṃ saṭho nāma, imassa sāṭheyyassa pākaṭakaraṇaṃ. Tathā yassa kismiñcideva ṭhāne nivattitvā khandhagataṃ pātetukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva pātessāmīti na hoti, pātetukāmaṭṭhāneyeva nivattitvā pāteti, ayaṃ kūṭo nāma. Yassa kālena vāmato, kālena dakkhiṇato, kālena ujumaggeneva ca gantukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva evaṃ karissāmīti na hoti, yadicchakaṃ gantukāmaṭṭhāneyeva kālena vāmato, kālena dakkhiṇato, kālena ujumaggaṃ gacchati, tathā leṇḍaṃ vā passāvaṃ vā vissajjetukāmassa idaṃ ṭhānaṃ susammaṭṭhaṃ ākiṇṇamanussaṃ ramaṇīyaṃ. Imasmiṃ ṭhāne evarūpaṃ kātuṃ na yuttaṃ, purato gantvā paṭicchannaṭṭhāne karissāmīti na hoti, tattheva karoti, ayaṃ jimho nāma. Yassa pana kismiñci ṭhāne maggā ukkamma nivattitvā paṭimaggaṃ ārohitukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tattheva evaṃ karissāmīti na hoti, paṭimaggaṃ ārohitukāmaṭṭhāneyeva maggā ukkamma nivattitvā paṭimaggaṃ ārohati, ayaṃ vaṅko nāma. Iti imaṃ catubbidhampi kiriyaṃ sandhāyetaṃ vuttaṃ ‘‘yāni kho panassa tāni sāṭheyyāni…pe… āvikattā hotī’’ti. Catutthe natthi vattabbaṃ.

13–14. In the third, `sāṭheyyāni` means acts of deceit (`saṭhattāni`). This same method applies to the other terms. These acts of deceit and so on are particular modes of occurrence of a thought-moment accompanied by greed, which are the opposite of straightforwardness of body and mind. Here, when one wishes to stand in a certain place, it does not think, 'I will go forward to a place that is dangerous for people and stand right there'; instead, since it has no intention of deceiving (in that way), it stands firmly in the place it desires to stand, unmoving like a post driven into the ground, not moving its four feet. This one is called 'deceitful' (saṭho); this is the manifestation of its deceit. Similarly, when one wishes to turn back and throw its rider, it does not think, 'I will go forward to a place that is dangerous for people and throw him off there'; instead, it turns back and throws him off right in the place it desires to do so. This one is called 'crooked' (kūṭo). When one wishes to go sometimes to the left, sometimes to the right, and sometimes straight ahead, it does not think, 'I will go forward to a place that is dangerous for people and act like this'; instead, in the place it desires to go as it pleases, it goes sometimes left, sometimes right, and sometimes straight. Likewise, when one wishes to discharge dung or urine, it does not think, 'This place is well-swept, crowded, and pleasant; it is not proper to do such a thing here. I will go forward and do it in a secluded spot'; instead, it does it right there. This one is called 'dishonest' (jimho). And when one wishes to leave the path, turn back, and get on a side-path, it does not think, 'I will go forward to a place that is dangerous for people and do this there'; instead, it leaves the path, turns back, and gets on the side-path right in the place it desires to do so. This one is called 'bent' (vaṅko). Thus, with reference to these four kinds of action, it was said: 'Whatever acts of deceit... he is one who makes them manifest.' In the fourth, there is nothing to be said.

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Assājānīyasuttādivaṇṇanā niṭṭhitā.

The commentary on the Assājānīya Sutta and others is finished.

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5-8. Malasuttādivaṇṇanā

5–8. Commentary on the Mala Sutta and Others

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15-18. Pañcame (dha. pa. aṭṭha. 2.241) yā kāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati, nirantaraṃ vā na upaṭṭhāti, tasmā ‘‘asajjhāyamalā mantā’’ti [Pg.227] vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇappaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā ‘‘anuṭṭhānamalā gharā’’ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrappajagganaṃ vā parikkhārappaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā ‘‘malaṃ vaṇṇassa kosajja’’nti vuttaṃ. Yasmā pana gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādīhi vā vāḷamigacorādiupaddavena vā paresaṃ sālikkhettādīni otaritvā khādanavasena vā vināsamāpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana chadvārādīni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā ‘‘pamādo rakkhato mala’’nti vuttaṃ. So hissa vināsāvahena malaṭṭhāniyattā malaṃ.

15–18. In the fifth (Dhp-a 2.241), because any scriptural learning or skill is lost for one who does not recite or practice it, or because it does not constantly come to mind, it is therefore said, 'Non-recitation is the taint of sacred texts.' Because a house deteriorates for one living the household life who does not get up and do repairs for what is worn out, it is said, 'Non-exertion is the taint of houses.' Because for a layperson or a monastic, on account of laziness, when one does not take care of the body or one's requisites, the body becomes unattractive, it is said, 'Laziness is the taint of complexion.' Because when one guarding cattle is heedless—sleeping or playing—the cattle come to ruin by entering at a wrong ford, by danger from wild beasts or thieves, or by entering and eating others' rice fields, and he himself incurs punishment or blame; and for a monastic who does not guard the six sense doors, on account of heedlessness, the defilements invade and make him fall from the Dispensation; therefore it is said, 'Heedlessness is the taint of a guardian.' Thus, because it brings ruin and stands in the place of a taint, it is a taint.

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Duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi ‘‘tvaṃ kulassa aṅgārabhūtā, akkhīhipi na daṭṭhabbā’’ti taṃ mātāpitaropi nīharanti, sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ ‘‘mala’’nti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle ‘‘imasmiṃ khette sampanne salākabhattādīni dassāmī’’ti cintetvāpi nipphanne sasse maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte aviruhante manussasampatti, dibbasampatti, nibbānasampattīti tisso sampattiyo na labhati. Tena vuttaṃ ‘‘maccheraṃ dadato mala’’nti. Aññesupi evarūpesu eseva nayo. Pāpakā dhammāti akusalā dhammā. Te pana idhaloke paraloke ca malameva. Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ. Chaṭṭhādīni uttānatthāneva.

`Misconduct` means transgression. Indeed, a husband will drive an adulterous woman from the house. Even if she goes to her parents, they too will drive her out, saying, 'You are a disgrace to the family, not even to be looked at.' Wandering helpless, she meets with great suffering. Therefore her misconduct is called a 'taint.' `Of one who gives` means of a donor. For if someone, while plowing a field, thinks, 'When this field is productive, I will give offerings such as ticket-food,' but when the crop is ripe, stinginess arises and prevents the generous thought, then because the generous thought does not arise, he does not attain the three kinds of success: human success, divine success, and the success of Nibbāna. Therefore it is said, 'Stinginess is the taint of one who gives.' This same method applies in other similar cases. `Evil states` means unwholesome states. These are indeed a taint in this world and the next. `Than that` means than the taints mentioned above. `More of a taint` means an excessive taint. The sixth and following are clear in meaning.

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Malasuttādivaṇṇanā niṭṭhitā.

The commentary on the Mala Sutta and others is finished.

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9. Pahārādasuttavaṇṇanā

9. Commentary on the Pahārāda Sutta

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19. Navame (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga 3.384) asurāti devā viya na suranti na kīḷanti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo[Pg.228]. Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge. Te tattha pavisantā nikkhamantā sinerupāde maṇḍapādīni nimminitvā kīḷantā abhiramanti. Sā tattha tesaṃ abhirati. Ime guṇe disvāti āha ‘‘ye disvā disvā asurā mahāsamudde abhiramantī’’ti.

19. In the ninth (Udāna Aṭṭhakathā 45; Sāratthappakāsinī Ṭīkā, Cūḷavagga 3.384), asurā means that they do not shine (na suranti), do not play (na kīḷanti), and do not glitter (na virocanti) like the gods; therefore they are asurā. Or, the gods are called surā, and the asurā are their opponents, such as Vepacitti, Pahārāda, and others. Their dwelling is in the lower part of Mount Sineru. There, entering and exiting, having constructed pavilions and so on at the foot of Sineru, they play and delight. That is their delight there. It is having seen these qualities that he said: ‘Having seen them again and again, the asuras delight in the great ocean.’

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Yasmā lokiyā jambudīpo, himavā tattha patiṭṭhitasamuddadahapabbatā tappabhavā nadiyoti etesu yaṃ yaṃ na manussagocaraṃ, tattha sayaṃ sammūḷhā aññepi sammohayanti, tasmā tattha sammohavidhamanatthaṃ ‘‘ayaṃ tāva jambudīpo’’tiādi āraddhaṃ. Dasasahassayojanaparimāṇo āyāmato vitthārato cāti adhippāyo. Tenāha ‘‘tatthā’’tiādi. Udakena ajjhotthaṭo tadupabhogisattānaṃ puññakkhayena. Sundaradassanaṃ kūṭanti sudassanakūṭaṃ, yaṃ loke ‘‘hemakūṭa’’nti vuccati. Mūlagandho kālānusāriyādi. Sāragandho candanādi. Pheggugandho salalādi. Tacagandho lavaṅgādi. Papaṭikāgandho kapitthādi. Rasagandho sajjulasādi. Pattagandho tamālahiriverādi. Pupphagandho nāgakusumādi. Phalagandho jātiphalādi. Gandhagandho sabbesaṃ gandhānaṃ gandho. ‘‘Sabbāni puthulato paññāsa yojanāni, āyāmato pana ubbedhato viya dviyojanasatānevā’’ti vadanti.

Because worldly people, in regard to whatever in Jambudīpa—with the Himālaya, the ocean, lakes, mountains, and the rivers originating from them established there—is not within the range of humans, being deluded themselves, delude others too. Therefore, to dispel that delusion, the passage beginning, ‘Now, this Jambudīpa…’ was started. The meaning is that its extent is ten thousand yojanas in length and in breadth. Hence it is said, ‘Therein,’ etc. It was submerged by water due to the exhaustion of merit of the beings who enjoyed it. Sudassanakūṭa means a peak beautiful to see, which in the world is called ‘Hemakūṭa.’ The root fragrance is that of kālānusāri, etc. The heartwood fragrance is that of sandalwood, etc. The sapwood fragrance is that of salala, etc. The bark fragrance is that of clove, etc. The outer bark fragrance is that of the wood apple, etc. The sap fragrance is that of sajjulasa, etc. The leaf fragrance is that of tamāla, hirivera, etc. The flower fragrance is that of nāgakesara, etc. The fruit fragrance is that of nutmeg, etc. The fragrance of fragrances is the fragrance of all fragrances. They say: ‘All these are fifty yojanas in breadth, but in length, as in height, they are just two hundred yojanas.’

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Manoharasilātalānīti ratanamayattā manuññasopānasilātalāni. Supaṭiyattānīti tadupabhogisattānaṃ sādhāraṇakammunāva suṭṭhu paṭiyattāni susaṇṭhitāni honti. Macchakacchapādīni udakaṃ malaṃ karonti, tadabhāvato phalikasadisanimmalodakāni. Tiriyato dīghaṃ uggatakūṭanti ‘‘tiracchānapabbata’’nti āha. Purimāni nāmagottānīti ettha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ.

Delightful stone terraces means charming stone terraces with pleasant steps because they are made of jewels. Well-prepared means they are excellently prepared and well-established by the common kamma of the beings who enjoy them. Fish, turtles, and so on make the water dirty; due to their absence, the waters are pure, like crystal. A long, lofty peak running horizontally is what he called the ‘transverse mountain.’ Herein, regarding the former names and clans, terms like ‘river,’ ‘low-lying stream,’ etc., are the clan, while names like Gaṅgā and Yamunā are the name.

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Savamānāti sandamānā. Pūrattanti puṇṇabhāvo. Masāragallaṃ ‘‘cittaphalika’’ntipi vadanti. Mahataṃ bhūtānanti mahantānaṃ sattānaṃ. Timī timiṅgalā timitimiṅgalāti tisso macchajātiyo. Timiṃ gilanasamatthā timiṅgalā. Timiñca timiṅgalañca gilanasamatthā timitimiṅgalāti vadanti.

Flowing (savamānā) means streaming (sandamānā). Fullness means the state of being full. They also call masāragalla ‘variegated crystal.’ Of great beings means of great living beings. Timī, timiṅgalā, and timitimiṅgalā are three species of fish. The timiṅgalā are those capable of swallowing a timi. They say that the timitimiṅgalā are those capable of swallowing both a timi and a timiṅgalā.

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Mama [Pg.229] sāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanasampatti yāvadeva anupādāya āsavehi cittassa vimuttiatthā.

My disciples: he says this with reference to noble persons such as stream-enterers. Does not associate with: he does not enter into communion with them by way of acts such as the Uposatha. Casts out means removes. The taste of liberation is the taste of liberation from the defilements. For all the accomplishments of the Dispensation are solely for the purpose of the mind’s liberation from the taints through non-clinging.

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Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anappakaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –

Jewels are so called because they generate delight. For when the foundations of mindfulness and so on are developed, they produce no little joy and gladness even in the preliminary stage, how much more so in the later stage. For this has been said:

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‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –

“Whenever one comprehends the rise and fall of the aggregates, one obtains joy and gladness; that is the deathless for those who know.”

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Lokiyaratananibbattaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghati. Apica –

But the joy and gladness produced by worldly jewels are not worth even a fraction of that. Moreover:

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‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratananti pavuccati’’. (dī. ni. aṭṭha. 2.33;

saṃ. ni. aṭṭha. 3.5.223;

khu. pā. aṭṭha. 6.3;

su. ni. aṭṭha. 1.226;

mahāni. aṭṭha. 50);

“What is esteemed and of great value, incomparable, rare to see, enjoyed by superior beings—that is called a jewel.”

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Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaṃyeva bhūtato ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramiñāṇaṃ, paccekabuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchanti āsannakāraṇattā. Āsannakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ ‘‘tatrimāni ratanāni, seyyathidaṃ. Cattāro satipaṭṭhānā’’tiādi.

And if something is called a jewel because it is esteemed and so forth, then the quality of being a jewel truly belongs to the foundations of mindfulness and the like. For such is the power of the aids to enlightenment that, because they are the proximate cause, disciples attain the knowledge of the disciples’ perfections, paccekabuddhas attain the knowledge of enlightenment as a paccekabuddha, and perfectly enlightened Buddhas attain perfect enlightenment. For giving and so on are the supporting condition for the proximate cause. Thus the quality of being a jewel is preeminent in the aids to enlightenment, both in the sense of generating delight and in the sense of being esteemed and so forth. Therefore it was said: ‘Herein, these are the jewels, namely: the four foundations of mindfulness,’ etc.

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Tattha ārammaṇe okkantitvā upaṭṭhānaṭṭhena upaṭṭhānaṃ, satiyeva upaṭṭhānanti satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattabhāvaggahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.

Herein, upaṭṭhāna (foundation) has the sense of establishing by descending upon an object. Mindfulness itself is the foundation; hence satipaṭṭhāna, an establishment of mindfulness. But since the object is fourfold—body, feelings, mind, and phenomena—it is said, ‘the four establishments of mindfulness.’ For their division into contemplation of the body, etc., is made by abandoning the perceptions of the beautiful, pleasure, permanence, and self in regard to body, feelings, mind, and phenomena, and by grasping their nature as foul, painful, impermanent, and non-self.

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Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ sundaraṃ vā padahantīti sammappadhānaṃ, puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ [Pg.230] vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanappahānavasena anuppannuppannānaṃ kusalānaṃ dhammānaṃ uppādanaṭṭhāpanavasena ca catukiccasādhakattā vuttaṃ ‘‘cattāro sammappadhānā’’ti.

Right exertion (sammappadhāna) is so called because by means of it one exerts oneself rightly; or one exerts oneself rightly; or one establishes what is praised and beautiful. It is a designation for energy because it rightly makes exertion the principal factor for a person. And that is called ‘the four right exertions’ because it accomplishes four tasks: the non-arising of unarisen unwholesome states and the abandoning of arisen ones; and the arising of unarisen wholesome states and the establishment of arisen ones.

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Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Iti paṭhamena atthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamupāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattīyati, tasmā vuttaṃ ‘‘cattāro iddhipādā’’ti.

Iddhi is so called because it succeeds (ijjhati); the meaning is that it prospers (samijjhati), it is accomplished (nippajjati). Or, iddhi is so called because by means of it beings succeed, prosper, and become exalted. Thus, in the first sense, iddhipāda means that success itself is the basis (pāda); the meaning is a portion of success. In the second sense, iddhipāda means the basis of success, its foundation, the means for its attainment. For by means of it they proceed to and attain the success described as higher and higher distinction. Since this basis of spiritual power is produced by placing the four dominant factors beginning with zeal at the head as the foremost, it is therefore said, ‘the four bases of spiritual power.’

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Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Kosajjaṃ abhibhavitvā paggahalakkhaṇe, pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ.

The five faculties are the five faculties beginning with faith. Herein, the faculty of faith is so called because, having overcome faithlessness, it exercises sovereignty in the characteristic of resolution. Having overcome laziness, the faculty of energy exercises sovereignty in the characteristic of exertion; having overcome negligence, the faculty of mindfulness exercises sovereignty in the characteristic of establishment; having overcome distraction, the faculty of concentration exercises sovereignty in the characteristic of non-distraction; having overcome ignorance, the faculty of wisdom exercises sovereignty in the characteristic of seeing.

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Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ca balāni veditabbāni.

These same faculties should be understood as powers because they are unconquerable by faithlessness and the like, in the sense of being unshakable, and because of their firmness among their associated states.

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Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya vuṭṭhahati, cattāri ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti ‘‘bodhī’’ti vuccati. Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati. Tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā ‘‘bujjhanakassa puggalassa aṅgāti bojjhaṅgā’’ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182; paṭi. ma. aṭṭha. 2.2.17). ‘‘Bodhāya saṃvattantīti bojjhaṅgā’’tiādinā (paṭi. ma. 2.17) nayenapi bojjhaṅgattho veditabbo.

The seven enlightenment factors (bojjhaṅgā) are the factors of enlightenment (bodhiyā) or of the enlightened one (bodhissa). For that harmony of phenomena—arising at the moment of the supramundane path; counteracting many troubles such as sinking, restlessness, taking a stand, striving, the devotion to sensual pleasures and self-mortification, and adherence to annihilationism and eternalism; and consisting of mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity—by which a noble disciple awakens, rises from the sleep of the defilements, penetrates the four noble truths, or realizes Nibbāna, is called ‘enlightenment’ (bodhi). The factors of this enlightenment, described as a harmony of phenomena, are bojjhaṅgā, like the factors of jhāna or the factors of the path. And since the noble disciple who awakens by means of this kind of harmony of phenomena is called bodhi (an enlightened one), the factors of this enlightened one are also bojjhaṅgā, like the constituents of an army or the parts of a chariot. Therefore the ancients have said: ‘They are the factors of the person who is awakening, thus they are bojjhaṅgā.’ The meaning of bojjhaṅgā should also be understood according to the method beginning: ‘They conduce to enlightenment, thus they are bojjhaṅgā.’

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Ariyo [Pg.231] aṭṭhaṅgiko maggoti taṃtaṃmaggavajjhehi kilesehi ārakattā, ariyabhāvakarattā, ariyaphalappaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭha aṅgāniyeva vā aṭṭhaṅgiko. Mārento kilese gacchati nibbānatthikehi vā maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.

The Noble Eightfold Path is noble because it is far from the defilements to be abandoned by the respective paths, because it produces the state of a noble one, and because it brings about the attainment of the noble fruits. It is eightfold because it has eight factors beginning with right view, or it is simply a set of eight factors. It is a path because it goes along destroying the defilements, or because it is sought by those who seek Nibbāna, or because it itself seeks Nibbāna. In this way the analysis of the meaning of these—the foundations of mindfulness and so on—should be understood.

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Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇāya paṭipajjamāno paṭhamamaggaṭṭho, yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho. Yo pana saddhānusārī dhammānusārī ekabījītievamādiko ariyapuggalavibhāgo, so etesaṃyeva pabhedoti. Sesaṃ vuttanayasadisameva.

A stream-enterer is one who has entered and reached the stream called the path, who stands in the fruit of stream-entry; the meaning is, one who stands in the fruit of stream-entry. One who is practicing for the realization of the fruit of stream-entry, who is engaged in making the fruit of stream-entry self-evident, is one established in the first path, also called the eighth individual. A once-returner is one who, by way of rebirth-linking, is of a nature to return to this world only once; one standing in the second fruit. A non-returner is one who, by way of rebirth-linking, is of a nature not to return to the world of sense pleasures; one standing in the third fruit. But the classification of noble individuals such as the faith-follower, the Dhamma-follower, the one-seeder, and so on, is a subdivision of these very ones. The rest is similar to what has been explained.

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Pahārādasuttavaṇṇanā niṭṭhitā.

The commentary on the Pahārāda Sutta is finished.

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10. Uposathasuttavaṇṇanā

10. Commentary on the Uposatha Sutta

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20. Dasame tadahuposatheti (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga 3.383) tasmiṃ uposathadivasabhūte ahani. Uposathakaraṇatthāyāti ovādapātimokkhaṃ uddisituṃ. Uddhastaṃ aruṇanti aruṇuggamanaṃ. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhanti thero bhagavantaṃ pātimokkhuddesaṃ yāci. Tasmiṃ kāle ‘‘na, bhikkhave, anuposathe uposatho kātabbo’’ti (mahāva. 136) sikkhāpadassa apaññattattā. Kasmā pana bhagavā tiyāmarattiṃ vītināmesi? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ. Addasāti kathaṃ addasa? Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa dussīlassa cittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā ‘‘addasā kho āyasmā mahāmoggallāno [Pg.232] taṃ puggalaṃ dussīla’’ntiādi vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattaṃ paresaṃ cittaṃ cetopariyañāṇalābhī jānāti, evaṃ atītepīti. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ. Diṭṭhosīti ayaṃ na pakatattoti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi, āvusoti evamettha padayojanā veditabbā.

20. `On that Uposatha day` means on that day which was the Uposatha day. `For the purpose of performing the Uposatha` means to recite the Ovāda-Pātimokkha. `The dawn had risen` means the emergence of the dawn. 'Venerable sir, may the Blessed One recite the Pātimokkha to the monks': the Elder requested the Blessed One to recite the Pātimokkha. At that time this was because the training rule had not yet been laid down: 'Monks, the Uposatha should not be performed on a non-Uposatha day.' Why then did the Blessed One let the three watches of the night pass by? Because from then on, wishing not to recite the Ovāda-Pātimokkha, he wanted to make the reason for this manifest. `He saw`: how did he see? By means of his own knowledge of encompassing the minds of others, while comprehending the minds of the monks in that assembly, he saw the mind of that immoral one. For when the mind is seen, the person endowed with it is considered to be seen. Therefore it is said: 'The Venerable Mahāmoggallāna saw that immoral person,' and so on. Just as one who has attained the knowledge of encompassing the minds of others knows the minds of others that will occur during the next seven days, so too he knows those of the past. `Sitting in the midst of the Saṅgha of monks` means sitting inside the Saṅgha of monks as if included in the Saṅgha. `You have been seen`: you have been seen by the Blessed One. And because you have been seen thus, there is no communion for you with the monks in respect to common acts and so on. Since you have no such communion, therefore, 'Get up, friend'—thus the connection of the words should be understood here.

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Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi ‘‘thero sayameva nibbinno oramissatī’’ti vā, ‘‘idāni imesaṃ paṭipattiṃ jānissāmī’’ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti ‘‘bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ ‘uṭṭhehi, āvuso’ti ca vutto na vuṭṭhāti, idānissa nikkaḍḍhanakālo, mā saṅghassa uposathantarāyo ahosī’’ti taṃ bāhāyaṃ aggahesi, tathā gahetvā. Bahi dvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakā dvārasālāto nikkhāmetvā. Bahīti pana nikkhāmitaṭṭhānadassanaṃ. Atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato eva. Ubhayatthāpi vihārato bahikatvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhutaraṃ kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti iminā ‘‘aparisuddhā, ānanda, parisā’’ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti. Idañca garahanacchariyamevāti veditabbaṃ.

`For a third time that person remained silent`: he remained silent even after being told many times, with the intention: 'The elder himself will become disenchanted and stop,' or, 'Now I will see what their procedure is.' `Taking him by the arm`: thinking, 'He has been seen for what he is by the Blessed One and by me, and though told for a third time, "Get up, friend," he does not get up. Now is the time to expel him, lest there be an obstacle to the Sangha’s Uposatha,' he took him by the arm. Having taken him thus, `he expelled him outside the gateway` means he expelled him from the gatehouse. `Outside` indicates the place of expulsion. Alternatively, `outside the gateway` means he expelled him from beyond the outer gateway, not just from inside the inner gateway. In both cases, the meaning is that he made him go outside the monastery. `After placing the pin and the bolt` means having inserted the pin of the bolt and the upper latch; the meaning is that he shut the door very securely. `Even up to being taken by the arm!`—by this he shows: 'Indeed, upon hearing the words, "Ānanda, the assembly is impure," that worthless man should have departed. That he did not depart but waited even to the point of being taken by the arm is astonishing!' And this should be understood as an astonishment mixed with censure.

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Atha bhagavā cintesi – ‘‘idāni bhikkhusaṅghe abbudo jāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgatā aparisuddhāya parisāya uposathaṃ karonti, pātimokkhaṃ uddisanti. Anuddisante ca bhikkhusaṅghassa uposatho pacchijjati. Yaṃnūnāhaṃ ito paṭṭhāya bhikkhūnaṃyeva pātimokkhuddesaṃ anujāneyya’’nti. Evaṃ pana cintetvā bhikkhūnaṃyeva pātimokkhuddesaṃ anujāni. Tena vuttaṃ ‘‘atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā’’ti. Tattha na dānāhanti idāni ahaṃ uposathaṃ na [Pg.233] karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhañhi pātimokkhaṃ – āṇāpātimokkhaṃ, ovādapātimokkhanti. Tesu ‘‘suṇātu me, bhante’’tiādikaṃ (mahāva. 134) āṇāpātimokkhaṃ. Taṃ sāvakāva uddisanti, na buddhā, yaṃ anvaddhamāsaṃ uddisīyati. ‘‘Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anupavādo anupaghāto…pe… etaṃ buddhāna sāsana’’nti (dī. ni. 2.90; dha. pa. 183-185; udā. 36; netti. 30) imā pana tisso gāthā ovādapātimokkhaṃ nāma. Taṃ buddhāva uddisanti, na sāvakā, channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso, appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva. Tato paraṃ itaro. Tañca kho bhikkhūyeva uddisanti, na buddhā, tasmā amhākampi bhagavā vīsativassamattaṃ imaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi. Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi yathā tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ‘‘ṭhāna’’nti vuccati, evaṃ ‘‘avakāso’’tipi vuccati. Yanti kiriyāparāmasanaṃ.

Then the Blessed One thought: 'Now a boil has arisen in the Saṅgha of monks; impure individuals come to the Uposatha, and Tathāgatas do not perform the Uposatha with an impure assembly, nor do they recite the Pātimokkha. And if they do not recite it, the Uposatha of the Saṅgha of monks is cut off. What if I, from now on, were to authorize the monks themselves to recite the Pātimokkha?' Having thought thus, he authorized the monks themselves to recite the Pātimokkha. Therefore it is said: 'Then the Blessed One ... you yourselves should recite the Pātimokkha.' Herein, `from now on I will not` is connected with each verb separately: 'I will not perform the Uposatha,' 'I will not recite the Pātimokkha.' For the Pātimokkha is twofold: the Pātimokkha of command and the Pātimokkha of exhortation. Of these, 'Listen to me, venerable sirs,' etc., is the Pātimokkha of command. That is recited only by disciples, not by Buddhas; it is recited every half-month. But these three verses—'Forbearance is the supreme... not to do any evil... non-reviling, non-harming... this is the teaching of the Buddhas'—are called the Pātimokkha of exhortation. That is recited only by Buddhas, not by disciples; they recite it after the passing of six years. For long-lived Buddhas, this very recitation of the Pātimokkha occurs while they are alive, but for short-lived Buddhas, only at the first enlightenment. After that, the other one is recited. And that is recited by the monks alone, not by Buddhas. Therefore our Blessed One, too, after reciting this Pātimokkha of exhortation for about twenty years, did not recite it thereafter upon seeing this obstacle. `It is not the occasion` means it is not the reason. `There is no opportunity` is a synonym for that. For just as a cause is called a 'ground' (ṭhāna) because the result stands (tiṭṭhati) on it, its occurrence being dependent on that, so too it is called an 'opportunity' (avakāsa). The word `that` refers to the action.

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Aṭṭhime, bhikkhave, mahāsamuddeti ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso vutto, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehipi sattahi acchariyabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde aṭṭha acchariyabbhutadhamme dassento satthā ‘‘aṭṭhime, bhikkhave, mahāsamudde’’tiādimāha.

With regard to the text, 'Monks, there are these eight in the great ocean,' what is the connection? The non-recitation of the Pātimokkha in an impure assembly that has been mentioned is an amazing and wonderful quality in this Dhamma and Discipline. Wishing to explain this by analyzing it together with seven other amazing and wonderful qualities, the Teacher first pointed out eight amazing and wonderful qualities in the great ocean to serve as a simile for them. Thus he said: 'Monks, there are these eight in the great ocean,' and so on.

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Uposathasuttavaṇṇanā niṭṭhitā.

The commentary on the Uposatha Sutta is finished.

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Mahāvaggavaṇṇanā niṭṭhitā.

The Commentary on the Great Chapter is finished.

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3. Gahapativaggo

3. The Chapter on Householders

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1-7. Paṭhamauggasuttādivaṇṇanā

1-7. The Commentary on the First Ugga Sutta and so forth.

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21-27. Tatiyassa paṭhamadutiyesu natthi vattabbaṃ. Tatiye ‘‘hatthago’’ti vattabbe ‘‘hatthako’’ti vuttaṃ. So hi rājapurisānaṃ hatthato [Pg.234] yakkhassa hatthaṃ, yakkhassa hatthato bhagavato hatthaṃ, bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato hatthako āḷavakoti jāto. Tenāha ‘‘āḷavakayakkhassa hatthato hatthehi sampaṭicchitattā hatthakoti laddhanāmo rājakumāro’’ti. Catutthādīni uttānatthāneva.

21-27. Concerning the third, in the first and second sections there is nothing to be said. In the third, where 'hatthago' should have been said, 'hatthako' was said. For since he went from the hands of the king's men to the hand of the yakkha, from the hand of the yakkha to the hand of the Blessed One, and from the hand of the Blessed One back to the hands of the king's men, he became known by the name Hatthaka Āḷavaka. Therefore it is said: 'The prince obtained the name Hatthaka because he was received by hands from the hand of the yakkha Āḷavaka.' The fourth and following are of obvious meaning.

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Paṭhamauggasuttādivaṇṇanā niṭṭhitā.

The commentary on the First Ugga Sutta and so forth is finished.

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8. Dutiyabalasuttavaṇṇanā

8. Commentary on the Second Discourse on Power

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28. Aṭṭhame khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatā asammohavasena kiccato maggapaññāya suppaṭividdhā, vipassanāya ārammaṇakaraṇavasenapīti dassento āha ‘‘sahavipassanāya maggapaññāyā’’ti. Ime kāmāti dvepi kāme vadati. Kilesavasena uppajjamāno hi pariḷāho vatthukāmasannissayo vatthukāmavisayo vāti dvepi sapariḷāhaṭṭhena aṅgārakāsu viyāti ‘‘aṅgārakāsūpamā’’ti vuttā. Anto vuccati lāmakaṭṭhena taṇhā, byantaṃ vigatantaṃ bhūtanti byantibhūtanti āha ‘‘vigatantabhūta’’nti, nittaṇhanti attho.

28. In the eighth, for one whose taints are destroyed, the impermanence of all formations is thoroughly penetrated by the path-wisdom through its function, by way of non-delusion. And to show that this is also by way of making it an object for insight, it is said: 'by path-wisdom together with insight.' 'These sensual pleasures' refers to both kinds of sensual pleasures. For the burning that arises on account of the defilements is dependent on the basis of sensual pleasure or has sensual pleasure as its object. Since both involve burning, they are said to be 'like a pit of coals.' 'Within' (anto) is said for craving (taṇhā) in the sense of 'base.' 'Byantaṃ' is 'vigata-antaṃ bhūtaṃ' (one whose end has gone); thus for 'byantibhūtaṃ' it is said 'vigatantabhūtaṃ,' meaning 'without craving.'

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Dutiyabalasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Discourse on Power is concluded.

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9. Akkhaṇasuttavaṇṇanā

9. Commentary on the Discourse on Inopportune Moments

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29. Navame yasmā mahiddhikapetā devāsurānaṃ āvāhaṃ gacchanti, vivāhaṃ na gacchanti, tasmā pettivisayeneva asurakāyo gahitoti veditabbo. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova.

29. In the ninth, since petas of great power attend the bride-bringing ceremonies of the devas and asuras but not their bride-giving ceremonies, it should be understood that the host of asuras is included within the sphere of petas. Moreover, the peta-asuras are just petas, so their inclusion with the petas is established without being stated.

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Akkhaṇasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on Inopportune Moments is concluded.

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10. Anuruddhamahāvitakkasuttavaṇṇanā

10. Commentary on the Discourse on the Great Thoughts of Anuruddha

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30. Dasame [Pg.235] appicchassāti na icchassa. Abhāvattho hettha appasaddo ‘‘appaḍaṃsamakasavātātapā’’tiādīsu (a. ni. 10.11) viya. Paccayesu appiccho paccayappiccho, cīvarādipaccayesu icchārahito. Adhigamappicchoti jhānādiadhigamavibhāvane icchārahito. Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgappicchoti dhutaṅgesu appiccho dhutaṅgabhāvavibhāvane icchārahito. Santaguṇaniguhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa dhutaṅgaguṇassa ca niguhanena chādanena. Sampajjatīti nipphajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa no sampajjati anudhammassapi anipphajjanato. Pavivittassāti pakārehi vivittassa. Tenāha ‘‘kāyacittaupadhivivekehi vivittassā’’ti. Ārambhavatthuvasenāti bhāvanābhiyogavasena ekībhāvova kāyavivekoti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.

30. In the tenth: 'Of one with few wishes' means of one without wishes. Here the word 'appa' has the meaning of absence, as in such phrases as 'free from gadflies, mosquitoes, wind, and sun' (AN 10.11). 'One with few wishes in regard to requisites' means one free from wishes concerning requisites such as robes. 'One with few wishes in regard to attainment' means one free from wishes to display attainments such as jhāna. 'One with few wishes in regard to learning' means one free from wishes to display great learning. 'One with few wishes in regard to the ascetic practices' means one free from wishes to display the state of an ascetic. 'By concealing one's existing qualities' means by hiding and covering the qualities of jhāna, etc., the quality of great learning, and the quality of the ascetic practices that exist in oneself. 'It succeeds' means it is accomplished, it is achieved. 'Not for one with great wishes' means it does not succeed for one endowed with great wishes, because not even what is in accordance with the Dhamma is accomplished. 'Of one who is secluded' means of one secluded in various ways. Therefore it is said: 'of one secluded by way of bodily seclusion, mental seclusion, and seclusion from the substrata of existence.' 'By way of the basis for striving': it is meant that bodily seclusion is unification by way of application to meditation; it is shown that this is not merely the absence of association with a group. 'Work' means the work of the practice.

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Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha ‘‘gaṇasaṅgaṇikāya cevā’’tiādi. Āraddhavīriyassāti paggahitavīriyassa. Tañca kho upadhiviveke ninnatāvasena ‘‘ayaṃ dhammo’’ti vacanato. Esa nayo itaresupi. Vivaṭṭanissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassa-katapaññāya hi ṭhito kammavasena bhavesu nānappakāro anatthoti jānanto kammakkhayakaraṃ ñāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha ‘‘taṇhāmānadiṭṭhipapañcarahitattā’’tiādi. Sesamettha suviññeyyameva.

Association and coming together with beings and with defilements is saṅgaṇikā. One for whom that is a resort (ārāma) in the sense that it is to be delighted in (āramitabba) is one who delights in company (saṅgaṇikārāma); of him. Therefore it is said: 'and with association with a group,' etc. 'Of one with aroused energy' means of one with exerted energy. And that is because of the statement 'this is the Dhamma' by way of inclination towards seclusion from the substrata. This same method applies to the others. For here concentration is intended as being based on what leads away from the round, and so too is wisdom. For one established in the wisdom of ownership of kamma, knowing that 'there are various kinds of detriment in existences on account of kamma,' aspires for the knowledge that destroys kamma and makes an effort for that purpose. Craving, conceit, and views proliferate and expand the continuities of beings in saṃsāra, thus they are called 'proliferations' (papañca). Hence it is said: 'because of being free from the proliferations of craving, conceit, and views,' etc. The rest here is easy to understand.

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Anuruddhamahāvitakkasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on the Great Thoughts of Anuruddha is concluded.

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Gahapativaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter on Householders is concluded.

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4. Dānavaggo

4. The Chapter on Giving

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1-4. Paṭhamadānasuttādivaṇṇanā

1-4. Commentary on the First Discourse on Giving and so forth.

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31-34. Catutthassa [Pg.236] paṭhame āsajjāti yassa deti, tassa āgamanahetu tena samāgamanimittaṃ. Bhayāti bhayahetu. Nanu bhayaṃ nāma laddhakāmatārāgādayo viya cetanāya avisuddhikaraṃ, taṃ kasmā idha gahitanti? Nayidaṃ tādisaṃ vohārabhayādiṃ sandhāya vuttanti dassetuṃ ‘‘ayaṃ adāyako akārako’’tiādi vuttaṃ. Adāsi meti yaṃ pubbe kataṃ upakāraṃ cintetvā dīyati, taṃ sandhāya vuttaṃ. Dassati meti paccupakārāsīsāya yaṃ dīyati, taṃ sandhāya vadati. Sāhu dānanti dānaṃ nāmetaṃ paṇḍitapaññattanti sādhusamācāre ṭhatvā deti. Alaṅkāratthanti upasobhanatthaṃ. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayopi vidūrī bhavanti. Idāni dānaṃ anukūladhammaparibrūhanena paccanīkadhammavidūrīkaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti ‘‘alaṅkāratthañceva parikkhāratthañca detī’’ti vuttaṃ. Tenāha ‘‘dānañhi cittaṃ muduṃ karotī’’tiādi. Muducitto hoti laddhā dāyake ‘‘iminā mayhaṃ saṅgaho kato’’ti, dātāpi laddhari. Tena vuttaṃ ‘‘ubhinnampi cittaṃ muduṃ karotī’’ti.

31-34. In the first of the fourth: 'He gives out of attachment' (āsajja) means because of the reason for his coming, as a sign of association with the one to whom he gives. 'Out of fear' means for a reason of fear. Is it not the case that fear, like lust for what has been obtained, etc., is a defilement of volition? Why then is it included here? To show that this is not said in reference to such things as conventional fear, it is said: 'This one is a non-giver, a non-doer,' etc. 'He gave to me': this is said in reference to giving while reflecting on a favor done in the past. 'He will give to me': this is said in reference to giving with the hope of a favor in return. 'Giving is good': he gives while established in good conduct, thinking, 'This thing called giving has been prescribed by the wise.' 'For the sake of adornment' means for the purpose of beautification. For when one has given, as one reflects on it, gladness, rapture, happiness, etc., arise, and greed, hatred, envy, stinginess, etc., are kept far away. Now, giving serves as an adornment and a requisite for the mind in meditation by augmenting suitable qualities and by keeping away opposing qualities. Thus it is said: 'He gives for the sake of adornment and for the sake of a requisite.' Therefore it is said: 'For giving makes the mind soft,' etc. The recipient becomes soft-minded, thinking, 'I have been helped by this donor'; the donor also becomes so towards the recipient. Therefore it is said: 'It makes the minds of both soft.'

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Adantadamananti adantā anassavāpissa dānena dantā assavā honti, vase vattanti. Adānaṃ dantadūsakanti adānaṃ pubbe dantānaṃ assavānampi vighātuppādanena cittaṃ dūseti. Unnamanti dāyakā piyaṃvadā ca paresaṃ garucittīkāraṭṭhānatāya. Namantipaṭiggāhakā dānena piyavācāya ca laddhasaṅgahāsaṅgāhakānaṃ.

'Taming of the untamed': even those who are untamed and disobedient are tamed by giving; they become obedient and come under control. 'Not giving corrupts the tamed': not giving corrupts the mind even of those previously tamed and obedient by causing vexation to arise. Givers are exalted, and being speakers of kind words, they become a basis for the great esteem of others. Recipients bow down to the givers, having been won over by the gift and by kind speech.

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Cittālaṅkāradānameva uttamaṃ anupakkiliṭṭhatāya suparisuddhatāya guṇavisesapaccayatāya ca. Dutiyādīni uttānatthāneva.

The gift that is an adornment for the mind is indeed supreme because it is undefiled, perfectly pure, and a condition for special qualities. The second and following are of obvious meaning.

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Paṭhamadānasuttādivaṇṇanā niṭṭhitā.

The commentary on the First Discourse on Giving and so forth is concluded.

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5. Dānūpapattisuttavaṇṇanā

5. The Commentary on the Discourse on Rebirth Due to Generosity

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35. Pañcame [Pg.237] dānapaccayāti dānakāraṇā, dānamayapuññassa katattā upacitattāti attho. Upapattiyoti manussesu devesu ca nibbattiyo. Ṭhapetīti ekavārameva anuppajjitvā yathā upari tenevākārena pavattati, evaṃ ṭhapeti. Tadeva cassa adhiṭṭhānanti āha ‘‘tasseva vevacana’’nti. Vaḍḍhetīti brūheti na hāpeti. Vimuttanti adhimuttaṃ, ninnaṃ poṇaṃ pabbhāranti attho. Vimuttanti vā vissaṭṭhaṃ. Nippariyāyato uttari nāma paṇītaṃ majjhepi hīnamajjhimavibhāgassa labbhanatoti vuttaṃ ‘‘uttari abhāvitanti tato uparimaggaphalatthāya abhāvita’’nti. Saṃvattati tathāpaṇihitaṃ dānamayaṃ cittaṃ. Yaṃ pana pāḷiyaṃ ‘‘tañca kho’’tiādi vuttaṃ, taṃ tatrupapattiyā vibandhakaradussīlyābhāvadassanaparaṃ daṭṭhabbaṃ, na dānamayassa puññassa kevalassa taṃsaṃvattanatādassanaparanti daṭṭhabbaṃ. Samucchinnarāgassāti samucchinnakāmarāgassa. Tassa hi siyā brahmaloke upapatti, na samucchinnabhavarāgassa. Vītarāgaggahaṇena cettha kāmesu vītarāgatā adhippetā, yāya brahmalokūpapatti siyā. Tenāha ‘‘dānamattenevā’’tiādi. Yadi evaṃ dānaṃ tattha kimatthiyanti āha ‘‘dānaṃ panā’’tiādi. Dānena muducittoti baddhāghāte veripuggalepi attano dānasampaṭicchanena mudubhūtacitto.

35. In the fifth, on account of giving means because of giving; the meaning is that merit consisting of giving has been done and accumulated. Rebirths means births among humans and devas. Establishes means that, not having arisen just once, it continues in the same way as before; thus it establishes. That itself is its determination, thus it is said: 'It is a synonym for that.' Develops means it fosters, it does not diminish. Liberated means inclined, leaning, sloping—this is the meaning. Or, liberated means released. Directly, higher means superior, for even in the middle the distinction between inferior and middling is obtained. Thus it is said: 'Not developed higher' means not developed for the sake of the fruit of a higher path. The mind consisting of giving, so directed, leads to that. However, what is said in the Pāḷi beginning with 'And that...' should be seen as showing the absence of obstructive immorality for that rebirth, not as showing that merit consisting of giving by itself leads to it. Of one whose lust is extirpated means of one whose sensual lust is extirpated. For such a one there can be rebirth in the Brahma-world, but not for one whose craving for existence is extirpated. Here, by the term free from lust, freedom from lust for sensual pleasures is intended, by which rebirth in the Brahma-world can occur. Hence it is said: 'by giving alone,' etc. If so, for what purpose is giving there? It is said: 'But giving,' etc. With a mind softened by giving means that one’s mind has become soft even toward a hostile person bound by hatred through their acceptance of one’s gift.

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Dānūpapattisuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on Rebirth Due to Giving is finished.

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6. Puññakiriyavatthusuttavaṇṇanā

6. The Commentary on the Discourse on the Grounds for Meritorious Action

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36. Chaṭṭhe pujjabhavaphalaṃ nibbattenti, attano santānaṃ punantīti vā puññāni ca tāni hetupaccayehi kattabbato kiriyā cāti puññakiriyā, tāyeva ca tesaṃ tesaṃ piyamanāpatādiānisaṃsānaṃ vatthubhāvato puññakiriyavatthūni.

36. In the sixth: They produce the fruit of a worshipful existence, or they purify one's own mental continuum, thus they are 'meritorious deeds' (puññāni). And because they are actions (kiriyā) to be done through causes and conditions, they are 'meritorious actions' (puññakiriyā). And just because they are the ground for such and such benefits as what is dear and agreeable, they are 'grounds for meritorious action' (puññakiriyavatthūni).

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Anucchinnabhavamūlassa anuggahavasena, pūjāvasena vā attano deyyadhammassa parassa pariccāgacetanā dīyati etenāti dānaṃ, dānameva dānamayaṃ. Padapūraṇamattaṃ maya-saddo. Cīvarādīsu catūsu paccayesu (dī. ni. aṭṭha. 3.305), annādīsu vā [Pg.238] dasasu dānavatthūsu, rūpādīsu vā chasu ārammaṇesu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge pariccāgakāle pacchā somanassacittena anussaraṇe cāti tīsu kālesu pavattacetanā dānamayaṃ puññakiriyavatthu nāma.

For one whose root of existence is uncut, the volition to relinquish one's own gift-worthy things to another, by way of assistance or by way of veneration, is 'giving' (dānaṃ), since one gives by means of it. Giving itself is what consists of giving (dānamayaṃ). The suffix -maya is a mere expletive. The volition that arises on three occasions—in the preliminary stage beginning with the production of those things, at the time of relinquishment when one is giving this or that, and afterwards when one recollects it with a joyful mind—with respect to the four requisites such as robes, or the ten bases of giving such as food, or the six sense objects such as forms: this is called the ground for meritorious action consisting of giving.

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Niccasīlauposathasīlādivasena pañca aṭṭha dasa vā sīlāni samādiyantassa ‘‘sīlapūraṇatthaṃ pabbajissāmī’’ti vihāraṃ gacchantassa pabbajantassa, manorathaṃ matthakaṃ pāpetvā ‘‘pabbajito vatamhi sādhu suṭṭhū’’ti āvajjentassa, saddhāya pātimokkhaṃ paripūrentassa, paññāya cīvarādike paccaye paccavekkhantassa, satiyā āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa, vīriyena ājīvaṃ sodhentassa ca pavattacetanā sīlati, sīletīti vā sīlamayaṃ puññakiriyavatthu nāma.

The volition of one who undertakes the five, eight, or ten precepts by way of permanent virtue, observance-day virtue, etc.; who goes to the monastery and goes forth thinking, 'I will go forth to fulfill virtue'; who, having brought his aspiration to fulfillment, reflects, 'I have indeed gone forth well and thoroughly!'; who fulfills the Pātimokkha with faith; who reviews the requisites such as robes with wisdom; who with mindfulness restrains the sense faculties such as the eye faculty in regard to sense objects such as forms that have come into range; and who purifies his livelihood with energy—this volition is called the ground for meritorious action consisting of virtue (sīlamayaṃ), because it composes or because one practices it (sīlati, sīletīti vā).

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Paṭisambhidāyaṃ (paṭi. ma. 1.48) vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato vipassantassa, sotaṃ…pe… ghānaṃ…pe… jivhaṃ…pe… kāyaṃ…pe… rūpe…pe… dhamme…pe… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ…pe… cakkhusamphassaṃ …pe… manosamphassaṃ…pe… cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ…pe… jarāmaraṇaṃ aniccato dukkhato anattato vipassantassa yā cetanā, yā ca pathavīkasiṇādīsu sabbāsu aṭṭhattiṃsāya ārammaṇesu pavattā jhānacetanā, yā ca anavajjesu kammāyatanasippāyatanavijjāṭṭhānesu paricayamanasikārādivasena pavattā cetanā, sabbā sā bhāveti etāyāti bhāvanāmayaṃ vuttanayena puññakiriyavatthu cāti bhāvanāmayaṃ puññakiriyavatthu.

As stated in the Paṭisambhidāmagga, the volition of one who, by way of the path of insight, contemplates the eye as impermanent, as suffering, and as non-self; the ear… the nose… the tongue… the body… forms… dhammas… eye-consciousness… mind-consciousness… eye-contact… mind-contact… feeling born of eye-contact… feeling born of mind-contact… aging-and-death as impermanent, as suffering, and as non-self; and the jhāna-volition that arises in all thirty-eight meditation objects, such as the earth kasiṇa; and the volition that arises by way of practice, attention, etc., in blameless fields of work, fields of craft, and branches of knowledge—all this volition is 'consisting of development' (bhāvanāmayaṃ) because one develops by means of it, and it is a 'ground for meritorious action' in the way stated. Thus it is the ground for meritorious action consisting of development.

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Ekamekañcettha yathārahaṃ pubbabhāgato paṭṭhāya karontassa kāyakammaṃ hoti. Tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ. Kāyaṅgaṃ vācaṅgañca acopetvā manasā cintayantassa manokammaṃ. Annādīni dentassa cāpi ‘‘annadānādīni demī’’ti vā, dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. Yathā hi kevalaṃ ‘‘annadānādīni demī’’ti dānakāle dānamayaṃ puññakiriyavatthu hoti, evaṃ ‘‘idaṃ dānamayaṃ sammāsambodhiyā paccayo hotū’’ti dānapāramiṃ āvajjetvā dānakālepi dānasīseneva pavattitattā. Vattasīse ṭhatvā dadanto ‘‘etaṃ dānaṃ nāma mayhaṃ [Pg.239] kulavaṃsahetu paveṇicāritta’’nti cārittasīsena vā dento cārittasīlattā sīlamayaṃ. Khayato vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti. Yathā hi deyyadhammapariccāgavasena vattamānāpi dānacetanā vattasīse ṭhatvā dadato sīlamayaṃ puññakiriyavatthu hoti pubbābhisaṅkhārassa aparabhāge cetanāya ca tathāpavattattā.

Herein, for one who performs each one appropriately, beginning from the preliminary stage, there is bodily action. For one who utters speech for that purpose, there is verbal action. For one who thinks with the mind without moving the limbs of the body or speech, there is mental action. Also, for one giving food and so on, at the time of giving the ground for meritorious action consists of giving, whether one thinks, 'I am giving a gift of food, etc.' or one adverts to the perfection of giving. For just as at the time of giving it is a ground for meritorious action consisting of giving merely by thinking 'I am giving a gift of food, etc.', so too when one gives while adverting to the perfection of giving, thinking, 'May this act of giving be a condition for perfect self-enlightenment!', it is because it proceeds under the heading of giving. When one gives while established in the category of observance, or gives under the category of custom, thinking, 'This giving is a traditional custom for the sake of my family lineage,' it is an act consisting of virtue because it is a matter of custom-as-virtue. For one who gives having established contemplation on destruction and fall, it is a ground for meritorious action consisting of development. For just as the volition of giving, though occurring by way of relinquishing a gift-worthy thing, is a ground for meritorious action consisting of virtue for one who gives while established in the category of observance, this is because of the prior formation and because the volition in the subsequent stage proceeds in such a way.

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Puññakiriyavatthusuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on the Grounds for Meritorious Action is finished.

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7-8. Sappurisadānasuttādivaṇṇanā

7-8. Commentary on the Discourse on the True Person's Giving and Others

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37-38. Sattame viceyya detīti ettha dve vicinanāni dakkhiṇeyyavicinanaṃ, dakkhiṇāvicinanañca. Tesu vipannasīle ito bahiddhā pañcanavuti pāsaṇḍabhede ca dakkhiṇeyye pahāya sīlādiguṇasampannānaṃ sāsane pabbajitānaṃ dānaṃ dakkhiṇeyyavicinanaṃ nāma. Lāmakalāmake paccaye apanetvā paṇītapaṇīte vicinitvā tesaṃ dānaṃ dakkhiṇāvicinanaṃ nāma. Tenāha ‘‘imassa dinnaṃ mahapphalaṃ bhavissatī’’tiādi. Aṭṭhame natthi vattabbaṃ.

37-38. In the seventh: ‘Having investigated, one gives.’ Here there are two kinds of investigation: investigation of the worthy recipient and investigation of the gift. Among these, having abandoned as worthy recipients the ninety-five types of sectarians outside of this teaching who are corrupt in virtue, the giving of a gift to those who have gone forth in the Dispensation, who are endowed with such qualities as virtue, is called ‘investigation of the worthy recipient.’ Having set aside inferior and paltry requisites and having investigated and selected refined and excellent ones, the giving of these is called ‘investigation of the gift.’ Therefore it is said: ‘What is given to this one will be of great fruit,’ and so on. Regarding the eighth, there is nothing to be said.

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Sappurisadānasuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on the True Person's Giving and others is finished.

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9-10. Abhisandasuttādivaṇṇanā

9-10. Commentary on the Discourse on Streams and Others

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39-40. Navame puññābhisandāti puññanadiyo. Kusalābhisandāti kusalānaṃ pavāhā. Sukhassāhārāti sukhapaccayā. Aggānīti ñātattā aggaññāni. Cirarattaṃ ñātattā rattaññāni. Ariyānaṃ sādhūnaṃ vaṃsānīti ñātattā vaṃsaññāni. Porāṇānaṃ ādipurisānaṃ etānīti porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni chaḍḍitānīti asaṃkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi anāgate cāti āha ‘‘asaṃkiṇṇapubbāni na saṃkiyanti na saṃkiyissantī’’ti. Tato eva appaṭikuṭṭhāni. Na hi kadāci viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu [Pg.240] bhūtesu nihitadaṇḍattā sakalassapi sattakāyassa bhayābhāvaṃ deti. Averanti verābhāvaṃ. Abyābajjhanti niddukkhataṃ. Evamettha saṅkhepato pāḷivaṇṇanā veditabbā. Dasame natthi vattabbaṃ.

39-40. In the ninth: ‘Streams of merit’ means rivers of merit. ‘Streams of the wholesome’ means currents of wholesome things. ‘Providers of happiness’ means conditions for happiness. Known as foremost (aggāni ti ñātattā), thus they are primordial (aggaññāni). Known for a long time (cirarattaṃ ñātattā), thus they are long-standing (rattaññāni). Known as the lineage of the noble and good (ariyānaṃ sādhūnaṃ vaṃsāni ti ñātattā), thus they are traditional (vaṃsaññāni). These belong to the ancient original people (porāṇānaṃ ādipurisānaṃ etāni ti), thus they are ancient (porāṇāni). In no way whatsoever have they been adulterated, cast aside, or abandoned by the good (sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni chaḍḍitāni ti), thus they are unadulterated (asaṃkiṇṇāni). And this principle applies to them as in the past, so in the present and in the future. Thus it is said: ‘They were unadulterated in the past, they are not being adulterated, they will not be adulterated.’ For this very reason they are unreproached (appaṭikuṭṭhāni). For wise ascetics and brahmins never approve of evil things such as violence. ‘One gives fearlessness to limitless beings’ means that because one has laid down the rod toward all beings, one gives an absence of fear to the entire body of beings. ‘Absence of enmity’ means the absence of enmity. ‘Absence of affliction’ means freedom from suffering. Thus the explanation of the Pāli text should be understood here in brief. Regarding the tenth, there is nothing to be said.

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Abhisandasuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on Streams and others is finished.

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Dānavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Giving is finished.

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5. Uposathavaggo

5. The Chapter on the Uposatha

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1-8. Saṃkhittūposathasuttādivaṇṇanā

1-8. Commentary on the Concise Discourse on the Uposatha and Others

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41-48. Pañcamassa paṭhamādīsu natthi vattabbaṃ. Chaṭṭhe (saṃ. ni. ṭī. 1.1.165) pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tassa pañcaṅgikassa. Mahatī daddarī vīṇāvisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesanaṃ kataṃ. Ekatalatūriyaṃ kumbhathunadaddarikādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ hutvā vinibaddhaṃ ātatavitataṃ. Sabbaso pariyonaddhaṃ nāma caturassaambaṇaṃ paṇavādi ca. Gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādi-saddena saṅkhādīnaṃ saṅgaho. Sammādīti sammatāḷakaṃsatāḷasilāsalākatāḷādi. Tattha sammatāḷaṃ nāma dantamayatāḷaṃ. Kaṃsatāḷaṃ lohamayaṃ. Silāmayaṃ ayopattena ca vādanatāḷaṃ silāsalākatāḷaṃ. Sumucchitassāti suṭṭhu paṭiyattassa. Pamāṇeti nātidaḷhanātisithilasaṅkhāte majjhime mucchanāpamāṇe. Chekoti paṭu paṭṭho. So cassa paṭubhāvo manoharoti āha ‘‘sundaro’’ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na nibbindatīti na tajjeti, sotasukhabhāvato piyāyitabbova hoti.

41-48. Regarding the fifth, there is nothing to be said about the first sutta and so on. In the sixth: Five-limbed (pañcaṅga) means ‘it has five parts (aṅga)’; the five-limbed itself is pañcaṅgika; of that pañcaṅgika. Since the large daddarī drum and a special kind of lute are also stretched instruments, the qualification ‘among those covered with hide’ is made. A one-sided instrument is the kumbhathūna, daddarikā, etc. A two-sided one is the bherī, mudiṅga, etc. An instrument covered with hide and bound is a stretched-over instrument (ātata-vitata). A drum completely covered over is the four-sided ambaṇa, the paṇava, etc. The inclusion of the gomukhī horn and so on should be understood here as well. By flutes, etc. (vaṃsādi), the conch shell and so on are included by the word ‘etc.’ By cymbals, etc. (sammādi), the sammatāḷa, kaṃsatāḷa, silāsalākatāḷa, and so on are meant. Among these, the sammatāḷa is a clapper made of ivory. The kaṃsatāḷa is made of bronze. The silāsalākatāḷa is made of stone or is a clapper struck with an iron plate. Well-tuned (sumucchitassa) means well-prepared. In measure (pamāṇe) means in the middle measure of tuning, described as neither too taut nor too slack. Skilled (cheko) means clever, proficient. And that skill is delightful, thus it says beautiful (sundaro). To delight (rañjetuṃ) means to arouse passion. It is pleasing (khamateva) means it is agreeable. One is not repelled (na nibbindati) means one is not disgusted; because it is pleasant to the ear, it is to be cherished.

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Bhattāraṃ nātimaññatīti sāmikaṃ muñcitvā aññaṃ manasāpi na pattheti. Uṭṭhāhikāti uṭṭhānavīriyasampannā. Analasāti nikkosajjā. Saṅgahitaparijjanāti sammānanādīhi ceva chaṇādīsu pesetabba-piyabhaṇḍādipaṇṇākārapesanādīhi ca saṅgahitaparijanā. Idha parijano nāma sāmikassa ceva [Pg.241] attano ca ñātijano. Sambhatanti kasivaṇijjādīni katvā ābhatadhanaṃ. Sattamaṭṭhamāni uttānatthāni.

‘She does not slight her husband’ means that apart from her husband, she does not long for another even in her mind. ‘Energetic’ means endowed with the energy of initiative. ‘Not lazy’ means without indolence. ‘Has a well-treated retinue’ means her retinue is well-treated by way of honoring them, etc., and by sending them presents such as gifts and other goods to be sent on festive occasions, etc. Here, ‘retinue’ means the relatives of her husband and of herself. ‘Brought in’ means wealth brought in by having engaged in agriculture, trade, and so on. The seventh and eighth have a plain meaning.

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Saṃkhittūposathasuttādivaṇṇanā niṭṭhitā.

The commentary on the Concise Uposatha Sutta and others is finished.

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9-10. Paṭhamaidhalokikasuttādivaṇṇanā

9-10. Commentary on the First Sutta on This World and Others

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49-50. Navame idhalokavijayāyāti idhalokavijinanatthāya abhibhavatthāya. Yo hi diṭṭhadhammikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so idhalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato sadatthasampādanato ca. Tenāha ‘‘ayaṃsa loko āraddho hotī’’ti. (Pasaṃsāvahato tayidaṃ pasaṃsāvahanaṃ kittisaddena idhaloke saddānaṃ cittatosanaviddheyyabhāvāpādanena ca hotīti daṭṭhabbaṃ.) Susaṃvihitakammantoti yāgubhattapacanakālādīni anatikkamitvā tassa tassa sādhukaṃ karaṇena suṭṭhu saṃvihitakammanto. Paralokavijayāyāti paralokassa vijinanatthāya abhibhavatthāya. Yo hi samparāyikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so paralokavijayāya paṭipanno nāma hoti. Sesaṃ sabbattha uttānameva.

49-50. In the ninth: For victory in this world means for the purpose of conquering this world, for overcoming it. For one who, by way of avoidance, overcomes harm in this very life and thereby accomplishes the corresponding benefit, is called one who is practicing for victory in this world, because of subduing opponents and accomplishing one’s own welfare. Therefore it is said: ‘This world has been undertaken by him.’ (This should be understood as bringing praise. This praise comes about through the word ‘fame,’ by producing delight and satisfaction in the minds of the faithful in this world.) One whose work is well-arranged means one whose work is excellently arranged by not transgressing the times for cooking rice-gruel and rice, etc., and by doing each thing properly. For victory in the other world means for the purpose of conquering the other world, for overcoming it. For one who, by way of avoidance, overcomes harm in the future life and thereby accomplishes the corresponding benefit, is called one who is practicing for victory in the other world. The rest is plain in meaning everywhere.

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Paṭhamaidhalokikasuttādivaṇṇanā niṭṭhitā.

The commentary on the First Sutta on This World and others is finished.

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Uposathavaggavaṇṇanā niṭṭhitā.

The Commentary on the Uposatha Chapter is finished.

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Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

The First Fifty is finished.

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2. Dutiyapaṇṇāsakaṃ

2. The Second Fifty

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(6) 1. Gotamīvaggo

(6) 1. The Gotamī Chapter

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1-3. Gotamīsuttādivaṇṇanā

1-3. Commentary on the Gotamī Sutta, etc.

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51-53. Chaṭṭhassa [Pg.242] paṭhame (sārattha. ṭī. cūḷavagga 3.402) gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā ‘‘sace ayaṃ dhītaraṃ labhissati, cakkavattirañño mahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatīti ubhayathāpi mahatīyevassā pajā bhavissatī’’ti byākariṃsu. Athassā ‘‘mahāpajāpatī’’ti nāmaṃ akaṃsu. Tenāha ‘‘puttapajāya ceva dhītupajāya ca mahantattā evaṃladdhanāmā’’ti.

51-53. In the first of the sixth, 'Gotamī' is her clan name. On her naming day, the brahmins who were honored, seeing the auspicious marks, declared: 'If she obtains a daughter, she will become the chief queen of a wheel-turning monarch. If she obtains a son, he will become a wheel-turning monarch. In either case, her progeny will be great.' Therefore, they named her 'Mahāpajāpatī.' Hence it is said: 'Because of the greatness of her progeny, both sons and daughters, she obtained this name.'

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‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 941;

mahāni. 170) –

“Fear is born from taking up the rod; behold the people in conflict. I will declare the spiritual urgency by which I was stirred.”

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Ādinā attadaṇḍasuttaṃ kathesi. Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo ukkaṇṭhantūti sāsanaṃ pesenti nāmāti katvā vuttaṃ ‘‘sāsanaṃ pesetvā’’ti. Kuṇāladahanti kuṇāladahatīraṃ. Anabhiratiṃ vinodetvāti itthīnaṃ dosadassanamukhena kāmānaṃ vokārasaṃkilesavibhāvanena anabhiratiṃ vinodetvā.

Beginning with this verse, he taught the Attadaṇḍa Sutta. It was said 'having sent a message' because they sent a message with the thought, 'May they become dissatisfied!' while striving with body and speech in the act of variously enticing them. 'Kuṇāladaha' means the shore of the Kuṇāla lake. 'Having dispelled discontent' means having dispelled discontent by explaining the inferiority and defilement of sensual pleasures by way of showing the faults of women.

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Āpādikāti saṃvaddhakā, tumhākaṃ hatthapādesu kiccaṃ asādhentesu hatthe ca pāde ca vaḍḍhetvā paṭijaggitāti attho. Posikāti divasassa dve tayo vāre nahāpetvā bhojetvā pāyetvā tumhe posesi. Thaññaṃ pāyesīti nandakumāro kira bodhisattato katipāheneva daharo, tasmiṃ jāte mahāpajāpatī attano puttaṃ dhātīnaṃ datvā sayaṃ bodhisattassa dhātikiccaṃ sādhayamānā attano thaññaṃ pāyesi. Taṃ sandhāya thero evamāha. Daharoti taruṇo. Yuvāti yobbaññe ṭhito. Maṇḍanakajātikoti alaṅkārasabhāvo. Tattha koci taruṇopi yuvā na hoti yathā atitaruṇo. Koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo, ālasiyabyasanādīhi vā abhibhūto. Idha pana daharo [Pg.243] ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. Uppalādīni maṇḍanakajātiko ca lokasammatattā vuttāni.

'Āpādikā' means a nurse who nurtured you; the meaning is that when your hands and feet were not yet performing their function, she tended to them, helping them to grow. 'Posikā' means she nourished you by bathing, feeding, and giving you drink two or three times a day. 'She gave you her milk to drink'—it is said that Prince Nanda was only a few days younger than the Bodhisatta; when he was born, Mahāpajāpatī entrusted her own son to wet nurses and herself took on the duty of nursing the Bodhisatta, giving him her own milk. Referring to this, the elder spoke thus. 'Daharo' means young. 'Yuvā' means one established in youth. 'Maṇḍanakajātiko' means having a nature fond of adornment. Here, someone young might not be youthful, like one who is very immature. Someone youthful might not be fond of adornment, like one of a calm nature or overcome by laziness, misfortune, etc. But here, the intended meaning is one who is both young, youthful, and fond of adornment; hence it is said so. Lotuses and so on, and 'fond of adornment,' are mentioned because they are esteemed by the world.

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Mātugāmassa pabbajitattāti idaṃ pañcavassasatato uddhaṃ aṭṭhatvā pañcasuyeva vassasatesu saddhammaṭṭhitiyā kāraṇanidassanaṃ. Paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttanti ettha paṭisambhidāppattakhīṇāsavaggahaṇena jhānānipi gahitāneva honti. Na hi nijjhānakānaṃ sabbappakārasampatti ijjhatīti vadanti. Sukkhavipassakakhīṇāsavavasena vassasahassantiādinā ca yaṃ vuttaṃ, taṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Vinayaṭṭhakathāyampi (cūḷava. aṭṭha. 403) imināva nayena vuttaṃ.

'The fact that women have gone forth': this is an indication of the reason why the True Dhamma will last for only five hundred years, not enduring beyond that. When this is said to be by way of arahants who have attained the analytical knowledges, by taking 'arahants who have attained the analytical knowledges,' the jhānas are also included. For, they say, complete success in all respects is not achieved by those without jhāna. And what was said, beginning with 'a thousand years... by way of dry-insight arahants,' should be understood as stated according to the opinion of the Khandhaka-reciters. In the Vinaya Commentary too, it is stated in this same way.

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Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.161) pana ‘‘paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī’’ti vuttaṃ. Idhāpi sāsanantaradhānakathāyaṃ (a. ni. aṭṭha. 1.1.130) ‘‘buddhānañhi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti, gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino, sakadāgāmino, sotāpannā’’ti vuttaṃ.

In the Commentary to the Dīgha Nikāya, however, it is stated: 'The Dispensation stood for a thousand years through those who attained the analytical knowledges, for a thousand years through those with the six direct knowledges, for a thousand years through those with the threefold true knowledge, for a thousand years through the dry-insight practitioners, and for a thousand years through the Pātimokkha.' Here too, in the discussion on the disappearance of the Dispensation, it is said: 'For after the Parinibbāna of the Buddhas, they are able to generate the analytical knowledges for only a thousand years. After that, the six direct knowledges. Then, unable to generate even those, they generate the threefold true knowledge. As time goes on, unable to generate even that, they become dry-insight practitioners. By this same method, there come to be non-returners, once-returners, and stream-enterers.'

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Saṃyuttanikāyaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.156) pana ‘‘paṭhamabodhiyañhi bhikkhū paṭisambhidāppattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ, gacchante kāle sotāpattiphalampi pattuṃ na sakkhissantī’’ti vuttaṃ. Yasmā cetaṃ sabbaṃ aññamaññappaṭiviruddhaṃ, tasmā tesaṃ tesaṃ bhāṇakānaṃ matameva ācariyena tattha tattha dassitanti gahetabbaṃ. Aññathā hi ācariyasseva pubbāparavirodhappasaṅgo siyāti.

In the Commentary to the Saṃyutta Nikāya, however, it is stated: 'Indeed, in the first period after the enlightenment, bhikkhus attained the analytical knowledges. Then, as time passed, they were unable to attain the analytical knowledges but attained the six direct knowledges. Then, unable to attain the six direct knowledges, they attained the threefold true knowledge. Now, as time passes, unable to attain the threefold true knowledge, they will attain only the destruction of the taints; unable to attain even that, the fruit of non-returning; unable to attain even that, the fruit of once-returning; unable to attain even that, the fruit of stream-entry. As time goes on, they will not even be able to attain the fruit of stream-entry.' Since all this is mutually contradictory, it should be understood that the Teacher has presented in the various places only the respective opinions of the various reciters. Otherwise, a contradiction would arise in the Teacher's own earlier and later statements.

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Tāniyevāti [Pg.244] tāniyeva pañcavassasahassāni. Pariyattimūlakaṃ sāsananti āha ‘‘na hi pariyattiyā asati paṭivedho atthī’’tiādi. Pariyattiyā hi antarahitāya paṭipattiantaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃkāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattiyeva pamāṇaṃ. Dutiyatatiyesu natthi vattabbaṃ.

'Just those' means just those five thousand years. The Dispensation is rooted in the scriptural learning, as it is said: 'For without the scriptural learning, there is no penetration,' and so on. For when the scriptural learning disappears, the practice disappears; when the practice disappears, the attainment disappears. For what reason? Because this scriptural learning is the condition for practice, and practice is the condition for attainment. Thus, the scriptural learning is the authority even over the practice. Concerning the second and third suttas, there is nothing to be said.

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Gotamīsuttādivaṇṇanā niṭṭhitā.

The commentary on the Gotamī Sutta and others is finished.

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4-5. Dīghajāṇusuttādivaṇṇanā

4–5. Commentary on the Dīghajāṇu Sutta and Others

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54-55. Catutthe (dī. ni. aṭṭha. 3.265) ekena bhoge bhuñjeyyāti ekena koṭṭhāsena bhoge bhuñjeyya, vinibhuñjeyya vāti attho. Dvīhi kammanti dvīhi koṭṭhāsehi kasivaṇijjādikammaṃ payojeyya. Nidhāpeyyāti catutthakoṭṭhāsaṃ nidhetvā ṭhapeyya, nidahitvā bhūmigataṃ katvā ṭhapeyyāti attho. Āpadāsu bhavissatīti kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājaaggicoradubbhikkhādivasena āpadā uppajjanti, tasmā evaṃ āpadāsu uppannāsu bhavissatīti ekaṃ koṭṭhāsaṃ nidhāpeyyāti vuttaṃ. Imesu pana catūsu koṭṭhāsesu kataraṃ koṭṭhāsaṃ gahetvā kusalaṃ kātabbanti? ‘‘Bhoge bhuñjeyyā’’ti vuttakoṭṭhāsaṃ. Tato gaṇhitvā hi bhikkhūnampi kapaṇaddhikānampi dānaṃ dātabbaṃ, pesakāranhāpitādīnampi vetanaṃ dātabbaṃ. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva, adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva.

54–55. In the fourth (Dī. Ni. Aṭṭha. 3.265), 'with one portion, he should enjoy his wealth' means he should enjoy or make use of his wealth with one portion; that is the meaning. 'With two, he should engage in work' means he should employ two portions in work such as agriculture and trade. 'He should set it aside' means he should store and keep the fourth portion; that is, having stored it, he should keep it buried in the ground. 'It will be for times of adversity': for the circumstances of families do not always remain the same; sometimes calamities arise on account of kings, fire, thieves, famine, and so on. Therefore it is said that one portion should be set aside for when adversities arise. But among these four portions, which portion should be taken to perform meritorious deeds? The portion spoken of as 'he should enjoy his wealth.' For having taken from that portion, gifts should be given to bhikkhus and to the poor and wayfarers, and wages should be given to servants, barbers, and so on. The giving to ascetics, brahmins, the poor, wayfarers, and so on; the offering of oblations to resident deities and spirits; and the paying of wages to barbers and so on—this expenditure is also proper use.

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Apenti gacchanti, apentā vā etehīti apāyā, apāyā eva mukhāni dvārānīti apāyamukhāni. Vināsadvārānīti etthāpi eseva nayo. Pañcame natthi vattabbaṃ.

They go away (`apenti`), they depart (`gacchanti`); or one goes away on account of these (`apentā vā etehīti`), thus they are `apāyā` (states of woe). `Apāyamukhāni` means the very mouths (`mukhāni`), the doors (`dvārāni`), of the states of woe. The same method applies to 'doors to destruction' (`vināsadvārāni`). In the fifth, there is nothing to be said.

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Dīghajāṇusuttādivaṇṇanā niṭṭhitā.

The commentary on the Dīghajāṇu Sutta and others is concluded.

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6-8. Bhayasuttādivaṇṇanā

6–8. Commentary on the Bhaya Sutta and Others

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56-58. Chaṭṭhe [Pg.245] gabbhavāso idha uttarapadalopena gabbho vuttoti āha ‘‘gabbhoti gabbhavāso’’ti. Sattamaṭṭhamāni uttānatthāni.

56–58. In the sixth, `gabbhavāso` (dwelling in the womb) is here stated as `gabbho` through the elision of the final word; thus it is said: '`gabbho` means `gabbhavāso`.' The seventh and eighth suttas have a clear meaning.

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Bhayasuttādivaṇṇanā niṭṭhitā.

The commentary on the Bhaya Sutta and others is concluded.

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6-10. Puggalasuttādivaṇṇanā

6–10. Commentary on the Puggalasutta and Others

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59-60. Navame dānaṃ dadantānanti dakkhiṇeyyaṃ uddissa dānaṃ dentānaṃ. Upadhī vipaccanti etena, upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Saṅghe dinnaṃ mahapphalanti ariyasaṅghe dinnaṃ vipphāraṭṭhānaṃ hoti, vipulaphalanti attho. Dasame natthi vattabbaṃ.

59–60. In the ninth, 'to those giving a gift' means to those giving a gift intended for worthy recipients. 'Ripening with substrates' (`upadhivipākaṃ`): the substrates ripen on account of this, or it ripens amidst the substrates, or the substrates are its result. 'What is given to the Saṅgha has great fruit' means that what is given to the noble Saṅgha becomes a basis for diffusion; it has abundant fruit, that is the meaning. In the tenth, there is nothing to be said.

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Puggalasuttādivaṇṇanā niṭṭhitā.

The commentary on the Puggalasutta and others is concluded.

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Gotamīvaggavaṇṇanā niṭṭhitā.

The Commentary on the Gotamī Chapter is concluded.

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(7) 2. Bhūmicālavaggo

(7) 2. The Chapter on the Earthquake

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1-5. Icchāsuttādivaṇṇanā

1–5. Commentary on the Icchāsutta and Others

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61-65. Sattamassa paṭhamādīni suviññeyyāni. Pañcame (dī.ni.ṭī. 2.173) abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhitu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttajjhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. ‘‘Puggalassa ñāṇuttariyatāyā’’ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavopīti.

61–65. The first and following suttas of the seventh chapter are easy to understand. In the fifth (Dī. Ni. Ṭī. 2.173), `abhibhu` means 'one who overcomes'; or it means preliminary work, or knowledge. A base of mastery (`abhibhāyatana`) is the base (`āyatana`) of this overcomer (`abhibhu`); that is, the jhāna. Or, it is that which has as its base the object to be overcome. Or else, because it overcomes the object, and because it is a base, and because it is the foundation for the yogi's special happiness and has the nature of the mind-base and the mental-phenomena-base, the jhāna associated with it is also a base of mastery. Hence it is said, 'the causes of overcoming,' and so on. 'These' means the jhānas designated as bases of mastery. The phrase 'for the superiority of a person’s knowledge' should be connected in both cases. How? As opponents, they overcome opposing states; for the superiority of a person’s knowledge, they overcome the objects. For by the power of knowledge itself, just as objects are overcome, so too are opposing states overcome.

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Parikammavasena [Pg.246] ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.

One is percipient of form internally by way of preliminary work, not by way of absorption. For absorption that has the counterpart sign as its object is not possible with an internal domain. Moreover, the kasiṇa sign obtained through internal preliminary work is indeed impure; it is not pure like one obtained through external preliminary work.

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Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.

`Limited` means as obtained, the size of a small bowl. Hence it is said, 'not enlarged.' `By reason of being limited`: even though there is an abundance of color, this base of mastery is spoken of by reason of being limited. Here, limitedness is the cause of the overcoming. Whether there is an abundance of color or not, the development of the base of mastery is possible only for one with sharp wisdom, not for another; hence it is said, 'a person superior in knowledge.' `Having overcome, one attains`: here overcoming and attaining means producing the absorption jhāna immediately after reaching access jhāna; hence it is said, 'here one reaches absorption together with the arising of the sign.' And 'together with the arising of the sign' is a term indicating the absence of a preparatory period for absorption. The development of the base of mastery is only for one superior in knowledge, even more so than one who is called 'of swift direct knowledge.' `Here` means in this sign. `Reaches absorption` means the development leads to absorption.

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Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikakammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. ‘‘Saha nimittuppādenā’’ti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ. Adhippāyo vuttanayeneva veditabbo.

Here some say: 'When access jhāna has arisen, taking that as object, two or three courses of impulsion of a lower level occur; they belong to the side of access jhāna. Immediately after that, without the preparation of the life-continuum and without the cultivation of access, absorption occurs; one reaches absorption together with the arising of the sign.' That is merely their opinion. For an absorption course is not intended through preparatory action, nor should reviewing be absolutely intended in access jhāna as in the case of the sublime and immeasurable jhānas. Therefore, one who reaches absorption after the attainment of access jhāna, at the end of a few life-continuum mind-moments, is said to 'reach absorption here together with the arising of the sign.' And the phrase 'together with the arising of the sign' is a statement of intention, not of explicit meaning. The intention should be understood in the way already stated.

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Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato, samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāya vasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) pana ‘‘iminā panassa pubbabhogo kathito’’ti vuttaṃ. Antosamāpattiyaṃ [Pg.247] tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhavana…pe… atthī’’ti.

Not within the attainment itself, because at that time such an advertence is impossible. It should be understood that for one who has emerged from the attainment, the advertence occurs by grasping the mode of overcoming that occurred at the moment of jhāna, by means of the preliminary-part development. In the Abhidhamma commentary (Dhs.A. 204), however, it is said: 'By this, his preliminary advertence is described.' Since there is no such advertence within the attainment, why is it said, 'even in the perception of jhāna'? He says: 'Because of overcoming ... it exists.'

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Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathāvaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhitvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.

'Increased in measure' means vast in measure; it does not mean made to increase by a finger's breadth or two, as such an increase is impossible here. Hence it is said, 'great.' Served food (`bhattavaḍḍhitakaṃ`) means food served up and given in an eating vessel; the meaning is half the food that a man would eat at one sitting.

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Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Abhidhamme (dha. sa. 204-209) pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ ‘‘kasmā pana yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā’’ti codanaṃ katvā ‘‘ajjhattarūpānaṃ anabhibhavanīyato’’ti kāraṇaṃ vatvā ‘‘tattha vā idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamatova vattabbānīti tatrāpi idhāpi vuttāni, ‘ajjhattaṃ rūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ.

Perception of form is form-perception; one who has it is a percipient of form. One who is not a percipient of form is a percipient of the formless. He speaks of the jhāna with perception as its head. Here, the non-production of form-perception is itself the non-attainment. 'Arisen externally' means arisen in an external object itself. However, in the Abhidhamma (Dhammasaṅgaṇī §§204–209), since it is stated in connection with the four bases of mastery thus: 'Internally percipient of the formless, one sees external forms, limited, beautiful and ugly; unlimited, beautiful and ugly,' the Abhidhamma commentary raises the objection: 'Why, unlike in the Suttanta where it is said, “Internally percipient of form, one sees external forms as limited,” etc., is only internal perception of the formless mentioned here in all four bases of mastery?' After stating the reason, 'Because internal forms cannot be overcome,' it says: 'In both cases—there and here—only external forms are to be overcome. Therefore, they must necessarily be mentioned, and so they are mentioned in both places. As for the phrase “internally percipient of form,” this is merely an instance of the Teacher’s grace in teaching.'

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Ettha ca vaṇṇābhogarahitāni sahitāni ca sabbāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā ‘‘appamāṇāni suvaṇṇadubbaṇṇānī’’ti. Atthi hi so pariyāyo ‘‘parittāni abhibhuyya, tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā’’ti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti, tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme (dha. sa. 204-209, 247-249) pana nippariyāyadesanattā vimokkhābhibhāyatanāni [Pg.248] asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. ‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ abhidhamme katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhā rūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti.

Here, all those without consideration of color and those with it are called 'limited, beautiful and ugly,' and similarly, 'immeasurable, beautiful and ugly.' For there is this method: 'Having overcome the limited, and if on occasion they are considered in terms of color, having overcome the beautiful and ugly.' For discourse with an indirect method is the Suttanta style of teaching. In the Abhidhamma, however, because the teaching is by a direct method, those without consideration of color are spoken of separately, as are those with it. For there is a distinction in the mode of overcoming in both cases. Likewise, here, because the teaching is by an indirect method, there is also a method of overcoming applicable to the liberations. Thus, corresponding to the phrase 'internally percipient of form,' etc., in the first and second bases of mastery the first liberation is included; in the third and fourth bases of mastery, the second liberation; and in the bases of mastery of colors, the third liberation—all are included because they proceed by way of overcoming. In the Abhidhamma (Dhs 204–209, 247–249), however, because the teaching is by a direct method, in order to show the liberations and the bases of mastery without mixing them, the bases of mastery are taught by omitting the liberations. And all the jhānas that perform the function of liberation are spoken of in the teaching on the liberations. Thus, it is understood that a distinction is made because the two bases of mastery that come as 'internally percipient of form' are not mentioned in the Abhidhamma among the bases of mastery, and because statements such as 'one with form sees forms' are common to the function of all the liberations. The statement 'because internal forms cannot be overcome' is the reason given in the Abhidhamma for not stating anywhere 'one perceives forms internally,' but for stating everywhere 'one perceives forms externally.' Therefore, what has another cause is stated for that reason. But it shows that the statement in the Abhidhamma only about being internally non-percipient of form is due to the grace of the teaching, and no other reason for it should be sought.

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Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Taṃ na. Nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā vā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena.

The inability to master internal forms, their indistinctness compared to external forms, and the grace of the teaching should be understood on the basis of the aforesaid distinction, because there exists a discourse with an indirect method that suits the dispositions of those to be trained. (Objection:) If it is established just by 'beautiful and ugly,' then the bases of mastery for blue, etc., should not be stated. (Reply:) That is not so. For those who have made a foundation in blue, etc., the very state of being blue, etc., is the cause of mastery. It is not the limited or immeasurable nature of their pure and impure colors that is the cause of mastery, but rather the very state of being blue, etc. To show which of these bases of mastery succeeds for a particular temperament among these limited and other kasiṇa-forms, the passage beginning 'But in these...' was stated. 'By way of comprehensive inclusion' means in a way common to blue color, blue appearance, and blue radiance. 'By way of color' means by way of its intrinsic color. 'By way of appearance' means by way of its being visible, its being graspable by the cognitive process of eye-consciousness and so on. 'By way of radiance' means by way of its effulgence, its shining.

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Icchāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Icchā Sutta and others is completed.

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6. Vimokkhasuttavaṇṇanā

6. Commentary on the Vimokkha Sutta

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66. Chaṭṭhe (dī. ni. ṭī. 2.129) kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato ‘‘attho’’ti vuccati, so eva [Pg.249] ttha-kārassa ṭṭha-kāraṃ katvā ‘‘aṭṭho’’ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena. Etena satipi sabbassapi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso. Yathā taṃ saddhāvimuttato diṭṭhippattassa, tathā paccanīkadhammehi suṭṭhu vimuttatāya eva aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi. Kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.

66. In the sixth section (Dī.Ni.Ṭī. 2.129): 'By what meaning?' means by what intrinsic nature. For intrinsic nature is called 'meaning' (attha) because it is to be attained and known by wisdom as it really is. That very word, by changing 'th' to 'ṭṭh,' is stated as 'aṭṭha.' 'By the meaning of resolution' means by the meaning of being released in a special and superior way. By this is shown that special quality of development by which, even though any form-sphere jhāna is liberated from its opposites by way of suppression, that jhāna proceeds, liberated from its opposites in a superior way. For even when there is a similar nature, there can be a special mode of occurrence due to a special quality of development, as in the case of one attained to view in contrast to one liberated by faith. So too, liberation is in the sense of being well resolved upon, by being thoroughly liberated from opposing states, and thus by being unassailed, free from apprehension, and by way of delight. Hence he says: 'And in the object,' etc. But this meaning—this meaning of resolution—is not found in the final liberation, cessation. There, only the bare meaning of being liberated is found. He himself will state this later.

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Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti, yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpīsaddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpassa vasena paṭiladdhajjhānaṃ idha paramatthato rūpibhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādīni rūpānī’’ti. Rūpe kasiṇarūpe saññā rūpasaññā, sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭipakkhena arūpasaññī. Tenāha ‘‘ajjhattaṃ na rūpasaññī’’tiādi.

'One with form': One is endowed with form that is included in one's own continuity. That form which is the distinguished form as the cause of a certain jhāna—by which distinguished form one would be called 'one with form,' because this indicates the special meaning of the word 'one with form'—that very jhāna, attained by means of form included in one's own continuity, should be seen here as what ultimately establishes the state of being one with form. Hence he says: 'Internally,' etc. The word 'form' (rūpaṃ) stands for 'form-jhāna' (rūpajjhānaṃ) by elision of the final member. In the word 'forms' (rūpāni), the elision of the first member should be understood. Thus it is said: 'forms such as the blue kasiṇa.' Perception (saññā) of a form (rūpe), that is, a kasiṇa-form, is form-perception (rūpasaññā). One who has this is 'percipient of form' (rūpasaññī). He speaks of the jhāna with perception as its chief part. The opposite of this is 'non-percipient of form.' Hence he says: 'Internally not percipient of form,' etc.

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Anto appanāyaṃ ‘‘subha’’nti ābhogo natthīti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā anavaṭṭhānā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati, tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito. Yasmā pana mettādivasena pavattamānā bhāvanā satte appaṭikūlato dahanti, te subhato adhimuccitvā pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 1.212-213) brahmavihārabhāvanā ‘‘subhavimokkho’’ti vuttā. Tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

This shows that although there is no attention 'it is beautiful' within absorption, such a resolve can still occur on account of prior attention. In this way, the objection that one would incur the fault of having to speak in that way becomes groundless. Because for those who have made a foundation in the perfectly pure color kasiṇas such as blue, the meaning of being well resolved upon is possible by way of delight, the third liberation is explained in that way in the Commentary. And since the development proceeding by way of loving-kindness, etc., regards beings as non-repulsive, it proceeds by being resolved upon them as beautiful. Therefore, in the Paṭisambhidāmagga (Paṭi. Ma. 1.212–213), the development of the brahmavihāras is called the 'liberation of the beautiful.' It should be seen that both of these are not contradictory, since they are stated in their respective ways.

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Sabbasoti [Pg.250] anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avasissati. Vissaṭṭhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.

'Completely' (sabbaso) means without remainder. For not even a part of the four formless aggregates remains there. 'Because it is relinquished' means because it has been made to cease at the determined time. It is called the supreme liberation because it is to be attained only by the noble ones, because it culminates in the noble fruit, and because it is the attainment of Nibbāna in this very life.

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Vimokkhasuttavaṇṇanā niṭṭhitā.

The commentary on the Vimokkha Sutta is completed.

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7. Anariyavohārasuttavaṇṇanā

7. Commentary on the Discourse on Unworthy Speech

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67. Sattame anariyānaṃ lāmakānaṃ vohāro anariyavohāro. Diṭṭhavāditāti diṭṭhaṃ mayāti evaṃ vāditā. Evaṃ sesesupi. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. Tenāha ‘‘yāhi cetanāhī’’tiādi.

67. In the seventh, the speech of the ignoble, the base, is ignoble speech. Speaking of what is seen means speaking thus: 'This I have seen.' The same applies to the rest. Here the meaning should be understood in accordance with the volition that originates each. Hence it is said: 'By whatever volitions,' and so on.

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Anariyavohārasuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on Unworthy Speech is concluded.

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9. Parisāsuttavaṇṇanā

9. Commentary on the Discourse on Assemblies

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69. Navame (dī. ni. ṭī. 2.172) samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārappamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamasadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo, kathanappaṭikathanaṃ sallāpo. Dhammūpasaṃhitā pucchāpaṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathitaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa ‘‘mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.138) viya. Tesanti padaṃ ubhayapadāpekkhaṃ ‘‘tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ tesaṃ kevalaṃ paññāyati evā’’ti. Nāpi āmuttamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhā bhinnassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsāto aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. Kimatthaṃ…pe… desetīti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo [Pg.251] pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha ‘‘vāsanatthāyā’’ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.

69. In the ninth (Dī. Ni. Ṭī. 2.172), an assembly (samāgamo) is so called because it is to be gathered in (samāgantabbato) or because one gathers (samāgacchati); it is an assembly (parisā). The assembly with Bimbisāra at its head is the Bimbisāra assembly. The same method applies to the other two. Bimbisāra… etc.… the phrase should be construed as: a khattiya assembly is similar to the Bimbisāra assembly. In other world-systems as well, the Teacher's approaching the khattiya assembly, etc., is indeed found. From the beginning, the Teacher's speaking with them is address (ālāpo); conversation and exchange is discussion (sallāpo). Questions and answers connected with the Dhamma are a Dhamma discussion (dhammasākacchā). It is said with reference to configuration because the word `vaṇṇa` (complexion, appearance) is a term for configuration, as in instances such as 'having created a great appearance of an elephant king' (Saṃ. Ni. 1.138). The word `tesaṃ` ('their') depends on both clauses: 'Just as their characteristic configuration is, so the Teacher's bodily configuration appears only to them.' Nor is the Blessed One adorned with jewels and earrings. `Chinnassarā` means with a voice split in two. `Gaggarassarā` means with a grating voice. `Bhāsantaraṃ` means a language other than the language of those beings. `Vīmaṃsā` means reflection, consideration. 'For what purpose… does he teach?' Is this not said with the intention that when the Dhamma is taught after he has made himself known, their faith becomes exceptional? The Teacher acts accordingly with regard to those for whom faith arises when the Dhamma is taught without making himself known, not when he has made himself known. There, he states the purpose: 'for the sake of imbuing potentiality' (vāsanatthāyā). Even if heard thus—that is, even if the Dhamma is heard from an unknown teacher and of unknown origin—it becomes a condition in the future for the one who hears it, precisely because of its own nature as good Dhamma.

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Parisāsuttavaṇṇanā niṭṭhitā.

The commentary on the Discourse on Assemblies is concluded.

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10. Bhūmicālasuttavaṇṇanā

10. Commentary on the Bhūmicāla Sutta

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70. Dasame (dī. ni. ṭī. 2.167; saṃ. ni. ṭī. 2.5.822) udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi kate mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena ‘‘udenaṃ cetiya’’nti vuccati. Gotamakādīsupīti ‘‘gotamakaṃ cetiya’’ntiādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Tathā hi sattambanti kikissa rañño dhītaro satta kumāriyo saṃvegajātā gehato nikkhamitvā tattha padhānaṃ padahiṃsu, taṃ ṭhānaṃ ‘‘sattambaṃ cetiya’’nti vadanti. Bahuputtakanti ca bahupāroho eko nigrodharukkho, tasmiṃ adhivatthaṃ devataṃ bahū manussā putte patthenti, tadupādāya taṃ ṭhānaṃ ‘‘bahuputtakaṃ cetiya’’nti paññāyittha. Sārandadassa nāma yakkhassa vasitaṭṭhānaṃ, cāpālassa nāma yakkhassa vasitaṭṭhānaṃ, iti sabbānevetāni buddhuppādato pubbadevatā pariggahetvā cetiyavohārena voharitāni, bhagavato vihāre katepi tatheva sañjānanti. Ramaṇīyāti ettha vesāliyā tāva bhūmibhāgasampattiyā sulabhapiṇḍatāya ramaṇīyabhāvo veditabbo. Vihārānaṃ pana nagarato nātidūratāya naccāsannatāya gamanāgamanasampattiyā anākiṇṇavihāraṭṭhānatāya chāyudakasampattiyā pavivekapatirūpatāya ca ramaṇīyatā daṭṭhabbā.

70. In the tenth, 'at the Udena yakkha's shrine' means at a place made of bricks, revered by the populace as the abode of a yakkha named Udena. 'A monastery was built' refers to a monastery constructed dedicated to the Blessed One. 'It is called' means that by previous usage it is referred to as the 'Udena Shrine.' 'Likewise in the case of Gotamaka, etc.' means in cases like the 'Gotamaka Shrine,' etc. 'This is the same method': this applies by extension to its being a monastery built on a shrine site. For example, at the Sattamba Shrine: the seven daughters of King Kiki, moved by spiritual urgency, went forth from home and undertook the struggle there. That place is called the 'Sattamba Shrine.' And at the Bahuputtaka Shrine: there was a single banyan tree with many aerial roots where a deity resided. Many people prayed there for sons; because of this, the place became known as the 'Bahuputtaka Shrine.' Similarly, the dwelling place of the yakkha Sārandada and the dwelling place of the yakkha Cāpāla—all these were previously appropriated by deities before the Buddha's appearance and were referred to by the term 'shrine.' Even after the Blessed One's monasteries were built, they continued to be recognized as such. 'Delightful': Here, the delightfulness of Vesāli should be understood from the excellence of its terrain and the ease of obtaining almsfood. As for the monasteries, their delightful quality should be seen in their being not too far from and not too close to the city, their suitability for coming and going, their uncrowded locations, the abundance of shade and water, and their suitability for seclusion.

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Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā [Pg.252] yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha ‘‘suvaḍḍhitā’’ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.

Developed (vaḍḍhitā) means augmented by way of the complete fulfillment of the meditative development. Done again and again (punappunaṃ katā) means made to proceed repeatedly by making the development abundant. Made like a yoked vehicle (yuttayānaṃ viya katā) means: just as a yoked thoroughbred vehicle, controlled by a skillful charioteer, proceeds as desired, so it has been brought to a state of being able to proceed as desired. As a foundation (patiṭṭhānaṭṭhena) means as a basis (adhiṭṭhānaṭṭhena). Made like a basis (vatthu viya katā) means made like a well-purified and flawless basis, because it is a foundation for the sphere of spiritual powers through the complete purification of defilements. Determined (adhiṭṭhitā) means established as suitable for the respective determination by being well developed, since opposing states have been removed. Accumulated all around (samantato citā) means brought to an accumulation of development in every way. Hence it is said, 'well developed' (suvaḍḍhitā). Well undertaken (suṭṭhu samāraddhā) means properly cultivated, having reached the peak in the development of spiritual power.

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Aniyamenāti ‘‘yassa kassacī’’ti aniyamavacanena. Niyametvāti ‘‘tathāgatassā’’ti sarūpadassanena niyametvā. Āyuppamāṇanti (dī. ni. ṭī. 1.40; dī. ni. abhi. ṭī. 1.40) paramāyuppamāṇaṃ vadati. Kiṃ panettha paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitautubhojanādiutuādipaccuppannapaccayūpatthambhito vipākappabandhassa ṭhitikālaniyamo. So yathāsakaṃ khaṇamattāvaṭṭhāyīnampi attano sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattanakāni rūpārūpajīvitindriyāni yasmā na kevalaṃ tesaṃ khaṇaṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhavaṅgupacchedā anupabandhassa avicchedahetubhāvenapi, tasmā āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Taṃ pana devānaṃ nerayikānaṃ uttarakurukānañca niyataparicchedaṃ. Uttarakurukānaṃ pana ekantaniyataparicchedameva, avasiṭṭhamanussapetatiracchānānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ taṃmūlakānañca candasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānañca vasena cirācirakālato aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho dassanānussavādīhi, tathā ādito gahaṇasiddhiyā. Evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṭṭhitikālaṃ [Pg.253] dassanānussavehi labhitvā taṃparamataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo. Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattiniyatavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ ‘‘tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyyā’’ti.

'Without specification' (aniyamena) means by the indefinite expression 'of anyone whatsoever.' 'Having specified' (niyametvā) means having specified by showing the specific instance, 'of the Tathāgata.' 'The measure of the lifespan' (āyuppamāṇaṃ) refers to the maximum lifespan. But what is meant by 'maximum lifespan' here, and how is its measure determined? It is said: It is the fixed duration of the continuum of resultants, which is supported by presently arisen conditions such as semen, blood, temperature, and nutriment. For beings in the womb, desire-sphere devas, and beings in the form sphere, this fixed duration is generally of a definite measure in the various classes of destinations, just like the specific distinctions of bodily limbs, complexion, form, size, etc., which are based on the supporting condition of a wish for existence established in the past. The material and immaterial life-faculties cause their co-arisen material and immaterial phenomena—which themselves last for only a moment—to proceed by functioning in a way that establishes them. Since these life-faculties are not merely sustainers by being a cause for their momentary duration, but are also the cause for the non-interruption of the continuum up to the cutting off of the life-continuum, therefore, because it is the cause of life, it is called 'life' (āyu) by causal metaphor, and because of its supreme measure, it is called 'maximum lifespan' (paramāyu). But that has a definite measure for devas, beings in hell, and the people of Uttarakuru. For the people of Uttarakuru, it is of an absolutely definite measure. For the remaining humans, pretas, and animals, it is of an indefinite measure, lasting for a long or short time, depending on the abundance of kamma that leads to long life in an age when that is prevalent, and on conditions such as semen and blood generated by a continuity accompanied by that kamma, and on conditions of climate, food, etc., generated by the regular and irregular revolutions of the moon and sun. And just as the determination of specific distinctions of complexion, form, etc., in the various classes of destinations is established by direct knowledge, tradition, etc., based on a wish for existence established in the past, so too is the initial establishment of the determination. Thus, having learned from direct knowledge and tradition that beings reborn in those various states of existence generally have a life of similar duration, the initial determination of the measure should be understood as based on a wish for existence that proceeded by adhering to that supreme view. But since kamma, just as it is capable of producing the specific complexion, etc., determined for a particular state of existence, is not capable of producing a resultant that transgresses the measure in states of existence with a determined lifespan, therefore it is said: 'he could remain, fulfilling the measure of the lifespan of humans at that time.'

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Mahāsīvatthero pana ‘‘mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānañca āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā’’ti avoca. Khaṇḍiccādīhi abhibhuyyatīti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. ‘‘Kva saro khitto, kva ca nipatito’’ti aññathā vuṭṭhitenapi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha ‘‘yo pana vuccati…pe… niyāmita’’nti.

The Elder Mahāsīva, however, said: 'Keeping in mind that the kamma that gives rebirth to great bodhisattas in their final existence is capable of bringing about an incalculable lifespan, and that the ability to suppress dangers to the life-formation of Buddhas has come down in the Pāli Canon, he could remain for this fortunate aeon itself.' By the words 'is overcome by such things as brokenness of teeth,' it is implied that just as old age is not thwarted by spiritual power, so too death is not thwarted by it. 'Where was the arrow shot, and where did it fall?'—it should be seen that even though the Elder's opinion has arisen otherwise, it is the word of the commentary that is supported. Hence it is said: 'But what is called... is determined.'

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Oḷārike nimitteti thūle saññuppādane. Thūlasaññuppādanañhetaṃ ‘‘tiṭṭhatu bhagavā kappa’’nti sakalaṃ kappaṃ avaṭṭhānayācanāya, yadidaṃ ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvibhāvanaṃ. Obhāseti pākaṭavacane. Pākaṭavacanañhetaṃ, yadidaṃ pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ. Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ ‘‘ajjhotthaṭacitto’’ti. Aññoti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthānatthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā katanimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha ‘‘māro hī’’tiādi.

By 'a gross sign' is meant the arising of a coarse perception. This arising of a coarse perception is the declaration of his ability to remain for an eon through the power of having developed the four bases of spiritual power—a declaration made by way of an allusion in the passage beginning: 'Ānanda, for anyone who has developed the four bases of spiritual power…'—for the sake of the request for him to remain for the entire eon, expressed as: 'May the Blessed One remain for the eon!' By 'he makes it luminous' is meant in plain speech. This plain speech is the direct revelation of his own intention, abandoning circumlocution. 'With a mind possessed' means with a mind so overcome that one is unable to discern what is beneficial or harmful. This overpowering was like a small amount of water being submerged by a great flood; hence it is said, 'with a mind submerged.' 'Another' means someone other than the elder, or any worldling other than the noble ones. The inclusion of 'worldling' here is to show that just as a worldling, whose perversions are entirely unabandoned, with a mind possessed by Māra, cannot discern what is beneficial or harmful, so too the elder was utterly unable to discern the sign and the illumination made by the Blessed One. Therefore it is said: 'For Māra…' and so on.

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Cattāro [Pg.254] vipallāsāti asubhe ‘‘subha’’nti saññāvipallāso, cittavipallāso, dukkhe ‘‘sukha’’nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha ‘‘kiṃ sakkhissatī’’ti vuttaṃ hadayamaddanassa adhikatattā. Nimittobhāsanti ettha ‘‘tiṭṭhatu bhagavā kappa’’nti sakalakappaṃ avaṭṭhānayācanāya ‘‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā’’tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ. Tathā pana pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ obhāso. Jānantoyevāti mārena pariyuṭṭhitabhāvaṃ jānantoyeva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha ‘‘dosāropanena sokatanukaraṇattha’’nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana jānāti.

The four perversions are: the perversion of perception and the perversion of mind in taking what is foul to be beautiful; and the perversion of perception and the perversion of mind in taking what is suffering to be happiness. These are the four perversions. Therefore: this is because of the non-abandonment of the four perversions just mentioned, even though the other eight perversions have been abandoned. Of him: of the elder. He crushes: it is as if he crushes just by the mere touch; otherwise, if beings were crushed by him, they would surely die. What will he be able to do? The meaning is that he will not be able to do anything. Why will he not be able to do anything? Has he not entered the belly of the chief disciple? It is true he has entered, but that was to display his own power, not with the intention of harassing. Here, however, it is said, 'What will he be able to do?' with reference to the intention of harassing, because crushing the heart is more serious. Regarding the sign and illumination: here, the arising of the perception of the ability to remain for an eon through the power of having developed the four bases of spiritual power—by way of an allusion in the passage beginning, 'Ānanda, for anyone who has developed the four bases of spiritual power…' in order to elicit the request, 'May the Blessed One remain for the eon!'—this is the sign. Then, abandoning circumlocution, the direct revelation of his own intention is the illumination. Knowing full well: knowing full well the state of being possessed by Māra. For the purpose of lessening grief by imputing the fault: so that the grief of beings on account of his own transgression would be slight, not strong. But does the elder know of this occurrence afterwards, at the time his mind was possessed by Māra? He does not know by his own nature, but he knows through the Buddha’s power.

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Gaccha tvaṃ, ānandāti yasmā divāvihāratthāya idhāgato, tasmā, ānanda, gaccha tvaṃ yathārucitaṭṭhānaṃ divāvihārāya. Tenāha ‘‘yassadāni kālaṃ maññasī’’ti. Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ mārento viya hotīti ‘‘māretīti māro’’ti vuttaṃ. Ati viya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahaṃ paṭipattiṃ na muñcatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha ‘‘aṭṭhame sattāhe’’ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle [Pg.255] mahābrahmuno sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā ‘‘idāni satte dhammadesanāya mama visayaṃ samatikkamāpessatī’’ti sañjātadomanasso hutvā ṭhito cintesi – ‘‘handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī’’ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekamantaṃ ṭhito ‘‘parinibbātu dāni, bhante, bhagavā’’tiādinā parinibbānaṃ yāci. Taṃ sandhāya vuttaṃ ‘‘aṭṭhame sattāhe’’tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa atibandhanādhippāyaṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha ‘‘na tāvāha’’ntiādi.

Go, Ānanda: since you have come here for the daytime abiding, therefore, Ānanda, go to a place of your liking for the daytime abiding. Thus he said: 'Now, you may do what you think it is time for.' He kills, thus he is Māra (māretīti māro): because he engages one in what is unbeneficial, he kills by destroying virtue; or by obstructing dispassion—which obstruction is a cause of birth—it is as if he kills beings born in this or that state of existence. The Evil One (pāpimā): because he is exceedingly evil (pāpa). The Dark One (kaṇho): because he is endowed with dark qualities (kaṇhadhammā). The Ender (antako): because he makes an end (antakaraṇa) to virtues such as dispassion. Namuci: because he does not release (na muñcati) beings from conduct that brings them harm. Kinsman of the Heedless (pamattabandhu): because he binds the heedless (pamatte bandhati) with his snare, or because the heedless are his kinsmen (bandhū). In the eighth week: this refers to the seven days after the seventh week; it is not that there is a specific task designated as 'the eighth week,' like the week of the throne, etc. For after the seventh week, at the foot of the Goatherd’s Banyan Tree, when Māra understood that the Blessed One had consented to teach the Dhamma to the Great Brahmā and Sakka, king of the gods, he became distressed and stood thinking: 'Now, by teaching the Dhamma, he will lead beings to transcend my domain. Come now, I will find a way to make him attain final Nibbāna. Thus his aspiration will be altered, and my aspiration will be fulfilled.' Having thought thus, he approached the Blessed One, stood to one side, and requested his final Nibbāna, saying: 'Venerable sir, let the Blessed One now attain final Nibbāna…' It is with reference to this that it is said: 'in the eighth week,' etc. Therein, today refers to the day of relinquishing the life formation. Although the Blessed One knew his intention of strong binding, without revealing it he rejected the request, showing that it was not the time for final Nibbāna. Thus he said: 'Not yet, Evil One…' and so on.

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Maggavasena byattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavaseneva kilesānaṃ samucchedavinayena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena sutanti adhippetanti āha ‘‘tepiṭakavasenā’’ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena ‘‘suta’’nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassapi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikappaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttappaṭipadāya anurūpaṃ abhisallekhitaṃ appichatādidhammaṃ. Caraṇasīlāti samādāya vattanasīlā. Anumaggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminī vipassanā. Tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā, tassa vādo, catusaccadesanā.

Skilled by way of the path: skilled through proficiency in penetrating the truths. Trained in the same way: trained by way of the path through the training that consists in the eradication of the defilements. Confident in the same way: confident through the attainment of the noble path, having reached a state of assurance in the Teacher’s Dispensation. The meaning is that they have attained a state of confidence through the removal of evil things that cause diffidence, such as wrong view and doubt. That learning by means of which escape from the suffering of the round is possible is here intended by the supreme designation of 'learning'; thus it is said: by means of the Tipiṭaka. The Tipiṭaka is the collection of the three Piṭakas, or the three Piṭakas are the Tipiṭaka, or the Tipiṭaka is simply the Tipiṭaka; by means of that. That very one: that very Tipiṭaka, which is called 'learning' (suta) because it is to be heard. The Dhamma: the scriptural Dhamma. They bear: they bear it, making it imperishable like lion’s fat placed in a golden vessel; they bear it by being well-versed in it and able to recite it well, placing it in the heart. Having thus shown them to be learned and bearers of the Dhamma by way of the scriptural Dhamma, now to show them as such by way of the Dhamma of realization, it is said: 'Or else…' Of the noble Dhamma: of the Dhamma of the path and fruit, or of the ninefold supramundane Dhamma. Being in conformity with the Dhamma: being a Dhamma suitable for attainment. And by 'a suitable practice' is meant that same insight-Dhamma, or the six kinds of purification. In conformity with the Dhamma: the purifying qualities such as fewness of wishes, etc., which are in conformity with the aforesaid practice. Practicing in accordance with it: they are of such a nature as to practice it after having undertaken it. Or else, anudhammā means that the Dhamma conforming to the path and fruit is hers; this is insight that leads to emergence. Practicing in accordance with it: they are of such a nature as to practice in accordance with that. Her own teacher’s doctrine: the doctrine of her own teacher, the Perfectly Enlightened One. The Blessed One is the teacher (ācariya) because he instructs the world with its devas in proper conduct (ācāra). His doctrine is the teaching of the Four Noble Truths.

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Ācikkhissantīti [Pg.256] ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññapessantīti pajānāpessanti, saṅkāsessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttānīkarissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Sahadhammenāti ettha dhamma-saddo kāraṇapariyāyo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viyāti āha ‘‘sahetukena sakāraṇena vacanenā’’ti. Sappāṭihāriyanti sanissaraṇaṃ. Yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha ‘‘niyyānikaṃ katvā dhammaṃ desessantī’’ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca ‘‘paññapessantī’’tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ (netti. saṅgahavāro) ‘‘dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā’’ti.

“They will declare”—from the beginning, they will speak, causing others to learn according to the method they themselves have learned; this is the meaning. “They will teach”—they will recite, causing others to rightly understand the Pāḷi; this is the meaning. “They will make known”—they will cause to know, they will explain; this is the meaning. “They will set forth”—they will establish in various ways, they will make clear; this is the meaning. “They will open”—they will make open. “They will analyze”—they will make distinct. “They will make plain”—they will make what is obscure and profound plain and evident. “With the Dhamma”: Here, the word ‘Dhamma’ is a synonym for ‘cause,’ as in “knowledge of the cause is analytical knowledge of Dhamma” (Vibhaṅga 720) and so on. Thus, it is said: “with reasoned and well-grounded speech.” “With the miracle” means “with what leads out.” Just as after refuting another’s doctrine, one’s own doctrine stands firm, so too, having established the meaning as realized through reasons and examples, they will teach the Dhamma. Therefore, it is said: “Having made the Dhamma a teaching that leads out, they will teach it”—meaning they will cause others to understand the ninefold supramundane Dhamma. Herein, by the six terms beginning with “they will make known,” six phrases of meaning are indicated; but from the start, by the two terms, six phrases of text are indicated. By this much, the Tipiṭaka, the Buddha’s word, is shown to be included by way of exegesis. For it is said in the Nettippakaraṇa (Netti. Saṅgahavāra): “The twelve terms are the Sutta; all of that is both the text and the meaning.”

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Sikkhāttayasaṅgahitanti adhisīlasikkhādisikkhāttayasaṅgahaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajjhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvūpagamena sabbaso parivuddhimupagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha ‘‘mahājanābhisamayavasenā’’ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ pattanti puthubhūtaṃ. Tenāha ‘‘sabbā…pe... patta’’nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.

“Included in the threefold training” means the inclusion of the threefold training, beginning with the training in higher virtue. “The entire holy life of the Dispensation” means the complete, excellent conduct that is the Teacher’s Dispensation. “Thriving” means well-flourished. “Through the delight of jhāna” means by the joy of jhāna attained by those monks. “Having reached growth”: having fully attained a sublime and excellent condition, it has reached its peak in the growth of the Dispensation through the attainment of direct knowledge and the accomplishments of direct knowledge, like a tree in full blossom. “By being established” means by the basis of establishment, meaning having attained a foundation. Bāhujaññaṃ means for the welfare of many people through penetration. Therefore, it is said, “by the realization of the masses.” “Widespread” means having become extensive, arisen, or having attained multiplicity. Therefore, it is said, “all... attained.” “Well proclaimed” means rightly and thoroughly declared by way of its goodness in the beginning, etc.

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Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthañhi cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho. Yato ime kāyādayo asubhādito [Pg.257] sabhāvādito sammadeva pariññātāti catubbidhampi sammāsatiṃ yatātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva bodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, ahampi visākhāpuṇṇamāyaṃ parinibbāyissāmīti evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ na samāpajjissāmīti vissajji. Taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ ‘‘na pavattessāmī’’ti vissajji. Tenāha ‘‘tatthā’’tiādi.

Having firmly established mindfulness, thinking: “This division of the body and so forth, this burden of suffering perceived as individual existence, has been borne by me for such a long time. But now, it should no longer be borne. For the purpose of not bearing it, the requisites for the noble path have been accumulated over a much longer time, and this noble path has been fully realized. Since these body and other aspects have been thoroughly comprehended—from the repulsive to their intrinsic nature—the fourfold right mindfulness has been well established in its proper sphere.” Having discerned with knowledge: “The personal benefit, which was the purpose of bearing this burden of suffering perceived as individual existence, has already been fulfilled at the root of enlightenment. However, the benefit for others—the training suitable for those to be taught by the Buddha—must still be fulfilled, and that will now be completed in just three months. I too will attain final Nibbāna on the full moon of Visākhā.” Thus, having discerned with the Buddha’s knowledge and fully resolved in every way, he relinquished the life-sustaining volition, thinking: “I will not enter into the life-sustaining Dhamma through the attainment of fruition.” By that very relinquishment, he abandoned the life-sustaining volition being formed, resolving, “I will not continue it.” Hence it is said, “Therein,” and so forth.

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Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahantattaṃ dassetuṃ ‘‘tadā kira…pe… kampitthā’’ti vuttaṃ. Sā pana jābhikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci. Yā mahābhinīhāramahābhijātiādīsupi kampittha, tadāpi tattikāya eva kampane kiṃ kāraṇaṃ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā, pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvattakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ ‘‘dasasahassī lokadhātu, nissaddā hoti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī’’ti (bu. vaṃ. 2.84-91) ca ādi. Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha ‘‘bhayajanako’’ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī ‘‘dundubhī’’ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha ‘‘devo’’tiādi. Devoti megho. Tassa hi gajjabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha ‘‘devo sukkhagajjitaṃ gajjī’’ti.

The great earthquake is immense both in terms of the extent of its location and the magnitude of its occurrence. There, to illustrate the vastness of the earth’s shaking in terms of its location, it is said: “At that time, indeed... the earth trembled.” However, that ten-thousandfold world-system, which is the birthplace (jātikkhetta), is the one referred to, and not just any other. Even when the earth trembled during great events like the great resolve or the great birth, why was it only that particular region that shook? Because from the very beginning, it was designated as the birthplace, and this designation should be understood as being due to the nature of things. For even the previous Buddhas had a birthplace of the same extent. As it is said: “The ten-thousandfold world-system became silent and undisturbed... the great ocean surged, the ten-thousandfold world-system trembled,” and so on. Having the water as its boundary, it terrifies those not freed from passion through six kinds of shaking—hence it is called “terrifying.” It is also said to be “fear-inducing.” Devabheri (divine drum) is merely a synonym for the sound of the devadundubhi. Here, no actual drum called “dundubhi” is intended, but rather a roaring sound in the sky that occurs as a portent. Therefore, it is said: “The deva,” etc. Deva means a cloud. For when the sound known as 'dry thunder' issues forth from it as it roars, while the sky is without rain, it is designated as a 'divine drum'. Hence it is said: “The deva roared with dry thunder.”

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Pītivegavissaṭṭhanti ‘‘evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissāmī’’ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ [Pg.258] pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ ‘‘kasmā’’tiādi vuttaṃ.

“Impelled by the force of joy” (pītivegavissaṭṭhaṃ): The Blessed One, in whom gladness had arisen, by his very nature uttered this inspired utterance, thinking: “For such a long time this burden of suffering, identified with individual existence, has been carried. Now, before long, I will lay it down.” Furthermore, to show that by uttering it in this way this meaning is also accomplished, the commentary states “why,” and so on.

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Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ ‘‘tulita’’ntiādi vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena ‘‘paritta’’nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ ‘‘atula’’nti vuttaṃ, tāni kāraṇāni rūpāvacarato arūpassa sātisayāni vijjantīti arūpāvacaraṃ ‘‘atula’’nti vuttaṃ itarañca ‘‘tula’’nti. Appavipākanti tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ ukkaṭṭhanti dvidhā bhinditvā dvīsupi bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ (dha. sa. aṭṭha. 14) vuttanayena vā appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha ‘‘sambhavahetubhūta’’nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena gocarāsevanāya ca nirato. Savipākampi samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ, na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ ‘‘sambhava’’nti vatvā ‘‘bhavasaṅkhāra’’nti vuttaṃ. Ossajīti ariyamaggena avassaji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇamavoca ‘‘ajjhattarato samāhito’’ti.

“It is weighed” (tulīyati) means “they weigh” (tulanti). To show that the word ‘tula’ is an instrument of action, “weighed” (tulita), etc., is stated. It is limited due to its lack of great power. Thus, because it is fragmented all around, it is called ‘paritta’ (limited). Due to the suppression of opposing factors, the length of continuity, and the abundance of results, it is neither weighed nor limited. The reasons by which the ‘mahaggata’ (great) was previously described as ‘atula’ (incomparable) without distinction—those reasons are found to be even more superior in the formless sphere compared to the form sphere. Therefore, the formless sphere is called ‘atula,’ while the other is called ‘tula.’ ‘Of little result’ (appavipāka) refers to that among the three types of kamma which has a weak and inferior result; that is ‘tula.’ ‘Of abundant result’ (bahuvipāka) refers to that which has a great and excellent result; that is ‘atula.’ What is middling here should be divided into two—inferior and superior—and placed in both parts. Alternatively, as explained in the commentary on the Hīnattika (Dhs-a. 14), the distinction between little and abundant result should be determined, and based on that, the state of ‘tula’ and ‘atula’ should be understood. “It arises from this” (sambhavati etasmā) is “arising” (sambhava); thus, he says, “being the cause of arising.” ‘Niyakajjhattarato’ means devoted to the internal by way of insight and by cultivating the range of objects within one’s own continuum of phenomena. Although it has a result, kamma that gives merely the result of continuity is ‘arising’ (sambhava) in the sense of having a result, but it is not a formation of existence in the desire realm, etc. Therefore, to specify this distinction, after saying ‘sambhava,’ ‘bhavasaṅkhāra’ (formation of existence) is said. ‘Ossajī’ means he abandoned by the noble path. And he broke the defilement—called ‘attasambhava’ because it has arisen in oneself—which stands having enveloped the individual existence like armor. Thus, showing the abandonment of kamma concurrent with the breaking of defilements, he stated the cause of both: ‘ajjhattarato samāhito’ (delighting in the internal, well concentrated).

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Paṭhamavikappe avasajjanameva vuttaṃ, ettha avasajjanākāroti taṃ dassento ‘‘atha vā’’tiādimāha. Tattha tīrentoti ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā (paṭi. ma. 1.10) vīmaṃsanto. ‘‘Tulento tīrento’’tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ ‘‘pañcakkhandhā’’tiādiṃ vatvā bhavasaṅkhārassa avasajjanākāraṃ sarūpato dasseti. Evantiādinā pana udānagāthāvaṇṇanāyaṃ ādito vuttamatthaṃ nigamavasena dasseti.

In the first alternative, only abandonment was stated; here, to show the manner of abandonment, he begins with “or” (atha vā) and so on. There, ‘tīrento’ means examining through such statements as “arising is fearful, non-arising is secure” (Paṭisambhidāmagga 1.10). To explain in detail the meaning stated briefly by “weighing and examining,” he states “the five aggregates” and so on, thus showing the manner of abandoning the formations of existence in its own form. Moreover, with “thus” (evaṃ) and so on, he shows by way of conclusion the meaning stated from the beginning in the explanation of the Udāna verse.

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Yanti (dī. ni. ṭī. 2.171) karaṇe, adhikaraṇe vā paccattavacananti āha ‘‘yena samayena, yasmiṃ vā samaye’’ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato [Pg.259] khepakavātā. Saṭṭhi…pe… bahalanti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ, āyāmavitthārato pana dasasahassacakkavāḷappamāṇaṃ koṭisatasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitākāse. Puna vātoti ukkhepakavāte tathā katvā vigate udakasandhārakavāto puna ābandhitvā gaṇhāti. Yathā taṃ udakaṃ na bhassati, evaṃ upatthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena uṭṭhāpitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahubhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati ca uggacchati ca, tasmā kampanaṃ na paññāyati.

The word 'yanti' (Dī. Ni. Ṭī. 2.171) is in the instrumental or locative case, thus it is said, 'at which time, or on which occasion.' 'Ukkhepakavātā' refers to the winds that, having cut off the water-retaining wind, displace it from its established position. 'Sixty…etc…thick' is stated having taken merely the measure of that wind's height; but in terms of length and breadth, it cuts off the water-retaining wind even to the extent of ten thousand or a hundred thousand koṭis of world-systems. The word ‘ākāse’ means in the space previously established by the wind. ‘Puna vāto’ (again the wind) means that after the displacing wind has acted in that manner and subsided, the water-retaining wind again binds and grasps. So that the water does not fall, it supports it, binding and grasping it in the manner of a covering canopy. ‘Tato udakaṃ uggacchati’ (then the water rises) means that from that binding and grasping, the water, lifted up by that wind, rises, goes upwards. ‘Hotiyeva’ (it certainly occurs) means it certainly occurs intermittently. ‘Bahubhāvena’ (by its vastness) refers to the vastness of the great earth. For the entire great earth at that time both sinks down and rises up; therefore, the shaking is not perceptible.

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Ijjhanassāti icchitatthasijjhanassa anubhavitabbassa issariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha ‘‘dubbalā’’ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha ‘‘balavā’’ti. ‘‘Parittā pathavīsaññā, appamāṇā āposaññā’’ti desanāmattametaṃ, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento vā dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ, vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. So kirāyasmā (dī. ni. aṭṭha. 2.171) khuragge arahattaṃ patvā cintesi – ‘‘atthi nu kho koci bhikkhu yena pabbajitadivaseyeva arahattaṃ patvā vejayanto pāsādo kampitapubbo’’ti. Tato ‘‘natthi kocī’’ti ñatvā ‘‘ahaṃ kampessāmī’’ti abhiññābalena vejayantamatthake ṭhatvā pādena paharitvā kampetuṃ nāsakkhi. Atha naṃ sakkassa nāṭakitthiyo āhaṃsu – ‘‘putta saṅgharakkhita, tvaṃ pūtigandheneva sīsena vejayantaṃ kampetuṃ icchasi, suppatiṭṭhito, tāta, pāsādo, kathaṃ kampetuṃ sakkhissasī’’ti.

'Ijjhanassa' (of accomplishment) means of the accomplishment of the desired aim, such as the attainment of sovereignty and prosperity, which is to be experienced. 'Parittā' (limited) means merely obtained, not well-developed. And thus, since the development is not strong, it is called 'weak.' For development is spoken of with 'perception' as its head. 'Appamāṇā' (immeasurable) means well-practiced and well-developed. Since it is firm and even stronger, it is called 'strong.' 'Limited earth-perception, immeasurable water-perception'—this is merely a teaching. However, when the water-perception is well-developed, the shaking of the earth is easily accomplished. This is the intended meaning here to be understood. Either inspiring awe in Sakka, the king of devas, who was heedless due to his divine prosperity, or testing his own psychic power that he had just attained. For indeed, the venerable one (Dī. Ni. Aṭṭha. 2.171), having attained arahantship 'on the razor's edge,' reflected: 'Is there any monk who, having attained arahantship on the very day of his ordination, has shaken the Vejayanta Palace before?' Then, knowing 'There is none,' he thought, 'I will shake it!' Standing atop the Vejayanta Palace with his supernormal power, he struck it with his foot but could not shake it. Then Sakka’s dancing women said to him: 'Son Saṅgharakkhita, you wish to shake the Vejayanta Palace with your foul-smelling head? The palace is well-established, dear one—how could you possibly shake it?'

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Sāmaṇero ‘‘imā devatā mayā saddhiṃ keḷiṃ karonti, ahaṃ kho pana ācariyaṃ nālatthaṃ, kahaṃ nu kho me ācariyo sāmuddikamahānāgatthero’’ti āvajjetvā ‘‘mahāsamudde udakaleṇaṃ māpetvā divāvihāraṃ [Pg.260] nisinno’’ti ñatvā tattha gantvā theraṃ vanditvā aṭṭhāsi. Tato naṃ thero, ‘‘tāta saṅgharakkhita, asikkhitvāva yuddhaṃ paviṭṭhosī’’ti vatvā ‘‘nāsakkhi, tāta, vejayantaṃ kampetu’’nti pucchi. Ācariyaṃ, bhante, nālatthanti. Atha naṃ thero, ‘‘tāta, tumhādise akampente añño ko kampessati, diṭṭhapubbaṃ te, tāta, udakapiṭṭhe gomayakhaṇḍaṃ pilavantaṃ, tāta, kapallapūvaṃ paccantaṃ antantena paricchinnanti iminā opammena jānāhī’’ti āha. So ‘‘vaṭṭissati, bhante, ettakenā’’ti vatvā ‘‘pāsādena patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya vejayantābhimukho agamāsi. Devadhītaro taṃ disvā ‘‘ekavāraṃ lajjitvā gato, punapi sāmaṇero eti, punapi etī’’ti vadiṃsu. Sakko devarājā ‘‘mā mayhaṃ puttena saddhiṃ kathayittha, idāni tena ācariyo laddho khaṇena pāsādaṃ kampessatī’’ti āha. Sāmaṇeropi pādaṅguṭṭhena pāsādathūpikaṃ pahari, pāsādo catūhi disāhi oṇamati. Devatā ‘‘patiṭṭhātuṃ dehi, tāta, pāsādassa, patiṭṭhātuṃ dehi, tāta, pāsādassā’’ti viraviṃsu. Sāmaṇero pāsādaṃ yathāṭhāne ṭhapetvā pāsādamatthake ṭhatvā udānaṃ udānesi –

The novice thought: 'These deities are playing with me, but I have not found a teacher. Where, I wonder, is my teacher, the Elder Sāmuddika Mahānāga?' Reflecting thus, he knew: 'He is seated for his day's retreat in the great ocean, having created a water-cave.' Knowing this, he went there, paid homage to the elder, and stood by. Then the elder said to him: 'Dear Saṅgharakkhita, you have entered the battle without training.' He asked: 'Dear one, were you not able to shake the Vejayanta Palace?' He replied: 'Venerable sir, I did not have a teacher.' Then the elder said to him: 'Dear one, if one like you does not shake it, who else will? Dear one, have you ever seen a piece of cow dung floating on the surface of the water? Dear one, understand by this simile: a pot-cake is bounded by its own edge.' He said: 'Venerable sir, this much will suffice.' Resolving: 'Let the space where the palace stands become water,' he set off toward the Vejayanta Palace. Seeing him, the celestial maidens said: 'Once he left ashamed, but now the novice comes again, he comes again!' Sakka, the king of devas, said: 'Do not speak with my son. Now he has found a teacher—in a moment, he will shake the palace.' The novice then struck the pinnacle of the palace with his big toe, and the palace leaned in the four directions. The deities cried out: 'Dear one, let the palace be stable! Dear one, let the palace be stable!' The novice restored the palace to its original position, stood atop the palace, and uttered this inspired utterance:

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‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho buddhassuḷāratā.

“Today I have gone forth; today I have attained the destruction of the influxes. Today I shake the palace; oh, the Buddha's magnificence!”

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‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho dhammassuḷāratā.

"Today I have gone forth; today I have attained the destruction of the taints. Today I shake the palace; oh, the Dhamma's sublimity!"

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‘‘Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho saṅghassuḷāratā’’ti.

"Today I have gone forth; today I have attained the destruction of the taints. Today I shake the palace; oh, the Saṅgha's magnificence!"

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‘‘Dhammatā esā, bhikkhave, yadā bodhisatto tusitakāyā cavitvā mātukucchiṃ okkamatī’’ti (dī. ni. 2.18) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī’’ti (dī. ni. 2.18), tathā ‘‘dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī’’ti (dī. ni. 2.32) vatvā ‘‘ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī’’ti (dī. ni. 2.32) ca mahāsattassa gabbhokkantiyaṃ abhijātiñca dhammatāvasena mahāpadāne pathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti atthato vuttametanti daṭṭhabbaṃ.

"This is the nature of things, monks, that when the Bodhisatta passes away from the Tusita realm and enters his mother’s womb," (Dī. Ni. 2.18) it is said, "this ten-thousandfold world-system shakes, quakes, and trembles." (Dī. Ni. 2.18) Similarly, "This is the nature of things, monks, that when the Bodhisatta emerges from his mother’s womb," (Dī. Ni. 2.32) it is said, "this ten-thousandfold world-system shakes, quakes, and trembles." (Dī. Ni. 2.32) And because the earth's trembling at the Great Being’s conception and birth is mentioned in the Mahāpadāna Sutta as being due to the nature of things, it should be understood that the earth also trembles in the other four instances due to the same natural law, as stated in meaning.

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Idāni [Pg.261] nesaṃ pathavīkampānaṃ kāraṇato pavattiākārato ca vibhāgaṃ dassetuṃ ‘‘iti imesū’’tiādi vuttaṃ. Dhātukopenāti ukkhepakavātasaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā, kammavipākajiddhiyā vā sabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti anaññasādhāraṇena paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇappaṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ kampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī kampittha, taṃ panassā sādhukāradānaṃ viya hotīti ‘‘sādhukāradānavasenā’’ti vuttaṃ.

Now, to show the distinction of these earth tremors in terms of their causes and modes of occurrence, the phrase 'thus in these,' etc., was stated. 'By disturbance of an element' means by the disturbance of the wind element, which is designated as the uplifting wind. 'By the power of psychic potency' means by the nature of knowledge-based psychic power or psychic power born of kamma-result; that is, by its energy. 'By the power of merit' means by the influence of merit; that is, by the power of the Great Bodhisatta's merit. 'By the power of knowledge' means by the unique power of penetrative knowledge. 'In the manner of bestowing approval' means that just as the great earth trembled at his full enlightenment, struck by the unique power of penetrative knowledge, so too did the great earth tremble, struck by the unique power of his teaching knowledge. This, indeed, was like the bestowing of approval upon him, hence the phrase 'in the manner of bestowing approval.'

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Yena pana bhagavā asītianubyañjanappaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattaiddhimahattayasamahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaparijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkharossajjane akampittha. Taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ ‘‘kāruññabhāvenā’’ti.

Furthermore, the Blessed One—whose form-body was adorned with the eighty minor marks and the thirty-two major marks of a great man; whose Dhamma-body was rich with the jewels of virtue and other qualities utterly pure in all respects; who had reached the pinnacle of greatness in merit, strength, psychic power, fame, and wisdom; the unsurpassed, the unequaled, the matchless, the peerless individual, the Arahant, the Perfectly Self-Enlightened One—though capable of maintaining the five aggregates that constitute his existence for an aeon or the remainder of an aeon, yet, by means of a special knowledge proceeding in the manner of loathing conditioned phenomena, he relinquished them indifferently by the method of abandoning the life-sustaining volitions, not regarding them even as worth a blade of grass. Struck by the power of this, the great earth trembled at the relinquishing of the life-sustaining volitions. This trembling, indeed, was as if it were established in the nature of compassion, hence it was said, 'by the state of compassion.'

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Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajji, antarantarā phalasamāpattisamāpajjanena tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi. ‘‘Yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesaparinibbānadhātu ajja samijjhatī’’ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ ‘‘dveme piṇḍapātā samasamaphalā samasamavipākā’’tiādi [Pg.262] (udā. 75), tasmā tassānubhāvena samabhihatā mahāpathavī akampittha, taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti ‘‘aṭṭhamo ārodanenā’’ti vuttaṃ.

Since the Blessed One, at the time of his final passing, entered into twenty-four hundred thousand crores of attainments, and by repeatedly entering into fruition attainments at intervals, he beforehand generated exceedingly sharp, heroic, and keen insight knowledge. "That for the sake of which I have, over such a long time, accumulated an unsurpassed and supreme store of knowledge, not shared by others, and attained the incomparable liberation—today, for me, that ultimate, final, residue-free Nibbāna-element, which is the fruit attained at the peak, will surely be accomplished." The Blessed One, having attained even greater joy, experienced an exceedingly abundant power of qualities such as the pervasion of rapture, and an extraordinary excellence of knowledge, unmatched by others, arose in him. It is with reference to the power of this excellence of knowledge, strengthened by the force of his meditative attainments, that it was said: "These two alms-givings are equal in fruit and equal in result," and so forth (Udāna 75). Therefore, struck by the influence of that, the great earth trembled. And at that moment, it was as if the earth was experiencing a state of lamentation—thus it is said, "the eighth by lamentation."

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Idāni saṅkhepato vuttamatthaṃ vivaranto ‘‘mātukucchiṃ okkamante’’tiādimāha. Ayaṃ panatthoti ‘‘sādhukāradānavasenā’’tiādinā vutta attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi, tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati. Yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti, tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –

Now, elucidating the meaning stated briefly, he says, "When entering the mother’s womb," and so forth. This meaning, however, is that which was stated by 'in the manner of bestowing approval,' and so forth. 'By the influence of the earth-deity': here, just as there is said to be a presiding deity of the great earth, like the ocean-deities, so too, when such a cause exists, this great earth quakes, quakes strongly, and quakes violently by the will of that deity. Just as winds blow by the will of the wind and cloud deities, and cold, heat, clouds, and rain arise by the will of the deities governing cold, heat, clouds, and rain, so too, on the Visākha full-moon day, when the Lord of the World was seated at the foot of the Bodhi tree for the sake of enlightenment, in order to dispel the army of Māra that had gathered to create obstacles—

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‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –

"Though this earth is insentient, not knowing pleasure or pain, even so, by the power of my giving, it trembled seven times." (Cariyāpiṭaka 1.124)

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Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva. Evañca katvā –

Immediately after these words, the great earth split open and overturned Māra together with his retinue. This was an expression of approval, and so forth. Even though, due to its insentient nature, this is not so, it can be said that it occurred by the natural order in the manner described. The natural order, however, is in essence the state of being a phenomenon; that is, the inherent power of a meritorious phenomenon or a knowledge phenomenon. All this has been considered. And having done so—

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‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā’’ti. (bu. vaṃ. 2.166) –

"As one contemplates these phenomena, marked by their intrinsic nature and essence, by the power of the Dhamma, the ten-thousandfold earth trembled." (Buddhavamsa 2.166)

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Ādivacanañca samatthitaṃ hoti.

And the initial statement is thus established.

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Ayaṃ pana (dī. ni. aṭṭha. 1.149) mahāpathavī aparesupi aṭṭhasu ṭhānesu akampittha mahābhinikkhamane bodhimaṇḍūpasaṅkamane paṃsukūlaggahaṇe paṃsukūladhovane kāḷakārāmasutte gotamakasutte vessantarajātake brahmajāleti. Tattha mahābhinikkhamanabodhimaṇḍūpasaṅkamanesu vīriyabalena akampittha. Paṃsukūlaggahaṇe ‘‘dvisahassadīpaparivāre nāma cattāro mahādīpe pahāya pabbajitvā susānaṃ gantvā paṃsukūlaṃ gaṇhantena dukkaraṃ bhagavatā [Pg.263] kata’’nti acchariyavegābhihatā akampittha. Paṃsukūladhovanavessantarajātakesu akālakampanena akampittha. Kāḷakārāmagotamakasuttesu (a. ni. 4.24; 3.126) ‘‘ahaṃ sakkhī bhagavā’’ti sakkhibhāvena akampittha. Brahmajāle (dī. ni. 1.147) pana dvāsaṭṭhiyā diṭṭhigatesu vijaṭetvā niggumbaṃ katvā desiyamānesu sādhukāradānavasena akampitthāti veditabbā.

Moreover, this great earth (Dī. Ni. Aṭṭha. 1.149) trembled in eight other instances: during the Great Renunciation, the approach to the Bodhi-seat, the taking of a rag-robe, the washing of a rag-robe, the Kāḷakārāma Sutta, the Gotamaka Sutta, the Vessantara Jātaka, and the Brahmajāla Sutta. Therein, during the Great Renunciation and the approach to the Bodhi-seat, it trembled due to the power of energy. During the taking of a rag-robe, it trembled, struck by a surge of astonishment, thinking, "Having renounced the four great continents, which are surrounded by two thousand islands, the Blessed One went to the charnel ground and took a rag-robe—a difficult deed was done by the Blessed One." During the washing of a rag-robe and the Vessantara Jātaka, it trembled with an untimely tremor. During the Kāḷakārāma and Gotamaka Suttas (A.N. 4.24; 3.126), it trembled out of its state as a witness, thinking, "I am a witness for the Blessed One." In the Brahmajāla Sutta (Dī. Ni. 1.147), however, it should be understood that it trembled in the manner of bestowing approval as the sixty-two views were being taught, having been disentangled and cleared away.

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Na kevalañca etesuyeva ṭhānesu pathavī akampittha, atha kho tīsu saṅgahesupi mahāmahindattherassa imaṃ dīpaṃ āgantvā jotivane nisīditvā dhammaṃ desitadivasepi akampittha. Kalyāṇiyamahāvihāre ca piṇḍapātiyattherassa cetiyaṅgaṇaṃ sammajjitvā tattheva nisīditvā buddhārammaṇaṃ pītiṃ gahetvā imaṃ suttantaṃ āraddhassa suttapariyosāne udakapariyantaṃ katvā akampittha. Lohapāsādassa pācīnaambalaṭṭhikaṭṭhānaṃ nāma ahosi, tattha nisīditvā dīghabhāṇakattherā brahmajālasuttaṃ ārabhiṃsu. Tesaṃ sajjhāyapariyosānepi udakapariyantameva katvā pathavī akampittha.

Not only did the earth tremble in these instances, but also on three other occasions: when the great elder Mahinda came to this island, sat in the Jotivana, and taught the Dhamma, on that day it also trembled. And in the Kalyāṇī Mahāvihāra, when the elder Piṇḍapātika, having swept the cetiya courtyard, sat there, took up joy with the Buddha as its object, and began this discourse—at the end of the discourse, the earth trembled to its ocean-bound confines. At the Lohapāsāda, there was a place called Pācīnaambalaṭṭhikaṭṭhāna, where the elders who were reciters of the Dīgha Nikāya sat and began the Brahmajāla Sutta. At the end of their recitation, too, the earth trembled to its ocean-bound confines.

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Yadi evaṃ ‘‘aṭṭhime, ānanda, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti kasmā aṭṭheva hetū vuttāti? Niyamahetubhāvato. Imeyeva hi aṭṭha hetū niyamanti, nāññe. Te hi kadāci sambhavantīti aniyamabhāvato na gaṇitā. Vuttañhetaṃ nāgasenattherena milindapañhe (mi. pa. 4.1.4) –

If this is so, why were only eight causes stated: "Ānanda, there are these eight causes, these eight conditions for the appearance of a great earthquake"? Because of their nature as fixed causes. Indeed, only these eight causes are fixed, not others. For those others occur only sometimes, and thus are not counted due to their variable nature. This was stated by the elder Nāgasena in the Milindapañha (Mi. Pa. 4.1.4):

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‘‘Aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti. Yaṃ vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā, tañca pana akālikaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, tasmā agaṇitaṃ aṭṭhahi hetūhi.

"Bhikkhus, there are these eight causes, these eight conditions for the appearance of a great earthquake. When King Vessantara was giving the great gift, the great earth trembled seven times—but that was untimely, an occasional occurrence, and separate from these eight causes. Therefore, it is not counted among the eight causes.

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‘‘Yathā, mahārāja, loke tayoyeva meghā gaṇīyanti vassiko, hemantiko, pāvusakoti. Yadi te muñcitvā añño megho pavassati, na so megho gaṇīyati sammatehi meghehi, akālameghotveva saṅkhaṃ gacchati, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne [Pg.264] yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.

"Just as, great king, in the world only three kinds of clouds are counted: the rainy season cloud, the winter cloud, and the early rainy season cloud. If a cloud other than these releases rain, it is not counted among the recognized clouds; it is simply reckoned as an untimely cloud. In the same way, great king, when King Vessantara was giving the great gift and the great earth shook seven times, that was an untimely and occasional event, separate from the eight causes—it is not counted among those eight causes.

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‘‘Yathā vā pana, mahārāja, himavantā pabbatā pañca nadisatāni sandanti, tesaṃ, mahārāja, pañcannaṃ nadisatānaṃ daseva nadiyo nadigaṇanāya gaṇīyanti. Seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sindhu, sarassatī, vetravatī, vītaṃsā, candabhāgāti. Avasesā nadiyo nadigaṇanāya agaṇitā. Kiṃkāraṇā? Na tā nadiyo dhuvasalilā, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.

"Or, great king, just as five hundred rivers flow from the Himālaya mountains, yet of these five hundred rivers, only ten rivers are counted in the reckoning of rivers, namely: the Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, Sindhu, Sarassatī, Vetravatī, Vītaṃsā, and Candabhāgā. The remaining rivers are not counted in the reckoning of rivers. For what reason? Because those rivers do not have constant water. In the same way, great king, when King Vessantara was giving a great gift and the great earth shook seven times, that was an untimely and occasional event, separate from the eight causes—it is not counted among those eight causes.

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‘‘Yathā vā pana, mahārāja, rañño satampi dvisatampi tisatampi amaccā honti, tesaṃ chayeva janā amaccagaṇanāya gaṇīyanti. Seyyathidaṃ – senāpati, purohito, akkhadasso, bhaṇḍāgāriko, chattaggāhako, khaggaggāhako, eteyeva amaccagaṇanāya gaṇīyanti. Kiṃkāraṇā? Yuttattā rājaguṇehi. Avasesā agaṇitā, sabbe amaccātveva saṅkhaṃ gacchanti, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhī’’ti.

"Or, great king, just as a king may have one hundred, two hundred, or three hundred ministers, yet only six persons are counted in the reckoning of ministers, namely: the commander, the chaplain, the judge, the treasurer, the parasol-bearer, and the sword-bearer—these alone are counted in the reckoning of ministers. For what reason? Because they are endowed with the qualities of royalty. The rest are not counted, though they all go by the designation of 'minister.' In the same way, great king, when King Vessantara was giving the great gift, the great earth shook seven times. That was an untimely and occasional event, separate from the eight causes. It is not counted among those eight causes."

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Bhūmicālasuttavaṇṇanā niṭṭhitā.

The commentary on the Bhūmicāla Sutta is finished.

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Cāpālavaggavaṇṇanā niṭṭhitā.

The commentary on the Cāpāla Vagga is finished.

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(8) 3. Yamakavaggo

(8) 3. The Chapter on Pairs

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1-10. Saddhāsuttādivaṇṇanā

1-10. Commentary on the Saddhā Sutta and others

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71-80. Aṭṭhamassa paṭhamādīni uttānatthāneva. Dasame kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena [Pg.265] puggalo ‘‘kusīto’’ti vuccati, so kusitabhāvo idha kusita-saddena vutto. Vināpi hi bhāvajotanasaddaṃ bhāvattho viññāyati yathā ‘‘paṭassa sukka’’nti, tasmā kusītabhāvavatthūnīti attho. Tenāha ‘‘kosajjakāraṇānīti attho’’ti. Kammaṃ nāma samaṇasāruppaṃ īdisanti āha ‘‘cīvaravicāraṇādī’’ti. Vīriyanti padhānavīriyaṃ. Taṃ pana caṅkamanavasena karaṇe kāyikantipi vattabbataṃ labhatīti āha ‘‘duvidhampī’’ti. Pattiyāti pāpuṇanatthaṃ. Osīdananti bhāvanānuyoge saṅkoco. Māsehi ācitaṃ nicitaṃ viyāti māsācitaṃ, taṃ maññe. Yasmā māsā tintā visesena garukā honti, tasmā ‘‘yathā tintamāso’’tiādi vuttaṃ. Vuṭṭhito hoti gilānabhāvāti adhippāyo.

71-80. The first and so on of the eighth are clear in meaning. In the tenth, 'kucchitaṃ sīdatīti' (he sinks wretchedly) becomes 'kusīto' (lazy) by changing the 'da' to 'ta.' The state by virtue of which a person is called 'kusīto' (lazy) is here expressed by the word 'kusita.' For even without a word indicating a state, the meaning of a state is understood, as in 'paṭassa sukkaṃ' (the whiteness of the cloth). Therefore, the meaning is 'the grounds for the state of laziness.' Hence it is said, 'the meaning is the causes of laziness.' 'Action' means that which is suitable for a recluse; regarding this, it is said, 'attending to robes, etc.' 'Energy' means the energy of striving. And that, when performed by way of walking meditation, can also be called 'bodily'; hence it is said, 'of two kinds.' 'Pattiyā' means 'for the purpose of attainment.' 'Osīdana' is shrinking back in the application to meditation. 'Māsācitaṃ' means 'as if accumulated and piled up with beans,' so I think. Because wet beans are especially heavy, it is said, 'like a wet bean,' etc. The intended meaning of 'vuṭṭhito hoti gilānabhāvā' is 'he has recovered from the state of illness.'

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Tesanti ārambhavatthūnaṃ. Imināva nayenāti iminā kusītavatthūsu vutteneva nayena ‘‘duvidhampi vīriyaṃ ārabhatī’’tiādinā. Idaṃ paṭhamanti ‘‘idaṃ, handāhaṃ, vīriyaṃ ārabhāmī’’ti, ‘‘evaṃ bhāvanāya abbhussahanaṃ paṭhamaṃ ārambhavatthū’’tiādinā ca attho veditabbo. Yathā tathā paṭhamaṃ pavattaṃ abbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇasahitāni hi abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha ārambhavatthūnīti veditabbāni.

'Tesaṃ' refers to the grounds for exertion. 'In this same way' means in the same way as was stated regarding the grounds for laziness, with 'one exerts twofold energy,' and so on. 'This is the first'—the meaning should be understood through such phrases as 'This, come now, I will exert energy,' and 'thus, the initial resolve for development is the first ground for exertion.' For the initial resolve, however it first arises, becomes the cause for the subsequent exertion of energy. It should be understood that the eight grounds for exertion are resolves accompanied by appropriate reflection, or reflections rooted in them.

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Saddhāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Saddhā Sutta and others is finished.

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Yamakavaggavaṇṇanā niṭṭhitā.

The Commentary on the Yamakavagga is finished.

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81-626. Sesaṃ uttānameva.

81-626. The rest is clear in meaning.

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Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Thus, in the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

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Aṭṭhakanipātavaṇṇanāya anuttānatthadīpanā samattā.

the elucidation of the profound meaning in the Commentary on the Book of Eights is complete.

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. Namo tassa bhagavato arahato sammāsambuddhassa.

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

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Aṅguttaranikāye

In the Aṅguttara Nikāya

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Navakanipāta-ṭīkā

Sub-Commentary to the Book of Nines

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1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

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1. Sambodhivaggo

1. The Chapter on Enlightenment

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1-2. Sambodhisuttādivaṇṇanā

1-2. Commentary on the Sambodhi Sutta and others

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1-2. Navakanipātassa [Pg.267] paṭhamadutiyesu natthi vattabbaṃ.

1-2. In the first and second suttas of the Navakanipāta, there is nothing to be said.

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3. Meghiyasuttavaṇṇanā

3. Commentary on the Meghiya Sutta

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3. Tatiye (udā. aṭṭha. 31) meghiyoti tassa therassa nāmaṃ. Upaṭṭhāko hotīti paricārako hoti. Bhagavato hi paṭhamabodhiyaṃ upaṭṭhākā anibaddhā ahesuṃ. Ekadā nāgasamalo, ekadā nāgito, ekadā upavāṇo, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, tadāpi meghiyattherova upaṭṭhāko hoti. Tenāha ‘‘tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hotī’’ti.

3. In the third (Udāna Commentary, 31), 'Meghiya' was the name of that elder. 'He was the attendant' means he was the caretaker. For in the early period after the Blessed One's enlightenment, his attendants were not fixed. At one time it was Nāgasamala, at another time Nāgita, at another time Upavāṇa, at another time Sunakkhatta, at another time Cunda the novice, at another time Sāgata, and at another time Meghiya. At the time in question, it was the elder Meghiya who was the attendant. Therefore, it is said: 'Now at that time, the venerable Meghiya was the Blessed One's attendant.'

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Kimikāḷāyāti kāḷakimīnaṃ bahulatāya ‘‘kimikāḷā’’ti laddhanāmāya nadiyā. Jaṅghāvihāranti ciranisajjāya jaṅghāsu uppannakilamathavinodanatthaṃ vicaraṇaṃ. Pāsādikanti aviraḷarukkhatāya siniddhapattatāya ca passantānaṃ pasādaṃ āvahatīti pāsādikaṃ. Sandacchāyatāya manuññabhūmibhāgatāya ca anto paviṭṭhānaṃ pītisomanassajananaṭṭhena cittaṃ rametīti ramaṇīyaṃ. Alanti pariyattaṃ, yuttantipi attho. Padhānatthikassāti padhānena bhāvanānuyogena atthikassa. Yasmā so padhānakamme yutto padhānakammiko nāma hoti, tasmā vuttaṃ ‘‘padhānakammikassā’’ti. Āgaccheyyāhanti āgaccheyyaṃ ahaṃ. Therena kira pubbe taṃ ṭhānaṃ anuppaṭipāṭiyā pañca jātisatāni raññā eva satā anubhūtapubbaṃ uyyānaṃ ahosi, tenassa diṭṭhamatteyeva tattha viharituṃ cittaṃ nami.

“Kimikālā” means the river that obtained the name "Kimikālā" because of the abundance of black worms. "Jaṅghāvihāra" refers to walking to relieve the fatigue in the legs caused by prolonged sitting. "Pāsādika" means delightful, as the sight of dense trees with lush leaves brings joy to those who see them, being not sparse. Due to its dense shade and pleasant surroundings, it delights the mind of those who enter by arousing joy and happiness—thus, it is called "ramaṇīya" (charming). "Alaṃ" means sufficient or suitable; that is the meaning. "Padhānatthikassa" means for one who desires to strive—meaning one who is intent on the practice of meditation through exertion. Because he is engaged in the work of striving, he is called "padhānakammika" (one devoted to exertion). Therefore, it is said, "for one devoted to exertion." "Āgaccheyyāhaṃ" means "I should go." It is said that previously, that place had been a park experienced by the elder for five hundred births in reverse order, he having been a king. Thus, his mind inclined to dwell there as soon as he saw it.

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Yāva [Pg.268] aññopi koci bhikkhu āgacchatīti añño kocipi bhikkhu mama santikaṃ yāva āgacchati, tāva āgamehīti attho. ‘‘Koci bhikkhu dissatī’’tipi pāṭho, ‘‘āgacchatū’’tipi paṭhanti, tathā ‘‘dissatū’’tipi. Natthi kiñci uttari karaṇīyanti catūsu saccesu catūhi maggehi pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā abhisambodhiyā vā adhigatattā tato aññaṃ uttari karaṇīyaṃ nāma natthi. Catūsu saccesu catunnaṃ kiccānaṃ katattāti idaṃ pana maggavasena labbhabhānaṃ bhedaṃ anupekkhitvā vuttaṃ. Atthi katassa paṭicayoti mayhaṃ santāne nipphāditassa sīlādidhammassa ariyamaggassa anadhigatattā tadatthaṃ puna vaḍḍhanasaṅkhāto paṭicayo atthi, icchitabboti attho.

Until another monk comes—meaning, you should wait until another monk comes to my presence. There are also readings such as, “Is any monk seen?” or “Let him come,” and similarly, “Let him be seen.” There is nothing further to be done—because the sixteen functions regarding the four truths, beginning with full understanding, have been accomplished by the four paths, or because full enlightenment has been attained, there is nothing further to be done beyond that. This statement, 'because the four functions regarding the four truths have been done,' is said, however, without considering the distinctions obtainable by way of the path. There is an accumulation of what has been done—meaning, because the noble path of qualities such as virtue, produced in my continuum, has not been attained, for that purpose there is an accumulation, described as further development, which is to be desired; this is the meaning.

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Tividhanāṭakaparivāroti mahantitthiyo majjhimitthiyo atitaruṇitthiyoti evaṃ vadhūkumārikakaññāvatthāhi tividhāhi nāṭakitthīhi parivuto. Akusalavitakkehīti yathāvuttehi kāmavitakkādīhi. Apare pana ‘‘tasmiṃ vanasaṇḍe pupphaphalapallavādīsu lobhavasena kāmavitakko, kharassarānaṃ pakkhiādīnaṃ saddassavanena byāpādavitakko, leḍḍuādīhi tesaṃ viheṭhanādhippāyena vihiṃsāvitakko. ‘Idhevāhaṃ vaseyya’nti tattha sāpekkhatāvasena vā kāmavitakko, vanacarake tattha tattha disvā tesu cittadubbhanena byāpādavitakko, tesaṃ viheṭhanādhippāyena vihiṃsāvitakko tassa uppajjatī’’ti vadanti. Yathā tathā vā tassa micchāvitakkappavattiyeva acchariyakāraṇaṃ. Acchariyaṃ vata, bhoti garahaṇacchariyaṃ nāma kiretaṃ. Yathā āyasmā ānando bhagavato valiyagattaṃ disvā avoca ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante’’ti (saṃ. ni. 5.511). Samparivāritāti vokiṇṇā. Attani garumhi ca ekattepi bahuvacanaṃ dissati. ‘‘Anvāsatto’’tipi pāṭho. Kasmā panassa bhagavā tattha gamanaṃ anujāni? ‘‘Ananuññātopi cāyaṃ maṃ ohāya gacchissateva, paricārakāmatāya maññe bhagavā gantuṃ na detīti cassa siyā aññathattaṃ, tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyyā’’ti anujāni.

“Tividhanāṭakaparivāro” means surrounded by three types of actresses: mature women, middle-aged women, and very young women—that is, in the states of brides, maidens, and young girls. By unwholesome thoughts—as mentioned, such as sensual thoughts and so on. Others, however, say: "In that grove, due to greed for flowers, fruits, and foliage, sensual thoughts arise; from hearing the harsh cries of birds and other creatures, thoughts of ill-will arise; and from the intention to harm them with stones and the like, thoughts of cruelty arise. Or, thinking, ‘Let me stay right here,’ attachment to that place gives rise to sensual thoughts; seeing forest dwellers here and there, agitation of the mind gives rise to thoughts of ill-will; and the intention to harm them gives rise to thoughts of cruelty—these arise in him." In any case, the occurrence of his wrong thoughts is indeed a cause for astonishment. "How astonishing, indeed, venerable sir!"—this, it is said, is called astonishment of reproach. Just as the Venerable Ānanda, upon seeing the Buddha’s wrinkled body, said: "It is astonishing, venerable sir, it is marvelous, venerable sir!" (Saṃyutta Nikāya 5.511). "Samparivāritā" means teeming. Even in the singular, the plural is sometimes seen when referring to oneself or someone revered. There is also a variant reading: "anvāsatto" (attached to). But why did the Blessed One permit him to go there? "Even if unpermitted, he would leave me and go anyway. Thinking that the Blessed One does not allow him to go due to a desire for attendants, he might become resentful, which would lead to his long-term harm and suffering"—thus, he permitted it.

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Evaṃ tasmiṃ attano pavattiṃ ārocetvā nisinne athassa bhagavā sappāyadhammaṃ desento ‘‘aparipakkāya, meghiya, cetovimuttiyā’’tiādimāha. Tattha ‘‘aparipakkāyā’’ti paripākaṃ appattāya. Cetovimuttiyāti [Pg.269] kilesehi cetaso vimuttiyā. Pubbabhāge hi tadaṅgavasena ceva vikkhambhanavasena ca cetaso vimutti hoti, aparabhāge samucchedavasena ceva paṭippassaddhivasena ca. Sāyaṃ vimutti heṭṭhā vitthārato kathitāva, tasmā tattha vuttanayena veditabbā. Tattha vimuttiparipācanīyehi dhammehi āsaye paripācite sodhite vipassanāya maggagabbhaṃ gaṇhantiyā paripākaṃ gacchantiyā cetovimutti paripakkā nāma hoti, tadabhāve aparipakkā.

Having thus explained his own conduct and being seated, the Blessed One taught him the suitable Dhamma, saying, "Meghiya, for an unripened liberation of mind," and so on. Here, "for an unripened" means not having attained ripeness. "Liberation of mind" means the mind's freedom from defilements. In the preliminary stages, there is liberation of mind through substitution of opposites and through suppression, while in the later stages, it is liberated through eradication and tranquillization. This liberation has already been explained in detail below, so it should be understood according to the method stated there. Here, when the disposition is ripened and purified by the factors that ripen liberation, and as insight takes hold of the womb of the path while progressing toward ripeness, the liberation of mind is called "ripened." In the absence of this, it is "unripened."

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Katame pana vimuttiparipācanīyā dhammā? Saddhindriyādīnaṃ visuddhikaraṇavasena pannarasa dhammā veditabbā. Vuttañhetaṃ –

And what are the qualities that conduce to the maturing of liberation? Fifteen qualities should be understood as purifying the faculty of faith and the others. For it has been said:

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‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati.

“By avoiding faithless individuals, by associating with, cultivating, and attending on faithful individuals, and by reflecting on inspiring discourses—by these three factors, the faculty of faith is purified.

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‘‘Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati.

“By avoiding lazy individuals, by associating with, cultivating, and attending on energetic individuals, and by reflecting on the right strivings—by these three factors, the faculty of energy is purified.

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‘‘Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati.

“By avoiding unmindful individuals, by associating with, cultivating, and attending on mindful individuals, and by reflecting on the foundations of mindfulness—by these three factors, the faculty of mindfulness is purified.

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‘‘Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati.

“By avoiding unconcentrated individuals, by associating with, cultivating, and attending on concentrated individuals, and by reflecting on the absorptions and liberations—by these three factors, the faculty of concentration is purified.

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‘‘Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhati.

“By avoiding foolish individuals, by associating with, cultivating, and attending on wise individuals, and by reflecting on the conduct of profound knowledge—by these three factors, the faculty of wisdom is purified.

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‘‘Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.185).

“Thus, by avoiding these five types of individuals, by associating with, cultivating, and attending on these five types of individuals, and by reflecting on these five topics—by these fifteen modes, these five faculties are purified.” (Paṭisambhidāmagga 1.185).

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Aparehipi [Pg.270] pannarasahi ākārehi imāni pañcindriyāni visujjhanti. Aparepi pannarasa dhammā vimuttiparipācanīyā. Saddhāpañcamāni indriyāni, aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, kalyāṇamittatā, sīlasaṃvaro, abhisallekhatā, vīriyārambho, nibbedhikapaññāti. Tesu veneyyadamanakusalo satthā veneyyassa meghiyattherassa ajjhāsayavasena idha kalyāṇamittatādayo vimuttiparipācanīye dhamme dassento ‘‘pañca dhammā paripakkāya saṃvattantī’’ti vatvā te vitthārento ‘‘idha, meghiya, bhikkhu kalyāṇamitto hotī’’tiādimāha.

These five faculties are also purified by another fifteen modes. There are also fifteen other qualities that ripen liberation: the five faculties headed by faith; the perception of impermanence in the impermanent, the perception of suffering in suffering, the perception of not-self, the perception of abandoning, and the perception of dispassion—these five perceptions are conducive to penetration; good friendship, restraint in morality, self-effacement, initiating effort, and penetrating wisdom. Among these, the Teacher, skilled in taming those to be trained, considering the inclination of the Elder Meghiya, showed the qualities beginning with good friendship that ripen liberation. Saying, “Five qualities conduce to maturity,” he elaborated: “Here, Meghiya, a bhikkhu has good friends…” and so on.

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Tattha kalyāṇamittoti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yassa sīlādiguṇasampanno ‘‘aghassa tātā hitassa vidhātā’’ti evaṃ sabbākārena upakāro mitto hoti, so puggalo kalyāṇamittova. Yathāvuttehi kalyāṇapuggaleheva sabbiriyāpathesu saha ayati pavattati, na vinā tehīti kalyāṇasahāyo. Kalyāṇapuggalesu eva cittena ceva kāyena ca ninnapoṇapabbhārabhāvena pavattatīti kalyāṇasampavaṅko. Padattayena kalyāṇamittasaṃsagge ādaraṃ uppādeti. Ayaṃ kalyāṇamittatāsaṅkhāto brahmacariyavāsassa ādibhāvato sabbesañca kusaladhammānaṃ bahukāratāya padhānabhāvato ca imesu pañcasu dhammesu ādito vuttattā paṭhamo anavajjadhammo avisuddhānaṃ saddhādīnaṃ visuddhikaraṇavasena cetovimuttiyā paripakkāya saṃvattati. Ettha ca kalyāṇamittassa bahukāratā padhānatā ca ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassa yadidaṃ kalyāṇamittatā’’ti vadantaṃ dhammabhaṇḍāgārikaṃ ‘‘mā hevaṃ, ānandā’’ti dvikkhatuṃ paṭisedhetvā ‘‘sakalameva hidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā’’ti – ādisuttapadehi (saṃ. ni. 1.129; 5.2) veditabbā.

Here, 'kalyāṇamitta' means one who has a good, auspicious, and beautiful friend. One for whom there is a friend endowed with virtues such as morality, who is helpful in every way, as in the saying, “a father to the afflicted, a provider of what is beneficial”—such a person is indeed a good friend. One who goes and proceeds together with good people, as described, in all postures, and not without them—thus, a good companion. One who proceeds with mind and body toward good people with a disposition of leaning, sloping, and inclining toward them—thus, a good associate. Through these three terms, one generates respect for association with good friends. This, the state of having good friends, being the beginning of the holy life, and being of great benefit and preeminent among all wholesome qualities, is mentioned first among these five qualities. It is the first faultless quality, and it leads to the maturity of the liberation of mind by way of purifying faith and other qualities that are impure. Here, the great benefit and preeminence of a good friend are to be understood from the opening words of the suttas (Saṃ. Ni. 1.129; 5.2), where the treasurer of the Dhamma, saying, “Venerable sir, this is half of the holy life, that is, good friendship,” was twice refused with “Not so, Ānanda,” and then it was declared, “The entire holy life, Ānanda, is this: good friendship, good companionship.”

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Puna caparanti puna ca aparaṃ dhammajātaṃ. Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīleti, sīlatīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlaṭṭho. Apare [Pg.271] pana ‘‘siraṭṭho sīlaṭṭho, sītalaṭṭho, sīlaṭṭho’’ti niruttinayena atthaṃ vaṇṇenti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, sīlasampannoti attho.

And further, another kind of Dhamma. Here, in 'sīlavā', in what sense is it 'sīla'? 'Sīla' is in the sense of composing (sīlana). What is this 'composing'? It is settling (samādhāna), meaning the non-scatteredness of bodily actions and so forth by way of good conduct. Alternatively, it is upholding (upadhāraṇa), meaning serving as a foundation, the state of being a basis, for wholesome qualities like jhāna. Therefore, because it composes (sīleti), or because one is composed (sīlatī), it is sīla. This, for now, is the meaning of sīla according to its linguistic characteristic. Others, however, explain the meaning through the method of etymology: “The meaning of sīla is as the head (siraṭṭho), as coolness (sītalaṭṭho), and as virtue (sīlaṭṭho).” Thus, one who possesses this sīla, fulfilled or in abundance, is 'sīlavā', meaning endowed with sīla.

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Yathā ca sīlavā hoti sīlasampanno, taṃ dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttaṃ. Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto. Idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa upari visesānaṃ yogassa ca upakāradhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.

To show how one is virtuous and endowed with virtue, it is said: “restrained by the restraint of the Pātimokkha,” and so on. Here, “Pātimokkha” is the virtue of the training rules. For it protects (pāti) one who guards it and liberates (mokkheti), releases (moceti) them from sufferings such as those of the woeful states—thus it is Pātimokkha. Restraint (saṃvaraṇaṃ) is saṃvaro, non-transgression by body and speech. The Pātimokkha itself is restraint, Pātimokkha-restraint; one who is restrained by it, with body and speech covered, is “restrained by the restraint of the Pātimokkha.” This illuminates the state of being established in that virtue. “Dwells” illuminates the possession of conduct conforming to it. “Endowed with proper conduct and resort” illuminates the supporting qualities for the practice of higher distinctions above the Pātimokkha restraint. “Seeing danger in the slightest faults” illuminates the quality of not falling away from the Pātimokkha virtue. “Undertaking” illuminates the taking up of the training rules without remainder. “Trains” illuminates the state of being endowed with the training. “In the training rules” illuminates the qualities to be trained in.

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Aparo nayo – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegukkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī. Maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīlo vā pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto ‘‘vimutto’’ti vuccati. Vuttañhi ‘‘cittavodānā visujjhantī’’ti (saṃ. ni. 3.100), ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (mahāva. 28) ca.

Another explanation: Because of the strength of the defilements, the ease of doing evil, and the difficulty of doing good, the ordinary person (puthujjana) is prone to falling into the woeful states many times; therefore, they are a “faller” (pātī). Or, because of impermanence, thrown by the force of kamma in existences and so forth like a potter's wheel, due to instability, they are prone to wandering and going about; therefore, they are a “goer” (pātī). Or, by way of death, the individual existence is prone to falling in each and every group of beings; therefore, the stream of beings, or even the mind itself, is a “faller.” That which liberates that “faller” from the suffering of saṃsāra is the Pātimokkha. For by the liberation of the mind, a being is called “liberated.” For it was said: “They are purified by the cleansing of the mind” (Saṃ. Ni. 3.100), and “Without clinging, the mind is liberated from the taints” (Mahāva. 28).

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Atha vā avijjādihetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkhaṃ.

Alternatively, because of causes such as ignorance, one falls, goes, and proceeds in saṃsāra; therefore, one is a 'pāti'. For it is said, “Of beings hindered by ignorance, fettered by craving, running on, wandering through saṃsāra” (Saṃ. Ni. 2.124). By this, there is liberation for that 'pāti' being from the threefold defilements beginning with craving; this is the Pātimokkha.

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Atha [Pg.272] vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyatī loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkhaṃ. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.55). Taṇhādutiyo puriso’’ti (a. ni. 4.9; itivu. 15, 105) ca ādi. Tato pātito mokkhoti pātimokkhaṃ.

Or, it causes to fall, causes ruin, causes suffering—thus it is a 'pāti', the mind. As it is said: “The world is led by the mind, by the mind it is dragged around” (Saṃ. Ni. 1.62). By this, there is liberation from that 'pāti'; this is the Pātimokkha. Or, through it one falls into the suffering of the woeful states and of saṃsāra—thus it is a 'pāti', namely, the defilement beginning with craving. As it is said: “Craving gives birth to a person” (Saṃ. Ni. 1.55), and “A person has craving as a second” (Aṅ. Ni. 4.9; Itivu. 15, 105), and so on. Liberation from that 'pāti' is the Pātimokkha.

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Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkhaṃ. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkhaṃ. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkhaṃ. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttenatthena mokkho cāti patimokkho, patimokkho eva pātimokkhaṃ. Tathā hi vuttaṃ ‘‘pātimokkhanti ādimetaṃ mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.

Or else, one falls into this, thus it is a 'pāti'—the six internal and external sense bases. For it is said: “The world arises in the six, in the six it makes acquaintance” (Sutta Nipāta 171). Hence, liberation from that 'pāti' designated as the six internal and external sense bases is the Pātimokkha. Or else, it has falling, that is, ruin—thus it is a 'pātī', saṃsāra. From that comes liberation, thus, Pātimokkha. Or else, because the Blessed One is the lord of the Dhamma by virtue of being sovereign over all worlds, he is called 'pati' (lord); 'by this one is liberated' is 'mokkha'. The Lord's (patino) liberation (mokkho), because it was proclaimed by him, is 'patimokkha'; 'patimokkha' is simply 'pātimokkha'. Or else, because he is the root of all virtues, he is 'pati' in the supreme sense, and it is 'mokkha' in the sense previously stated—thus, 'patimokkha', and 'patimokkha' is simply 'pātimokkha'. For so it is said: “Pātimokkha—this is the beginning, this is the face, this is the foremost” (Mahāvagga 135), in detail.

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Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkhaṃ. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgova yathārahaṃ kilesanibbāpanato. Patimokkhoyeva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāva ettha pātimokkhasaddassa attho veditabbo.

Or, ‘pa-’ is in the sense of ‘in various ways,’ and ‘ati’ is a particle in the sense of ‘exceedingly’; therefore, because it liberates exceedingly in various ways, it is ‘pātimokkha’. Indeed, this virtue—by itself, by way of substitution of opposites; together with concentration, by way of suppression; and together with wisdom, by way of eradication—exceedingly liberates and releases; thus, it is ‘pātimokkha’. Or, ‘pati pati mokkho’ is ‘patimokkho’, meaning liberation individually from each and every fault of transgression. ‘Patimokkho’ is simply ‘pātimokkha’. Or, ‘mokkha’ is Nibbāna, and because this is like a reflection of that liberation, it is ‘patimokkho’. For the restraint of virtue is like the rising of the dawn before the sun; it is the arising of Nibbāna, its very counterpart, by way of appropriately extinguishing the defilements. ‘Patimokkho’ is simply ‘pātimokkha’. Or, it proceeds towards liberation (‘mokkhaṃ pati’), or it is facing liberation—thus, ‘patimokkha’. ‘Patimokkha’ is simply ‘pātimokkha’. In this way, the meaning of the term ‘pātimokkha’ should be understood here for now.

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Saṃvarati [Pg.273] pidahati etenāti saṃvaro, pātimokkhameva saṃvaroti pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā ca, tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvuto. Vuttañhetaṃ bhagavatā – ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto upagato sampanno samannāgato, tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).

By this one restrains and closes off; thus, it is restraint. The Pātimokkha itself is restraint; hence, Pātimokkha restraint. In meaning, however, it refers to the abstinences and volition from whatever is to be transgressed. Therefore, one endowed with this Pātimokkha restraint, possessing it, is restrained by Pātimokkha restraint. For this was said by the Blessed One: "Endowed with this Pātimokkha restraint, fully endowed, arrived, accomplished, and possessed—thus, he is called 'restrained by Pātimokkha restraint.'" (Vibh. 511).

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Viharatīti iriyāpathavihārena viharati iriyati vattati. Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamoti evaṃ vuttabhikkhu sāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocaracaraṇena ca sampannattā ācāragocarasampanno.

"He dwells" means he dwells, moves, and acts by way of deportment. "Endowed with proper conduct and resort" means that, by not engaging in wrong livelihood such as giving bamboo ware and by not engaging in bodily impudence, etc., and by completely avoiding improper conduct—namely, bodily non-transgression, verbal non-transgression, and bodily-verbal non-transgression—a monk thus described is endowed with conduct befitting a monk. And by avoiding resorts such as prostitutes, etc., and by being accomplished in resorting to suitable places for the purpose of almsfood, etc., which are called 'resort,' he is therefore endowed with conduct and resort.

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Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyaṃ anuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.

Furthermore, a monk who is respectful and deferential toward the Teacher, respectful and deferential toward his fellows in the holy life, endowed with shame and fear of wrongdoing, well-robed and well-covered, with inspiring behavior in going forward and returning, in looking ahead and looking around, in bending and stretching, endowed with proper deportment, with doors guarded in the sense faculties, moderate in eating, devoted to wakefulness, possessed of mindfulness and clear comprehension, of few wishes, content, secluded, not associating, diligent in the customary observances, and dwelling with much reverence and esteem—such a one is called "endowed with proper conduct."

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Gocaro pana upanissayagocaro, ārakkhagocaro, upanibandhagocaroti tividho. Tattha yo dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yassa ca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.

Resort, however, is threefold: support-resort, protection-resort, and binding-resort. Among these, a good friend endowed with the qualities of the ten topics of discussion, possessing the described characteristics—relying on whom, one hears what has not been heard, clarifies what has been heard, dispels doubt, straightens one's view, and gladdens the mind; and training under whom, one grows in faith, virtue, learning, generosity, and wisdom—this is called support-resort.

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Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ[Pg.274], na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ ārakkhagocaro.

A monk who, having entered a village and proceeded along a street, walks with downcast eyes, seeing a yoke's length, restrained, not looking at an elephant, not at a horse, not at a chariot, not at an infantryman, not at a woman, not at a man, not looking upward, not looking downward, not looking about in the various directions—this is the protection-resort.

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Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372). Tattha upanissayagocarassa pubbe vuttattā itaresaṃ vasenettha gocaro veditabbo. Iti yathāvuttāya ācārasampattiyā imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.

The binding-resort, however, is the four establishments of mindfulness, where a monk binds his mind. For this was said by the Blessed One: "And what, monks, is a monk’s own resort, his paternal domain? It is the four establishments of mindfulness." Here, since the support-resort has been previously explained, 'resort' in this context should be understood in terms of the other types. Thus, because of being endowed with the accomplishment of conduct as described and with this accomplishment of resort, he is called "endowed with conduct and resort."

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Aṇumattesu vajjesu bhayadassāvīti appamattakattā aṇuppamāṇesu assatiyā asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayampi aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ samādiyitvā sikkhati, vattati pūretīti attho.

"One who sees danger in the slightest faults" means one who, being heedful, is of the nature of seeing danger in faults of the smallest measure, such as those arising from unmindfulness, unintentionally, breaches of the training rules for decorum, the arising of unwholesome states of mind, and so on. For a monk who regards a fault the size of an atom as being like the king of mountains, Sineru, sixty-eight hundred thousand yojanas in height, or who regards a mere slight wrong speech as being like a pārājika offense—such a one is also called "one who sees danger in the slightest faults." "He undertakes and trains in the training rules" means: whatever is to be trained in among the training rules, having undertaken all of it, in every way, completely and without remainder, he trains in it, practices it, and fulfills it. This is the meaning.

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Abhisallekhikāti ativiya kilesānaṃ sallekhanīyā, tesaṃ tanubhāvāya pahānāya yuttarūpā. Cetovivaraṇasappāyāti cetaso paṭicchādakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovivaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā, samathavipassanācittasseva vā vivaraṇāya pākaṭīkaraṇāya vā sappāyā upakārikāti cetovivaraṇasappāyā.

"For extreme effacement" means that which exceedingly scrapes away defilements, being suitable for their thinning and abandoning. "Conducive to the opening of the mind" means conducive to serenity and insight, which are designated as 'opening of the mind,' by causing the removal of the hindrances that cover the mind. Or, it is conducive to the opening of the mind because it is helpful for the revealing or clarifying of the mind of serenity and insight itself.

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Idāni yena nibbidādiāvahaṇena ayaṃ kathā abhisallekhikā cetovivaraṇasappāyā ca nāma hoti, taṃ dassetuṃ ‘‘ekantanibbidāyā’’tiādi vuttaṃ. Tattha ekantanibbidāyāti ekaṃseneva vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthāya ca nirujjhanatthāya ca. Upasamāyāti sabbakilesavūpasamāya. Abhiññāyāti sabbassapi [Pg.275] abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi padehi vipassanā vuttā, dvīhi nibbānaṃ vuttaṃ. Samathavipassanā ādiṃ katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sijjhatīti dasseti.

Now, to show how this discussion is for extreme effacement and conducive to the opening of the mind by leading to disenchantment and so forth, it is said: "for the sake of complete disenchantment," etc. Here, "for the sake of complete disenchantment" means for the purpose of becoming completely disenchanted with the suffering of the round of existence. "For the sake of dispassion" and "for the sake of cessation" mean for the purpose of dispassion toward it and for its cessation. "For the sake of peace" means for the sake of the stilling of all defilements. "For the sake of direct knowledge" means for the sake of directly knowing all that is to be directly known. "For the sake of enlightenment" means for the sake of the enlightenment of the four paths. "For the sake of Nibbāna" means for the sake of Nibbāna without remainder. Among these, insight is stated by the first three terms, and Nibbāna by two. This shows that this entire supramundane state, beginning with serenity and insight and culminating in Nibbāna, is accomplished for one who obtains the ten topics of discussion.

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Idāni taṃ kathaṃ vibhajitvā dassento ‘‘appicchakathā’’tiādimāha. Tattha appicchoti niiccho, tassa kathā appicchakathā, appicchabhāvappaṭisaṃyuttakathā vā appicchakathā. Ettha ca atriccho, pāpiccho, mahiccho, appicchoti icchāvasena cattāro puggalā. Tesu attanā yathāladdhena lābhena atitto uparūpari lābhaṃ icchanto atriccho nāma. Yaṃ sandhāya –

Now, explaining that talk by analyzing it, he says, beginning with "talk on fewness of wishes." Here, "one with few wishes" means one with no wishes. Talk about him is "talk on fewness of wishes," or talk connected with the state of having few wishes is "talk on fewness of wishes." And here, by way of wishes, there are four kinds of persons: the one with excessive wishes, the one with evil wishes, the one with great wishes, and the one with few wishes. Among them, one who is not content with the gain he has obtained and desires more and more gain is called "the one with excessive wishes." With reference to this, it is said:

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‘‘Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa;

Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti. (jā. 1.5.103) ca;

"From four he attained eight, and from eight, sixteen; and from sixteen, thirty-two; he obtained the wheel of excessive craving. For a person struck by desire, the wheel spins upon his head."

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‘‘Atricchaṃ atilobhena, atilobhamadena cā’’ti. ca vuttaṃ;

"Excessive craving arises from excessive greed, and from the intoxication of excessive greed," it is also said.

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Lābhasakkārasilokanikāmayamānāya asantaguṇasambhāvanādhippāyo pāpiccho. Yaṃ sandhāya vuttaṃ ‘‘idhekacco assaddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, dussīlo samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi (vibha. 851).

One with evil wishes is one who, desiring gain, honor, and fame, has the intention of making it seem he has qualities that are not present. Referring to this, it is said: "Here, someone, being faithless, wishes, ‘May people know me as faithful!’ Being immoral, he wishes, ‘May people know me as virtuous!’" and so on (Vibh. 851).

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Santaguṇasambhāvanādhippāyo paṭiggahaṇe amattaññū mahiccho, yaṃ sandhāya vuttaṃ ‘‘idhekacco saddho samāno ‘saddhoti maṃ jano jānātū’ti icchati, sīlavā samāno ‘sīlavāti maṃ jano jānātū’ti icchatī’’tiādi. Duttappiyatāya hissa vijātamātāpi cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –

One with great wishes is one who, having the intention of making it seem he has qualities that are present, is immoderate in receiving. Referring to this, it is said: "Here, someone, being faithful, wishes, ‘May people know me as faithful!’ Being virtuous, he wishes, ‘May people know me as virtuous!’" and so on. Because he is difficult to satisfy, even his own mother cannot grasp his mind. Therefore, this is said:

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‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;

Sakaṭena paccaye dentu, tayopete atappayā’’ti.

"A mass of fire, the ocean, and a person with great wishes—even if they give them requisites by the cartload, these three are insatiable."

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Ete pana atricchatādayo dose ārakā vivajjetvā santaguṇaniguhanādhippāyo paṭiggahaṇe ca mattaññū appiccho. Attani vijjamānampi guṇaṃ [Pg.276] paṭicchādetukāmatāya saddho samāno ‘‘saddhoti maṃ jano jānātū’’ti na icchati, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā samāno ‘‘paññavāti maṃ jano jānātū’’ti na icchati. Svāyaṃ paccayappiccho, dhutaṅgappiccho, pariyattiappiccho adhigamappicchoti catubbidho. Tattha catūsu paccayesu appiccho paccayadāyakaṃ deyyadhammaṃ attano thāmañca oloketvā sacepi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appameva gaṇhāti. Deyyadhammo ce appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appameva gaṇhāti. Deyyadhammopi ce bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhāti. Evarūpo hi bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Dhutaṅgasamādānassa pana attani atthibhāvaṃ na jānāpetukāmo dhutaṅgappiccho. Yo attano bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho. Yo pana sotāpannādīsu aññataro hutvā sabrahmacārīnampi attano sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho. Evametesaṃ appicchānaṃ yā appicchatā, tassā saddhiṃ sandassanādividhinā anekākāravokārānisaṃsavibhāvanavasena sappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā appicchakathā.

But one who is content with little, having avoided from afar faults such as excessive desire, is one whose aim is to conceal his good qualities and is moderate in receiving. Though he possesses the quality of faith, desiring to conceal it, he does not wish people to know him as “faithful.” Though virtuous, learned, secluded, energetic, mindful, concentrated, and wise, he does not wish people to know him as “wise.” This one who is content with little is of four kinds: content with requisites, content with ascetic practices, content with learning, and content with attainment. Here, among the four requisites, one who is content with requisites, having considered the donor’s gift and his own capacity: even if the gift is abundant but the donor wishes to give little, he takes little out of consideration for the donor. If the gift is meager but the donor wishes to give much, he takes little out of consideration for the gift. If both the gift and the donor’s intention are abundant, knowing his own capacity, he takes only what is appropriate. Such a monk generates unarisen gain, makes arisen gain stable, and pleases the donors’ hearts. One who does not wish to make known the existence of his undertaking of ascetic practices is content with ascetic practices. One who does not wish to make known his extensive learning is content with learning. One who, having become one of the stream-enterers and so on, does not wish to make known his state of stream-entererhood and so on even to fellow monastics, is content with attainment. Thus, the talk on contentment with little is the exposition of the many kinds of benefits of the contentment with little of these content ones, along with the method of showing and so forth, and the exposition of the dangers of the opposing conduct of desire, such as excessive desire.

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Santuṭṭhikathāti ettha santuṭṭhīti sakena attanā laddhena tuṭṭhi santuṭṭhi. Atha vā visamaṃ paccayicchaṃ pahāya samaṃ tuṭṭhi santuṭṭhi, santena vā vijjamānena tuṭṭhi santuṭṭhi. Vuttañcetaṃ –

The talk on contentment: Here, contentment (santuṭṭhi) is satisfaction with what one has obtained by oneself. Or, having abandoned improper desire for requisites, it is even-minded satisfaction; or it is satisfaction with what is existing and present. And this was said:

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‘‘Atītaṃ nānubaddho so, nappajappamanāgataṃ;

Paccuppannena yāpento, santuṭṭhoti pavuccatī’’ti.

"He is not attached to the past, Nor does he long for the future; Living with the present, He is said to be content."

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Sammā vā ñāyena bhagavatā anuññātavidhinā paccayehi tuṭṭhi santuṭṭhi, atthato itarītarapaccayasantoso, so dvādasavidho hoti. Kathaṃ? Cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.

Contentment is satisfaction with requisites in accordance with the method rightly permitted by the Blessed One, in essence, satisfaction with each and every requisite. It is of twelve kinds. How? Contentment with robes is threefold: contentment with what is obtained, contentment according to one's strength, and contentment according to what is suitable. Similarly, with almsfood and the others.

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Tatrāyaṃ [Pg.277] pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ dubbalānaṃ appalābhīnaṃ hotū’’ti tesaṃ datvā attanā saṅkārakūṭādito vā nantakāni uccinitvā saṅghāṭiṃ katvā tesaṃ vā purāṇacīvarāni gahetvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

Here is the explanation of the distinctions: Here, a monk obtains a robe, whether beautiful or not, and he subsists on that alone; he does not long for another, nor does he take it even if he obtains it. This is his contentment with robes according to what is obtained. Then again, if he is naturally weak or afflicted by illness or old age, and wearing a heavy robe tires him, he exchanges it with a fellow monk and, subsisting on a lighter one, remains content. This is his contentment with robes according to his strength. Another monk may receive excellent requisites. Obtaining an expensive robe, such as a silk robe, or many robes, he thinks, “This is suitable for the elders who have long been ordained and are learned; this should go to the sick, the weak, and those who receive little.” Giving these to them, he himself gathers discarded cloth from a refuse heap or a charnel ground, makes a patchwork robe, or wears their old robes, yet remains content. This is his contentment with robes according to what is suitable.

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Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ paṇītaṃ pakativiruddhaṃ byādhiviruddhaṃ vā piṇḍapātaṃ bhuñjitvā gāḷhaṃ vā rogābādhaṃ pāpuṇāti, so sabhāgassa bhikkhuno datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto cirapabbajitānaṃ anurūpo’’ti cīvaraṃ viya tesaṃ datvā tesaṃ vā sesakaṃ attanā piṇḍāya caritvā missakāhāraṃ vā bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.

Here, a monk receives almsfood, whether coarse or fine, and he subsists on that alone; he does not long for another, nor does he take it even if he obtains it. This is his contentment with almsfood according to what is obtained. Then, if he is ill and, having eaten coarse or fine almsfood unsuitable for his constitution or contrary to his illness, he suffers severe sickness, he gives it to a fellow monk and, eating suitable food from that monk’s hand while still practicing the ascetic’s duty, he remains content. This is his contentment with almsfood according to his strength. Another monk receives much fine almsfood and thinks, “This almsfood is fitting for those long gone forth.” So he gives it to them, just as in the case of the robe, and remains content eating either their leftovers or mixed food obtained by going for alms himself. This is his contentment with almsfood according to what is suitable.

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Idha pana bhikkhuno senāsanaṃ pāpuṇāti manāpaṃ vā āmanāpaṃ vā antamaso tiṇasanthārakampi, so teneva santussati, puna aññaṃ sundarataraṃ pāpuṇāti, taṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti dubbalo vā, pakativiruddhaṃ vā so byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa [Pg.278] senāsane yathābalasantoso. Aparo sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘paṇītasenāsanaṃ nāma pamādaṭṭhāna’’nti, mahāpuññatāya vā leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitādīnaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.

Here, a monk obtains a dwelling, whether pleasant or unpleasant, even just a grass mat, and he is content with that. If he later obtains a more beautiful one, he does not take it. This is his contentment with dwellings according to what is obtained. Then, if he is sick or weak, or if he obtains a dwelling unsuitable for his constitution or harmful to his illness, and staying there causes him discomfort, he gives it to a fellow monk and, residing in a suitable dwelling belonging to that monk, even while practicing the ascetic’s duty, he remains content. This is his contentment with dwellings according to his strength. Another monk, even having obtained a beautiful dwelling, does not accept it, thinking, “A luxurious dwelling is a cause for heedlessness.” Or, due to great merit, he may obtain many fine dwellings such as caves, pavilions, or multi-storied buildings. Yet, he gives those away, just as he would with robes, to long-ordained monks and others, and remains content wherever he dwells. This is his contentment with dwellings according to what is suitable.

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Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayaṃ gilānapaccaye yathālābhasantoso. Atha pana telena atthiko phāṇitaṃ labhati, so yaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvarādīni viya cirapabbajitādīnaṃ datvā tesaṃ ābhatakena yena kenaci bhesajjaṃ karontopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno ‘‘sacassa tesu aññatarenapi rogo vūpasammati, idaṃ muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti, ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vacanaṃ anussaranto catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.

Here, a monk obtains medicine, whether coarse or fine, and he is content with that; he does not long for another, nor does he take it even if he obtains it. This is his contentment with medicinal requisites according to what is obtained. Then, one who needs oil but obtains molasses gives what he receives to a fellow monk, prepares medicine with oil from that monk, and practices the ascetic’s duty while remaining content—this is his contentment with medicinal requisites according to his strength. Another, of great merit, obtains much fine medicine such as oil, honey, and molasses. He gives it away, as he would robes and so on, to those long-ordained and others, and using whatever medicine is brought by them, remains content. But one who, when myrobalan pickled in urine has been placed in one vessel and the four sweet things in another, is told, “Take, venerable sir, whatever you wish,” reflects, “If the illness subsides with either of these, this myrobalan pickled in urine is praised by the Buddhas and others,” and recalling the saying, “The going forth depends on medicine of putrid urine; in that you must strive for your whole life” (Mahāvagga 128), rejects the four sweet things and uses the myrobalan pickled in urine as medicine—he is supremely content. This is his contentment with medicinal requisites according to what is suitable.

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So evaṃpabhedo sabbopi santoso santuṭṭhīti pavuccati. Tena vuttaṃ ‘‘atthato itarītarapaccayasantoso’’ti. Tassā santuṭṭhiyā saddhiṃ sandassanādividhinā ānisaṃsavibhāvanavasena tappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā santuṭṭhikathā. Ito parāsupi kathāsu eseva nayo. Visesamattameva vakkhāma.

Thus, all such distinctions of satisfaction are called contentment. Therefore it was said, “in essence, satisfaction with each and every requisite.” The talk on contentment is that which proceeds by way of expounding the benefits of that contentment, along with the method of showing and so forth, and by way of expounding the dangers of the opposing conduct of desire, such as excessive desire. Hereafter, in the remaining discussions, this is the same method. We will only mention the specific points.

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Pavivekakathāti ettha kāyaviveko, cittaviveko, upadhivivekoti tayo vivekā. Tesu eko gacchati, eko tiṭṭhati, eko nisīdati[Pg.279], eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko abhikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharati, evaṃ sabbiriyāpathesu sabbakiccesu gaṇasaṅgaṇikaṃ pahāya vivittavāso kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttañhetaṃ ‘‘kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57). Vivekoyeva paviveko, paviveke paṭisaṃyuttā kathā pavivekakathā.

Regarding the discourse on seclusion, there are here three types of seclusion: bodily seclusion, mental seclusion, and seclusion from the substrates of existence. Among these, when one goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, returns alone, goes forward alone, undertakes walking meditation alone, moves about alone, and dwells alone—thus, in all postures and all activities, abandoning association with a group and living in solitude is called bodily seclusion. The eight attainments, however, are called mental seclusion. Nibbāna is called seclusion from the substrates of existence. For it is said: 'Bodily seclusion is for those whose bodies are secluded, who delight in renunciation; mental seclusion is for those with purified minds who have attained the highest purity; and seclusion from the substrates of existence is for those individuals who are without substrates, who have gone beyond formations' (Mahāni. 57). Seclusion itself is profound seclusion; a discourse connected with profound seclusion is a discourse on seclusion.

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Asaṃsaggakathāti ettha savanasaṃsaggo, dassanasaṃsaggo, samullapanasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti pañca saṃsaggā. Tesu idhekacco bhikkhu suṇāti ‘‘amukasmiṃ ṭhāne gāme vā nigame vā itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti, so taṃ sutvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇassavanena uppannakilesasanthavo savanasaṃsaggo nāma. Na heva kho bhikkhu suṇāti, apica kho sāmaṃ passati itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, so taṃ disvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇadassanena uppannakilesasanthavo dassanasaṃsaggo nāma. Disvā pana aññamaññaṃ ālāpasallāpavasena uppanno kilesasanthavo samullapanasaṃsaggo nāma. Sañjagghanādipi eteneva saṅgayhati. Attano pana santakaṃ yaṃ kiñci mātugāmassa datvā adatvā vā tena dinnassa vanabhaṅginiyādino paribhogavasena uppanno kilesasanthavo sambhogasaṃsaggo nāma. Mātugāmassa hatthaggāhādivasena uppannakilesasanthavo kāyasaṃsaggo nāma.

Regarding the discourse on non-association, there are here five types of association: association through hearing, association through seeing, association through conversation, association through partaking, and association through bodily contact. Among these, a certain monk hears: 'In such-and-such a place, in a village or town, there is a woman who is beautiful, lovely, pleasing, endowed with supreme beauty and grace.' Having heard that, he becomes depressed and dejected, unable to maintain the holy life. He renounces the training and reverts to a lower state. Such defiled intimacy arising from hearing an unsuitable object is called association through hearing. Or, a monk does not hear this, but rather sees for himself a woman who is beautiful, lovely, pleasing, endowed with supreme beauty and grace. Having seen her, he becomes depressed and dejected, unable to maintain the holy life. He renounces the training and reverts to a lower state. Such defiled intimacy arising from seeing an unsuitable object is called association through seeing. Furthermore, defiled intimacy arising from mutual talk and conversation after seeing each other is called association through conversation. Jesting and the like are also included in this. Defiled intimacy arising through partaking of something given by a woman, such as a piece of fruit, whether one has given something of one's own to that woman or not, is called association through partaking. Defiled intimacy arising through bodily contact with a woman, such as holding her hand, is called association through bodily contact.

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Yopi cesa ‘‘gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito dukkhitesu dukkhito uppannesu kiccakaraṇīyesu attanā vo yogaṃ āpajjatī’’ti (saṃ. ni. 3.3; mahāni. 164) evaṃ [Pg.280] vutto ananulomiko gihisaṃsaggo nāma, yo ca sabrahmacārīhipi kilesuppattihetubhūto saṃsaggo, taṃ sabbaṃ pahāya yvāyaṃ saṃsāre thirataraṃ saṃvegasaṅkhāresu tibbaṃ bhayasaññaṃ sarīre paṭikkūlasaññaṃ sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ sabbakiriyāsu satisampajaññanti sabbaṃ paccupaṭṭhapetvā kamaladale jalabindu viya sabbattha alaggabhāvo, ayaṃ sabbasaṃsaggappaṭipakkhatāya asaṃsaggo, tappaṭisaṃyuttā kathā asaṃsaggakathā.

And that which is spoken of thus: "He lives mingling with householders in an improper association, sharing their sorrows and joys, happy when they are happy, sad when they are sad, and personally undertaking their duties when tasks arise" (SN 3.3; Mahāni. 164)—this is called improper association with householders. And abandoning all association with fellow monastics that is a cause for the arising of defilements, one who establishes a strong sense of urgency regarding saṃsāra, a keen perception of danger in formations, a perception of the repulsiveness of the body, shame and fear of wrongdoing preceded by disgust towards all unwholesome states, and mindfulness and clear comprehension in all activities—establishing all these, remaining unattached everywhere like a drop of water on a lotus leaf—this is non-association, being the opposite of all association. A discourse connected with this is a discourse on non-association.

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Vīriyārambhakathāti ettha vīrassa bhāvo, kammanti vā vīriyaṃ, vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ, vīriyañca taṃ akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya ārabhanaṃ vīriyārambho. Svāyaṃ kāyiko, cetasiko cāti duvidho, ārambhadhātu, nikkamadhātu, parakkamadhātu, cāti tividho, sammappadhānavasena catubbidho. So sabbopi yo bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannaṃ nisajjaṃ, nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti, tattha tattheva ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya tikhiṇena asinā amittaṃ gīvāya paharanto viya sīsaṃ ukkhipituṃ adatvā vīriyabalena niggaṇhāti, tassevaṃ vīriyārambho āraddhavīriyassa vasena veditabbo, tappaṭisaṃyuttā kathā vīriyārambhakathā.

Regarding the discourse on the arousal of energy: Here, energy is the state of a hero, or action; or it is that which should be properly aroused and set in motion. That energy, and the arousing of it for abandoning unwholesome states and for undertaking wholesome states, is the arousal of energy. This is twofold: bodily and mental. It is threefold as the element of initiative, the element of exertion, and the element of striving. It is fourfold by way of the right strivings. All this is to be understood of a monk who does not allow a defilement that has arisen while walking to persist into the posture of standing, nor one that has arisen while standing to persist into the posture of sitting, nor one that has arisen while sitting to persist into the posture of lying down. Right then and there—just as one might seize a black snake by pinning it down with a forked stick, or strike an enemy on the neck with a sharp sword without letting him raise his head—so too, he restrains them by the power of energy, not allowing them to lift their heads. Thus, the arousal of energy should be understood in terms of one who has aroused energy. A discourse connected with this is a discourse on the arousal of energy.

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Sīlakathātiādīsu duvidhaṃ sīlaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ pātimokkhasaṃvarādi catupārisuddhisīlaṃ. Lokuttaraṃ maggasīlaṃ phalasīlañca. Tathā samādhipi. Vipassanāya pādakabhūtā saha upacārena aṭṭha samāpattiyo lokiyo samādhi, maggasampayutto panettha lokuttaro samādhi nāma. Tathā paññāpi. Lokiyā sutamayā, cintāmayā, jhānasampayuttā, vipassanāñāṇañca. Visesato panettha vipassanāpaññā gahetabbā. Lokuttarā maggapaññā phalapaññā ca. Vimutti ariyaphalavimutti nibbānañca. Apare pana tadaṅgavikkhambhanasamucchedavimuttīnampi vasenettha atthaṃ saṃvaṇṇenti. Vimuttiñāṇadassanampi ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Iti imesaṃ sīlādīnaṃ saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena ceva tappaṭipakkhānaṃ dussīlyādīnaṃ ādīnavavibhāvanavasena ca pavattā kathā, tappaṭisaṃyuttā kathā vā sīlādikathā nāma.

In the discourse on morality and so forth, there are two kinds of morality: mundane and supramundane. Herein, mundane morality is the fourfold purity of morality, such as the restraint of the monastic code. Supramundane morality consists of path morality and fruition morality. Similarly, concentration is also twofold. The eight attainments, along with access concentration, which serve as the foundation for insight, are mundane concentration. The concentration associated with the path is called supramundane concentration here. Likewise, wisdom is also twofold. Mundane wisdom includes that born of learning, born of reflection, associated with absorption, and the knowledge of insight. Especially here, the wisdom of insight should be taken. Supramundane wisdom consists of path wisdom and fruition wisdom. Liberation is the noble fruition liberation and Nibbāna. Others, however, also explain the meaning here by way of liberation by substitution of opposites, liberation by suppression, and liberation by cutting off. The knowledge and vision of liberation is also the nineteenfold knowledge of reviewing. Thus, a discourse that proceeds by explaining the benefits of these things, such as morality, in their various aspects and details, by the method of declaration and so on, and also by revealing the dangers of their opposites, such as immorality—or a discourse connected with them—is called a discourse on morality and so forth.

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Ettha [Pg.281] ca ‘‘attanā ca appiccho hoti, appiccha kathañca paresaṃ kattā’’ti (ma. ni. 1.252; a. ni. 10.70) ‘‘santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’’ti (saṃ. ni. 2.144; cūḷani. khaggavisāṇapucchāniddeso 128) ca ādivacanato sayañca appicchatādiguṇasamannāgatena paresampi tadatthāya hitajjhāsayena pavattetabbā tathārūpī kathā. Yā idha abhisallekhikādibhāvena visesetvā vuttā appicchakathādīti veditabbā. Kārakasseva hi kathā visesato adhippetatthasādhinī. Tathā hi vakkhati – ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe… akasiralābhī’’ti (a. ni. 9.3).

Here, from statements such as “one is himself of few desires, and is a speaker to others on fewness of desires” (MN 1.252; AN 10.70), and “he is content with any sort of robe, and speaks in praise of contentment with any sort of robe” (SN 2.144; Cūḷaniddesa, Khaggavisāṇasutta Niddesa 128), it is understood that such talk should be engaged in by one who is himself endowed with qualities such as having few desires, and who also encourages others toward that purpose with benevolent intent. The talk on having few desires and the like, which is distinguished here by being for the sake of effacement and so forth, should be understood in this way. For the talk of one who practices is especially effective in achieving the intended purpose. As will be said: “This is to be expected of a bhikkhu, Meghiya, who has good friends… he is one who obtains without difficulty” (AN 9.3).

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Evarūpiyāti īdisāya yathāvuttāya. Nikāmalābhīti yathicchitalābhī yathārucilābhī, sabbakālaṃ imaṃ kathaṃ sotuṃ vicāretuñca yathāsukhaṃ labhanto. Akicchalābhīti nidukkhalābhī. Akasiralābhīti vipulalābhī.

“Of such kind” means of this sort, as described. “Gains as he wishes” means gaining as he desires, gaining as he likes, always obtaining this discourse to hear and consider as he pleases. “Gains without trouble” means gaining without difficulty. “Gains without strain” means gaining abundantly.

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Āraddhavīriyoti paggahitavīriyo. Akusalānaṃ dhammānaṃ pahānāyāti akosallasambhūtaṭṭhena akusalānaṃ pāpadhammānaṃ pajahanatthāya. Kusalānaṃ dhammānanti kucchitānaṃ salanādiatthena anavajjaṭṭhena ca kusalānaṃ sahavipassanānaṃ maggaphaladhammānaṃ. Upasampadāyāti sampādanāya attano santāne uppādanāya. Thāmavāti ussoḷhisaṅkhātena vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo asithilavīriyo. Anikkhittadhuroti anorohitadhuro anosakkavīriyo.

“With energy aroused” means with energy exerted. “For abandoning unwholesome states” means for the sake of abandoning unwholesome, evil states that arise from unskillfulness. “Wholesome states” refers to the path and fruition states along with insight, which are called wholesome due to their being faultless and their nature of shaking off contemptible things. “For their attainment” means for accomplishing and arousing them in one's own continuity. “Strong” means possessing the strength of energy characterized by exertion. “Firm in effort” means steadfast in effort, not slack in energy. “Not shirking the burden” means not lowering the yoke, not retreating in energy.

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Paññavāti vipassanāpaññāya paññavā. Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā. Ariyāyāti vikkhambhanavasena kilesehi ārakā dūre ṭhitāya niddosāya. Nibbedhikāyāti nibbedhabhāgiyāya. Sammā dukkhakkhayagāminiyāti vaṭṭadukkhassa khepanato ‘‘dukkhakkhayo’’ti laddhanāmaṃ ariyamaggaṃ sammā hetunā nayena gacchantiyā. Imesu ca pana pañcasu dhammesu sīlaṃ vīriyaṃ paññā ca yogino ajjhattikaṃ aṅgaṃ, itaradvayaṃ bāhiraṃ aṅgaṃ. Tatthāpi kalyāṇamittasannissayeneva sesaṃ catubbidhaṃ ijjhati, kalyāṇamittassevettha bahukārataṃ dassento satthā ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha’’ntiādinā desanaṃ vaḍḍhesi. Tattha pāṭikaṅkhanti ekaṃsena icchitabbaṃ, avassaṃbhāvīti attho. Yanti kiriyāparāmasanaṃ[Pg.282]. Idaṃ vuttaṃ hoti – ‘‘sīlavā bhavissatī’’ti ettha yadetaṃ kalyāṇamittassa bhikkhuno sīlavantatāya bhavanaṃ sīlasampannattaṃ, tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ, avassaṃbhāvī ekaṃseneva tassa tattha niyojanatoti adhippāyo. Pātimokkhasaṃvarasaṃvuto viharatītiādīsupi eseva nayo.

“Possessing wisdom” means possessing wisdom by means of insight-wisdom. “Leading to arising and passing away” means penetrating the arising and passing away of the five aggregates. “Noble” means being faultless, standing far away from defilements by way of suppression. “Penetrative” means pertaining to penetration. “Rightly leading to the cessation of suffering” means going rightly, by means of the proper cause and method, to the Noble Path, which has gained the name “cessation of suffering” because it eliminates the suffering of the round of rebirths. Among these five qualities, morality, energy, and wisdom are internal factors for the yogi, while the other two are external factors. Even so, the remaining four qualities succeed solely through reliance on a good friend. To show the great importance of a good friend, the Teacher expanded the discourse with “This, Meghiya, is to be expected of a monk who has good friends,” and so on. Here, “to be expected” means it should be desired with certainty; the meaning is that it is inevitable. The word “yanti” refers to the action. This is what is meant: In the phrase “He will be virtuous,” this becoming virtuous, this accomplishment of virtue, on the part of a monk who has a good friend is to be expected of that monk; it is certain, absolutely fixed for him there—this is the meaning. The same method applies to phrases such as “he dwells restrained by the restraint of the Pātimokkha.”

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Evaṃ bhagavā sadevake loke uttamakalyāṇamittasaṅkhātassa attano vacanaṃ anādiyitvā taṃ vanasaṇḍaṃ pavisitvā tādisaṃ vippakāraṃ pattassa āyasmato meghiyassa kalyāṇamittatādinā sakalaṃ sāsanasampadaṃ dassetvā idānissa tattha ādarajātassa pubbe yehi kāmavitakkādīhi upaddutattā kammaṭṭhānaṃ na sampajjati, tassa tesaṃ ujuvipaccanīkabhūtattā ca bhāvanānayaṃ pakāsetvā tato paraṃ arahattassa kammaṭṭhānaṃ ācikkhanto ‘‘tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā’’tiādimāha. Tattha tenāti evaṃ kalyāṇamittasannissayena yathāvuttasīlādiguṇasamannāgatena. Tenevāha ‘‘imesu pañcasu dhammesu patiṭṭhāyā’’ti. Uttarīti āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ, tesaṃ visodhanatthaṃ tato uddhaṃ cattāro dhammā bhāvetabbā uppādetabbā vaḍḍhetabbā ca.

Thus, the Blessed One showed the entire wealth of the Teaching by means of good friendship and so on to the Venerable Meghiya, who had reached such a state of deterioration after disregarding the word of the Blessed One—esteemed as the supreme good friend in the world with its gods—and entering that forest grove. Now that earnestness had arisen in him, and because his meditation subject had previously not succeeded due to his being troubled by sensual thoughts and the like, and since these new practices were directly opposed to them, the Blessed One revealed the path of development. Then, instructing him further in the meditation subject leading to arahantship, He said, “And that monk, Meghiya, having established himself in these five things, should develop four further things,” and so on. Here, “by that” refers to that monk, endowed with the virtues and qualities as described, relying on a good friend in this way. Therefore, He said, “having established himself in these five things.” “Further” means that if dangers such as lust should arise for one who has commenced the preliminary stages of insight, then, for the sake of purifying them, beyond that, the four things should be developed, produced, and increased.

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Asubhāti ekādasasu asubhakammaṭṭhānesu yathārahaṃ yattha katthaci asubhabhāvanā. Rāgassa pahānāyāti kāmarāgassa pajahanatthāya. Ayamattho sālilāvakopamāya vibhāvetabbo. Evaṃbhūtaṃ bhāvanāvidhiṃ sandhāya vuttaṃ – ‘‘asubhā bhāvetabbā rāgassa pahānāyā’’ti. Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannassa kopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ pacchedanatthāya. Asmimānasamugghātāyāti ‘‘asmī’’ti uppajjanakassa navavidhassa mānassa samucchedanatthāya.

“Foulness” means the contemplation of foulness, as appropriate, among the eleven foulness meditation subjects, wherever it is practiced. “For the abandoning of lust” means for the purpose of abandoning sensual desire. This meaning should be illustrated by the simile of the quail. Referring to such a method of meditation, it is said: “The contemplation of foulness should be developed for the abandoning of lust.” “Loving-kindness” means the meditation subject of loving-kindness. “For the abandoning of ill will” means, in the same way as stated, for the purpose of abandoning arisen anger. “Mindfulness of breathing” means mindfulness of breathing with its sixteen aspects. “For the cutting off of thoughts” means, in the same way as stated, for the purpose of severing arisen thoughts. “For the uprooting of the conceit ‘I am’” means for the purpose of completely cutting off the ninefold conceit that arises as “I am.”

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Aniccasaññinoti hutvā abhāvato udayabbayavantato pabhaṅguto tāvakālikato niccappaṭikkhepato ca ‘‘sabbe saṅkhārā aniccā’’ti (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddeso 56) pavattaaniccānupassanāvasena [Pg.283] aniccasaññino. Anattasaññā saṇṭhātīti asārakato avasavattanato parato rittato tucchato suññato ca ‘‘sabbe dhammā anattā’’ti (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddeso 56) evaṃ pavattaanattānupassanāsaṅkhātā anattasaññā citte saṇṭhahati atidaḷhaṃ patiṭṭhahati. Aniccalakkhaṇe hi diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Tīsu lakkhaṇesu hi ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ ‘‘aniccasaññino, meghiya, anattasaññā saṇṭhātī’’ti. Anattalakkhaṇe sudiṭṭhe ‘‘asmī’’ti uppajjanakamāno suppajahova hotīti āha ‘‘anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti. Diṭṭheva dhamme nibbānanti diṭṭheva dhamme imasmiṃyeva attabhāve apaccayaparinibbānaṃ pāpuṇāti. Ayamettha saṅkhepo, vitthārato pana asubhādibhāvanānayo visuddhimagge vuttanayena veditabbo.

“Perceiving impermanence” means perceiving impermanence by way of the contemplation of impermanence that proceeds from seeing things as having been and then ceasing to be, as subject to arising and passing away, as perishing, as temporary, and as the negation of permanence—thus perceiving with the thought, “All conditioned things are impermanent” (Dhp 277; Cnd 56). The perception of non-self becomes established, meaning that the perception of non-self, known as the contemplation of non-self, becomes firmly established and strongly fixed in the mind, proceeding from seeing things as insubstantial, uncontrollable, belonging to another, empty, hollow, and void—thus perceiving with the thought, “All phenomena are non-self” (Dhp 279; Cnd 56). For when the characteristic of impermanence is seen, the characteristic of non-self is indeed seen. Among the three characteristics, when one is seen, the other two are indeed seen. Therefore, it is said, “Meghiya, for one who perceives impermanence, the perception of non-self becomes established.” When the characteristic of non-self is clearly seen, the conceit ‘I am’ that arises is indeed very well abandoned. Thus, it is said, “One who perceives non-self attains the uprooting of the conceit ‘I am.’” “Nibbāna in this very life” means that in this very existence, in this very life, one attains final Nibbāna without remainder. This is the summary here. But in detail, the method for the development of the perception of foulness, etc., should be understood according to the method explained in the Visuddhimagga.

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Meghiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Meghiya Sutta is finished.

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4-5. Nandakasuttādivaṇṇanā

4-5. Commentary on the Nandaka Sutta and Others

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4-5. Catutthe āgamayamānoti olokayamāno, buddho sahasā apavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. Tenāha ‘‘idamavocāti idaṃ kathāvasānaṃ udikkhamāno’’ti. Aniccadukkhādivasena sabbadhammasantīraṇaṃ adhipaññāvipassanāti āha ‘‘saṅkhārapariggahavipassanāñāṇassā’’ti. Mānasanti rāgopi cittampi arahattampi. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) ettha rāgo mānasaṃ. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 6) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā jane sutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tenāha ‘‘appattamānasāti appattaarahattā’’ti. Appattaṃ mānasaṃ arahattaṃ etehīti appattamānasā. Idāni cittapariyāyameva mānasasaddaṃ sandhāyāha ‘‘arahattaṃ vā’’tiādi. Pañcamaṃ suviññeyyameva.

4-5. In the fourth, 'āgamayamāno' means looking on, observing. The Buddha suddenly entered and remained until the conversation ended—this is the meaning. Hence it is said, 'He said this—observing the conclusion of the discussion.' Thorough investigation of all phenomena by way of impermanence, suffering, and so on, is higher wisdom and insight; thus it is said, 'the knowledge of insight that comprehends formations.' 'Mānasa' can mean lust, mind, or arahantship. In the phrase, 'The snare that moves in the sky, that which moves as mānasa' (SN 1.151), 'mānasa' refers to lust. In 'Mind, thought, mānasa' (Dhs 6), it refers to the mind. In 'A trainee whose mānasa is unattained may die, so people have heard' (SN 1.159), it refers to arahantship. Here too, arahantship is intended. Hence it is said, 'appattamānasa means not having attained arahantship.' Those by whom mānasa, that is, arahantship, has not been attained are called 'appattamānasā.' Now, referring to the word 'mānasa' as a synonym for 'mind', it is said, 'or arahantship,' and so forth. The fifth is very easily understood.

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Nandakasuttādivaṇṇanā niṭṭhitā.

The commentary on the Nandaka Sutta, etc., is completed.

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6. Sevanāsuttavaṇṇanā

6. Commentary on the Sevanā Sutta

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6. Chaṭṭhe [Pg.284] jīvitasambhārāti jīvitappavattiyā sambhārā paccayā. Samudānetabbāti sammā ñāyena anavajjauñchācariyādinā uddhamuddhamānetabbā pāpuṇitabbā. Te pana samudānitā samāhatā nāma hontīti āha ‘‘samāharitabbā’’ti. Dukkhena uppajjantīti sulabhuppādā na honti. Etena gocaraasappāyādibhāvaṃ dasseti. Rattibhāgaṃ vā divasabhāgaṃ vāti bhummatthe upayogavacananti āha ‘‘rattikoṭṭhāse vā divasakoṭṭhāse vā’’ti. Rattiṃyeva pakkamitabbaṃ samaṇadhammassa tattha anipphajjanato. Saṅkhāpīti ‘‘yadatthamahaṃ pabbajito, na metaṃ idha nipphajjati, cīvarādi pana samudāgacchati, nāhaṃ tadatthaṃ pabbajito, kiṃ me idha vāsenā’’ti paṭisaṅkhāyapi. Tenāha ‘‘sāmaññatthassa bhāvanāpāripūriagamanaṃ jānitvā’’ti. Anantaravāre saṅkhāpīti samaṇadhammassa nipphajjanabhāvaṃ jānitvā. So puggalo anāpucchā pakkamitabbaṃ, nānubandhitabboti ‘‘so puggalo’’ti padassa ‘‘nānubandhitabbo’’ti iminā sambandho. Yassa yena hi sambandho, dūraṭṭhenapi so bhavati. Taṃ puggalanti so puggaloti paccattavacanaṃ upayogavasena pariṇāmetvā taṃ puggalaṃ anāpucchā pakkamitabbanti attho. Atthavasena hi vibhattipariṇāmoti. Āpucchā pakkamitabbanti ca kataññukataveditāya niyojanaṃ. Evarūpoti yaṃ nissāya bhikkhuno guṇehi vuddhiyeva pāṭikaṅkhā, paccayehi na parissayo, evarūpo daṇḍakammādīhi niggaṇhāti cepi, na pariccajitabboti dasseti ‘‘sacepī’’tiādinā.

6. In the sixth, 'jīvitasambhārā' means the supports, the conditions for sustaining life. 'To be gathered' means to be properly obtained through blameless means such as gleaning, and so forth, and to be attained. He says that those gathered and accumulated are called 'to be accumulated.' 'Arisen with difficulty' means they are not easily obtained. This indicates the unsuitability of the environment, and so forth. 'During the night portion or during the day portion' is used in the locative sense, hence it is said 'in the night portion or in the day portion.' One should depart at night, as the ascetic practice is not fulfilled there. 'Reflecting' also means considering: 'The purpose for which I went forth is not fulfilled here, but robes, and so forth, are obtained. I did not go forth for that purpose, so what is the use of staying here?' Therefore, it is said: 'knowing that the goal of the ascetic life is not progressing to the fulfillment of its development.' In the subsequent case, 'reflecting' means knowing that the ascetic practice is being fulfilled. That person should depart without informing and should not be followed—this is the connection of the words 'that person' with 'should not be followed.' For whatever has a connection with whatever, that connection exists even if it is distant. The word 'so puggalo' (that person, nominative) is to be understood as 'taṃ puggalaṃ' (that person, accusative) by changing the case according to usage, meaning one should depart without informing that person. Indeed, the change in case is for the sake of meaning. 'Departing after informing' is an instruction demonstrating gratitude and acknowledgment. 'Such a one' means a person by relying on whom a monk can expect only growth in virtues, and no trouble from requisites. Even if such a person disciplines with disciplinary actions, and so forth, he should not be abandoned—this is shown by 'even if,' and so forth.

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Sevanāsuttavaṇṇanā niṭṭhitā.

The Commentary on the Sevanā Sutta is concluded.

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7-10. Sutavāsuttādivaṇṇanā

7-10. Commentary on the Sutavā Sutta, etc.

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7-10. Sattame abhabbo khīṇāsavo bhikkhu sañcicca pāṇantiādi desanāsīsameva, sotāpannādayopi pana abhabbāva, puthujjanakhīṇāsavānaṃ nindāpasaṃsatthampi evaṃ vuttaṃ. Puthujjano nāma gārayho mātughātādīni karoti, khīṇāsavo pana pāsaṃso kunthakipillikaghātādīnipi na karotīti. Sannidhikārakaṃ kāme paribhuñjitunti yathā gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ [Pg.285] katvā idāni paribhuñjituṃ abhabboti attho. Vatthukāme pana nidahitvā paribhuñjantā tannissitaṃ kilesakāmampi nidahitvā paribhuñjanti nāmāti āha ‘‘vatthukāmakilesakāme’’ti. Nanu ca khīṇāsavasseva vasanaṭṭhāne tilataṇḍulādayo paññāyantīti? Na pana te attano atthāya nidhenti, aphāsukapabbajitādīnaṃ atthāya nidhenti. Anāgāmissa kathanti? Tassapi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati. Akappiyakāmaguṇe sandhāyetaṃ vuttaṃ, na mañcapīṭhaattharaṇapāvuraṇādisannissitaṃ. Seyyāthāpi pubbe agāriyabhūtoti yathā pubbe gihibhūto paribhuñjati, evaṃ paribhuñjituṃ abhabbo. Agāramajjhe vasantā hi sotāpannādayo yāvajīvaṃ gihibyañjanena tiṭṭhanti. Khīṇāsavo pana arahattaṃ patvāva manussabhūto parinibbāti vā pabbajati vā. Cātumahārājikādīsu kāmāvacaradevesu muhuttampi na tiṭṭhati. Kasmā? Vivekaṭṭhānassa abhāvā. Bhummadevattabhāve pana ṭhito arahattaṃ patvāpi tiṭṭhati vivekaṭṭhānasambhavā. Aṭṭhamādīni uttānatthāneva.

7-10. In the seventh, the statement 'a monk whose defilements are destroyed is incapable of intentionally taking a life,' and so forth, is the very essence of the teaching. Similarly, stream-enterers and the like are also incapable. But this is said for the sake of criticizing ordinary people and praising those whose defilements are destroyed. An ordinary person is blameworthy and commits acts like matricide, while one whose defilements are destroyed is praiseworthy and does not even kill insects like ants. The phrase 'enjoys sensual pleasures with stored-up goods' means that, just as a householder enjoys material goods after having made a store, an arahant is now incapable of enjoying things like sesame, rice, ghee, or fresh butter after having stored them. However, when they enjoy material pleasures after having stored them, they are said to also store the defilements of sensual desire dependent on them—hence the mention of 'material pleasures and defilements of sensual desire.' But isn’t it so that sesame, rice, and the like are found in the dwelling places of those whose defilements are destroyed? They do not store them for their own sake but for the sake of renunciates who are unwell, and so forth. What about a non-returner? For him, all five strands of sensual pleasure are entirely abandoned, yet he enjoys what has been rightfully obtained after proper consideration. This statement refers to unallowable sensual pleasures, not to things dependent on beds, chairs, coverings, or garments. The phrase 'as he formerly did when he was a householder' means that one is incapable of enjoying things in the same way he did as a layperson. Stream-enterers and the like who remain in the household life continue to exist with the characteristics of a householder as long as they live. But one whose defilements are destroyed, upon attaining arahantship as a human, either attains final Nibbāna or goes forth as a monk. He does not stay even for a moment in the sensual heavens, like the realm of the Four Great Kings. Why? Because there is no place of seclusion there. However, if he is in the state of an earth-bound deity, he may remain there even after attaining arahantship, since a place of seclusion is possible. The eighth and following points are clear in meaning.

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Sutavāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Sutavā Sutta and similar discourses is completed.

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Sambodhivaggavaṇṇanā niṭṭhitā.

The Commentary on the Section on Enlightenment is completed.

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2. Sīhanādavaggo

2. The Chapter on the Lion’s Roar

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1. Sīhanādasuttavaṇṇanā

1. Commentary on the Lion’s Roar Sutta

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11. Dutiyassa paṭhame avāpurenti vivaranti dvāraṃ etenāti avāpuraṇaṃ. Rajaṃ haranti etenāti rajoharaṇaṃ. Kaḷopihatthoti vilīvamayabhājanahattho, ‘‘cammamayabhājanahattho’’ti ca vadanti. Chinnāni visāṇāni etassāti chinnavisāṇo, usabho ca so chinnavisāṇo cāti usabhachinnavisāṇo. Visesanaparoyaṃ samāso. Ahikuṇapena vātiādi atijegucchappaṭikūlakuṇapadassanatthaṃ vuttaṃ. Kaṇṭhe āsattenāti kenacideva paccatthikena ānetvā kaṇṭhe baddhena, omukkenāti attho. Aṭṭo āturo duggandhapīḷāya pīḷito. Accayassa paṭiggaṇhanaṃ vā adhivāsanaṃ. Evañhi so kāraṇe desiyamāne tato [Pg.286] vigato nāma hoti. Tenāha ‘‘paṭiggaṇhatūti khamatū’’ti. Sesamettha suviññeyyameva.

11. In the first of the second, 'avāpuraṇaṃ' means that by which they open or uncover a door. 'Rajoharaṇaṃ' means that by which they remove dust. 'Kaḷopihattho' means one whose hand holds a willow-wood vessel; some also say 'one whose hand holds a leather vessel.' 'Chinnavisāṇo' means one whose horns are cut off; 'usabhachinnavisāṇo' means a bull with cut horns. This is a compound with a specifying adjective. 'Ahikuṇapena vāti' and so on are stated to show the extremely repulsive and loathsome nature of the corpse. 'Kaṇṭhe āsattena' means brought and tied around the neck by some adversary, that is, fastened on. 'Aṭṭo' means afflicted, tormented by the suffering of foul odor. 'Accayassa paṭiggaṇhanaṃ vā adhivāsanaṃ' means accepting or enduring the transgression. For when the reason is being explained, he is said to have departed from that. Therefore, it is said, 'Let him accept, let him forgive.' The rest here is easily understood.

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Sīhanādasuttavaṇṇanā niṭṭhitā.

The Sīhanāda Sutta Commentary is concluded.

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2. Saupādisesasuttavaṇṇanā

2. Commentary on the Saupādisesa Sutta

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12. Dutiye bhavassa appamattakatā nāma ittarakālatāyāti āha ‘‘accharāsaṅghātamattampī’’ti.

12. In the second, 'bhavassa appamattakatā' means the insignificance of existence due to its short duration; hence it is said, 'even for a finger-snap.'

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Saupādisesasuttavaṇṇanā niṭṭhitā.

The Commentary on the Saupādisesa Sutta is concluded.

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3. Koṭṭhikasuttavaṇṇanā

3. Commentary on the Koṭṭhika Sutta

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13. Tatiye diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, tasmiṃ veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Tenāha ‘‘imasmiṃyeva attabhāve’’ti. Catuppañcakkhandhaphalatāya saññābhavūpagaṃ kammaṃ bahuvedanīyaṃ. Ekakkhandhaphalattā asaññābhavūpagaṃ kammaṃ ‘‘appavedanīya’’nti vuttaṃ. Keci pana ‘‘arūpāvacarakammaṃ bahukālaṃ veditabbaphalattā bahuvedanīyaṃ, itaraṃ appavedanīyaṃ. Rūpārūpāvacarakammaṃ vā bahuvedanīyaṃ, parittaṃ kammaṃ appavedanīya’’nti vadanti. Vedanīyanti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākameva. Avedanīyanti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ.

13. In the third, 'diṭṭhadhamma' refers to the perceptible present individual existence; the result to be experienced therein is called 'diṭṭhadhammavedanīya.' Therefore, it is said, 'in this very existence.' Kamma leading to the realm of perception, because its result has four or five aggregates, is 'bahuvedanīya' (to be experienced much). Kamma leading to the realm of non-perception, because its result has a single aggregate, is called 'appavedanīya' (to be experienced little). Some, however, say that formless-sphere kamma is 'bahuvedanīya' because its result is to be experienced for a long time, while other kamma is 'appavedanīya.' Or, kamma pertaining to the form and formless spheres is 'bahuvedanīya,' while limited kamma is 'appavedanīya.' 'Vedanīya' means capable of producing a result on the concurrence of other conditions, not that which has already begun to yield its result. 'Avedanīya' means incapable of ripening due to a deficiency of conditions, being of the kind such as defunct kamma.

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Koṭṭhikasuttavaṇṇanā niṭṭhitā.

The Koṭṭhika Sutta Commentary is concluded.

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4. Samiddhisuttavaṇṇanā

4. Commentary on the Samiddhi Sutta

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14. Catutthe samiddhīti therassa kira attabhāvo samiddho abhirūpo pāsādiko, tasmā samiddhītveva saṅkhāto. Tenāha ‘‘attabhāvasamiddhatāyā’’tiādi. Rūpadhātuādīsūti ādi-saddena saddadhātuādiṃ saṅgaṇhāti.

14. In the fourth, 'Samiddhi': it is said the elder's individual existence was accomplished, beautiful, and pleasing; therefore he was known as 'Samiddhi.' Hence it is said, 'because of the perfection of his person,' etc. In 'Rūpadhātuādīsu,' the word 'ādi' includes the sound element, etc.

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Samiddhisuttavaṇṇanā niṭṭhitā.

The Samiddhi Sutta Commentary is concluded.

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5-9. Gaṇḍasuttādivaṇṇanā

5-9. Commentary on the Gaṇḍa Sutta, etc.

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15-19. Pañcame [Pg.287] mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Ucchādanadhammassāti ucchādetabbasabhāvassa. Parimaddanadhammassāti parimadditabbasabhāvassa. Ettha ca odanakummāsūpacayaucchādanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi hāni. Purimehi vā samudayo, pacchimehi atthaṅgamoti evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. Sesaṃ suviññeyyameva. Chaṭṭhādīni uttānatthāni.

15-19. In the fifth, 'born from mother and father' means born from the mother and father, originating from the maternal and paternal sperm and blood. 'Of a nature to be rubbed' means having the nature of being rubbed. 'Of a nature to be massaged' means having the nature of being massaged. Here, growth is spoken of in terms of rice, gruel, accumulation, and rubbing, while decline is spoken of in terms of impermanence, breaking, and destruction. The former indicate arising, the latter indicate cessation—thus, the growth, decline, origination, and dissolution of a body composed of the four great elements are shown. The rest is easily understood. The sixth and following are clear in meaning.

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Gaṇḍasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Gaṇḍa Sutta, etc., is concluded.

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10. Velāmasuttavaṇṇanā

10. Commentary on the Velāma Sutta

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20. Dasame sakuṇḍakabhattanti sakuṇḍakaṃ uttaṇḍulabhattaṃ. Parittehi sakuṇḍehi taṇḍulehipi saddhiṃ vipakkabhattaṃ uttaṇḍulameva hoti. Biḷaṅgaṃ vuccati āranāḷaṃ, biḷaṅgato nibbattanato tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti biḷaṅgadutiyaṃ, taṃ kañjiyadutiyanti vuttaṃ. Asakkaritvāti deyyadhammampi puggalampi asakkaritvā. Deyyadhammassa asakkaraṇaṃ asampannakāro, puggalassa asakkaraṇaṃ agarukaraṇaṃ. Deyyadhammaṃ asakkaronto hi uttaṇḍulādidosasamannāgataṃ āhāraṃ deti, na sampannaṃ karoti. Puggalaṃ asakkaronto nisīdanaṭṭhānaṃ asammajjitvā yattha tattha vā nisīdāpetvā yaṃ vā taṃ vā dārakaṃ pesetvā deti. Acittīkatvāti na cittiṃ katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, na tato bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipatti cittīkaraṇaṃ sambhāvanakiriyā, tappaṭikkhepato acittīkaraṇaṃ asambhāvanakiriyā. Apaviddhanti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakhittakaṃ. Yo hi chaḍḍetukāmo hutvā rogino sarīre odanādīni majjitvā vammike rogaṃ pakkhipanto viya deti, ayaṃ apaviddhaṃ deti nāma. Anāgamanadiṭṭhikoti ‘‘addhā imassa dānassa phalaṃ mama āgacchatī’’ti evaṃ yassa kammassakatadiṭṭhi atthi, so āgamanadiṭṭhiko. Ayaṃ pana na tādisoti anāgamanadiṭṭhiko, phalaṃ pāṭikaṅkhaṃ hutvā na detīti attho. Tenāha ‘‘na kammañca phalañca saddahitvā detī’’ti.

20. In the tenth, 'sakuṇḍaka food' refers to food with bran, that is, food with husked rice. Food cooked with a few grains that still have their bran is indeed considered food with husked rice. 'Biḷaṅga' is what is called sour gruel; because it is produced from `biḷaṅga`, it is `kañjiya`, meaning 'born from sour gruel'. That which has this as a second dish is `biḷaṅgadutiya`, which is called `kañjiyadutiya`. 'Without proper care' means not treating with respect either the gift or the recipient. Disregarding the gift is to prepare it improperly; disregarding the recipient is not to show respect. For one who disregards the gift gives food with defects such as husked rice, and does not prepare it well. One who disregards the recipient, without sweeping the seating place, has them sit just anywhere, or sends any young boy to give the gift. 'Without attention' means not having made it an object of mind, that is, not honoring. For one who honors places the object to be honored in the mind and does not exclude it. Or, making the mind excellent, the practice is `cittīkaraṇa`, an act of esteem; its opposite, `acittīkaraṇa`, is an act of disrespect. 'Discarded' means thrown away, like something to be thrown away such as leftovers. For one who, wishing to throw it away, gives as if smearing rice and so on on a sick person's body and depositing the sickness in an anthill—this one is said to give what is discarded. 'Without belief in results' (`anāgamanadiṭṭhiko`): One who has the view of ownership of kamma, thinking, 'Surely, the fruit of this gift will come to me,' is one with belief in results (`āgamanadiṭṭhiko`). This person, however, is not like that; hence he is one 'without belief in results.' The meaning is that he does not give while expecting a fruit. Therefore it is said, 'He gives without believing in kamma and its fruit.'

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Velāmoti [Pg.288] ettha mā-saddo paṭisedhavacano. Jātigottarūpabhogādiguṇānaṃ velā mariyādā natthi etasminti velāmo. Atha vā yathāvuttaguṇānaṃ velā mariyādā amati osānaṃ gacchati etasminti velāmo, velaṃ vā mariyādaṃ amati gacchati atikkamatīti velāmo. Tenāha ‘‘jātigotta…pe… evaṃladdhanāmo’’ti. Dīyatīti dānaṃ, dānavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ. Dānaṃ vā gaṇhanti etthāti dānaggaṃ, evaṃ bhattaggaṃ, parivesanaṭṭhānaṃ. Dukūlasandanānīti rajatabhājanādinissite dukūle khīrassa sandanaṃ etesanti dukūlasandanāni. Kaṃsūpadhāraṇānīti rajatamayadohabhājanāni. Tenāha ‘‘rajatamayakhīrapaṭicchakānī’’ti. Rajatamayāni khīrapaṭicchakāni khīrapaṭiggahabhājanāni etesanti rajatamayakhīrapaṭicchakāni. Sodheyyāti mahapphalabhāvakaraṇena visodheyya. Mahapphalabhāvappattiyā hi dakkhiṇā visujjhati nāma.

Here, in 'Velāmo,' the sound 'mā' is a word of negation. There is no limit or boundary (`velā`) in him to qualities such as birth, clan, form, possessions, etc.; therefore, he is 'Velāmo.' Alternatively, in him the limit or boundary (`velā`) of the aforementioned qualities goes (`amati`) to an end; therefore, he is 'Velāmo.' Or, he goes beyond (`amati`) or surpasses the limit (`velaṃ`) or boundary; therefore, he is 'Velāmo.' Hence, it is said, 'by birth, clan... etc... thus he received the name.' What is given is 'dāna,' the object of giving. The place where that is offered or relinquished is 'dānagga.' Or, they receive gifts there; hence, 'dānagga.' Similarly, 'bhattagga' refers to the place of food distribution. 'Dukūlasandanāni' are things by which there is a flowing of milk on fine cloths placed on silver vessels and so on. 'Kaṃsūpadhāraṇāni' are silver milking vessels. Hence, it is said, 'silver milk-receiving vessels.' 'Silver milk-receiving vessels' are silver vessels for receiving milk. 'Sodheyya' means one should purify by causing it to be highly fruitful. For an offering is indeed purified through the attainment of great fruitfulness.

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Maggenāgataṃ anivattanasaraṇanti iminā lokuttarasaraṇagamanaṃ dīpeti. Aparetiādinā lokiyasaraṇagamanaṃ vuttaṃ. Saraṇaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññaṃ sabbasampattiṃ deti, tasmā mahapphalataranti adhippāyo. Idañca – ‘‘sace tvaṃ yathā gahitaṃ saraṇaṃ na bhindissasi, evāhaṃ taṃ māremī’’ti yadipi koci tiṇhena satthena jīvitā voropeyya, tathāpi ‘‘nevāhaṃ buddhaṃ na buddhoti, dhammaṃ na dhammoti, saṅghaṃ na saṅghoti vadāmī’’ti daḷhataraṃ katvā gahitassa vasena vuttaṃ. Maggenāgatanti lokuttarasīlaṃ sandhāya vadati. Aparetiādinā pana lokiyasīlaṃ vuttaṃ. Sabbesaṃ sattānaṃ jīvitadānādinihitadaṇḍatāya sakalalokiyalokuttaraguṇādhiṭṭhānato cassa mahapphalamahānisaṃsatā veditabbā.

By 'come by the path, a refuge from which there is no turning back,' he indicates the taking of supramundane refuge. By 'apareti' and so on, the taking of mundane refuge is spoken of. Refuge, namely, the merit involving the sacrifice of one's life for the sake of the Three Jewels, gives all prosperity; therefore, the meaning is that it is more greatly fruitful. And this is said with respect to what has been taken after making it very firm, thus: 'Even if someone, with a sharp weapon, were to deprive one of life, saying, “If you do not break the refuge you have taken, I will kill you,” even so, one would resolve, “I will not say the Buddha is not the Buddha, the Dhamma is not the Dhamma, or the Sangha is not the Sangha.”' 'Maggenāgataṃ' is said with reference to supramundane morality. But by 'apareti' and so on, mundane morality is spoken of. Its great fruit and great benefit should be understood as arising from laying aside the rod with respect to all beings—which is the giving of life, and so on—and from its being the foundation of all mundane and supramundane qualities.

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Upasiṅghanamattanti ghāyanamattaṃ. Gaddohanamattanti pāṭhantare godohanamattaṃ kālanti attho. So ca na sakalo godohanakkhaṇo adhippetoti dassetuṃ ‘‘gāviyā ekavāraṃ thanaañchanamatta’’nti attho vutto. Añchanamattanti ākaḍḍhanamattaṃ. Gāviyā thanaṃ gahetvā ekakhīrabinduduhanakālamattampi gadduhanamattanti vadanti. Ettakampi hi kālaṃ yo vasanagabbhapariveṇavihārūpacāraparicchedena vā aparimāṇāsu lokadhātūsu [Pg.289] sabbasatte hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti. Idaṃ tato yathāvuttadānādito mahapphalataraṃ.

'Upasiṅghanamattaṃ' means just the measure of a sniff. 'Gaddohanamattaṃ,' in another reading, is 'godohanamattaṃ,' meaning the time it takes to milk a cow. And to show that not the entire cow-milking moment is intended, the meaning 'just the time of one pull on a cow’s teat' is stated. 'Añchanamattaṃ' means just the measure of pulling. Some say that 'gaddohanamattaṃ' is even just the time it takes to milk a single drop of milk after grasping a cow’s teat. For one who is able, even in such a short time, can develop a mind of loving-kindness that pervades all beings with benefit, either by defining a limited sphere such as a dwelling, an inner chamber, a monastic cell, or a monastery precinct, or by extending it to immeasurable world-systems. This is more greatly fruitful than the aforementioned giving and so on.

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Velāmasuttavaṇṇanā niṭṭhitā.

The Commentary on the Velāma Sutta is concluded.

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Sīhanādavaggavaṇṇanā niṭṭhitā.

The Commentary on the Sīhanāda Vagga is concluded.

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3. Sattāvāsavaggo

3. The Chapter on the Abodes of Beings

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1. Tiṭhānasuttavaṇṇanā

1. The Commentary on the Tiṭhāna Sutta

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21. Tatiyassa paṭhame amamāti vatthābharaṇapānabhojanādīsupi mamattavirahitā. Apariggahāti itthipariggahena apariggahā. Tesaṃ kira ‘‘ayaṃ mayhaṃ bhariyā’’ti mamattaṃ na hoti, mātaraṃ vā bhaginiṃ vā disvā chandarāgo na uppajjati. Dhammatāsiddhassa sīlassa ānubhāvena putte diṭṭhamatte eva mātuthanato thaññaṃ paggharati, tena saññāṇena nesaṃ mātari puttassa mātusaññā, mātu ca putte puttasaññā paccupaṭṭhitāti keci.

21. In the first of the third, 'amamā' means free from possessiveness even towards clothing, ornaments, drinks, food, and so on. 'Apariggahā' means without possessions, in the sense of not taking women as possessions. For them, it is said, there is no possessiveness in the thought, 'This is my wife'; nor does sensual lust arise upon seeing a mother or a sister. Through the power of their virtue, which is established by nature, as soon as a son is seen, milk flows from the mother's breast. By that sign, some say, the son's perception of the mother as 'mother' and the mother's perception of the son as 'son' becomes established.

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Apicettha (sārattha. ṭī. 1.1 verañjakaṇḍavaṇṇanā) uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo. Tattha kira tesu tesu padesesu ghananicitapattasañchannasākhāpasākhā kūṭāgārasamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti. Yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti. Jalāsayāpi vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhaṃ samantato pavāyantā tiṭṭhanti. Sarīrampi tesaṃ atidīghādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valitapalitādidosavirahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca nesaṃ kasivaṇijjādivasena āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsikammakarādipariggaho atthi, na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇho utu [Pg.290] hoti, evameva sabbakālaṃ tattha samasītuṇhova utu hoti, na ca nesaṃ koci upaghāto vihesā vā uppajjati. Akaṭṭhapākimeva sāliṃ akaṇaṃ athusaṃ suddhaṃ sugandhaṃ taṇḍulapphalaṃ paribhuñjanti. Taṃ bhuñjantānaṃ nesaṃ kuṭṭhaṃ, gaṇḍo, kilāso, soso, kāso, sāso, apamāro, jaroti evamādiko na koci rogo uppajjati, na ca te khujjā vā vāmanā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti.

Furthermore, this special quality of the people of Uttarakuru, accomplished through the power of their merit, should be understood. There, it is said, in various places, charming trees, like peaked mansions, with branches and boughs covered by densely packed leaves, serve as dwellings for those people, where they live in comfort. Other well-grown trees also stand there, always with blossoming tops. Ponds, covered with blooming lotuses, blue water lilies, white lotuses, fragrant water lilies, and other flowers, perpetually emit a supreme fragrance in all directions. Their bodies, too, are free from faults such as excessive height, possessing a well-proportioned stature. Because they are not overcome by old age, they are devoid of defects such as wrinkles and grey hair, and remain endowed with undiminished speed, strength, power, and splendor for as long as they live. Because they live on fruit that arises without effort, they have no suffering from seeking food through agriculture, trade, or other means. For that very reason, they have no possession of male or female slaves or laborers. Nor is there any danger there from cold, heat, gadflies, mosquitoes, wind, sun, reptiles, or other creatures. Just as here, in the last month of summer at dawn, the weather is temperate, so too the weather there is always temperate; and no harm or affliction ever arises for them. They eat rice that ripens without being cultivated—a grain that is without powder or husk, pure, and fragrant. For those who eat it, no disease arises, such as leprosy, boils, skin disease, consumption, coughing, asthma, epilepsy, or fever. Nor are they hunchbacked, dwarfed, one-eyed, crippled, lame, paralyzed, deformed, or with defective faculties.

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Itthiyopi tattha nātidīghā, nātirassā, nātikisā, nātithūlā, nātikāḷā, naccodātā, sobhaggappattarūpā honti. Tathā hi dīghaṅgulī, tambanakhā, alambathanā, tanumajjhā, puṇṇacandamukhī, visālakkhī, mudugattā, sahitorū, odātadantā, gambhīranābhī, tanujaṅghā, dīghanīlavellitakesī, puthulasussoṇī, nātilomā, nālomā, subhagā, utusukhasamphassā, saṇhā, sakhilā, sukhasambhāsā, nānābharaṇavibhūsitā vicaranti. Sabbadāpi soḷasavassuddesikā viya honti, purisā ca pañcavīsativassuddesikā viya. Na puttadāresu rajjanti. Ayaṃ tattha dhammatā.

The women there are neither too tall nor too short, neither too thin nor too stout, neither too dark nor too fair; they possess forms that have attained loveliness. Indeed, they have long fingers, copper-colored nails, firm breasts, slender waists, faces like the full moon, large eyes, soft skin, thighs set close together, white teeth, deep navels, slender calves, long, dark, curly hair, and broad, well-formed hips. They are neither too hairy nor hairless, are beautiful, pleasant to the touch, smooth-skinned, friendly, and pleasant in conversation, and they wander about adorned with various ornaments. They always appear to be about sixteen years of age, and the men about twenty-five. They are not attached to children or spouses. Such is the nature of that place.

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Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti. Tato vītarāgā viya yathāsakaṃ gacchanti, na tattha idha viya gabbhokkantimūlakaṃ, gabbhapariharaṇamūlakaṃ, vijāyanamūlakaṃ vā dukkhaṃ hoti. Rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti. Ayaṃ tattha dhammatā.

And for seven days only, men and women there dwell in the enjoyment of sensual pleasures. Then, as if free from lust, they go their separate ways. There, unlike here, there is no suffering rooted in conception, rooted in carrying the fetus, or rooted in childbirth. Like a golden statue from a red case, children come forth with ease from their mother’s womb, unstained by phlegm and the like. Such is the nature of that place.

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Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā te vicaraṇakappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā vā itthiyo vā, te attano aṅguliyo upanāmenti. Tesaṃ kammabalena tato khīraṃ pavattati, tena te dārakā yāpenti. Evaṃ pana vaḍḍhentā katipayadivaseheva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise. Kapparukkhato eva ca tesaṃ tattha vatthābharaṇāni nipphajjanti. Nānāvirāgavaṇṇavicittāni hi sukhumāni mudusukhasamphassāni vatthāni tattha tattha kapparukkhesu olambantāni tiṭṭhanti. Nānāvidharasmijālasamujjalavividhavaṇṇaratanavinaddhāni [Pg.291] anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagahatthūpagakaṭūpagapādūpagāni sovaṇṇamayāni ābharaṇāni kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivādinīvallakīpabhutikā tūriyabhaṇḍāpi tato tato olambanti. Tattha bahū phalarukkhā kumbhamattāni phalāni phalanti madhurarasāni, yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti.

A mother, having given birth to a son or a daughter, places the child in a suitable open space and goes wherever she pleases without any concern. When the children are lying there, any men or women who see them bring their fingers near. By the power of their karma, milk flows from the fingers, and by this the children are nourished. Growing in this way, after just a few days they become strong, and the girls go to the women and the boys to the men. From the wishing-trees their clothing and ornaments are produced. Indeed, fine garments of various hues and patterns, delicate and soft to the touch, hang here and there on the wishing-trees. Golden ornaments suitable for the head, neck, hands, waist, and feet—radiant with nets of multi-colored rays, studded with jewels of diverse colors, and decorated with various designs of garlands, creepers, and murals—hang from the wishing-trees. Likewise, musical instruments such as lutes, drums, tabors, cymbals, conches, flutes, viols, and harps hang there. Many fruit trees there bear sweet-tasting fruits as large as pots; having eaten them, those beings are not afflicted by hunger or thirst for a whole week.

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Najjopi tattha suvisuddhajalā suppatitthā ramaṇīyā akaddamā vālukatalā nātisītā naccuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhī vāyantiyo sandanti, na tattha kaṇṭakikā kakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasampannā eva honti, candananāgarukkhā sayameva rasaṃ paggharanti, nahāyitukāmā ca nadititthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nhatvā uttiṇṇuttiṇṇā upariṭṭhimaṃ upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti ‘‘idaṃ mama, idaṃ parassā’’ti. Tato eva na tesaṃ koci viggaho vā vivādo vā. Sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabbhati. Mate ca satte disvā na rodanti na socanti. Tañca maṇḍayitvā nikkhipanti. Tāvadeva ca nesaṃ tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti, tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi, na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantīti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ, sabbametaṃ tesaṃ pañcasīlaṃ viya dhammatāsiddhamevāti.

There, even the rivers have very pure water, with good landing places, delightful, free from mud, with sandy bottoms, neither too cold nor too hot, covered with fragrant water-flowers, always emitting sweet scents. There are no thorny or rough creepers and vines; they are without thorns, abundant with flowers and fruits. Sandalwood and Nāga trees spontaneously exude their own sap. Those who wish to bathe, having left their clothes and ornaments together at the river-bathing-place, enter the river and bathe, and upon emerging, each takes the uppermost garment and ornament without thinking, "This is mine, this belongs to another." Hence, there is no conflict or dispute among them. Their enjoyment of sensual pleasures lasts only seven days, after which they wander as if free from lust. Wherever they wish to sleep under a tree, there they find their bed. Seeing a dead being, they do not weep or grieve, but simply decorate it and lay it aside. Then, birds of that kind come and carry the dead to another island. Therefore, there are no cemeteries or impure places there, nor do the dead from there get reborn in hell, the animal realm, or the realm of ghosts. It is said that by the power of the naturally established Five Precepts, they are reborn in the heavenly world. Their lifespan is always a thousand years, and all this is naturally established for them, just like the Five Precepts.

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Tiṭhānasuttavaṇṇanā niṭṭhitā.

The Commentary on the Tiṭhānasutta is concluded.

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3. Taṇhāmūlakasuttavaṇṇanā

3. Commentary on the Taṇhāmūlaka Sutta

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23. Tatiye (dī. ni. ṭī. 2.103) esanataṇhāti bhogānaṃ pariyesanavasena pavattā taṇhā. Esitataṇhāti pariyiṭṭhesu bhogesu uppajjamānataṇhā. Paritassanavasena [Pg.292] pariyesati etāyāti pariyesanā, āsayato payogato ca pariyesanā tathāpavatto cittuppādo. Tenāha ‘‘taṇhāya sati hotī’’ti. Rūpādiārammaṇappaṭilābhoti savatthukānaṃ rūpādiārammaṇānaṃ gavesanavasena paṭilābho. Yaṃ pana apariyiṭṭhaṃyeva labbhati, tampi atthato pariyesanāya laddhameva nāma tathārūpassa kammassa pubbekatattā eva labbhanato. Tenāha ‘‘so hi pariyesanāya sati hotī’’ti.

23. In the third (Dī. Ni. Ṭī. 2.103), 'esanataṇhā' means craving that occurs through the pursuit of possessions. 'Esitataṇhā' means craving that arises in regard to possessions already sought. 'Pariyesanā' is that by which one seeks due to agitation; it is the mental state and application that thus occurs, which is seeking. Hence, it is said, 'When there is craving, there is seeking.' 'Rūpādiārammaṇappaṭilābho' means the acquisition of material and other objects by seeking those objects that have a basis. But even what is obtained without being sought is, in effect, obtained through seeking, because things of that kind are obtained due to past actions. Hence, it is said, 'That exists when there is seeking.'

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Sukhavinicchayanti sukhaṃ visesato nicchinotīti sukhavinicchayo. Sukhaṃ sabhāvato samudayato atthaṅgamato ādīnavato nissaraṇato ca yāthāvato jānitvā pavattañāṇaṃva sukhavinicchayaṃ. Jaññāti jāneyya. ‘‘Subhaṃ sukha’’ntiādikaṃ ārammaṇe abhūtākāraṃ vividhaṃ ninnabhāvena cinoti āropetīti vinicchayo, assādānupassanā taṇhā. Diṭṭhiyāpi evameva vinicchayabhāvo veditabbo. Imasmiṃ pana sutte vitakkoyeva āgatoti yojanā. Imasmiṃ pana sutteti sakkapañhasutte (dī. ni. 2.358). Tattha hi ‘‘chando kho, devānaminda, vitakkanidāno’’ti āgataṃ. Idhāti imasmiṃ sutte. Vitakkeneva vinicchinantīti etena ‘‘vinicchinati etenāti vinicchayo’’ti vinicchayasaddassa karaṇasādhanamāha. Ettakantiādi vinicchayanākāradassanaṃ.

Sukhavinicchaya is so called because it discerns happiness in detail. 'Sukhavinicchaya' is the knowledge that arises from truly knowing happiness in terms of its nature, arising, cessation, disadvantage, and escape. One should know. Considering 'pleasant, happy,' etc., as an object, constructing and imposing various unreal aspects due to deep inclination—this is 'vinicchaya,' the contemplation of gratification, which is craving. The same nature of 'vinicchaya' should be understood regarding views. However, in this discourse, only thought is mentioned—this is the connection. 'In this discourse' refers to the Sakka's Questions Sutta (Dīgha Nikāya 2.358), where it is stated: 'Desire, O Lord of Gods, has thought as its source.' 'Here' refers to this discourse. By saying that they discern by means of thought, this shows the instrumental meaning of the word 'vinicchaya,' that is, 'that by which one discerns is vinicchaya.' 'This much,' etc., shows the aspect of 'vinicchaya'.

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Chandanaṭṭhena chando, evaṃ rañjanaṭṭhena rāgoti chandarāgo. Svāyaṃ anāsevanatāya mando hutvā pavatto idhādhippetoti āha ‘‘dubbalarāgassādhivacana’’nti. Ajjhosānanti taṇhādiṭṭhivasena abhinivesanaṃ. ‘‘Mayhaṃ ida’’nti hi taṇhāgāho yebhuyyena attaggāhasannissayova hoti. Tenāha ‘‘ahaṃ mamantī’’ti. Balavasanniṭṭhānanti ca tesaṃ gāhānaṃ thirabhāvappattimāha. Taṇhādiṭṭhivasena pariggahakaraṇanti ahaṃ mamanti balavasanniṭṭhānavasena abhiniviṭṭhassa attattaniyaggāhavatthuno aññāsādhāraṇaṃ viya katvā pariggahetvā ṭhānaṃ, tathāpavatto lobhasahagatacittuppādo. Attanā pariggahitassa vatthuno yassa vasena parehi sādhāraṇabhāvassa asahamāno hoti puggalo, so dhammo asahanatā. Evaṃ vacanatthaṃ vadanti niruttinayena. Saddalakkhaṇena pana yassa dhammassa vasena macchariyayogato puggalo maccharo[Pg.293], tassa bhāvo, kammaṃ vā macchariyaṃ, maccharo dhammo. Macchariyassa balavabhāvato ādarena rakkhaṇaṃ ārakkhoti āha ‘‘dvāra…pe… suṭṭhu rakkhaṇa’’nti.

By the meaning of delight, it is chanda; by the meaning of infatuation, it is rāga—thus, chandarāga. This chandarāga is intended here as having arisen weakly due to non-cultivation; therefore, it is said to be 'a designation for weak lust.' 'Ajjhosāna' means adherence by way of craving and wrong view. Indeed, the grasping of craving, 'This is mine,' mostly depends on the notion of self-grasping. Hence, it is said, 'I' and 'mine.' And 'balavasanniṭṭhāna' refers to the attainment of firmness of these graspings. Taking possession through craving and wrong view means the state of taking possession of an object grasped as 'I' and 'mine' by way of strong determination, making it as if it were not common to others, and the mind-moment accompanied by greed that thus arises. The inability to tolerate the object possessed by oneself being shared by others—this is the nature of intolerance. Thus, they explain the meaning of the term according to the method of derivation. But according to the characteristic of the word, the state or action by which a person is miserly due to the connection with miserliness is macchariyaṃ, miserliness, or the quality of being miserly. Guarding with care due to the strong nature of miserliness is called 'ārakkha'; therefore, it is said, 'guarding the doors... well-guarding.'

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Attano phalaṃ karotīti karaṇaṃ, yaṃ kiñci kāraṇaṃ. Adhikaṃ karaṇanti adhikaraṇaṃ, visesakāraṇaṃ. Visesakāraṇañca bhogānaṃ ārakkhadaṇḍādānādianatthasambhavassāti vuttaṃ ‘‘ārakkhādhikaraṇa’’ntiādi. Paranisedhanatthanti māraṇādinā paresaṃ vibādhanatthaṃ. Ādiyanti etenāti ādānaṃ, daṇḍassa ādānaṃ daṇḍādānaṃ, daṇḍaṃ āharitvā paraviheṭhanacittuppādo. Satthādānepi eseva nayo. Hatthaparāmāsādivasena kāyena kātabbo kalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbo kalaho vācākalaho. Virujjhanavasena virūpaṃ gaṇhāti etenāti viggaho. Viruddhaṃ vadati etenāti vivādo. ‘‘Tuvaṃ tuva’’nti agāravavacanasahacaraṇato tuvaṃtuvaṃ. Sabbepi te tathāpavattadosasahagatā cittuppādā veditabbā. Tenāha bhagavā ‘‘aneke pāpakā akusalā dhammā sambhavantī’’ti.

It makes its own fruit, thus it is 'karaṇa' (a cause); it is any kind of cause. An additional cause is 'adhikaraṇa,' a special cause. And a special cause is for the arising of harm from guarding wealth, taking up punishment, and so on; hence it is said, 'because of guarding,' etc. 'Paranisedhanattha' means for the purpose of obstructing others through killing and the like. 'Ādāna' (taking up) is so called because they take up by means of this. The taking up of a stick is 'daṇḍādāna,' which is the mind-moment of harming others by taking up a stick. The same applies to taking up weapons. A quarrel carried out by the body, such as grabbing by the hand, is a bodily quarrel. A quarrel carried out by speech, such as striking at vital points, etc., is a verbal quarrel. Because of opposition, one takes up a distorted form by means of this, thus it is 'viggaha' (conflict). One speaks in opposition by means of this, thus it is 'vivāda' (dispute). 'Tuvaṃ tuvaṃ' is so called due to uttering disrespectful speech like 'you, you.' All these should be understood as states of mind accompanied by aversion arising in such a way. Therefore, the Blessed One said, 'Many evil, unwholesome states arise.'

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Taṇhāmūlakasuttavaṇṇanā niṭṭhitā.

The Commentary on the Taṇhāmūlaka Sutta is concluded.

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4-5. Sattāvāsasuttādivaṇṇanā

4-5. Commentary on the Sattāvāsa Sutta and Other Texts

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24-25. Catutthe sattā āvasanti etesūti sattāvāsā, nānattasaññiādibhedā sattanikāyā. Yasmā te te sattanivāsā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti. Samudāyācāro hi avayavassa yathā ‘‘rukkhe sākhā’’ti, tasmā ‘‘sattānaṃ āvāsā, vasanaṭṭhānānīti attho’’ti vuttaṃ. Suddhāvāsāpi sattāvāsova ‘‘na so, bhikkhave, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (dī. ni. 2.91) vacanato. Yadi evaṃ te kasmā idha na gahitāti tattha kāraṇamāha ‘‘asabbakālikattā’’tiādi. Vehapphalā pana catuttheyeva sattāvāse bhajantīti daṭṭhabbaṃ. Pañcamaṃ uttānameva.

24-25. In the fourth, beings dwell in these; thus, they are the abodes of beings, the various groups of beings such as those with diverse perceptions. Because those abodes of beings are, so to speak, the basis for the beings included in them, due to that very inclusion, they deserve to be spoken of as such. For the collective term is applied to the part, as in 'a branch on a tree'; therefore it is said, 'abodes of beings, meaning places of dwelling.' The Pure Abodes are also abodes of beings, as stated in the words, 'Monks, that abode of beings is not easily found, which I have not dwelt in before during this long time, except for the Pure Abode devas.' If so, why are they not included here? The reason is stated: 'because they are not always present,' and so on. However, the Vehapphala devas should be understood as belonging only to the fourth abode of beings. The fifth is self-evident.

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Sattāvāsasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sattāvāsa Sutta and Other Texts is concluded.

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6. Silāyūpasuttavaṇṇanā

6. Commentary on the Silāyūpa Sutta

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26. Chaṭṭhe [Pg.294] pamāṇamajjhimassa purisassa catuvīsataṅguliko hattho kukku, ‘‘kakkū’’tipi tasseva nāmaṃ. Aṭṭha kukkū upari nemassāti aṭṭha hatthā āvāṭassa upari uggantvā ṭhitā bhaveyyuṃ. Sesamettha uttānameva.

26. In the sixth, the measure of a man of middle stature is a hand of twenty-four finger-widths, which is a cubit; 'kakku' is also its name. 'Eight cubits above the rim' means eight cubits should stand, having risen above the pit. The rest here is clear.

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Silāyūpasuttavaṇṇanā niṭṭhitā.

The Commentary on the Silāyūpa Sutta is concluded.

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7. Paṭhamaverasuttavaṇṇanā

7. Commentary on the First Sutta on Enmity

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27. Sattame (saṃ. ni. ṭī. 2.241) yatoti yasmiṃ kāle. Ayañhi to-saddo dā-saddo viya idha kālavisayo, yadāti vuttaṃ hoti. Bhayāni verānīti bhīyate bhayaṃ, bhayena yogā, bhāyitabbena vā bhayaṃ eva verappasavaṭṭhena veranti ca laddhanāmā cetanādayo. Pāṇātipātādayo hi yassa pavattanti, yañca uddissa pavattīyanti, ubhayesañca verāvahā, tato eva cete bhāyitabbā verasañjanakā nāmāti. Sotassa ariyamaggassa ādito pajjanaṃ paṭipatti adhigamo sotāpatti. Tadatthāya tattha patiṭṭhitassa ca aṅgāni sotāpattiyaṅgāni. Duvidhañhi (saṃ. ni. aṭṭha. 2.2.41) sotāpattiyaṅgaṃ sotāpattiatthāya ca aṅgaṃ kāraṇaṃ, yaṃ sotāpattimaggappaṭilābhato pubbabhāge sotāpattippaṭilābhāya saṃvattati, ‘‘sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattī’’ti (dī. ni. 3.311) evaṃ āgataṃ. Paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ ‘‘sotāpannassa aṅga’’ntipi vuccati ‘‘sotāpanno aṅgīyati ñāyati etenā’’ti katvā, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. Idamidhādhippetaṃ.

27. In the seventh (Saṃ. Ni. Ṭī. 2.241), 'yato' means 'at which time.' For here, the suffix '-to' is like the suffix '-dā,' indicating a temporal sense, meaning 'when.' 'Fears are enmities' means that which is feared is fear; or from association with fear; or that which should be feared is fear itself. And volitions and so forth are called 'enmity' by way of being the source of enmity. For indeed, killing living beings and so forth, when they occur in someone or are directed towards someone, bring enmity to both. Therefore, these are to be feared and are called 'producers of enmity.' The initial arising of the Noble Path, the practice, the attainment, is stream-entry. And the factors established for that purpose are the factors of stream-entry. For indeed, there are two kinds of factors of stream-entry (Saṃ. Ni. Aṭṭha. 2.2.41): a factor that is a cause for stream-entry, which leads to the attainment of stream-entry in the preliminary stage before the acquisition of the stream-entry path, as stated thus: 'association with good people, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma' (Dī. Ni. 3.311). And there is a factor of one who has attained the qualities and stands having reached stream-entry, which is also called 'a factor of a stream-enterer' because 'a stream-enterer is characterized and known by this.' This is a designation for unwavering confidence in the Buddha, and so forth. This is what is intended here.

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Khīṇanirayotiādīsu āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhati, so ahaṃ khīṇanirayo. Esa nayo sabbattha. Sotāpannoti maggasotaṃ āpanno. Avinipātadhammoti na vinipātasabhāvo. Niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ [Pg.295] mayhanti sohaṃ sambodhiparāyaṇo, sambodhiṃ avassaṃ abhisambujjhanakoti attho.

In phrases such as 'one whose hell is exhausted,' it means that hell is exhausted for me because there is no future arising there; thus, 'I am one whose hell is exhausted.' This method applies everywhere. 'A stream-enterer' means one who has entered the stream of the path. 'One not liable to fall' means one whose nature is not to fall into states of deprivation. 'One fixed in destiny' means one who is fixed by the fixed course of rightness designated as the first path. 'One destined for enlightenment' means that enlightenment, designated as the three higher paths, is my ultimate destination; thus, 'I am one destined for enlightenment,' meaning one who will undoubtedly awaken to enlightenment.

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Pāṇātipātapaccayāti pāṇātipātakammassa karaṇahetu. Bhayaṃ veranti atthato ekaṃ. Veraṃ vuccati virodho, tadeva bhāyitabbato ‘‘bhaya’’nti vuccati. Tañca panetaṃ duvidhaṃ hoti – bāhiraṃ, ajjhattikanti. Ekena hi ekassa pitā mārito hoti. So cinteti ‘‘etena kira me pitā mārito, ahampi taṃyeva māressāmī’’ti nisitaṃ satthaṃ ādāya carati. Yā tassa abbhantare uppannā veracetanā, idaṃ bāhiraṃ veraṃ nāma tassa verassa mūlabhūtato verakārakapuggalato bahibhāvattā. Yā pana itarassa ‘‘ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī’’ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. Idaṃ tāva ubhayampi diṭṭhadhammikameva. Yā pana taṃ niraye uppannaṃ disvā ‘‘etaṃ paharissāmī’’ti jalitaṃ ayamuggaraṃ gaṇhantassa nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraṃ veraṃ. Yā cassa ‘‘ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī’’ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaṃ veraṃ. Yaṃ panetaṃ bāhiraṃ veraṃ, taṃ aṭṭhakathāsu ‘‘puggalavera’’nti vuccati. Dukkhaṃ domanassanti atthato ekameva. Yathā cettha, evaṃ sesesupi ‘‘iminā mama bhaṇḍaṃ haṭaṃ, mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma kata’’ntiādinā nayena verappavatti veditabbā.

'Due to killing living beings' means the cause for performing the act of killing living beings. 'Fear and enmity' are essentially one in meaning. Enmity is called opposition; that very thing, being something to be feared, is called 'fear.' And this is of two kinds: external and internal. For instance, one person's father is killed by another. He thinks, 'Indeed, my father was killed by him, so I too will kill him,' and takes up a sharpened weapon to pursue him. The hostile intention that arises within him is called external enmity because it is external to the person who caused the enmity, who is the root of that enmity. But when the other thinks, 'Indeed, this one is coming to kill me, so I will kill him first,' that intention arises—this is called internal enmity. So far, both of these pertain only to this present life. However, when one sees that person reborn in hell and the hell-guardian's intention arises, thinking, 'I will strike him,' as he seizes a blazing iron club—this is his external enmity in the next life. And when his intention arises, thinking, 'This one is coming to strike me, who am innocent, so I will strike him first,' this is his internal enmity in the next life. Now, this external enmity is called 'personal enmity' in the commentaries. 'Suffering and distress' are essentially one in meaning. Just as in this case, so too in the remaining instances—such as 'This one stole my goods,' 'He committed adultery with my wife,' 'He lied and ruined my purpose,' 'He did this under the influence of liquor,' and so on—the arising of enmity should be understood.

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Aveccappasādenāti adhigatena acalappasādena. Ariyakantehīti pañcahi sīlehi. Tāni hi ariyānaṃ kantāni piyāni bhavanti, bhavantaragatāpi ariyā tāni na vijahanti, tasmā ‘‘ariyakantānī’’ti vuccanti. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttanti veditabbaṃ.

'With unwavering confidence' means with the unshakable confidence that has been attained. 'Dear to the Noble Ones' refers to the five precepts. For indeed, these are dear and pleasing to the Noble Ones; even when reborn in other existences, the Noble Ones do not abandon them; therefore, they are called 'dear to the Noble Ones.' Whatever else might need to be said here should be understood as all explained in the Exposition of Recollection in the Visuddhimagga.

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Paṭhamaverasuttavaṇṇanā niṭṭhitā.

The Commentary on the First Sutta on Enmity is concluded.

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9. Āghātavatthusuttavaṇṇanā

9. Commentary on the Sutta on the Grounds for Resentment

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29. Navame [Pg.296] vasati ettha phalaṃ tannimittatāya pavattatīti vatthu, kāraṇanti āha ‘‘āghātavatthūnī’’ti. Kopo nāmāyaṃ yasmiṃ vatthusmiṃ uppajjati, na tattha ekavārameva uppajjati, atha kho punapi uppajjatevāti vuttaṃ ‘‘bandhatī’’ti. Atha vā yo paccayavisesena uppajjamāno āghāto savisaye baddho viya na vigacchati, punapi uppajjateva. Taṃ sandhāyāha ‘‘āghātaṃ bandhatī’’ti. Taṃ panassa paccayavasena nibbattanaṃ uppādanamevāti vuttaṃ ‘‘uppādetī’’ti.

29. In the ninth, ‘basis’ (vatthu) means that the fruit dwells here, or that it occurs by way of that as its sign. It means ‘a cause’ (kāraṇa), hence it is said ‘grounds for resentment’ (āghātavatthūni). This anger, when it arises in a ground, does not arise just once there, but arises again and again; hence it is said ‘binds’ (bandhati). Alternatively, resentment that arises due to a specific condition, being as if bound to its object, does not disappear but arises again and again. Referring to this, it is said ‘binds resentment’ (āghātaṃ bandhati). Its arising by way of conditions is simply its production; hence it is said ‘produces’ (uppādeti).

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Āghātavatthusuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on the Grounds for Resentment is concluded.

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10. Āghātapaṭivinayasuttavaṇṇanā

10. Commentary on the Sutta on the Removal of Resentment

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30. Dasame taṃ kutettha labbhāti ettha tanti kiriyāparāmasanaṃ. Padajjhāhārena ca attho veditabboti ‘‘taṃ anatthacaraṇaṃ mā ahosī’’tiādimāha. Kena kāraṇena laddhabbaṃ niratthakabhāvato. Kammassakā hi sattā. Te kassa ruciyā dukkhitā sukhitā vā bhavanti, tasmā kevalaṃ tasmiṃ mayhaṃ anatthacaraṇaṃ, taṃ kutettha labbhāti adhippāyo. Atha vā taṃ kopakāraṇaṃ ettha puggale kuto labbhā paramatthato kujjhitabbassa kujjhanakassa ca abhāvato. Saṅkhāramattañhetaṃ, yadidaṃ khandhapañcakaṃ yaṃ ‘‘satto’’ti vuccati, te saṅkhārā ittarakhaṇikā, kassa ko kujjhatīti attho. Lābhā nāma ke siyuṃ aññatra anatthuppattito.

30. In the tenth, in the phrase ‘How can that be obtained here?’ (taṃ kutettha labbhā), here ‘that’ (taṃ) is a reference to action. The meaning should be understood by supplying words, hence it is said, ‘May that harmful conduct not occur,’ and so on. For what reason should it be obtained? Because of its worthlessness. For beings are owners of their kamma. According to whose liking do they become miserable or happy? Therefore, that is merely harmful conduct towards him on my part; how can that be obtained here? This is the intention. Alternatively, that cause for anger – how can it be found here, in this person? Ultimately, there is no one to be angry with, nor one who is angry, because of the absence of such. For this five-aggregate mass, which is called ‘a being,’ is merely formations. These formations are momentary. Who is angry at whom? This is the meaning. What indeed would be gains, other than the arising of harm?

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Āghātapaṭivinayasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on the Removal of Resentment is concluded.

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11. Anupubbanirodhasuttavaṇṇanā

11. Commentary on the Sutta on Gradual Cessation

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31. Ekādasame anupubbanirodhāti anupubbena anukkamena pavattetabbanirodhā. Tenāha ‘‘anupaṭipāṭinirodhā’’ti.

31. In the eleventh, ‘gradual cessation’ (anupubbanirodha) means cessations to be brought about gradually, in sequence. Hence it is said ‘sequential cessations’ (anupaṭipāṭinirodhā).

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Anupubbanirodhasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on Gradual Cessation is concluded.

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Sattāvāsavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Abodes of Beings is concluded.

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4. Mahāvaggo

4. The Great Chapter

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1. Anupubbavihārasuttavaṇṇanā

1. Commentary on the Sutta on Gradual Abidings

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32. Catutthassa [Pg.297] paṭhame anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.

32. In the first of the fourth, ‘to be dwelt in gradually’ (anupubbato viharitabbā) means gradual abidings (anupubbavihārā). ‘In sequence’ (anupaṭipāṭiyā) means successively. ‘Abidings to be attained’ (samāpajjitabbavihārā) means abidings to be dwelt in after attaining them and becoming endowed with them.

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Anupubbavihārasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sutta on Gradual Abidings is concluded.

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2-3. Anupubbavihārasamāpattisuttādivaṇṇanā

2-3. Commentary on the Sutta on Gradual Attainments of Abidings, and so on

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33-34. Dutiye chātaṃ vuccati taṇhādiṭṭhiyo kāmānaṃ pātabbato tāsaṃ vasena vattanato, tanninnattā natthi etesu chātanti nicchātā. Tenāha ‘‘taṇhādiṭṭhicchātāna’’ntiādi. Tatiye natthi vattabbaṃ.

33-34. In the second, ‘thirst’ (chātaṃ) is said to refer to craving and views because they are to be drunk in sensual pleasures, and because they function by way of them. Because of the absence of that, there is no thirst in these; therefore, they are ‘without thirst’ (nicchātā). Hence it is said ‘free from the thirst of craving and views’ (taṇhādiṭṭhicchātānaṃ), and so on. In the third, there is nothing to be said.

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Anupubbavihārasamāpattisuttādivaṇṇanā niṭṭhitā.

The explanation of the Sutta on the Gradual Attainments of Abidings, and so on, is concluded.

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4. Gāvīupamāsuttavaṇṇanā

4. Explanation of the Sutta on the Simile of the Cow.

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35. Catutthe pabbatacārinīti pakatiyā pabbate bahulacārinī. Akhettaññūti (visuddhi. mahāṭī. 1.77) agocaraññū. Samādhiparipantānaṃ visodhanānabhiññatāya bālo. Jhānassa paguṇabhāvāpādanaveyyattiyassa abhāvena abyatto. Uparijhānassa padaṭṭhānabhāvānavabodhena akhettaññū. Sabbathāpi samāpattikosallābhāvena akusalo. Samādhinimittassa vā anāsevanāya bālo. Abhāvanāya abyatto. Abahulīkārena akhettaññū. Sammadeva anadhiṭṭhānato akusaloti yojetabbaṃ. Ubhato bhaṭṭhoti ubhayato jhānato bhaṭṭho. So hi appaguṇatāya na suppatiṭṭhitatāya saussāhopi vināsato asāmatthiyato ca jhānadvayato parihīno.

35. In the fourth, ‘mountain-dwelling’ (pabbatacārinī) means naturally frequenting the mountains. ‘Unknowing of the field’ (akhettaññū) (Visuddhimagga, Mahāṭīkā 1.77) means not knowing the suitable pasture. One is foolish (bālo) due to not knowing how to purify what obstructs concentration. One is unskilled (abyatto) because of the absence of proficiency in producing familiarity with jhāna. One is unknowing of the field (akhettaññū) because one does not understand the basis for higher jhāna. In all ways, one is unskillful (akusalo) due to lacking skill in attaining concentration. Or, one is foolish (bālo) because of non-cultivation of the sign of concentration. One is unskilled (abyatto) due to lack of development. One is unknowing of the field (akhettaññū) because of non-repetition. It should be connected that one is unskillful (akusalo) because of not rightly resolving. ‘Fallen from both’ (ubhato bhaṭṭho) means fallen from both jhānas. For due to lack of familiarity and not being well-established, even with enthusiasm, he is deprived of both jhānas on account of destruction and incapacity.

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Gāvīupamāsuttavaṇṇanā niṭṭhitā.

The explanation of the Sutta on the Simile of the Cow is concluded.

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5. Jhānasuttavaṇṇanā

5. Explanation of the Sutta on Jhāna.

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36. Pañcame [Pg.298] aniccatoti iminā niccappaṭikkhepato tesaṃ aniccatamāha. Tato eva udayavayavantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi niccaṃ na hoti, taṃ udayavayaparicchinnajarāya maraṇena cāti dvedhā vipariṇataṃ ittarakkhaṇameva ca hoti. Dukkhatoti na sukhato. Iminā sukhappaṭikkhepato tesaṃ dukkhatamāha. Tato eva ca abhiṇhappaṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayavayavantatāya hi te abhiṇhappaṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūto. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogato kilesāsucipaggharato uppādajarābhaṅgehi uddhumātapakkabhijjanato ca gaṇḍato. Pīḷājananato antotudanato dunnīharaṇato ca sallato. Avaḍḍhiāvahanato aghavatthuto ca aghato. Aseribhāvajananato ābādhappatiṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāminivāsīkārakavedakaadhiṭṭhāyakavirahato suññato. Attappaṭikkhepaṭṭhena anattato. Rūpādidhammāpi yathā na ettha attā atthīti anattā, evaṃ sayampi attā na hontīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti.

36. In the fifth, ‘impermanent’ (aniccatoti) – by this, their impermanence is stated through the rejection of permanence. From this very fact, their impermanence is illuminated as being subject to rise and fall, change, and temporariness. For what is not permanent, being limited by rise and fall, is changed in two ways by aging and death, and lasts only for a moment. ‘Suffering’ (dukkhato) – not happiness. By this, their suffering is stated through the rejection of happiness. From this very fact, their suffering is illuminated as being constantly oppressed and as a basis for suffering. For because they are subject to rise and fall, they are constantly oppressed, continuously suffering, and are the foundation for suffering. Due to being maintained by conditions, they are rooted in disease and thus are like a disease. Because they are connected to the pain of suffering, oozing with defilements and impurities, swelling and bursting from origination, aging, and disintegration like a boil, they are like a boil. Because they produce oppression, stab internally, and are hard to extract, they are like a dart. Because they bring decline and are a basis for misery, they are like misery. Because they generate lack of mastery and are a ground for affliction, they are like affliction. Because they are uncontrollable and ungovernable, they are like an enemy. Because they are subject to destruction by sickness, aging, and death, they are like decay. Because they are empty of owner, dweller, maker, experiencer, and sustainer, they are empty. Because of the mode of rejecting self, they are non-self. Just as material phenomena, etc., are non-self because there is no self here, so too they themselves are not self. Thus, their non-self nature is illuminated as inaction, powerlessness, and emptiness.

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Lakkhaṇattayameva sukhāvabodhanatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ ‘‘yasmā aniccato’’tiādi vuttaṃ. Antosamāpattiyanti samāpattīnaṃ sahajātatāya samāpattīnaṃ abbhantare cittaṃ paṭisaṃharatīti tappaṭibaddhachandarāgādikilesavikkhambhanena vipassanācittaṃ paṭisaṃharati. Tenāha ‘‘moceti apanetī’’ti. Savanavasenāti ‘‘sabbasaṅkhārasamatho’’tiādinā savanavasena. Thutivasenāti tatheva thomanāvasena guṇato saṃkittanavasena. Pariyattivasenāti tassa dhammassa pariyāpuṇanavasena. Paññattivasenāti tadatthassa paññāpanavasena. Ārammaṇakaraṇavaseneva upasaṃharati maggacittaṃ, ‘‘etaṃ santa’’ntiādi pana avadhāraṇanivattitatthadassanaṃ. Yathā vipassanā ‘‘etaṃ santaṃ etaṃ paṇīta’’ntiādinā asaṅkhatāya dhātuyā cittaṃ upasaṃharati, evaṃ maggo nibbānaṃ sacchikiriyābhisamayavasena abhisamento tattha labbhamāne sabbepi visese [Pg.299] asammohato paṭivijjhanto tattha cittaṃ upasaṃharati. Tenāha ‘‘iminā pana ākārenā’’tiādi.

To show that the three characteristics are grasped by being divided into eleven terms for the purpose of easy understanding, it is said, ‘Because of impermanence’ (yasmā aniccato), and so on. ‘Within the attainment’ (antosamāpattiyanti) means that because the attainments are co-arisen, the mind withdraws into the attainments. It withdraws the insight-mind by suppressing defilements such as desire and lust connected with them. Hence it is said, ‘It liberates, it removes’ (moceti apanetī). ‘By way of hearing’ (savanavasena) means by way of hearing phrases like ‘the calming of all formations’ (sabbasaṅkhārasamatho), and so on. ‘By way of praise’ (thutivasena) means similarly by way of extolling, by way of summarizing the qualities. ‘By way of learning’ (pariyattivasena) means by way of mastering that Dhamma. ‘By way of designation’ (paññattivasena) means by way of designating its meaning. The path-mind directs itself only by way of making it an object; but ‘This is peaceful’ (etaṃ santaṃ), and so on, shows the meaning as having turned away from affirmation. Just as insight directs the mind toward the unconditioned element with phrases like ‘This is peaceful, this is excellent,’ and so on, so too the path, realizing Nibbāna through direct experience and comprehension, directs the mind there while comprehending all distinctions without delusion as it is attained. Therefore, it is said, ‘But in this way’ (iminā pana ākārenā), and so on.

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So tattha ṭhitoti so adandhavipassako yogī tattha tāya aniccādilakkhaṇattayārammaṇāya vipassanāya ṭhito. Sabbasoti sabbattha tassa tassa maggassa adhigamāya nibbattitasamathavipassanāsu. Asakkonto anāgāmī hotīti heṭṭhimamaggāvahāsu eva samathavipassanāya chandarāgaṃ pahāya aggamaggāvahāsu nikantiṃ pariyādātuṃ asakkonto anāgāmitāyameva saṇṭhāti.

‘So standing there’ (so tattha ṭhito) means that yogi with unhurried insight stands there with that insight focused on the three characteristics beginning with impermanence. ‘Everywhere’ (sabbaso) means in all instances of tranquility and insight that arise for the attainment of each path. ‘Being unable, he becomes a non-returner’ (asakkonto anāgāmī hoti) means being unable to completely exhaust attachment for the higher paths leading to the supreme path, by abandoning desire and lust through tranquility and insight for the lower paths, he remains only a non-returner.

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Samatikkantattāti samathavasena vipassanāvasena cāti sabbathāpi rūpassa samatikkantattā. Tenāha ‘‘ayaṃ hī’’tiādi. Anenāti yoginā. Taṃ atikkammāti idaṃ yo paṭhamaṃ pañcavokāraekavokārapariyāpanne dhamme sammadeva sammasitvā te vissajjetvā tato arūpasamāpattiṃ samāpajjitvā arūpadhamme sammasati, taṃ sandhāya vuttaṃ. Tenāha ‘‘idāni arūpaṃ sammasatī’’ti.

‘Having transcended’ (samatikkantattā) means having transcended form in every way, through serenity and insight. Therefore, it is said, ‘This indeed’ (ayaṃ hi), and so on. ‘By this’ (anena) refers to the yogi. ‘Having transcended that’ (taṃ atikkamma) means this: One who first correctly examines the phenomena included in the five-constituent existence and the one-constituent existence, then, having relinquished them, attains the formless attainment and examines the formless phenomena. This is said with reference to that. Therefore, it is said, ‘Now one examines the formless’ (idāni arūpaṃ sammasati).

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Jhānasuttavaṇṇanā niṭṭhitā.

The explanation of the Sutta on Jhāna is concluded.

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6. Ānandasuttavaṇṇanā

6. Explanation of the Ānanda Sutta.

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37. Chaṭṭhe okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo, maggaphalasukhādhigamāya okāsabhāvato vā okāso, tassa adhigamo okāsādhigamo. Ettha ca dīghanikāyeneva (dī. ni. 2.288) pana suttantadesanāyaṃ paṭhamajjhānaṃ, catutthajjhānaṃ, arahattamaggoti tayo okāsādhigamā āgatā. Tattha (dī. ni. aṭṭha. 2.288) paṭhamaṃ jhānaṃ pañca nīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti ‘‘paṭhamo okāsādhigamo’’ti vuttaṃ. Catutthajjhānaṃ pana sukhadukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti dutiyo okāsādhigamo. Arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti ‘‘tatiyo okāsādhigamo’’ti vutto. Idha pana vakkhamānāni tīṇi arūpajjhānāni sandhāya ‘‘okāsādhigamo’’ti vuttaṃ. Tesaṃyeva ca gahaṇe kāraṇaṃ sayameva vakkhati.

37. In the sixth, it is called 'okāsādhigamo' because one attains an opening or opportunity through it. Or, 'okāsa' is so called because it is an opening for the attainment of the happiness of the path and fruit; its attainment is 'okāsādhigamo'. However, in the Dīgha Nikāya (DN 2.288), in the teaching of the Suttanta, the first jhāna, the fourth jhāna, and the path of arahantship are mentioned as three 'attainments of scope' (okāsādhigama). There (DN.A. 2.288), the first jhāna is called 'the first attainment of scope' because it suppresses the five hindrances and, having gained its own scope, stands. The fourth jhāna, however, is the second attainment of scope because it suppresses pleasure and pain and, having gained its own scope, stands. The path of arahantship is called 'the third attainment of scope' because it suppresses all defilements and, having gained its own scope, stands. Here, however, 'okāsādhigamo' is said with reference to the three formless jhānas that will be explained. And the reason for their inclusion will be explained by the commentary itself.

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Sattānaṃ [Pg.300] visuddhiṃ pāpanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhipāpanatthāya samatikkamanatthāya. Āyatiṃ anuppajjanañhi idha ‘‘samatikkamo’’ti vuttaṃ. Atthaṃ gamanatthāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, samucchedabhāvo ariyamaggoti āha ‘‘sahavipassanakassa maggassā’’ti. Paccakkhakaraṇatthāyāti attapaccakkhatāya. Parapaccayena vinā paccakkhakaraṇañhi ‘‘sacchikiriyā’’ti vuccati. Asambhinnanti pittasemhādīhi apalibuddhaṃ anupahataṃ.

‘For the purification of beings’ means for the purpose of bringing beings to purification, beings whose minds are defiled by stains such as lust, and by corruptions such as covetousness and unrighteous greed, and for their transcendence. Here, ‘transcendence’ (samatikkamo) is said to be their non-arising in the future. ‘For the purpose of going to cessation’ means for the cessation of bodily suffering and mental displeasure, that is, for the destruction of these two. ‘Ñāyo’: It proceeds with certainty to Nibbāna, or it is that by which Nibbāna is known and penetrated; this is ‘ñāya’ (the method), the state of eradication is the Noble Path, hence it is said, ‘of the path with insight’ (sahavipassanakassa maggassa). ‘For the purpose of direct realization’ means for self-realization. Direct realization without dependence on others is called ‘sacchikiriyā’ (realization). ‘Unmixed’ (asambhinnaṃ) means unobstructed and unaffected by bile, phlegm, and so forth.

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Rāgānugato samādhi abhinato nāma hoti ārammaṇe abhimukhābhāvena pavattiyā, dosānugato pana apanato apagamanavasena pavattiyā, tadubhayappaṭikkhepena ‘‘na cābhinato na cāpanato’’ti vuttanti āha ‘‘rāgavasenā’’tiādi. Na sasaṅkhāraniggayhavāritagatoti lokiyajjhānacittāni viya na sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanappahānavasena ca niggahetvā vāretvā ṭhito. Kiñcarahi kilesānaṃ chinnante uppanno. Tathābhūtaṃ phalasamādhiṃ sandhāyetaṃ vuttaṃ. Tenāha ‘‘na sasaṅkhārena…pe… chinnante uppanno’’ti.

Concentration accompanied by lust is called 'inclined' (abhinato) because it proceeds by way of facing the object. Concentration accompanied by hatred, however, is called 'disinclined' (apanato) because it proceeds by way of turning away. By rejecting both, it is said, 'neither inclined nor disinclined'; hence he says, 'due to lust,' and so forth. It is not in a state restrained by forceful suppression (sasaṅkhāraniggayhavāritagata), like mundane jhāna-consciousness, which stands restrained and checked by forceful effort, by way of suppression of its factors and suppression by overcoming. What then? It arises at the cutting off of the defilements. This is said with reference to such fruition-concentration. Therefore, he says, 'not by forceful effort... arisen at the cutting off [of defilements].'

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Ānandasuttavaṇṇanā niṭṭhitā.

The Commentary on the Ānanda Sutta is concluded.

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7. Lokāyatikasuttavaṇṇanā

7. The Commentary on the Lokāyatika Sutta

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38. Sattame lokāyatavādakāti āyatiṃ hitaṃ loko na yatati na viruhati etenāti lokāyataṃ, vitaṇḍasatthaṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, taṃ vadantīti lokāyatavādakā.

38. In the seventh, 'lokāyatavādakā' (advocates of the Lokāyata doctrine) means those who speak thus: 'lokāyata' is so called because through it the world does not strive or grow for future welfare; it is a doctrine of sophistry. For, relying on this treatise, beings do not even generate a thought for meritorious actions; those who speak thus are called 'lokāyatavādakā'.

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Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā (a. ni. ṭī. 2.4.45-46; saṃ. ni. ṭī. 1.1.107), so eva ‘‘daḷhadhammā’’ti vutto. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhātīti dhanuggaho. So eva usuṃ saraṃ asati khipatīti issāso. Dvisahassathāmanti lohādibhāraṃ vahituṃ samatthaṃ dvisahassathāmaṃ. Tenāha ‘‘dvisahassathāmaṃ nāmā’’tiādi. Daṇḍeti dhanudaṇḍe. Yāva kaṇḍappamāṇāti dīghato yattakaṃ kaṇḍassa pamāṇaṃ, tattake [Pg.301] dhanudaṇḍe ukkhittamatte āropitesuyeva jiyādaṇḍesu so ce bhāro pathavito muccati, evaṃ idaṃ dvisahassathāmaṃ nāma dhanūti daṭṭhabbaṃ. Uggahitasippoti uggahitadhanusippo. Katahatthoti thirataraṃ lakkhesu avirajjhanasarakkhepo. Īdiso pana tattha vasibhūto katahattho nāma hotīti āha ‘‘ciṇṇavasibhāvo’’ti. Kataṃ rājakulādīsu upecca asanaṃ etena so katūpāsanoti āha ‘‘rājakulādīsu dassitasippo’’ti. Evaṃ katanti evaṃ antosusirakaraṇādinā sallahukaṃ kataṃ.

'Daḷhadhanvā' (strong-bowed) means one whose bow is strong and firm (Aṅguttara Nikāya Ṭīkā 2.4.45-46; Saṃyutta Nikāya Ṭīkā 1.1.107); he is also called 'Daḷhadhammā'. 'Dhanuggaho' (archer) means one who takes up a bow for the purpose of destroying enemies. He himself is 'issāso' (archer) because he shoots or casts an arrow. 'Dvisahassathāmaṃ' (two-thousand-strength) means capable of bearing a weight of two thousand [units], such as of metal. Hence it is said, 'named 'two-thousand-strength',' and so forth. 'On the staff' means on the bow-staff. 'As far as the measure of an arrow-shaft' means: when the bow-staff is lifted up by a measure equal to the length of an arrow-shaft, with the bowstring strung on the staff, if that weight is thereby released from the ground, then this bow should be understood as one named 'two-thousand-strength'. 'Uggahitasippo' means one who has learned the craft of archery. 'Katahattho' means one whose arrow-shot does not miss the targets, being very steady. Such a one, however, having become masterly therein, is called 'katahattho'; hence it is said, 'one who has cultivated mastery' (ciṇṇavasibhāvo). 'Katūpāsano' means one by whom service has been rendered by approaching and shooting for royal families and so forth; hence it is said, 'one who has displayed his skill in royal courts and so forth.' 'Evaṃ kataṃ' means made light in this way, by making it hollow inside and so forth.

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Lokāyatikasuttavaṇṇanā niṭṭhitā.

The Commentary on the Lokāyatika Sutta is concluded.

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8-9. Devāsurasaṅgāmasuttādivaṇṇanā

8-9. The Commentary on the Devāsurasaṅgāma Sutta and so forth

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39-40. Aṭṭhame abhiyiṃsūti kadā abhiyiṃsu? Yadā balavanto ahesuṃ, tadā. Tatrāyamanupubbikathā (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) – sakko kira magadharaṭṭhe macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vatapadāni pūretvā tattha kālaṅkato devaloke nibbatti. Taṃ balavakammānubhāvena saparisaṃ sesadevatā dasahi ṭhānehi adhigaṇhantaṃ disvā ‘‘āgantukadevaputtā āgatā’’ti nevāsikā gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi ‘‘mārisā mā gandhapānaṃ pivittha, pivanākāramattameva dassethā’’ti. Te tathā akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko ‘‘gaṇhatha puttahatāya putte’’ti te pādesu gahetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Te sineruvemajjhakāle saññaṃ labhitvā, ‘‘tātā, suraṃ na pivimha, suraṃ na pivimhā’’ti āhaṃsu. Tato paṭṭhāya asurā nāma jātā. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –

39-40. In the eighth, 'they attacked' means when did they attack? When they were powerful, then they attacked. Herein is the sequential account (Saṃyutta Nikāya Aṭṭhakathā 1.1.247; Sāratthappakāsinī Ṭīkā 1, Verañjakaṇḍavaṇṇanā)—It is said that Sakka, having been a young man named Magha in the village of Macala in the Magadha country, took thirty-three men and performed meritorious deeds, fulfilling seven vows before passing away and being reborn in the deva world. Due to the power of his mighty kamma, seeing him and his retinue surpassing the other deities in ten respects, the resident deities thought, “Guest devaputtas have arrived,” and prepared a fragrant beverage. Sakka gave a sign to his retinue, saying, “Sirs, do not drink the fragrant beverage; merely show the appearance of drinking.” They did so. The resident deities, having drunk the fragrant beverage offered in golden bowls to their fill, became intoxicated and lay down here and there on the golden ground. Sakka said, “Seize these sons of a wretch!” and taking them by the feet, he had them hurled to the foot of Mount Sineru. By the power of Sakka’s merit, all their followers also fell there. While in the space alongside Sineru, they regained consciousness and cried, “Fathers, we did not drink the liquor, we did not drink the liquor!” From then on, they came to be called Asuras. Then, arisen from their kamma and the season, an Asura realm ten thousand yojanas in extent arose on the lower level of Mount Sineru. Sakka set up guards to prevent their return. In reference to this, it is said:

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‘‘Antarā [Pg.302] dvinnaṃ ayujjhapurānaṃ,Pañcavidhā ṭhapitā abhirakkhā;

Uraga-karoṭi-payassa ca hārī,Madanayutā caturo ca mahatthā’’ti. (saṃ. ni. aṭṭha. 1.1.247;

sārattha. ṭī. 1.1 verañjakaṇḍavaṇṇanā);

“Between the two unassailable cities, five kinds of guards were established: Uragas, Karoṭis, water-carriers, Madanayutas, and the four great ones.” (Saṃyutta Nikāya Aṭṭhakathā 1.1.247; Sāratthappakāsinī Ṭīkā 1.1 Verañjakaṇḍavaṇṇanā);

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Dve nagarāni hi yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni devanagarañca asuranagarañca. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pidahite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. Yadā devā balavanto honti, athāsurehi palāyitvā asuranagarassa dvāre pidahite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha uragasaddena nāgā gahitā. Te hi udake balavanto honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena taṃ nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā. Payassahārisaddena kumbhaṇḍā gahitā, dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kira te yujjhasoṇḍā, catutthālinde tesaṃ ārakkhā. Caturo ca mahattāti cattāro mahārājāno vuttā, pañcamālinde tesaṃ ārakkhā, tasmā yadi asurā kupitāvilacittā devapuraṃ upayanti yujjhituṃ. Yaṃ girino paṭhamaṃ paribhaṇḍaṃ, taṃ uragā paṭibāhayanti. Evaṃ sesesu sesā.

Indeed, two cities came to be called Ayujjhapurā—the city of the devas and the city of the asuras—because they could not be taken by war. For when the asuras are powerful, the devas flee and, entering the city of the devas with the gates shut, even a hundred thousand asuras can do nothing. And when the devas are powerful, the asuras flee and, entering the city of the asuras with the gates shut, even a hundred thousand Sakkas can do nothing. Thus, these two cities are called Ayujjhapurā. Between them, in these five places beginning with the uragas, guards were stationed by Sakka. There, by the term ‘uraga,’ nāgas are understood. Indeed, they are powerful in water; therefore, their guard is stationed at the first terrace of Sineru. By the term ‘karoṭi,’ supaṇṇas are understood. It is said that their food and drink was called ‘karoṭi,’ hence they obtained that name; their guard is stationed at the second terrace. By the term ‘payassahārī,’ kumbhaṇḍas are understood. Indeed, they are dānavarakkhasas; their guard is stationed at the third terrace. By the term ‘madanayuta,’ yakkhas are understood. Indeed, they are of unruly behavior and fond of fighting; their guard is stationed at the fourth terrace. And ‘the four great ones’ refers to the Four Great Kings; their guard is stationed at the fifth terrace. Therefore, if the asuras, with minds angered and agitated, approach the city of the devas to fight, the uragas repel them at the first mountain ridge. Similarly, the remaining ones do in the remaining places.

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Te pana asurā āyuvaṇṇayasaissariyasampattīhi tāvatiṃsasadisāva, tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya ‘‘na idaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkenāmhākaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma, tena saddhiṃ yujjhissāmā’’ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā yuddhasajjā hutvā asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhetvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā [Pg.303] vammikaṃ viya sineruṃ āruhituṃ ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññasantāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā te asurapuraṃyeva pavesetvā nivattanti. Yadā pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekatova hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa taṃ pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ puttaṃ vā peseti. Yadā devā puna apaccāgamanāya asure jiniṃsu, tadā sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ datvā vediyapāde vajirahatthā indapaṭimāyo ṭhapesi. Asurā kālena kālaṃ uṭṭhahitvā paṭimāyo disvā ‘‘sakko appamatto tiṭṭhatī’’ti tatova nivattanti. Idha pana yadā asurānaṃ jayo ahosi, devānaṃ parājayo, taṃ sandhāyetaṃ vuttaṃ – ‘‘parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā’’ti.

Now, those asuras, being equal to the Tāvatiṃsa devas in lifespan, beauty, fame, and sovereignty, therefore, not recognizing their situation, seeing the Pāṭali tree in bloom, they thought: “This is not the city of the devas, for there the Pāricchattaka tree blooms. Here, however, is the Cittapāṭalī. We have been deceived by Old Sakka, who made us drink liquor and took our city of the devas from us. Let us go and fight with him!” Mounting their elephants, horses, and chariots, taking their golden, silver, and jeweled shields, they prepared for battle. Sounding their asura war drums, they rose up, splitting the waters of the great ocean in two. When they had risen up, they began to ascend Sineru like ants climbing an anthill. Then, first, they fought with the nāgas. In that battle, however, no one’s skin or hide was torn, no blood was shed; it was merely a mutual intimidation, like a children's fight with toy wooden rams. Billions, even tens of billions of nāgas, having fought with them, drove them into the asura city and withdrew. But when the asuras were powerful, the nāgas retreated, and they fought together with the supaṇṇas on the second terrace. The same applies to the supaṇṇas and so forth. But when the asuras crushed all five divisions, even those five combined forces would retreat. Then the Four Great Kings went and reported that situation to Sakka. Hearing their words, Sakka mounted the Vejayanta chariot, one hundred and fifty yojanas in extent, and either went forth himself or sent one of his sons. When the devas defeated the asuras so that they could not return, Sakka drove the asuras away and set up guards in five places, placing images of Indra with thunderbolts in hand at the foot of the Vediyaka mountain. From time to time, the asuras would rise up, but seeing these images, they would think: “Sakka stands watchful!” and retreat from there. Here, however, when the asuras were victorious and the devas defeated, it is in reference to this that it was said: “Defeated, bhikkhus, the devas retreated northward, while the asuras pursued.”

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Dakkhiṇābhimukhā hutvāti cakkavāḷapabbatābhimukhā hutvā. Asurā kira devehi parājitā palāyantā cakkavāḷapabbatābhimukhaṃ gantvā cakkavāḷamahāsamuddapiṭṭhiyaṃ rajatapaṭṭavaṇṇe vālikāpuline yattha paṇṇakuṭiyo māpetvā isayo vasanti, tattha gantvā isīnaṃ assamapadena gacchantā ‘‘sakko imehi saddhiṃ mantetvā amhe nāseti, gaṇhatha puttahatāya putte’’ti kupitā assamapade pānīyaghaṭacaṅkamanapaṇṇasālādīni viddhaṃsenti. Isayo araññato phalāphalaṃ ādāya āgatā disvā puna dukkhena paṭipākatikaṃ karonti, tepi punappunaṃ tatheva parājitā gantvā vināsenti. Tena vuttaṃ – ‘‘parājitā ca kho, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā’’ti. Navamaṃ uttānatthameva.

Having turned southward means having turned toward the Cakkavāḷa Mountain. It is said that the asuras, defeated by the devas, fled toward the Cakkavāḷa Mountain. On the surface of the great Cakkavāḷa Ocean, on a sandy beach the color of silver cloth where sages who had built leaf huts dwell, they went. Going through the hermitages of the sages, they became angry and destroyed the water pots, walking paths, leaf halls, and so forth, saying, “Sakka consults with these sages to destroy us. Seize these sons of a wretch!” The sages, having returned from the forest after gathering fruits, saw the destruction and with difficulty restored everything. But the asuras, being repeatedly defeated, went there and destroyed it all again in the same way. Therefore, it was said: “But, bhikkhus, the defeated asuras retreated, facing south.” The ninth sutta is clear in meaning.

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Devāsurasaṅgāmasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Devāsurasaṅgāma Sutta and so forth is concluded.

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10. Tapussasuttavaṇṇanā

10. Commentary on the Tapussa Sutta

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41. Dasame [Pg.304] pakkhandatīti pavisati. Pasīdatīti pasādaṃ abhiruciṃ āpajjati, patiṭṭhāti vimuccatīti attho. Kathāpābhatanti kathāya mūlaṃ. Mūlañhi ‘‘pābhata’’nti vuccati. Yathāha –

41. In the tenth sutta, 'pakkhandati' means 'enters.' 'Pasīdati' means 'attains confidence and delight'; it signifies 'is established, is liberated.' 'Kathāpābhata' means 'the root of the discussion.' For the root is called 'pābhata,' as it is said:

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‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;

Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);

“With but a little capital, a wise and discerning person can raise themselves up, just as one fans a tiny fire.”

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Tenevāha ‘‘kathāpābhatanti kathāmūla’’nti. Vitakkaggahaṇeneva taṃsahacarito vicāropi gahito. Tenevettha bahuvacananiddeso katoti āha ‘‘vitakkesūti vitakkavicāresū’’ti.

Thus, it is said, 'kathāpābhata means the root of discussion.' By the inclusion of 'thought' (vitakka), the accompanying 'examination' (vicāra) is also included. Therefore, the plural is used here, as it says, 'vitakkesu means in thoughts and examinations.'

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Tapussasuttavaṇṇanā niṭṭhitā.

The Commentary on the Tapussa Sutta is concluded.

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Mahāvaggavaṇṇanā niṭṭhitā.

The Commentary on the Great Division is concluded.

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5. Sāmaññavaggo

5. The Sāmañña Vagga

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1-10. Sambādhasuttādivaṇṇanā

1–10. Commentary on the Sambādha Sutta and so forth

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42-51. Pañcamassa paṭhame udāyīti tayo therā udāyī nāma kāḷudāyī, lāḷudāyī, mahāudāyīti, idha kāḷudāyī adhippetoti āha ‘‘udāyīti kāḷudāyitthero’’ti. Sambādheti sampīḷitataṇhāsaṃkilesādinā sauppīḷanatāya paramasambādhe. Ativiya saṅkaraṭṭhānabhūto hi nīvaraṇasambādho adhippeto. Okāsoti jhānassetaṃ nāmaṃ. Nīvaraṇasambādhābhāvena hi jhānaṃ idha ‘‘okāso’’ti vuttaṃ. Paṭilīnanisabhoti vā paṭilīno hutvā seṭṭho, paṭilīnānaṃ vā seṭṭhoti paṭilīnanisabho. Paṭilīnā nāma pahīnamānā vuccanti mānussayavasena uṇṇatābhāvato. Yathāha ‘‘kathañca, bhikkhave, bhikkhu paṭilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃgato āyatiṃ anuppādadhammo’’ti (a. ni. 4.38; mahāni. 87). Sesaṃ sabbattha uttānameva.

42–51. In the first of the fifth chapter, regarding Udāyī, there are three elders named Udāyī: Kāḷudāyī, Lāḷudāyī, and Mahāudāyī. Here, Kāḷudāyī is intended, as stated: 'Udāyī means the elder Kāḷudāyī.' 'In confinement' (sambādhe) means in the ultimate confinement due to being oppressed by such things as craving and defilements. The confinement of the hindrances is intended, which is an extremely cluttered state. 'Opportunity' (okāso) is a name for jhāna. Because jhāna is free from the confinement of the hindrances, it is called 'opportunity' here. 'A bull among the withdrawn' (paṭilīnanisabho) means either one who is best by being withdrawn, or the best among those who are withdrawn. The withdrawn are said to be those who have abandoned conceit, because they are not puffed up in the manner of humans. As it is said: 'And how, bhikkhus, is a bhikkhu withdrawn? Here, bhikkhus, a bhikkhu has abandoned the conceit “I am,” its root severed, made like a palm stump, obliterated, and incapable of arising in the future' (AN 4.38; Mahāni. 87). The rest is clear throughout.

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Sambādhasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sambādha Sutta and so forth is concluded.

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Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Thus in the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

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Navakanipātavaṇṇanāya anuttānatthadīpanā samattā.

The explanation of the implicit meaning in the Commentary on the Book of the Nines is completed.

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. Namo tassa bhagavato arahato sammāsambuddhassa.

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

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Aṅguttaranikāye

In the Aṅguttara Nikāya

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Dasakanipāta-ṭīkā

The Subcommentary on the Book of the Tens

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1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

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1. Ānisaṃsavaggo

1. The Chapter on Benefits

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1. Kimatthiyasuttavaṇṇanā

1. Commentary on the Kimatthiya Sutta

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1. Dasakanipātassa [Pg.305] paṭhame avippaṭisāratthānīti avippaṭisārappayojanāni. Avippaṭisārānisaṃsānīti avippaṭisārudayāni. Etena avippaṭisāro nāma sīlassa udayamattaṃ, saṃvaddhitassa rukkhassa chāyāpupphasadisaṃ, añño eva panānena nipphādetabbo samādhiādiguṇoti dasseti. ‘‘Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā’’ti hi vacanato upakkilesavimuttaudayabbayañāṇato paraṃ ayañca vipassanā virajjati yogāvacaro viratto puriso viya bhariyāya saṅkhārato etenāti virāgo.

1. In the first sutta of the Book of the Tens, 'avippaṭisāratthāni' means 'for the purpose of non-remorse.' 'Avippaṭisārānisaṃsāni' means 'having non-remorse as its benefit.' This shows that non-remorse is merely what arises from virtue, like the shade and flowers of a mature tree, but another quality, such as concentration, must be produced by it. For it is said: 'As long as there is no purification of knowledge and vision of path and not-path, there is only immature insight.' After the knowledge of arising and passing away which is free from imperfections, the practitioner, by means of this insight, becomes dispassionate towards formations, just like a man becomes detached from his wife. This is dispassion.

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Kimatthiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Kimatthiya Sutta is concluded.

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2-5. Cetanākaraṇīyasuttādivaṇṇanā

2–5. Commentary on the Cetanākaraṇīya Sutta and so forth

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2-5. Dutiye saṃsāramahoghassa paratīrabhāvato yo naṃ adhigacchati, taṃ pāreti gametīti pāraṃ, nibbānaṃ. Tabbidūratāya natthi ettha pāranti apāraṃ, saṃsāro. Tenāha ‘‘orimatīrabhūtā tebhūmakavaṭṭā’’tiādi. Tatiyādīsu natthi vattabbaṃ.

2–5. In the second sutta, because it is the far shore of the great flood of saṃsāra, that which enables one who attains it to cross over is called 'pāraṃ' (the far shore), which is Nibbāna. Because it is far from that shore, this saṃsāra has no shore and is thus called 'apāraṃ' (the shoreless). Hence it is said: 'The round of existence in the three realms constitutes the near shore,' and so forth. Regarding the third and subsequent suttas, there is nothing to be said.

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Cetanākaraṇīyasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Cetanākaraṇīya Sutta and so forth is concluded.

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6. Samādhisuttavaṇṇanā

6. Commentary on the Samādhi Sutta

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6. Chaṭṭhe santaṃ santanti appetvā nisinnassātiādīsu santaṃ santaṃ paṇītaṃ paṇītantiādīni vadati. Iminā pana ākārena taṃ paṭivijjhitvā tattha [Pg.306] cittaṃ upasaṃharato phalasamāpattisaṅkhāto cittuppādo tathā pavattatīti veditabbo. Sesaṃ sabbattha uttānameva.

6. In the sixth sutta, in passages such as 'for one who has applied the mind and is seated,' it speaks of 'peaceful, peaceful,' 'sublime, sublime,' and so forth. It should be understood that for one who has penetrated it in this way and directs the mind to it, the mind-moment known as the attainment of fruition proceeds in such a manner. The rest is clear throughout.

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Samādhisuttavaṇṇanā niṭṭhitā.

The Commentary on the Samādhi Sutta is concluded.

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Ānisaṃsavaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on Advantages is concluded.

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2. Nāthavaggo

2. The Chapter on Protectors

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1-4. Senāsanasuttādivaṇṇanā

1–4. Commentary on the Senāsana Sutta and so forth.

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11-14. Dutiyassa paṭhame nātidūranti gocaraṭṭhānato aḍḍhagāvutato orabhāgatāya nātidūraṃ. Nāccāsannanti pacchimena pamāṇena gocaraṭṭhānato pañcadhanusatikatāya na atiāsannaṃ. Tāya ca pana nātidūranāccāsannatāya gocaraṭṭhānapaṭiparissayādirahitamaggatāya ca gamanassa ca āgamanassa ca yuttarūpattā gamanāgamanasampannaṃ. Divasabhāge mahājanasaṃkiṇṇatābhāvena divā appākiṇṇaṃ. Abhāvattho hi ayaṃ appa-saddo ‘‘appiccho’’tiādīsu viya. Rattiyaṃ manussasaddābhāvena rattiṃ appasaddaṃ. Sabbadāpi janasannipātanigghosābhāvena appanigghosaṃ.

11–14. In the second sutta, the first part states 'nātidūraṃ' (not too far), meaning from the alms-resort, it is not too distant—within half a gāvuta. 'Nāccāsannaṃ' (not too close) means, by the latter measure, from the alms-resort, it is not excessively near—within five hundred bow-lengths. Due to this balance of being neither too far nor too close, and because the path is free from dangers and other obstacles around the alms-resort, it is suitable for both going and coming, thus it is accomplished in going and coming. During the day, it is 'divā appākiṇṇaṃ' (uncrowded by day), meaning it is sparsely populated by day, due to the absence of crowds. Here, the term 'appa-' denotes absence, as in phrases like 'appiccho' (one of few desires). At night, it is 'rattiṃ appasaddaṃ' (quiet by night), meaning free from human noise. At all times, it is 'appanigghosaṃ' (free from loud disturbances), meaning devoid of the clamor of gatherings.

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Appakasirenāti akasirena sukheneva. Sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Tamuggahadhāraṇena sammadeva garūnaṃ santike āgamitabhāvena ca āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttābhidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayassa dhāraṇena vinayadharā. Tesaṃ dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ, imassa ko atthoti paripucchāparipañhākāradassanaṃ. Avivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttāniṃ karonti. Kaṅkhāṭhāniyesu dhammesu saṃsayuppattiyā hetutāya gaṇṭhiṭṭhānabhūtesu pāḷippadesesu yāthāvato vinicchayappadānena kaṅkhaṃ paṭivinodenti.

'Appakasirenā' means easily, without difficulty. The elders (therā) are those who have attained steadfastness in virtues such as morality. They are 'bahussutā' (well-learned) because they have heard much, such as the discourses and the Geyya. They are 'āgatāgamā' (those to whom the tradition has come) because they have properly received and retained the teachings, having approached their teachers—this is the meaning of 'tradition' (āgama) in the sense of the scriptural teaching (pariyatti-dhamma). They are 'dhammadharā' (bearers of the Dhamma) by retaining the Dhamma, which consists of the discourses and the Abhidhamma. They are 'vinayadharā' (bearers of the Vinaya) by retaining the Vinaya. They are 'mātikādharā' (bearers of the mātikā) by retaining the mātikā of these teachings, the Dhamma and Vinaya. Here and there, they inquire about the Dhamma. They question about the meaning, investigate, and analyze. This is how they show the manner of questioning and investigation: 'Venerable sir, how is this? What is the meaning of this?' They clarify the unrevealed meaning of the Pāli by revealing it through passages from other parts of the Pāli texts, according to the tradition. They make clear what is not plain by demonstrating the reasoning. In matters that are grounds for doubt, in passages of the Pāli that are knotty and give rise to uncertainty, they dispel doubt by providing a correct resolution.

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Ettha [Pg.307] ca nātidūraṃ nāccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ, appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekaṃ. Evaṃ pañca aṅgāni veditabbāni. Dutiyādīni uttānatthāni.

Here, 'not too far and not too near, endowed with ease of going and coming' is one factor. 'By day, uncrowded; by night, quiet, with little sound' is another. 'With few gadflies, mosquitoes, wind, sun, and contact with creeping things' is another. 'For one dwelling in such a lodging… the requisites…' is one factor. 'In such a lodging, the elders… dispel doubt' is another. Thus, five factors should be understood. The meaning of the second and so forth is clear.

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Senāsanasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Senāsana Sutta and so forth is concluded.

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5-6. Appamādasuttādivaṇṇanā

5-6. Commentary on the Appamāda Sutta and others.

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15-16. Pañcame kārāpakaappamādo nāma ‘‘ime akusalā dhammā pahātabbā, ime kusalā dhammā upasampādetabbā’’ti taṃtaṃparivajjetabbavajjanasampādetabbasampādanavasena pavatto appamādo. Esāti appamādo. Lokiyova na lokuttaro. Ayañcāti ca esāti ca appamādameva vadati. Tesanti cātubhūmakadhammānaṃ. Paṭilābhakattenāti paṭilābhāpanakattena.

15-16. In the fifth, 'causative heedfulness' (kārāpaka-appamādo) means the heedfulness that proceeds by way of avoiding what should be avoided and undertaking what should be undertaken, thinking: 'These unwholesome states should be abandoned; these wholesome states should be attained.' This is heedfulness. It is only mundane, not supramundane. And both 'this' (ayaṃ) and 'this' (esa) refer to heedfulness itself. 'Of these' (tesaṃ) refers to the phenomena of the four planes. 'By being a cause of attainment' (paṭilābhakattena) means by being a cause that brings about attainment (paṭilābhāpanakattena).

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Jaṅgalānanti jaṅgalacārīnaṃ. Jaṅgala-saddo cettha kharabhāvasāmaññena pathavīpariyāyo, na anupaṭṭhānavidūradesavācī. Tenāha ‘‘pathavītalacārīna’’nti. Padānaṃ vuccamānattā ‘‘sapādakapāṇāna’’nti visesetvā vuttaṃ. Samodhānanti antogadhabhāvaṃ. Tenāha ‘‘odhānaṃ pakkhepa’’nti. ‘‘Upakkhepa’’ntipi paṭhanti, upanetvā pakkhipitabbanti attho. Vassikāya pupphaṃ vassikaṃ yathā ‘‘āmalakiyā phalaṃ āmalaka’’nti. Mahātalasminti uparipāsāde. Chaṭṭhaṃ uttānameva.

'Of land-creatures' (jaṅgalānaṃ) means of those who roam on land (jaṅgalacārīnaṃ). Here, the word 'jaṅgala' is a synonym for earth, in the general sense of roughness, not a word denoting a remote place unsuitable for attendance. Therefore, it is said, 'of those who roam the surface of the earth.' Because footprints are mentioned, it is specified as 'footed living beings' (sapādakapāṇānaṃ). 'Inclusion' (samodhānaṃ) means the state of being included within (antogadhabhāvaṃ). Therefore, it is said, 'inclusion is insertion' (odhānaṃ pakkhepa). Some also read 'upakkhepaṃ', meaning 'it should be inserted after bringing near.' The word 'vassikaṃ' for the flower of the vassikā plant is like 'āmalakaṃ' for the fruit of the āmalakī plant. 'On the great surface' (mahātalasmiṃ) means on the upper floor of the palace. The sixth is clear indeed.

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Appamādasuttādivaṇṇanā niṭṭhitā.

The commentary on the Appamāda Sutta and others is concluded.

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7-8. Paṭhamanāthasuttādivaṇṇanā

7-8. Commentary on the First Nātha Sutta and others.

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17-18. Sattame yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati āsīsati abhibhavatīti nātho vuccati, te [Pg.308] tassa nāthabhāvakarā dhammā nāthakaraṇāti vuttāti āha ‘‘attano sanāthabhāvakarā patiṭṭhakarāti attho’’ti. Tattha attano patiṭṭhakarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nātha-saddo. Kalyāṇaguṇayogato kalyāṇāti dassento ‘‘sīlādiguṇasampannā’’ti āha. Mijjanalakkhaṇā mettā etassa atthīti mitto. So vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ ‘‘kalyāṇasahāyo’’ti vuttanti āha ‘‘tevassā’’ti. Te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha pavattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko. Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha ‘‘sukhena vattabbo’’tiādi. Khamoti khanto. Tamevassa khamabhāvaṃ dassetuṃ ‘‘gāḷhenā’’tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā, yoniso vā gaṇhāti.

17-18. In the seventh, a bhikkhu endowed with virtues such as morality, relying on the Dhamma as his refuge, seeks protection and overcomes through the Dhamma alone—thus he is called a protector (nātho). Those qualities that make him a protector are called 'nāthakaraṇa,' as it is said: 'They establish one as having a refuge; they are a support for oneself—this is the meaning.' Herein, 'a support for oneself' (attano patiṭṭhakarā) means providing a support for the one for whom they are protector-making. One without a support is helpless; one with a support is secure—thus, the term 'nātha' conveys the meaning of support (patiṭṭha). To show that 'good' (kalyāṇa) is due to the connection with good qualities, it is said, 'endowed with virtues such as morality.' Loving-kindness, characterized by the nature of affection, is present in him—thus, he is a friend (mitto). That he has such a good friend in the manner stated—this mere fact is indicated by the term 'good friend' (kalyāṇamitta). To show that one's dwelling with him is never abandoned at any time, it is said 'a good companion' (kalyāṇasahāyo). Thus it is said, 'tevassā', which means: 'These indeed are the good friends of that bhikkhu.' 'From going together' (saha ayanato) means from proceeding together (saha pavattanato). When not together, he is inclined in mind; but when together, he is fully inclined in both mind and body. Speech is easy towards this person who is agreeable, respectful, and reverential; thus, he is 'easy to speak to' (suvaco). Therefore, it is said, 'one who is easy to speak to,' etc. 'Khamo' means patient (khanto). To illustrate his patience, 'gāḷhenā,' etc., is said. 'Vāmato' means he grasps wrongly (micchā) or unwisely (ayoniso). 'Paṭippharati' means he stands with an opposing attitude (paṭāṇikabhāvena tiṭṭhati). 'Padakkhiṇaṃ gaṇhāti' means he grasps rightly (sammā) or wisely (yoniso).

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Uccāvacānīti vipulakhuddakāni. Tatrupagamaniyāyāti tatra tatra mahante khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādane samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.

'Various' (uccāvacāni) means extensive and minor (vipulakhuddakāni). 'By which one may approach that' (tatrupagamaniyāyā) means by which, in this and that major and minor task, she approaches by means of accomplishment; the meaning is, she is capable of fulfilling each task. Or, 'by that means' (tatrupāyāyā) means that in this and that task to be accomplished, she serves as the means.

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Dhamme assa kāmoti dhammakāmoti byadhikaraṇānampi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo. Dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha ‘‘tepiṭakaṃ buddhavacanaṃ piyāyatīti attho’’ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena ‘‘sakkacca’’nti padaṃ anukaḍḍhati. Tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo satta pakaraṇāni ‘‘adhiko abhivisiṭṭho ca pariyattidhammo’’ti katvā. Vinayo ubhatovibhaṅgā [Pg.309] vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassapi pariyattidhammabhāvato. Maggaphalāni abhidhammo ‘‘nibbānadhammassa abhimukho’’ti katvā. Kilesavūpasamakaraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito samatho vipassanā ca. Uḷārapāmojjoti balavapāmojjo. Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha ‘‘tesaṃ adhigamatthāyā’’ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā ‘‘cetaso avūpasame ayonisomanasikārapadaṭṭhāna’’nti. Aṭṭhame natthi vattabbaṃ.

It is said that 'he delights in the Dhamma' (dhamme assa kāmo) means 'one who delights in the Dhamma' (dhammakāmo), because even for terms with different grammatical relations, an external meaning can be formed as a compound. 'Delight' (kāmo) refers to what should be delighted in or cherished; it is the Dhamma. One for whom the Dhamma is delightful is called 'one who delights in the Dhamma' (dhammakāmo). By 'Dhamma,' the scriptural Dhamma is intended, hence it is said: 'The Three Baskets of the Buddha’s words are cherished—this is the meaning.' Recitation (samudāharaṇaṃ) is speaking (kathanaṃ); 'beloved recitation' (piyasamudāhāro) is one whose recitation is beloved. 'And himself' (sayañca)—here, the word 'carefully' (sakkaccaṃ) is drawn in by the particle 'ca.' Thus, the meaning is: 'And he himself wishes to teach carefully.' The Abhidhamma consists of seven treatises, being 'the higher and more distinguished scriptural Dhamma.' The Vinaya is the twofold Vibhaṅga, because it disciplines (vinayanato) body and speech. The higher Vinaya consists of the Khandhakas and Parivāra, especially because it declares the rules of proper conduct (ābhisamācārika-dhamma). Indeed, it is through the complete fulfillment of proper conduct that there is complete fulfillment of the preliminary holy life. The term 'Dhamma' is used because even the other two Piṭakas are of the nature of scriptural Dhamma. The path and fruits are the Abhidhamma, being 'facing towards the Nibbāna-Dhamma.' The stilling of defilements is the preliminary threefold training, in brief, serenity and insight dependent on detachment. 'Great joy' (uḷāra-pāmojja) means strong joy (balava-pāmojja). 'For the sake of a cause' (kāraṇatthe) means for the sake of a condition (nimittatthe). For him, the arousal of energy is indeed the condition for wholesome qualities. Hence it is said: 'For the attainment of these.' 'Among wholesome qualities' (kusalesu dhammesu) is in the locative case for 'to be produced,' as in: 'The basis for the mind’s lack of tranquility is unwise attention.' In the eighth, there is nothing to be said.

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Paṭhamanāthasuttādivaṇṇanā niṭṭhitā.

The Commentary on the First Nātha Sutta and others is concluded.

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9. Paṭhamaariyāvāsasuttavaṇṇanā

9. The Commentary on the First Discourse on the Noble Abodes

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19. Navame ariyānaṃ eva āvāsāti ariyāvāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā. Te ca yasmā tehi sabbakālaṃ avijahitavāsā eva, tasmā vuttaṃ ‘‘te āvasiṃsu āvasanti āvasissantī’’ti. Tattha āvasiṃsūti nissāya āvasiṃsu. Pañcaṅgavippahīnatādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāosaṭṭhāni, ‘‘saṅkhāyekaṃ paṭisevati, adhivāseti parivajjeti vinodetī’’ti (dī. ni. 3.308; ma. ni. 2.168; a. ni. 10.20) vuttesu apassenesu vinodanañca maggakiccāneva, itare maggena ca samijjhantīti.

19. In the ninth, “the abodes of the noble ones” are called noble abodes because such are impossible for the ignoble. Here, by way of the highest designation, “noble ones” are taken to mean those whose taints are destroyed. And because these are invariably their dwelling places at all times, it is said, “They dwelt, they dwell, they will dwell.” Here, “they dwelt” means they dwelt relying on them. For the noble ones, the abandonment of the five factors and so on are supports. Among these, the abandonment of the five factors, the eradication of individual truths, seeking, and abandonments—and among the supports mentioned as “resorting to one thing after deliberation, enduring, avoiding, removing” (Dī. Ni. 3.308; Ma. Ni. 2.168; A. Ni. 10.20), the removal (vinodana)—are precisely the functions of the path, while the others are also accomplished by the path.

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Paṭhamaariyāvāsasuttavaṇṇanā niṭṭhitā.

The Commentary on the First Discourse on the Noble Abodes is concluded.

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10. Dutiyaariyāvāsasuttavaṇṇanā

10. The Commentary on the Second Discourse on the Noble Abodes

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20. Dasame kasmā pana bhagavā kurusu viharanto imaṃ suttaṃ abhāsīti āha ‘‘yasmā’’tiādi. Kururaṭṭhaṃ kira tadā tannivāsisattānaṃ yonisomanasikāravantatādinā [Pg.310] yebhuyyena suppaṭipannatāya pubbe ca katapuññatābalena vā tadā utuādisampattiyuttameva ahosi. Keci pana ‘‘pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hoti. Bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ raṭṭhaṃ ahosī’’ti vadanti. Tattha bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ paṭiggahetuṃ samatthā paṭiccasamuppādanissitānaṃ gambhīrapaññānañca kārakā honti. Tenāha ‘‘kururaṭṭhavāsino bhikkhū gambhīrapaññākārakā’’tiādi.

20. In the tenth, why did the Blessed One deliver this discourse while dwelling among the Kurus? It is said, “Because…” The Kuru country, it seems, was then mostly well-practiced due to the inhabitants’ possession of wise attention and so forth, and due to the power of their past accumulated merit, it was then endowed with favorable conditions like climate. Some say, “Due to the habitual practice of the ancient Kuru observances, like Uttarakuru, it was mostly endowed with favorable conditions like climate. During the Blessed One’s time, the country was exceptionally endowed with suitable climate and other advantages.” There, monks, nuns, laymen, and laywomen, due to the favorable climate and other conditions, always had healthy bodies and minds by enjoying the suitable climate and conditions of that land. With their minds and bodies thus healthy, the power of their wisdom was supported, enabling them to grasp profound teachings and become producers of deep wisdom rooted in dependent origination. Hence it is said, “The monks dwelling in the Kuru country were producers of profound wisdom,” and so on.

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Yuttappayuttāti satipaṭṭhānabhāvanāya yuttā ceva payuttā ca. Tasmiñhi (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti. Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma nappavattati. Sace kāci itthī, ‘‘amma, tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasi karosī’’ti pucchitā ‘‘na kiñcī’’ti vadati, taṃ garahanti ‘‘dhīratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā’’ti. Atha naṃ ‘‘mā dāni puna evamakāsī’’ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. Yā pana ‘‘ahaṃ asukaṃ satipaṭṭhānaṃ nāma manasi karomī’’ti vadati, tassā ‘‘sādhu sādhū’’ti sādhukāraṃ datvā ‘‘tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno’’tiādīhi pasaṃsanti. Na kevalañcettha manussajātikāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi.

“Appropriately engaged” means they were both suitable for and devoted to the cultivation of mindfulness. Indeed, in that region (Dī. Ni. Aṭṭha. 2.373; Ma. Ni. Aṭṭha. 1.106), the four assemblies naturally dwelt engaged in the practice of mindfulness cultivation. Even servants, laborers, and attendants would converse only on topics related to mindfulness. Idle talk did not arise even at watering places, spinning places, and so on. If a woman, when asked, “Mother, which mindfulness cultivation are you attending to?” replied, “None,” they would rebuke her, saying, “Shame on your life! Though alive, you are like the dead.” Then they would advise her, “Do not act like this again,” and make her learn one of the mindfulness practices. But if she said, “I am attending to such-and-such mindfulness,” they would applaud her, saying, “Good, good! Your life is well-lived. You have attained human existence, and for your sake, the Perfectly Self-Enlightened One has arisen,” and so forth. Not only human beings there were engaged in attending to mindfulness, but even animals living dependent on them.

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Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. So bhikkhuniupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu, ‘‘buddharakkhito’’ti cassa nāmaṃ akaṃsu. Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha ‘‘buddharakkhitā’’ti. Kiṃ, ayyoti. Atthi te koci bhāvanāmanasikāroti? Natthayyeti. Āvuso[Pg.311], pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi, ‘‘aṭṭhi aṭṭhī’’ti sajjhāyaṃ karohīti. So theriyā ovāde ṭhatvā ‘‘aṭṭhi aṭṭhī’’ti sajjhāyanto carati.

Here is the story: A certain actor, it is said, was traveling around training a young parrot. Having stayed near a nuns’ residence, he left one day, forgetting the young parrot. The novice nuns took it in and cared for it, naming it “Buddharakkhita.” One day, seeing it sitting in front of her, the senior nun said, “Buddharakkhita.” “Yes, venerable?” “Do you have any cultivation of the mind?” “No, venerable.” “Friend, one should not live with a heedless nature in the presence of those who have gone forth. Some mental cultivation should be desired. Since you are unable to do anything else, recite ‘bone, bone.’” Following the nun’s advice, it went about reciting, “bone, bone.”

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Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. So ‘‘kiri kirī’’ti saddamakāsi. Sāmaṇeriyo sutvā, ‘‘ayye, buddharakkhito sakuṇena gahito, mocema na’’nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ. Taṃ ānetvā purato ṭhapitaṃ therī āha, ‘‘buddharakkhita, sakuṇena gahitakāle kiṃ cintesī’’ti. Ayye, na aññaṃ cintesiṃ, ‘‘aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmiṃ ṭhāne vippakirissatī’’ti evaṃ, ayye, aṭṭhipuñjameva cintesinti. Sādhu sādhu, buddharakkhita, anāgate bhavakkhayassa te paccayo bhavissatīti. Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā.

One morning, while sitting on a gatepost basking in the early sun, a bird of prey seized it with its talons. It cried, “Kiri, kiri!” Hearing this, the novice nuns said, “Venerable, Buddharakkhita has been caught by a bird—let’s free him!” Taking clods of earth and such, they chased after it and freed it. Bringing it back, they placed it before the senior nun, who asked, “Buddharakkhita, what did you think when the bird seized you?” “Venerable, I thought nothing else—only, ‘A pile of bones is taking a pile of bones. Where will it scatter them?’ That was all I reflected on, venerable—just the pile of bones.” “Good, good, Buddharakkhita! In the future, this will be a condition for the destruction of your existence.” Thus, even those who had gone to the animal realm there were engaged in attending to mindfulness.

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Dīghanikāyādīsu mahānidānādīnīti dīghanikāye mahānidānaṃ (dī. ni. 2.95 ādayo) satipaṭṭhānaṃ (dī. ni. 2.372 ādayo) majjhimanikāye satipaṭṭhānaṃ (ma. ni. 1.105 ādayo) sāropamaṃ (ma. ni. 1.307 ādayo) rukkhopamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti (ma. ni. 3.66 ādayo) evamādīni.

The phrase “Mahānidāna and so on in the Dīgha Nikāya and others” refers to the Mahānidāna (Dī. Ni. 2.95 ff.) and Satipaṭṭhāna (Dī. Ni. 2.372 ff.) in the Dīgha Nikāya; and in the Majjhima Nikāya, the Satipaṭṭhāna (Ma. Ni. 1.105 ff.), the Sāropama (Ma. Ni. 1.307 ff.), the Rukkhopama, Raṭṭhapāla, Māgaṇḍiya, and Āneñjasappāya (Ma. Ni. 3.66 ff.); and so on.

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Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha ‘‘ñāṇanti vutte’’tiādi. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti ‘‘satatavihārā’’ti vacanato ñāṇuppattipaccayarahitakālepi pavattijotanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti. ‘‘Upekkhako viharatī’’ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ somanassaṃ kathaṃ labbhatīti āha ‘‘āsevanavasena labbhatī’’ti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatto viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato. Kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ[Pg.312], tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tena vuttaṃ ‘‘āsevanavasena labbhatī’’ti. Ārakkhakiccaṃ sādheti sativepullappattattā. Caratotiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.

“Knowledge and so on” means knowledge itself and the mental states associated with it. Hence it is said, “When knowledge is mentioned,” and so on. Consciousnesses associated with knowledge are obtained, for without them, clear comprehension is impossible. “Great consciousnesses” refers to the eight great functional consciousnesses, which are obtained because of the statement “dwelling constantly,” indicating their manifestation even when conditions for the arising of knowledge are absent. “Ten consciousnesses” refers to the eight great functional consciousnesses along with the smile-producing consciousness and the determining consciousness, making ten consciousnesses in total. Their functioning is also common through non-attachment and non-aversion. From the statement “he dwells equanimous,” it is asked how joy is obtained for these constant dwellings that come by way of six-factored equanimity. The answer is given: “It is obtained through habitual practice.” Although one whose cankers are destroyed mostly remains equanimous like a neutral person toward both pleasant and unpleasant objects—due to not abandoning his naturally purified state—yet sometimes, in the absence of such mental formations, the mind of the Arahant naturally arises accompanied by joy toward an inherently pleasant object through grasping the object’s nature as it really is; and this happens because of prior habitual practice. Hence it is said, “It is obtained through habitual practice.” He fulfills the duty of protection due to having attained an abundance of mindfulness. The phrase “he walks, etc.” indicates constant undertaking, which should be understood as the absence of distraction.

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Pabbajjūpagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni ‘‘idameva sacca’’nti abhiniviṭṭhāni diṭṭhisaccādīni. Tānipi hi ‘‘idameva sacca’’nti gahaṇaṃ upādāya ‘‘saccānī’’ti voharīyanti. Tenāha ‘‘idamevā’’tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhiggāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.

“Gone forth” means having undertaken any kind of going forth, but not having pacified evil. “Those who say ‘bho’” refers to brahmins by birth only. “Individual truths” are those individual views grasped distinctly by various speculative thinkers, adhered to as “this alone is the truth,” such as truths of view, and so on. For even these are called “truths” based on grasping “this alone is the truth.” Hence it is said, “this alone,” and so on. “Drawn out” means drawn out and removed from one’s own continuum. “Of the grasping of what was grasped” refers to the holding of views grasped before the attainment of the noble path. “Synonyms for the state of abandonment” are terms denoting the state of total relinquishment by the noble path.

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Natthi etāsaṃ vayo vekallanti avayāti āha ‘‘anūnā’’ti, anavasesoti attho. Esanāti kāmesanādayo. Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato. Paccavekkhaṇaphalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.

There is no loss or deficiency in them, hence it is said “undiminished,” meaning without remainder. “Searching” refers to the search for sensual pleasures and so on. The accomplishment of the path’s function is stated by way of showing the state of abandonment of lust and so on. The fruit of reviewing is stated, meaning the noble fruit is stated by way of reviewing. For when the supreme fruit is attained, one fully understands the nature of the non-arising of lust and so on, and that understanding is the knowledge of reviewing.

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Dutiyaariyāvāsasuttavaṇṇanā niṭṭhitā.

The Explanation of the Second Discourse on the Noble Abodes is concluded.

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Nāthavaggavaṇṇanā niṭṭhitā.

The Explanation of the Nātha Chapter is concluded.

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3. Mahāvaggo

3. The Great Chapter

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1. Sīhanādasuttavaṇṇanā

1. Explanation of the Lion's Roar Sutta

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21. Tatiyassa paṭhame visamaṭṭhānesūti papātādīsu visamaṭṭhānesu. ‘‘Aññehi asādhāraṇānī’’ti kasmā vuttaṃ, nanu cetāni sāvakānampi ekaccānaṃ uppajjantīti? Kāmaṃ uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni, na tādisāni tadaññesaṃ kadācipi uppajjantīti aññehi asādhāraṇānīti[Pg.313]. Tenāha ‘‘tathāgatasseva balānī’’ti. Imameva hi yathāvuttalesaṃ apekkhitvā tadabhāvato āsayānusayañāṇādīsu eva asādhāraṇasamaññā niruḷhā. Kāmaṃ ñāṇabalānaṃ ñāṇasambhāro visesapaccayo, puññasambhāropi pana nesaṃ paccayo eva. Ñāṇasambhārassapi vā puññasambhārabhāvato ‘‘puññussayasampattiyā āgatānī’’ti vuttaṃ.

21. In the first section of the third sutta, 'uneven places' refers to precipices and other uneven locations. “Not shared by others”—why is this said? Do these not also arise in some disciples? Granted, they may arise, but such things as the Buddhas’ knowledge of what is possible and impossible, etc., are not like them; such things never arise in others. Thus, they are unshared by others. Therefore, it is said, “the powers of the Tathāgata alone.” Indeed, this designation of being unshared is established precisely with respect to the absence of even a trace of the qualities mentioned, such as knowledge of dispositions and latent tendencies. Though the accumulation of knowledge is a special condition for the powers of knowledge, the accumulation of merit is also a condition for them. Alternatively, since the accumulation of knowledge also has the nature of an accumulation of merit, it is said, “they come from the attainment of an abundance of merit.”

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Pakatihatthikulanti (saṃ. ni. ṭī. 2.2.22) giricaranadicaravanacarādippabhedā gocariyakālāvakanāmā sabbāpi balena pākatikā hatthijāti. Dasannaṃ purisānanti thāmamajjhimānaṃ dasannaṃ purisānaṃ. Ekassa tathāgatassa kāyabalanti ānetvā sambandho. Ekassāti ca tathā heṭṭhā kathāyaṃ āgatattā desanāsotena vuttaṃ. Nārāyanasaṅghātabalanti ettha nārā vuccanti rasmiyo. Tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ, tasmā nārāyanasaṅghātabalanti vajirasaṅghātabalanti attho. Ñāṇabalaṃ pana pāḷiyaṃ āgatameva, na kāyabalaṃ viya aṭṭhakathāruḷhamevāti adhippāyo.

The natural elephant family refers to all types of elephants that roam mountains, rivers, and forests, named 'gocariya' and 'kālāvaka', all elephant-species that are naturally powerful. 'Of ten men' means of ten men of medium strength. 'The bodily strength of one Tathāgata'—this connection is made by bringing the phrase into context. And 'of one' is spoken in the flow of the discourse because it was brought into the previous discussion in that way. Regarding 'Nārāyaṇa’s combined strength'—here, 'nārā' are called rays. Because many diverse rays originate from it, it is called Nārāyaṇa, which is the diamond thunderbolt. Thus, 'Nārāyaṇa’s combined strength' means the strength of the diamond thunderbolt. The power of knowledge, however, is directly stated in the Pāli text, unlike bodily power which is only established in the commentaries—this is the meaning.

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Saṃyuttake (saṃ. ni. 2.33) āgatāni tesattati ñāṇāni, sattasattati ñāṇānīti vuttaṃ, tattha (vibha. mūlaṭī. 760) pana nidānavagge sattasattati āgatāni catucattārīsañca. Tesattati pana paṭisambhidāmagge (paṭi. ma. 1.1) sutamayādīni āgatāni dissanti, na saṃyuttake. Aññānipīti etena ñāṇavatthuvibhaṅge (vibha. 751 ādayo) ekakādivasena vuttāni, aññattha ca ‘‘pubbante ñāṇa’’ntiādinā (dha. sa. 1063) brahmajālādīsu ca ‘‘tayidaṃ tathāgato pajānāti ‘imāni diṭṭhiṭṭhānāni evaṃ gahitānī’ti’’ādinā (dī. ni. 1.36) vuttāni anekāni ñāṇappabhedāni saṅgaṇhāti. Yāthāvappaṭivedhato sayañca akampiyaṃ puggalañca taṃsamaṅginaṃ neyyesu adhibalaṃ karotīti āha ‘‘akampiyaṭṭhena upatthambhanaṭṭhena cā’’ti.

In the Saṃyutta Nikāya (Saṃ. Ni. 2.33), it is said that seventy-three knowledges and seventy-seven knowledges are found. There (Vibh. Mūlaṭī. 760), however, in the Nidānavagga, seventy-seven and forty-four are found. But the seventy-three, such as knowledges based on learning, are found in the Paṭisambhidāmagga (Paṭi. Ma. 1.1), not in the Saṃyutta Nikāya. And with “others as well” he includes the various kinds of knowledges that are mentioned by way of ones, etc., in the Ñāṇavatthuvibhaṅga (Vibh. 751 ff.), and elsewhere, such as “knowledge of the past” (Dha. Sa. 1063), and in the Brahmajāla Sutta, etc., as “the Tathāgata understands thus: ‘These grounds for views are grasped in such a way’” (Dī. Ni. 1.36). He says “by the meaning of being unshakable and by the meaning of support” because through the penetration of things as they truly are, it makes oneself unshakable and renders a person endowed with that penetration supremely capable among those to be guided.

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Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Sabbaññutāpaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.

`Āsabhaṃ` is that which belongs to a bull (`usabha`), meaning the foremost position, the place of excellence. Because they go forth declaring omniscience, or because eight assemblies approach them, the former Buddhas are called `āsabhā`. But this word refers to the position of the Buddhas, and speaks only of omniscience. 'While standing' means that even without speaking, he declares it just by standing. 'He accepts' means he approves.

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Aṭṭhasu [Pg.314] parisāsūti ‘‘abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ…pe… tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmī’’ti (ma. ni. 1.151) vuttāsu aṭṭhasu parisāsu. Abhītanādaṃ nadatīti parato dassitañāṇayogena dasabalohanti abhītanādaṃ nadati.

“Among the eight assemblies”—as stated in the eight assemblies: “I recall, Sāriputta, many hundreds of assemblies of nobles…and… I do not perceive any sign that fear or hesitation would overcome me in that situation” (Majjhima Nikāya 1.151). He sounds the fearless roar means: being one with the ten powers, through the application of knowledge shown later, he sounds the fearless roar.

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Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti ‘‘phalakkhaṇe uppannaṃ nāmā’’ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa avabujjhanamattena hotīti ‘‘aññāsikoṇḍaññassa sotāpattiphalakkhaṇe pavattaṃ nāmā’’ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇapavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ pavattitacakkassa cakkavattino cakkaratanassa ṭhānaṃ viya.

The knowledge of the path to arahantship is called 'penetration' because it culminates in penetration—it is said to arise at the moment of fruition. Thus, it is said that even the teaching knowledge acquired is fulfilled merely by another's understanding—it is said to have occurred at the moment of stream-entry fruition for Aññāsi Koṇḍañña. Thereafter, until final Nibbāna, the functioning of teaching knowledge should be understood as the standing of that very Dhamma-wheel set in motion, like the standing of the wheel-treasure of a wheel-turning monarch whose wheel has been set in motion.

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Tiṭṭhatīti vuttaṃ, kiṃ bhūmiyaṃ puriso viya, noti āha ‘‘tadāyattavuttitāyā’’ti. Ṭhānanti cettha attalābho dharamānatā ca, na gatinivattīti āha ‘‘uppajjati ceva pavattati cā’’ti. Yattha panetaṃ dasabalañāṇaṃ vitthāritaṃ, taṃ dassento ‘‘abhidhamme panā’’tiādimāha. Sesesupi eseva nayo.

“It stands” is said—does it mean like a man on the ground? No, he says, “because of dependent existence.” Here, 'standing' means both the attainment of its own nature and its maintenance, not the cessation of movement—it is said, 'it arises and proceeds.' But showing where this knowledge of the ten powers is elaborated, he says, “however, in the Abhidhamma…” and so on. The same method applies to the rest.

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Samādiyantīti samādānāni, tāni pana samādiyitvā katāni hontīti āha ‘‘samādiyitvā katāna’’nti. Kammameva vā kammasamādānanti etena samādānasaddassa apubbatthābhāvaṃ dasseti muttagatasadde gatasaddassa viya. Gatīti nirayādigatiyo. Upadhīti attabhāvo. Kāloti kammassa vipaccanārahakālo. Payogoti vipākuppattiyā paccayabhūtā kiriyā.

“They undertake” (samādiyanti), hence “undertakings” (samādānāni); these, however, are done after having been undertaken, hence it is said, “of what is done after having been undertaken.” Or, action itself is the undertaking of action (kammasamādāna); by this, he shows that the word “samādāna” has no meaning not previously present, like the word “gata” in the compound “muttagata.” “Destination” (gati) refers to destinations such as the hells. “Substrate” (upadhi) means personal existence. “Time” (kālo) is the time suitable for the ripening of kamma. “Means” (payogo) is the action that is the condition for the arising of the result.

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Agatigāmininti nibbānagāminiṃ. Vuttañhi ‘‘nibbānañcāhaṃ, sāriputta, pajānāmi nibbānagāminiñca paṭipada’’nti (ma. ni. 1.153). Bahūsupi manussesu ekameva pāṇaṃ ghātentesu kāmaṃ sabbesampi cetanā tassevekassa jīvitindriyārammaṇā, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu (vibha. aṭṭha. 811) hi eko ādarena chandajāto karoti, eko ‘‘ehi tvampi karohī’’ti parehi nippīḷito karoti, eko samānacchando viya hutvā appaṭibāhamāno vicarati. Tesu eko teneva kammena niraye nibbattati, eko tiracchānayoniyaṃ, eko [Pg.315] pettivisaye. Taṃ tathāgato āyūhanakkhaṇeyeva ‘‘iminā nīhārena āyūhitattā esa niraye nibbattissati, esa tiracchānayoniyaṃ, esa pettivisaye’’ti jānāti. Niraye nibbattamānampi ‘‘esa mahāniraye nibbattissati, esa ussadaniraye’’ti jānāti. Tiracchānayoniyaṃ nibbattamānampi ‘‘esa apādako bhavissati, esa dvipādako, esa catuppado, esa bahuppado’’ti jānāti. Pettivisaye nibbattamānampi ‘‘esa nijjhāmataṇhiko bhavissati, esa khuppipāsiko, esa paradattūpajīvī’’ti jānāti. Tesu ca kammesu ‘‘idaṃ kammaṃ paṭisandhiṃ ākaḍḍhissati, idaṃ aññena dinnāya paṭisandhiyā upadhivepakkaṃ bhavissatī’’ti jānāti.

“Leading to the un-gone” (agatigāminiṃ) means leading to Nibbāna. For it is said: “I, Sāriputta, understand Nibbāna and the path leading to Nibbāna” (MN 1.153). Granted, even when many people kill a single living being, the intention of all is directed toward that single life-faculty, but that action is of various kinds for them. Among them, one does it with eagerness, his desire having arisen; one does it, pressured by others saying, “Come, you do it too”; and one goes along without resisting, as if of the same will. Of these, one is reborn in hell due to that very action, another in the animal realm, and another in the realm of ghosts. The Tathāgata knows at the very moment of accumulation: “Because of having accumulated in this manner, this one will be reborn in hell, this one in the animal realm, this one in the realm of ghosts.” Even when one is being reborn in hell, he knows: “This one will be reborn in a great hell, this one in a subsidiary hell.” When one is being reborn in the animal realm, he knows: “This one will be footless, this one two-footed, this one four-footed, this one many-footed.” When one is being reborn in the realm of ghosts, he knows: “This one will be consumed by burning thirst, this one afflicted by hunger and thirst, this one will live on what is given by others.” And regarding these actions, he knows: “This action will draw one to rebirth-linking; this one will ripen in the substrate of a rebirth-linking given by another.”

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Tathā sakalagāmavāsikesu ekato piṇḍapātaṃ dadamānesu kāmaṃ sabbesampi cetanā piṇḍapātārammaṇāva, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu hi eko ādarena karotīti sabbaṃ purimasadisaṃ, tasmā tesu keci devaloke nibbattanti, keci manussaloke. Taṃ tathāgato āyūhanakkhaṇeyeva jānāti. ‘‘Iminā nīhārena āyūhitattā esa manussaloke nibbattissati, esa devaloke. Tatthāpi esa khattiyakule, esa brāhmaṇakule, esa vessakule, esa suddakule, esa paranimmitavasavattīsu, esa nimmānaratīsu, esa tusitesu, esa yāmesu, esa tāvatiṃsesu, esa cātumahārājikesu, esa bhummadevesū’’tiādinā tattha tattha hīnapaṇītasuvaṇṇadubbaṇṇaappaparivāramahāparivāratādibhedaṃ taṃ taṃ visesaṃ āyūhanakkhaṇeyeva jānāti.

Similarly, when all the villagers together offer almsfood, granted, the intention of all is focused on the almsfood, but their kamma is of various kinds. For among them, one does it with eagerness—everything is similar to the previous case—therefore, some are reborn in the deva world, some in the human world. The Tathāgata knows this at the very moment of accumulation. “Because of having accumulated in this manner, this one will be reborn in the human world; this one, in the deva world. There, too, this one in a khattiya family, this one in a brahmin family, this one in a vessa family, this one in a sudda family; this one among the Paranimmita-vasavattī devas, this one among the Nimmānaratī devas, this one in the Tusita realm, this one in the Yāma realm, this one in the Tāvatiṃsa realm, this one in the Cātumahārājika realm, this one among the Bhummadevas.” In this way, he knows at the very moment of accumulation each particular distinction in each case—the differences of inferior and superior, beautiful and ugly, having few or many attendants, and so on.

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Tathā vipassanaṃ paṭṭhapentesuyeva ‘‘iminā nīhārena esa kiñci sallakkhetuṃ na sakkhissati, esa mahābhūtamattameva vavatthapessati, esa rūpapariggaheyeva ṭhassati, esa arūpapariggaheyeva, esa nāmarūpapariggaheyeva, esa paccayapariggaheyeva, esa lakkhaṇārammaṇikavipassanāyameva, esa paṭhamaphaleyeva, esa dutiyaphaleyeva, esa tatiyaphaleyeva, esa arahattaṃ pāpuṇissatī’’ti jānāti. Kasiṇaparikammaṃ karontesupi ‘‘imassa parikammamattameva bhavissati, esa nimittaṃ uppādessati, esa appanaṃ eva pāpuṇissati, esa jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ gaṇhissatī’’ti jānāti. Tenāha ‘‘imassa cetanā’’tiādi.

Similarly, among those establishing insight, he knows: “By this method, this one will not be able to discern anything; this one will only determine the mere great elements; this one will remain only at the comprehension of form; this one only at the comprehension of the formless; this one only at the comprehension of name-and-form; this one only at the comprehension of conditions; this one only in insight that has characteristics as its object; this one only at the first fruit; this one only at the second fruit; this one only at the third fruit; this one will attain arahantship.” Also, among those performing the preliminary work on a kasiṇa, he knows: “For this one, there will be only preliminary work; this one will produce the sign; this one will attain only absorption; this one, having made jhāna the basis and established insight, will grasp arahantship.” Therefore, he said: “This intention,” etc.

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Kāmanato [Pg.316] kāmetabbato kāmappaṭisaṃyuttato ca dhātu kāmadhātu. Ādi-saddena byāpādadhāturūpadhātuādīnaṃ saṅgaho. Vilakkhaṇatāyāti visadisasabhāvatāya. Khandhāyatanadhātulokanti anekadhātuṃ nānādhātuṃ khandhalokaṃ āyatanalokaṃ dhātulokaṃ yathābhūtaṃ pajānātīti yojanā. ‘‘Ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāma. Tesupi ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho…pe… saṅkhārakkhandho…pe… viññāṇakkhandho, bahuvidhena viññāṇakkhandho’’ti evaṃ tāva khandhalokassa, ‘‘idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā’’tiādinā āyatanalokassa, ‘‘ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmakā’’tiādinā dhātulokassa anekasabhāvaṃ nānāsabhāvañca pajānāti. Na kevalaṃ upādinnasaṅkhāralokasseva, atha kho anupādinnakasaṅkhāralokassapi ‘‘imāya nāma dhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa sakaṇṭako, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ, imassa pupphaṃ nīlaṃ pītaṃ lohitaṃ odātaṃ sugandhaṃ duggandhaṃ, imassa phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ dussaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ duggandhaṃ madhuraṃ tittakaṃ kaṭukaṃ ambilaṃ kasāvaṃ, imassa kaṇṭako tikhiṇo kuṇṭho ujuko kuṭilo tambo kāḷo odāto hotī’’tiādinā pajānāti. Sabbaññubuddhānaṃ eva hi etaṃ balaṃ, na aññesaṃ.

The element of sensuality (kāmadhātu) is an element because of desiring, because of being desirable, and because of being connected with sensuality. By the word 'etc.' (ādi-saddena), the element of ill will, the form element, and so on are included. “By distinct nature” (vilakkhaṇatāya) means by having a dissimilar nature. “The world of aggregates, sense bases, and elements” (khandhāyatanadhātulokaṃ)—the construction is that he understands as it really is the world of aggregates, the world of sense bases, and the world of elements, which has many elements and various elements. ‘This is called the form aggregate… this is called the consciousness aggregate. Among them, in one way it is the form aggregate, in eleven ways it is the form aggregate. In one way it is the feeling aggregate, in many ways it is the feeling aggregate. In one way it is the perception aggregate… the formations aggregate… the consciousness aggregate, in many ways it is the consciousness aggregate’—thus, first, regarding the world of aggregates. ‘This is called the eye base… this is called the mind-object base. Therein, ten bases are of the sensuous realm, two are of the four planes’—and so on, regarding the world of sense bases. ‘This is called the eye element… this is called the mind-consciousness element. Therein, sixteen elements are of the sensuous realm, two are of the four planes’—and so on, regarding the world of elements, he understands their manifold nature and various natures. Not only of the world of grasped conditioned phenomena, but also of the world of ungrasped conditioned phenomena, he knows: ‘Due to the prevalence of this particular element, the trunk of this tree is white, of this one black, of this one smooth, of this one thorny, of this one thick-barked, of this one thin-barked; of this one the leaf is of such a kind in terms of color, shape, etc.; of this one the flower is blue, yellow, red, or white, fragrant or foul-smelling; of this one the fruit is small, large, long, round, well-formed, ill-formed, smooth, rough, fragrant, foul-smelling, sweet, bitter, pungent, sour, or astringent; of this one the thorn is sharp, blunt, straight, crooked, copper-colored, black, or white,’ and so on. Indeed, this is a power of the Omniscient Buddhas alone, not of others.

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Nānādhimuttikatanti nānajjhāsayataṃ. Adhimutti nāma ajjhāsayadhātu ajjhāsayasabhāvo. So pana hīnapaṇītatāsāmaññena pāḷiyaṃ dvidhāva vuttopi hīnapaṇītādibhedena anekavidhoti āha ‘‘hīnādīhi adhimuttīhi nānādhimuttikabhāva’’nti. Tattha ye ye sattā yaṃyaṃadhimuttikā, te te taṃtadadhimuttike eva sevanti bhajanti payirupāsanti dhātusabhāgato. Yathā gūthādīnaṃ dhātūnaṃ sabhāvo eso, yaṃ gūthādīhi eva saṃsandanti samenti, evaṃ hīnajjhāsayā dussīlādīheva saṃsandanti samenti, sampannasīlādayo ca sampannasīlādīheva. Taṃ nesaṃ nānādhimuttikataṃ bhagavā yathābhūtaṃ pajānātīti.

By 'diversity of inclinations' (nānādhimuttikatā) is meant 'diversity of dispositions' (nānajjhāsayatā). Inclination (adhimutti) means the element of disposition, the characteristic of disposition. Although it is stated in the Pāli text as being of two kinds in general, namely, inferior and superior, it is of many kinds through the distinction of inferior, superior, and so on; thus it is said, 'the state of having diverse inclinations due to inferior and other inclinations.' Herein, whatever beings have whatever inclinations, they associate with, resort to, and attend upon those of that very same inclination, in accordance with the homogeneity of elements. Just as it is the nature of elements like dung and so on that they mix and unite only with dung and the like, so too, those of inferior disposition mix and unite only with the immoral and so on, while those endowed with virtue mix and unite only with those endowed with virtue and so on. The Blessed One understands this diversity of their inclinations as it truly is.

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Vuddhiṃ [Pg.317] hāniñcāti paccayavisesena sāmatthiyato adhikataṃ anadhikatañca. Indriyaparopariyattañāṇaniddese (vibha. 814; paṭi. ma. 113) ‘‘āsayaṃ jānāti, anusayaṃ jānātī’’ti āsayādijānanaṃ kasmā niddiṭṭhanti? Āsayajānanādinā yehi indriyehi paroparehi sattā kalyāṇapāpāsayādikā honti, tesaṃ jānanassa vibhāvanato. Evañca katvā indriyaparopariyattaāsayānusayañāṇānaṃ visuṃ asādhāraṇatā, indriyaparopariyattanānādhimuttikatāñāṇānaṃ visuṃ balavatā ca siddhā hoti. Tattha āsayanti yattha sattā nivasanti, taṃ tesaṃ nivāsaṭṭhānaṃ, diṭṭhigataṃ vā yathābhūtañāṇaṃ vā āsayo, anusayo appahīnabhāvena thāmagato kileso. Taṃ pana bhagavā sattānaṃ āsayaṃ jānanto tesaṃ tesaṃ diṭṭhigatānaṃ vipassanāmaggañāṇānañca appavattikkhaṇepi jānāti. Vuttañhetaṃ –

By 'growth and decline' (vuddhiṃ hāniñca) is meant what is superior and inferior in capability due to specific conditions. In the exposition of the knowledge of the faculties of others (Vibhaṅga 814; Paṭisambhidāmagga 1.113), why is the knowledge of dispositions, etc., stated as 'He knows the disposition, he knows the latent tendency'? It is for the clarification of the knowledge of their superior and inferior faculties, by which beings come to have wholesome or unwholesome dispositions, etc. Thus is established the distinct uniqueness of the knowledges of the faculties of others, of dispositions, and of latent tendencies, and also the distinct strength of the knowledges of the faculties of others and of the diversity of inclinations. Herein, 'disposition' (āsaya) is where beings dwell—their dwelling place; or a view, or knowledge as it truly is. 'Latent tendency' (anusaya) refers to defilements that have become strong through not being abandoned. The Blessed One, knowing the dispositions of beings, knows their respective views and also the moments when insight knowledge and path knowledge do not arise. For it is said:

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‘‘Kāmaṃ sevantaṃyeva bhagavā jānāti – ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti. Kāmaṃ sevantaṃyeva jānāti – ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’ti. Nekkhammaṃ sevantaṃyeva jānāti. Byāpādaṃ, abyāpādaṃ, thinamiddhaṃ, ālokasaññaṃ sevantaṃyeva jānāti – ‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’’ti (paṭi. ma. 1.113).

“Even while one is indulging in sensuality, the Blessed One knows: ‘This person is one who gives weight to sensuality, whose disposition is toward sensuality, who is inclined toward sensuality.’ Even while one is indulging in sensuality, he knows: ‘This person is one who gives weight to renunciation, whose disposition is toward renunciation, who is inclined toward renunciation.’ Even while one is indulging in renunciation, he knows. Even while one is indulging in ill will, non-ill will, sloth and torpor, or the perception of light, he knows: ‘This person is one who gives weight to sloth and torpor, whose disposition is toward sloth and torpor, who is inclined toward sloth and torpor.’” (Paṭisambhidāmagga 1.113).

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Paṭhamādīnaṃ catunnaṃ jhānānanti rūpāvacarānaṃ paṭhamādīnaṃ paccanīkajjhāpanaṭṭhena ārammaṇūpanijjhāpanaṭṭhena ca jhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti ettha paṭipāṭiyā satta appitappitakkhaṇe paccanīkadhammehi vimuccanato ārammaṇe ca adhimuccanato vimokkhā nāma. Aṭṭhamo pana sabbaso saññāvedayitehi vimuttattā apagamavimokkho nāma. Catukkanayapañcakanayesu paṭhamajjhānasamādhi savitakkasavicāro nāma. Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. Nayadvayepi upari tīsu jhānesu samādhi avitakkaavicāro. Samāpattīsu paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyadhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ. Visesabhāgiyadhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ [Pg.318] dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyā dhammāti dassitāni. Tehi pana jhānānaṃ taṃsabhāvatā ca dhammasaddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādiadhigamassa paccayattā ‘‘vuṭṭhāna’’nti vuttaṃ. Keci pana ‘‘nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī’’ti vadanti. Te ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti imāya pāḷiyā (paṭṭhā. 1.1.417) paṭisedhetabbā. Yo samāpattilābhī samāno eva ‘‘na lābhīmhī’’ti, kammaṭṭhānaṃ samānaṃ eva ‘‘na kammaṭṭhāna’’nti saññī hoti, so sampattiṃyeva samānaṃ ‘‘vipattī’’ti paccetīti veditabbo.

By 'the four jhānas, beginning with the first' (paṭhamādīnaṃ catunnaṃ jhānānaṃ) are meant the jhānas of the form realm, beginning with the first, because they burn up opposing states and because they fixate the mind on the object. This is stated according to the fourfold method. By 'the eight liberations' (aṭṭhannaṃ vimokkhānaṃ) are meant, here, the first seven in sequence, which are called liberations because one is freed from opposing states at the moment of absorption and because one is resolved upon the object. The eighth, however, is called the liberation of departure because it is entirely freed from perception and feeling. In the fourfold and fivefold methods, the concentration of the first jhāna is called 'with initial and sustained application.' In the fivefold method, the concentration of the second jhāna is 'without initial application but with sustained application only.' In both methods, the concentration in the higher three jhānas is 'without initial or sustained application.' Among the attainments, the eight are also called 'concentrations' and 'attainments' because of the presence of one-pointedness of mind; but the attainment of cessation is not called 'concentration' because it lacks that. By 'states connected with decline' (hānabhāgiyadhammā) is meant the non-inclination of perception and attention towards sensuality, etc., for one who has emerged from the first jhāna, etc., with inferior qualities. By 'states connected with distinction' (visesabhāgiyadhammā) is meant the inclination of perception and attention towards the second jhāna, etc., for one who has emerged from the first jhāna, etc., with superior qualities. Thus, the inclinations of perception and attention towards sensuality, the second jhāna, etc., are shown as states connected with decline and distinction. Moreover, the nature of those jhānas is also expressed by the word 'dhamma'. 'Therefore'—he reflects on the meaning that has been stated as a cause. By 'purification' (vodāna) is meant purification designated as 'skillfulness' (paguṇatā). For it is called 'emergence' (vuṭṭhāna) because it is the condition for attaining the second jhāna, etc., after emerging from the first jhāna, etc. Some, however, say, 'There is no Pāli text for 'emerging from cessation into fruition attainment.'' They should be refuted by this Pāli passage: 'For one emerging from cessation, the base of neither-perception-nor-non-perception is a condition for fruition attainment by way of immediate proximity' (Paṭṭhāna 1.1.417). One who, while being a gainer of an attainment, perceives, 'I am not a gainer,' or, while there is a meditation subject, perceives, 'This is not a meditation subject,' should be understood as one who regards success itself as failure.

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Na tathā daṭṭhabbanti yathā paravādinā vuttaṃ, tathā na daṭṭhabbaṃ. Sakasakakiccameva jānātīti ṭhānāṭṭhānajānanādisakasakameva kiccaṃ kātuṃ jānāti, yathāsakameva visayaṃ paṭivijjhatīti attho. Tampīti tehi dasabalañāṇehi jānitabbampi. Kammavipākantaramevāti kammantarassa vipākantarameva jānāti. Cetanācetanāsampayuttadhamme nirayādinibbānagāminippaṭipadābhūte kammanti gahetvā āha ‘‘kammaparicchedamevā’’ti. Dhātunānattañca dhātunānattakāraṇañca dhātunānattakāraṇanti ekadesasarūpekaseso daṭṭhabbo. Tañhi ñāṇaṃ tadubhayampi jānāti. ‘‘Imāya nāma dhātuyā ussannattā’’tiādinā (vibha. aṭṭha. 812) tathā ceva saṃvaṇṇitaṃ. Saccaparicchedamevāti pariññābhisamayādivasena saccānaṃ paricchinnameva. Appetuṃ na sakkoti aṭṭhamanavamabalāni viya taṃsadisaṃ, iddhividhañāṇamiva vikubbituṃ. Etenassa balasadisatañca nivāreti. Jhānādiñāṇaṃ viya vā appetuṃ vikubbituñca. Yadipi hi jhānādipaccavekkhaṇañāṇaṃ sattamabalanti tassa savitakkasavicāratā vuttā, tathāpi jhānādīhi vinā paccavekkhaṇā natthīti jhānādisahagataṃ ñāṇaṃ tadantogadhaṃ katvā evaṃ vuttanti veditabbaṃ. Atha vā sabbaññutaññāṇaṃ jhānādikiccaṃ viya na sabbaṃ balakiccaṃ kātuṃ sakkotīti dassetuṃ ‘‘jhānaṃ hutvā appetuṃ, iddhi hutvā vikubbituñca na sakkotī’’ti vuttaṃ, na pana kassaci balassa jhānaiddhibhāvatoti daṭṭhabbaṃ.

It should not be seen as the opponent has stated; it should not be seen that way. 'Each knows its own function'—this means that each knows how to perform its own duty, such as the knowing of what is possible and impossible, and penetrates its own respective domain. 'And that too'—even that is to be known by those ten powers of knowledge. 'Only the specific kamma and its result' means it knows only the specific result of a specific kamma. Taking kamma as volition and the states associated with it, which constitute the path leading to hell and so forth, or to Nibbāna, it is said, 'only the delimitation of kamma.' 'The diversity of elements and the cause of the diversity of elements'—this should be understood as a case of ellipsis where one part of a similar form remains. For that knowledge knows both. As it is explained in the commentary to the Vibhaṅga (Vibhaṅga Aṭṭhakathā 812) with phrases like, 'due to the predominance of such an element,' and so on. 'Only the delimitation of the truths'—this means the precise delimitation of the truths by way of full understanding, realization, and so on. 'It cannot attain absorption'—it cannot attain absorption like the eighth and ninth powers, which are similar to it, nor can it transform like the knowledge of psychic power. By this, its equality with those powers is denied. Or, like the knowledge of jhāna and so forth, it cannot attain absorption or transform. For although the knowledge of reviewing jhāna and so forth is called the seventh power, and its accompaniment by initial and sustained application is stated, nevertheless, without jhāna and so forth, there is no reviewing. Thus, it should be understood that the knowledge associated with jhāna and so forth is included within it, and so it is stated. Alternatively, to show that the knowledge of omniscience cannot perform all the functions of the powers, just as it cannot perform the functions of jhāna and so forth, it is said, 'it cannot attain absorption by becoming a jhāna, nor transform by becoming a psychic power.' However, it should not be seen that any power has the nature of jhāna or psychic power.

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Evaṃ [Pg.319] kiccavisesavasenapi dasabalañāṇasabbaññutaññāṇavisesaṃ dassetvā idāni vitakkattikabhūmantaravasenapi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Paṭipāṭiyātiādito paṭṭhāya paṭipāṭiyā.

Having thus shown the distinction between the knowledge of the ten powers and the knowledge of omniscience by way of the distinction of function, now, to show it by way of the difference of plane concerning the triad of thought, the passage beginning 'Moreover' is stated. 'In due order' means in sequence from the beginning.

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Anupadavaṇṇanaṃ ñatvā veditabbānīti sambandho. Kilesāvaraṇaṃ niyatamicchādiṭṭhi. Kilesāvaraṇassa abhāvo āsavakkhayañāṇādhigamassa ṭhānaṃ, tabbhāvo aṭṭhānaṃ. Anadhigamassa pana tadubhayampi yathākkamaṃ aṭṭhānaṃ ṭhānañcāti tattha kāraṇaṃ dassento ‘‘lokiya…pe… dassanato cā’’ti āha. Tattha lokiyasammādiṭṭhiyā ṭhiti āsavakkhayādhigamassa ṭhānaṃ kilesāvaraṇābhāvassa kāraṇattā. Sā hi tasmiṃ sati na hoti, asati ca hoti. Etena tassā aṭṭhitiyā tassa aṭṭhānatā vuttā eva. Nesaṃ veneyyasattānaṃ. Dhātuvemattadassanatoti kāmadhātuādīnaṃ pavattibhedadassanato, yadaggena dhātuvemattaṃ jānāti, tadaggena cariyādivisesampi jānāti. Dhātuvemattadassanatoti vā dhammadhātuvemattadassanato. Sabbāpi hi cariyā dhammadhātupariyāpannā evāti. Payogaṃ anādiyitvāpi santatimahāmattādīnaṃ viya. Dibbacakkhānubhāvato pattabbenāti ettha dibbacakkhunā parassa hadayavatthusannissayalohitavaṇṇadassanamukhena tadā pavattamānacittajānanatthaṃ parikammakaraṇaṃ nāma sāvakānaṃ, tañca kho ādikammikānaṃ, yato dibbacakkhuānubhāvato cetopariyañāṇassa pattabbatā siyā. Buddhānaṃ pana yadipi āsavakkhayañāṇādhigamato pageva dibbacakkhuñāṇādhigamo, tathāpi tathāparikammakaraṇaṃ natthi vijjāttayasiddhiyā sijjhanato. Sesābhiññāttaye cetopariyañāṇaṃ dibbacakkhuñāṇādhigamena pattanti ca vattabbataṃ labhatīti tathā vuttanti daṭṭhabbaṃ.

The connection is: 'they are to be understood by knowing the explanation of the following text.' The hindrance of defilements is fixed wrong view. The absence of the hindrance of defilements is the basis for attaining the knowledge of the destruction of the cankers; its presence is the non-basis. For non-attainment, however, these two are, in due order, a non-basis and a basis. Showing the reason therein, it is said, 'mundane… and from seeing.' Herein, the stability of mundane right view is the basis for attaining the knowledge of the destruction of the cankers, as it is the cause for the absence of the hindrance of defilements. For when that [hindrance] is present, this [right view] is not; and when it is absent, this is. By this, its being a non-basis due to its absence is also stated. For those trainable beings. 'From seeing the diversity of elements' means from seeing the diversity in the modes of occurrence of the desire-sphere element and so forth. By which one knows the diversity of elements, by that one also knows the diversity of conduct and so forth. Or, 'from seeing the diversity of elements' means from seeing the diversity of the element of phenomena, for all conduct is indeed included in the element of phenomena. Even without undertaking the practice, like Santati the great minister and others. Regarding 'attainable by the power of the divine eye': here, for disciples—and especially for beginners—the preparatory work for knowing the mind occurring at that time is seeing, by means of the divine eye, the color of the blood associated with another's heart-base, from which the knowledge of others' minds would be attainable through the power of the divine eye. For the Buddhas, however, although the attainment of the knowledge of the divine eye occurs even before the attainment of the knowledge of the destruction of the cankers, still, such preparatory work does not exist, as it is accomplished by the accomplishment of the three true knowledges. It should be understood that it is said thus because, with respect to the remaining three superknowledges, it can be said that the knowledge of the minds of others is attained through the attainment of the knowledge of the divine eye.

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Sīhanādasuttavaṇṇanā niṭṭhitā.

The Commentary on the Sīhanāda Sutta is concluded.

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2-4. Adhivuttipadasuttādivaṇṇanā

2-4. Commentary on the Adhivuttipada Sutta and so forth.

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22-24. Dutiye adhivacanapadānanti paññattipadānaṃ. Dāsādīsu sirivaḍḍhakādisaddā viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhisaddo uparibhāge. Vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādābhūtarūpādīnaṃ [Pg.320] upari paññapiyamānā upādāpaññattīti attho, tasmā paññattidīpakapadānīti attho daṭṭhabbo. Tassa padāni padaṭṭhānāni adhivacanapadāni. Tenāha ‘‘tesaṃ ye’’tiādi. Tesanti adhivacanānaṃ. Yeti khandhādayo. Adhivuttitāya adhivuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ, pakatiādiṃ, drabyādiṃ, jīvādiṃ, kāyādiñca, abhūtaṃ atthaṃ ajjhāropetvā diṭṭhiyo pavattantīti. Tenāha ‘‘atha vā’’tiādi. Tatiyacatutthāni suviññeyyāni.

22-24. In the second section, 'terms of designation' (adhivacanapadāni) means 'terms of concept' (paññattipadāni). Just as in the case of words like 'dāsa' (slave) and 'sirivaḍḍhaka' (Sirivaḍḍhaka), mere speech (vacanamatta) alone, by assuming authority, functions as a designation (adhivacana) or concept (paññatti). Alternatively, the word 'adhi' is in the sense of 'above.' 'Vuccati' means 'speech'; 'above speech' is adhivacana. The meaning is that what is conceptualized above derivative material form and so forth is called 'upādāpaññatti' (concept based on what is derived). Therefore, the meaning should be understood as 'terms illuminating concepts' (paññattidīpakapadāni). Its terms (padāni), the bases of the words, are the terms of designation (adhivacanapadāni). Hence it is said, 'of these, those,' and so forth. 'These' refers to designations (adhivacanānaṃ). 'Those' refers to aggregates (khandhādayo). Because of superimposition (adhivutti), views (diṭṭhiyo) are called 'adhivutti.' For indeed, views arise by superimposing unreal meanings—such as eternalism, primordial nature, substance, soul, body, and so forth—onto phenomena that exist by their own nature. Therefore, it is said, 'or alternatively,' and so forth. The third and fourth are easily understood.

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Adhivuttipadasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Adhivuttipada Sutta and so forth is concluded.

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5. Kasiṇasuttavaṇṇanā

5. Commentary on the Kasiṇa Sutta

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25. Pañcame sakalaṭṭhenāti nissesaṭṭhena. Anavasesapharaṇavasena cettha sakalaṭṭho veditabbo, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Tadārammaṇānaṃ dhammānanti taṃ kasiṇaṃ ārabbha pavattanakadhammānaṃ. Khettaṭṭhenāti uppattiṭṭhānaṭṭhena. Adhiṭṭhānaṭṭhenāti pavattiṭṭhānabhāvena. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhanaṭṭhānañca, evameva taṃ ta jhānaṃ sampayuttadhammānanti. Yogino vā sukhavisesānaṃ kāraṇabhāvena. Paricchinditvāti idaṃ ‘‘uddhaṃ adho tiriya’’nti etthāpi yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena vā kāraṇenāti tena tena upariādīsu kasiṇavaḍḍhanakāraṇena. Yathā kinti āha ‘‘ālokamiva rūpadassanakāmo’’ti. Yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti. Adho ce, adho. Samantato ce rūpaṃ daṭṭhukāmo, samantato ālokaṃ pasāreti, evaṃ sabbakasiṇanti attho. Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ. Na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Aññakasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu sesakasiṇesu.

25. In the fifth, 'sakalaṭṭhena' means in the sense of entirety, that is, in the sense of being without remainder. Here, 'sakalaṭṭha' should be understood as pervading without remainder, just as in the case of foul signs, etc., where it is not fixed in one part but grasped entirely—this is the meaning. 'Tadārammaṇānaṃ dhammānanti' refers to those states that arise taking that kasiṇa as their object. 'Khettaṭṭhena' means in the sense of being a place of origin. 'Adhiṭṭhānaṭṭhena' means in the sense of being the state of a basis for occurrence. Just as a field is the place where crops originate and grow, so too is that jhāna for the associated states. Or, for the meditator, it is the cause of special happiness. 'Paricchinditvāti' should be applied here as well: 'above, below, and around.' For the kasiṇa must be expanded everywhere by defining it thus. 'Tena tena vā kāraṇenāti' means by that very reason for expanding the kasiṇa upward, etc. As it is said: 'Like one who desires to see forms with light.' Just as one who wishes to see a form above with the divine eye spreads light upward, or downward if below, or all around if wishing to see forms everywhere—so too with all kasiṇas. This is the meaning. 'Ekassāti' refers to each individual one among the earth kasiṇa, etc. 'Aññabhāvānupagamanatthanti' is for the purpose of showing that it does not undergo the state of another—that is, to indicate that it does not undergo the state of another kasiṇa, or to show that another does not undergo its state. For a kasiṇa expanded by one does not undergo the state of a kasiṇa expanded by another. Thus, it should be understood that there is no mixing of different kasiṇas. 'Na aññaṃ pathavīādi' means not another earth element, etc. For where water stands, there is no earth with its constituent elements. 'Aññakasiṇasambhedoti' means mixing with another kasiṇa, such as the water kasiṇa, etc. 'Sabbatthāti' means in all the remaining kasiṇas.

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Ekadese [Pg.321] aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha ‘‘tañhī’’tiādi. Tattha cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti, na ekadesaṃ. Kasiṇugghāṭimākāse pavattaviññāṇaṃ pharaṇaappamāṇavasena viññāṇakasiṇanti vuttaṃ. Tathā hi taṃ viññāṇanti vuccati. Kasiṇavasenāti ugghāṭitakasiṇavasena kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāsaṃ hotīti. Evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ sakalameva pharitvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti āha ‘‘kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā’’ti.

Its pervasion without remainder, without being fixed in one part, is immeasurable because it does not grasp a limited measure. For this very reason, they have the designation 'kasiṇa.' And thus it is said, 'For that is why,' etc. Here, 'pervading with the mind' means focusing on the object with the mind of meditation. For the mind of meditation attends to the entire kasiṇa, whether limited or vast, not just a part. The consciousness that arises in the space where the kasiṇa has been removed is called the 'consciousness kasiṇa' (viññāṇakasiṇa) due to its immeasurable pervasion. For that is indeed called 'consciousness.' 'By means of the kasiṇa' means through the removal of the kasiṇa; in the space where the kasiṇa has been removed, the upward, downward, and transverse should be understood. For as much space as the kasiṇa was extended, that much becomes space through the development of space. Thus, as much space as has arisen as space, pervading that entire space, the upward, downward, and transverse are stated in the consciousness kasiṇa as well, by way of the arising of consciousness. Therefore, it is said: 'In the space where the kasiṇa has been removed, the upward, downward, and transverse of the consciousness arising there should be understood.'

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Kasiṇasuttavaṇṇanā niṭṭhitā.

The Commentary on the Kasiṇa Sutta is concluded.

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6. Kāḷīsuttavaṇṇanā

6. Commentary on the Kāḷī Sutta

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26. Chaṭṭhe atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittūpasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpasabhāvato piyarūpasātarūpā nāma attano kiccavasena. Ahaṃ ekova jhāyantoti ahaṃ gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo lakkhaṇūpanijjhānena jhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭivijjhiṃ. Idaṃ vuttaṃ hoti – piyarūpaṃ sātarūpaṃ senaṃ jinitvā ahaṃ ekova jhāyanto ‘‘atthassa pattiṃ hadayassa santi’’nti saṅkhaṃ gataṃ arahattasukhaṃ paṭivijjhiṃ, tasmā janena mittasanthavaṃ na karomi, teneva ca me kāraṇena kenaci saddhiṃ sakkhī na sampajjatīti. Atthābhinibbattesunti itisaddalopenāyaṃ niddesoti āha ‘‘atthoti gahetvā’’ti.

26. In the sixth sutta, "attaining the goal" means the complete production of benefit. "Peace of heart" refers to the ultimate appeasement of mind. "The army of defilements" denotes the first army of defilements, known as the sense qualities. For this army of defilements, even though it has the nature of an assemblage of nymphs, when it is opposed, it is called "pleasing form, agreeable form" by virtue of its function, due to its nature of being desirable and pleasing. "I meditate alone" means that I, being without companionship in terms of groups or the company of defilements, meditate alone, without assistance, through contemplation on characteristics. "I awakened gradually" means I awakened and penetrated step by step according to the sequence of the path. This is what is said: Having conquered the pleasing and agreeable army, meditating alone, I penetrated the happiness of arahantship, known as "attaining the goal and peace of heart." Therefore, I do not make friendship or intimacy with people, and for that very reason, association with anyone does not succeed for me. "Atthābhinibbattesunti"—this explanation is with the word "iti" omitted. Thus, it is said: "Taking 'attha'…"

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Kāḷīsuttavaṇṇanā niṭṭhitā.

The commentary on the Kāḷī Sutta is concluded.

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7. Paṭhamamahāpañhasuttavaṇṇanā

7. The Commentary on the First Great Question Sutta

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27. Sattame [Pg.322] vuccethāti vucceyya. Dutiyapadepīti ‘‘anusāsaniyā vā anusāsani’’nti evaṃ dutiyavākyepi. Te kira bhikkhū. Na ceva sampāyissantīti na ceva sammadeva pakārehi gahessanti ñāpessanti. Tenāha ‘‘sampādetvā kathetuṃ na sakkhissantī’’ti. Yasmā avisaye pañhaṃ pucchitā honti, tasmā vighātaṃ āpajjissantīti yojanā. Aññathā ārādhanaṃ nāma natthīti iminā sapaccayanāmarūpānaṃ yāthāvato avabodho eva ito bāhirakānaṃ natthi, kuto pavedanāti dasseti. Ārādhananti yāthāvapavedanena cittassa paritosanaṃ.

27. In the seventh sutta, "vuccetha" means "vucceyya" (it should be spoken). Also in the second phrase, "by instruction or instruction," thus also in the second statement. Those monks, it is said. "Na ceva sampāyissanti" means they will not even properly grasp or make known by any means. Therefore it is said, "they will not be able to speak after having prepared it." Because questions are asked outside their domain, therefore they will encounter frustration—this is the connection. Otherwise, by "there is no such thing as fulfillment," it is shown that for those outside of this, there is no true understanding of conditioned name-and-form as it really is, much less any declaration of it. "Fulfillment" means the contentment of mind through accurate declaration.

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Eko pañhoti eko pañhamaggo, ekaṃ pañhagavesananti attho. Eko uddesoti ekaṃ uddisanaṃ atthassa saṃkhittavacanaṃ. Veyyākaraṇanti niddisanaṃ atthassa vivaritvā kathanaṃ. Hetunāti ‘‘antavantato anaccantikato tāvakālikato niccappaṭikkhepato’’ti evamādinā nayena yathā ime saṅkhārā etarahi, evaṃ atīte anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammāti atītānāgatesu nayena.

"A single question" means a single path of questioning, a single inquiry. "A single statement" means a single pointing out, a concise statement of the meaning. "Explanation" means pointing out, elaborating and discussing the meaning. "By reason" means by the method beginning with "as having an end, as not eternal, as temporary, as a rejection of permanence," just as these formations are now, so too in the past and future—impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, and subject to fading away—thus by this method in relation to the past and future.

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Sabbe sattāti anavasesā sattā. Te pana bhavabhedato saṅkhepeneva bhinditvā dassento ‘‘kāmabhavādīsū’’tiādimāha. Byadhikaraṇānampi bāhiratthasamāso hoti yathā ‘‘urasilomo’’ti āha ‘‘āhārato ṭhiti etesanti āhāraṭṭhitikā’’ti. Tiṭṭhati etenāti vā ṭhiti, āhāro ṭhiti etesanti āhāraṭṭhitikāti evaṃ vā ettha samāsaviggaho daṭṭhabbo. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhārasaddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 4.232) viya. Evañhi ‘‘sabbe sattā’’ti iminā asaññasattā pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo. Tenāhu aṭṭhakathācariyā ‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti (pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā; visuddhi. 1.136). Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānadesanāti nāyaṃ doso. Tenevāha – ‘‘ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā [Pg.323] pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā’’ti. Yvāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitāya āhārapariyāyena sāmaññato paccayadhammo vutto, ayaṃ āhāro nāma eko dhammo.

"All beings" means all beings without exception. However, showing them briefly by classifying them according to their states of existence, he says, "in the realm of sensual desire, etc." Even for terms that are grammatically unrelated, there can be a compound with an external meaning, as in 'urasilomo' (hair on the chest). Thus, it is said: 'āhārato ṭhiti etesanti āhāraṭṭhitikā' (sustenance for them is from food, thus they are sustained by food). Alternatively, 'ṭhiti' (sustenance) is that by which one exists; or 'āhāro ṭhiti etesanti āhāraṭṭhitikā' (food is sustenance for them, thus they are sustained by food)—in this way, the analysis of the compound should be understood here. "Sustained by food" means sustained by conditions, that is, their existence relies on conditions. Here, the term "food" has the meaning of "condition," as in passages like "this food is for the arising of unarisen sensual desire," etc. (Saṃyutta Nikāya 4.232). Thus, by saying "all beings," even non-percipient beings are included. This state of being sustained by food is, in an absolute sense, a conditioned phenomenon. Therefore, the commentators said, "In the context where 'sustained by food' occurs, the conditioned world should be understood" (Pārājika Aṭṭhakathā 1.1, Verañjakaṇḍa Commentary; Visuddhimagga 1.136). If so, why is "all beings" said? This is not a fault, as it is a teaching based on the convention of an individual. Hence, it is said: "Monks, when a monk rightly becomes disenchanted with one thing, rightly becomes dispassionate towards it, rightly becomes liberated from it, rightly sees its limit, and fully understands its meaning, he makes an end of suffering in this very life. In what one thing? All beings are sustained by food." This one phenomenon called "food" is that conditioned phenomenon which, in this teaching based on the convention of an individual, is generally stated by way of "food" due to the dependence on conditions of all formations.

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Codako vuttampi atthaṃ yāthāvato appaṭivijjhamāno neyyatthaṃ suttapadaṃ nītatthato dahanto ‘‘sabbe sattā’’ti vacanamatte ṭhatvā ‘‘nanu cā’’tiādinā codeti. Ācariyo aviparītaṃ tattha yathādhippetamatthaṃ pavedento ‘‘na virujjhatī’’ti vatvā ‘‘tesañhi jhānaṃ āhāro hotī’’ti āha. Jhānanti ekavokārabhavāvahaṃ saññāya virajjanavasena pavattarūpāvacaracatutthajjhānaṃ. Pāḷiyaṃ pana ‘‘anāhārā’’ti vacanaṃ asaññabhave catunnaṃ āhārānaṃ abhāvaṃ sandhāya vuttaṃ, na paccayāhārassa abhāvato. Evaṃ santepīti idaṃ sāsane yesu dhammesu visesato āhārasaddo niruḷho, ‘‘āhāraṭṭhitikā’’ti ettha yadi teyeva gayhanti, abyāpitadosamāpanno. Atha sabbopi paccayadhammo āhāroti adhippeto, imāya āhārapāḷiyā virodho āpannoti dassetuṃ āraddhaṃ. ‘‘Na virujjhatī’’ti yenādhippāyena vuttaṃ, taṃ vivaranto ‘‘etasmiñhi sutte’’tiādimāha. Kabaḷīkārāhārādīnaṃ ojaṭṭhamakarūpāharaṇādi nippariyāyena āhārabhāvo. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambhenti, evaṃ phassādayo vedanādiāharaṇena nāmakāyaṃ upatthambheti, tasmā satipi janakabhāve upatthambhakabhāvo ojādīsu sātisayo labbhamāno mukhyo āhāraṭṭhoti te eva nippariyāyena āhāralakkhaṇā dhammā vuttā.

The questioner, not penetrating the meaning as it truly is, even though it is stated, takes a sutta passage of interpretable meaning as one of definitive meaning, and, standing merely on the words "all beings," raises an objection with "but is it not the case?" and so on. The teacher, explaining the intended meaning there without distortion, says, "There is no contradiction," and states, "For them, jhāna is the nutriment." By "jhāna" is meant the fourth jhāna of the form sphere, which arises through dispassion towards perception and leads to a single-constituent existence. In the Pāli, however, the term "without nutriment" is stated with reference to the absence of the four kinds of nutriment in the non-percipient realm, not to the absence of nutriment as a condition. Even so, if in the Dispensation, where the term "nutriment" is specifically established for certain phenomena, such as in "sustained by nutriment," only those are taken, it falls into the fault of being non-comprehensive. Alternatively, if all conditional phenomena are intended as nutriment, then a contradiction arises with this Pāli passage on nutriment. To show this, the discussion is begun. Clarifying the intention with which "There is no contradiction" was stated, he says, "For in this sutta," and so on. For edible food and so on, being nutriment is, in an absolute sense, the bringing forth of the octad of matter with nutritive essence, and so on. Just as edible food supports the material body by bringing forth the octad of matter with nutritive essence, so too do contact and so on support the mental body by bringing forth feeling and so on. Therefore, even though there is a generative role, the supportive role, being found to be pre-eminent in nutritive essence and so on, is the primary meaning of nutriment. Thus, those very phenomena, in an absolute sense, are said to possess the characteristic of nutriment.

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Idhāti imasmiṃ sutte pariyāyena paccayo āhāroti vutto, sabbo paccayadhammo attano phalaṃ āharatīti imaṃ pariyāyaṃ labhatīti. Tenāha ‘‘sabbadhammānañhī’’tiādi. Tattha sabbadhammānanti sabbesaṃ saṅkhatadhammānaṃ. Idāni yathāvuttamatthaṃ suttena samatthetuṃ ‘‘tenevāhā’’tiādi vuttaṃ. Ayanti paccayāhāro. Nippariyāyāhāropi gahitova hotīti yāvatā sopi paccayabhāveneva janako upatthambhako ca hutvā taṃ taṃ phalaṃ āharatīti vattabbataṃ labhatīti.

Here, in this sutta, a condition is said to be a nutriment in a figurative sense, because every conditional phenomenon brings forth its own result; it obtains this figurative meaning. Therefore, it is said, "For all phenomena," and so on. Here, "all phenomena" means all conditioned phenomena. Now, to support the meaning stated above with a sutta passage, "therefore it is said," and so on, was stated. This is nutriment as a condition. Even nutriment in the absolute sense is also included, for inasmuch as it too, by its very nature as a condition, is a generator and supporter, it can be said to bring forth its respective result.

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Tatthāti [Pg.324] pariyāyāhāro, nippariyāyāhāroti dvīsu āhāresu asaññabhave yadipi nippariyāyāhāro na labbhati, pariyāyāhāro pana labbhateva. Idāni tamevatthaṃ vitthārato dassetuṃ ‘‘anuppanne hi buddhe’’tiādi vuttaṃ. Uppanne buddhe titthakaramatanissitānaṃ jhānabhāvanāya asijjhanato ‘‘anuppanne buddhe’’ti vuttaṃ. Sāsanikā tādisaṃ jhānaṃ na nibbattentīti ‘‘titthāyatane pabbajitā’’ti vuttaṃ. Titthiyā hi upapattivisese vimuttisaññino saññāvirāgāvirāgesu ādīnavānisaṃsadassinova hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikkammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenevāha ‘‘catutthajjhānaṃ nibbattetvā’’ti.

Here, among the two kinds of nutriment—figurative nutriment and non-figurative nutriment—although non-figurative nutriment is not found in the non-percipient existence, figurative nutriment is indeed found. Now, to explain that very meaning in detail, “When no Buddha has arisen,” and so on, was stated. It is stated “When no Buddha has arisen” because when a Buddha has arisen, those who rely on the views of sectarian teachers do not succeed in jhāna development. It is stated “Those who have gone forth into sectarian systems” because followers of the Dispensation do not generate such a jhāna. For sectarians, perceiving liberation in particular rebirths, and seeing the advantage of dispassion towards perception and the disadvantage of non-dispassion, generate the attainment of non-perception and are reborn in an inopportune realm; followers of the Dispensation do not. By “having made the preliminary work with the air kasiṇa” is meant having first generated the three jhānas beginning with the first based on the air kasiṇa, having become skilled in the third jhāna, and then, having arisen from it, making the preliminary work for attaining the fourth jhāna. Therefore, it is said, “having generated the fourth jhāna.”

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Kasmā (dī. ni. ṭī. 1.68-73; dī. ni. abhi. ṭī. 1.68-73) panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate, yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanā saṅkhāto rūpasamāpattiviseso adhigamīyatīti. Ettha ca ‘‘saññā rogo, saññā gaṇḍo’’tiādinā (ma. ni. 3.24), ‘‘dhi cittaṃ, dhi vatetaṃ citta’’ntiādinā ca nayena arūpappavattiyā ādīnavadassanena tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ arūpavirāgabhāvanā. Rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo, tatthāpi visesena paṭhamāruppajjhānaṃ. Yadi evaṃ ‘‘paricchinnākāsakasiṇepī’’ti vattabbaṃ, tassāpi arūpapaṭibhāgatā labbhatīti? Icchitamevetaṃ, kesañci avacanaṃ panettha pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammābhāvamattena parinipphannā, virajjanīyadhammaparibhāsabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho. Titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya tesañca visayapathe sūpanibandhanasseva tassa jhānassa paṭipattito diṭṭhivantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca [Pg.325] vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇappaṭicchāyāva paṇṇatti ārammaṇaṃ jhānassa lokavohārānurodheneva pavattito. Evañca katvā visuddhimagge (visuddhi. 1.57) pathavīkasiṇassa ādāsacandamaṇḍalūpamavacanañca samatthitaṃ hoti, catutthaṃ pana bhūtakasiṇaṃ bhūtappaṭicchāyameva jhānassa gocarabhāvaṃ gacchatīti tassevaṃ arūpapaṭibhāgatā yuttāti vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.

Why then is the preparatory practice mentioned here only in connection with the air kasiṇa? It is said: Just as with the various kasiṇas that are counterparts of form, by contemplating form, a particular formless attainment, known as the development of dispassion towards form, is realized; so too, with a particular kasiṇa that is a counterpart of the formless, on account of its indistinct physical nature, by contemplating the formless, a particular form attainment, known as the development of dispassion towards the formless, is achieved. Here, the development of dispassion towards the formless is the volitional formation for the form attainment, accomplished by seeing the danger in the arising of the formless through such statements as “Perception is a disease, perception is a boil” and “Fie on this mind, fie on this mind,” and by establishing the peaceful and sublime nature of its absence. The development of dispassion towards form, however, together with access concentration, constitutes the formless attainments, especially the first formless jhāna. If this is so, should it not also be said, “Even in the case of the limited space kasiṇa,” since its nature as a counterpart of the formless is attainable? This is indeed desired, but its non-mention here by the ancient teachers is due to its not having been taken up by them. For just as the development of dispassion towards form is perfected simply by the absence of things that incite passion, and manifests in relation to a particular object that is termed a thing that incites passion, so too, when the development of dispassion towards the formless is spoken of, there is no contradiction. However, since that attainment is to be practiced only by the sectarians, and since for them the practice of that jhāna is closely tied to the path of objects, it should be understood that the ancient teachers, who possessed right view, mentioned the preparatory practice of the development of dispassion towards the formless only in the case of the fourth primary element kasiṇa. Moreover, just as in the case of the color kasiṇas, so too in the first three primary element kasiṇas, the conceptual object of the jhāna is merely a reflection of color, proceeding only in accordance with worldly convention. This being the case, the statement in the Visuddhimagga comparing the earth kasiṇa to a mirror or the moon’s disk is supported. The fourth primary element kasiṇa, however, enters the range of the jhāna as a reflection of the element itself. Therefore, its nature as a counterpart of the formless is fitting. Hence, it should be understood that the preparatory practice is mentioned only in connection with the air kasiṇa.

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Dhīti jigucchanatthe nipāto, tasmā dhi cittanti cittaṃ jigucchāmi. Dhi vatetaṃ cittanti etaṃ mama cittaṃ jigucchitaṃ vata hotu. Vatāti sambhāvane. Tena jigucchanaṃ sambhāvento vadati. Nāmāti ca sambhāvane eva. Tena cittassa abhāvaṃ sambhāveti. Cittassa bhāvābhāvesu ādīnavānisaṃse dassetuṃ ‘‘cittañhī’’tiādi vuttaṃ. Khantiṃ ruciṃ uppādetvāti cittassa abhāvo eva sādhu suṭṭhūti imaṃ diṭṭhinijjhānakkhantiṃ tattha ca abhiruciṃ uppādetvā. Tathā bhāvitassa jhānassa ṭhitibhāgiyabhāvappattiyā aparihīnajjhānā. Titthāyatane pabbajitasseva tathā jhānabhāvanā hotīti āha ‘‘manussaloke’’ti. Paṇihito ahosīti maraṇassa āsannakāle ṭhapito ahosi. Yadi ṭhānādinā ākārena nibbatteyya kammabalena, yāva bhedā tenevākārena tiṭṭheyyāti āha ‘‘tena iriyāpathenā’’tiādi. Evarūpānampīti evaṃ acetanānampi. Pi-saddena pageva sacetanānanti dasseti. Kathaṃ pana acetanānaṃ nesaṃ paccayāhārassa upakappananti codanaṃ sandhāya tattha nidassanaṃ dassento ‘‘yathā’’tiādimāha. Tena na kevalamāgamoyeva, ayamettha yuttīti dasseti. Tāva tiṭṭhantīti ukkaṃsato pañca mahākappasatāni tiṭṭhanti.

‘Dhi’ is a particle in the sense of disgust; therefore, ‘dhi cittaṃ’ means ‘I am disgusted with the mind.’ ‘Dhi vata etaṃ cittaṃ’ means ‘Indeed, may this mind of mine be an object of disgust!’ ‘Vata’ is used in the sense of affirmation. Thus, one speaks while affirming disgust. ‘Nāma’ is also in the sense of conjecture. Through this, one conjectures the absence of the mind. To show the dangers and benefits in the presence and absence of the mind, “For the mind indeed,” and so on, was stated. By “having generated acceptance and inclination” is meant having generated this acceptance of a view after pondering it and an inclination for the view that the absence of the mind is truly excellent. For one who has thus developed the jhāna, it leads to the attainment of a state partaking of stability, with the jhāna not being lost. It is stated “in the human world” because only for one who has gone forth into a sectarian system does such jhāna development occur. “He was resolved” means he was established in it at the time of approaching death. He says, “with that very posture,” and so on, meaning that if it were to be generated in a certain posture by the power of kamma, it would remain in that same posture until the breakup of the body. “Even of such forms” refers even to non-sentient beings. The particle ‘pi’ indicates that this applies all the more to sentient beings. Addressing the objection, “But how can conditional nutriment be provided to these non-sentient beings?,” he gives an illustration, saying, “Just as…,” and so on. Thus, he shows that this is not merely scriptural authority, but that there is logic here. “They endure” means they last for, at most, five hundred great eons.

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Ye uṭṭhānavīriyena divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappenti, te uṭṭhānaphalūpajīvino. Ye pana attano puññaphalameva upajīvanti, te puññaphalūpajīvino. Nerayikānaṃ pana neva uṭṭhānavīriyavasena jīvikakappanaṃ, puññaphalassa pana lesopi natthīti vuttaṃ ‘‘ye pana nerayikā…pe… jīvīti vuttā’’ti. Paṭisandhiviññāṇassa āharaṇena manosañcetanā āhāroti vuttā, na yassa kassaci phalassāti [Pg.326] adhippāyena ‘‘kiṃ pañca āhārā atthī’’ti codeti. Ācariyo nippariyāyāhāre adhippete ‘‘siyā tava codanā avasarā, sā pana ettha anavasarā’’ti ca dassento ‘‘pañca, na pañcāti idaṃ na vattabba’’nti vatvā pariyāyāhārasseva panettha adhippetabhāvaṃ dassento ‘‘nanu paccayo āhāro’ti vuttameta’’nti āha. Tasmāti yassa kassaci paccayassa āhāroti icchitattā. Idāni vuttamevatthaṃ pāḷiyā samatthento ‘‘yaṃ sandhāyā’’tiādimāha.

Those who spend their day with diligent effort and sustain their livelihood by obtaining some small amount as the result of that effort—they are said to live by the fruit of their exertion. But those who live solely on the fruit of their own merit—they are said to live by the fruit of their merit. As for beings in hell, however, there is neither sustaining life by way of diligent effort, nor is there even a trace of the fruit of merit; thus it is said: “But those beings in hell… are said to live.” Mental volition is said to be a nutriment because it brings forth rebirth-consciousness. With the intention that not just any fruit is a nutriment, one objects, “Are there five nutriments?” The teacher, showing that “your objection might be valid if non-figurative nutriment were intended, but here it is not valid,” and saying, “Five, not five—this should not be said,” then indicates that only figurative nutriment is intended here, stating, “For was it not said that a condition is a nutriment?” Therefore: because it is intended that any condition whatsoever is a nutriment. Now, supporting the meaning already stated with the Pāli text, he says, “With reference to which…,” and so on.

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Mukhyāhāravasenapi nerayikānaṃ āhāraṭṭhitikataṃ dassetuṃ ‘‘kabaḷīkārāhāraṃ…pe… sādhetī’’ti vuttaṃ. Yadi evaṃ nerayikā sukhappaṭisaṃvedinopi hontīti? Noti dassetuṃ ‘‘kheḷo hī’’tiādi vuttaṃ. Tayoti tayo arūpāhārā kabaḷīkārāhārassa abhāvato. Avasesānanti asaññasattehi avasesānaṃ kāmabhavādīsu nibbattasattānaṃ. Paccayāhāro hi sabbesaṃ sādhāraṇoti.

To show that beings in hell are sustained even by way of primary nutriment, it is said: “Nutriment in the form of physical food… accomplishes.” If so, do beings in hell also experience pleasant feeling? To show that they do not, it is said: “For saliva…,” and so on. “The three” refers to the three immaterial nutriments, owing to the absence of nutriment in the form of physical food. “Of the remaining” refers to the beings remaining apart from the non-percipient beings, that is, those born in the sensual existence and so on. For nutriment as a condition is common to all.

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Paṭhamamahāpañhasuttavaṇṇanā niṭṭhitā.

The commentary on the First Great Questions Discourse is concluded.

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8-9. Dutiyamahāpañhasuttādivaṇṇanā

8-9. Commentary on the Second Great Questions Discourse and Others

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28-29. Aṭṭhame evaṃnāmaketi kajaṅgalāti evaṃ itthiliṅgavasena laddhanāmake majjhimappadesassa mariyādabhūte nagare. ‘‘Nigame’’tipi vadanti, ‘‘niculavane’’tipi vadanti. Niculaṃ nāma ekā rukkhajāti, ‘‘nīparukkho’’tipi vadanti. Tena sañchanno mahāvanasaṇḍo, tattha viharatīti attho. Hetunā nayenāti ca heṭṭhā vuttameva. Nanu ca ‘‘eso ceva tassa attho’’ti kasmā vuttaṃ. Bhagavatā hi cattārotiādipañhabyākaraṇā cattāro āhārā, pañcupādānakkhandhā, cha ajjhattikāni āyatanāni, satta viññāṇaṭṭhitiyo, aṭṭha lokadhammā dassitā. Bhikkhuniyā pana cattāro satipaṭṭhānā, pañcindriyāni, cha nissāraṇīyā dhātuyo, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti dassitadhammā aññoyevattho bhikkhuniyā dassitoti codanaṃ sandhāyāha ‘‘kiñcāpī’’tiādi. Navame natthi vattabbaṃ.

28-29. In the eighth (sutta), 'named thus' (evaṃnāmaka) refers to Kajaṅgalā, a town on the border of the Middle Country, which has obtained its name by way of the feminine gender. Some also say 'a market town' (nigame), and others say 'in the Nicula grove' (niculavane). Nicula is a type of tree, also called 'the Nīpa tree.' A great forest thicket is covered by it; the meaning is that he dwells there. 'By cause, by means' (hetunā nayena) is also as stated above. Now, why was it said: 'This is indeed its meaning'? For the Blessed One, in answering the question beginning with 'four,' etc., showed the four nutriments, the five aggregates subject to clinging, the six internal sense bases, the seven stations of consciousness, and the eight worldly conditions. The bhikkhunī, however, showed the four foundations of mindfulness, the five faculties, the six elements of deliverance, the seven factors of enlightenment, and the Noble Eightfold Path—thus, the meaning shown by the bhikkhunī is different. With reference to this criticism, it is said: 'Even though,' etc. In the ninth (sutta), there is nothing to be said.

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Dutiyamahāpañhasuttādivaṇṇanā niṭṭhitā.

The commentary on the suttas beginning with the Second Great Question Sutta is concluded.

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10. Dutiyakosalasuttavaṇṇanā

10. Commentary on the Second Kosala Sutta.

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30. Dasame [Pg.327] uggantvā yujjhati etāyāti uyyodhikā, satthappahārehi yujjhitassetaṃ adhivacanaṃ. Uggantvā yujjhanaṃ vā uyyodhiko, satthappahāro. Tenāha ‘‘yuddhato nivatto’’ti. Upassutivasena yujjhitabbākāraṃ ñatvāti jetavane kira dattatthero dhanuggahatissattheroti dve mahallakattherā vihārapaccante paṇṇasālāya vasanti. Tesu dhanuggahatissatthero pacchimayāme pabujjhitvā uṭṭhāya nisinno dattattheraṃ āmantetvā ‘‘ayaṃ te mahodaro kosalo bhuttabhattameva pūtiṃ karoti, yuddhavicāraṇaṃ pana kiñci na jānāti, parājitotveva vadāpetī’’ti vatvā tena ‘‘kiṃ pana kātuṃ vaṭṭatī’’ti vutte – ‘‘bhante, yuddho nāma padumabyūho cakkabyūho sakaṭabyūhoti tayo byūhā honti, ajātasattuṃ gaṇhitukāmena asukasmiṃ nāma pabbatakucchismiṃ dvīsu pabbatabhittīsu manusse ṭhapetvā purato dubbalaṃ dassetvā pabbatantaraṃ paviṭṭhabhāvaṃ jānitvā paviṭṭhamaggaṃ rundhitvā purato ca pacchato ca ubhosu pabbatabhittīsu vaggitvā naditvā jālapakkhittamacchaṃ viya katvā sakkā gahetu’’nti. Tasmiṃ khaṇe ‘‘bhikkhūnaṃ kathāsallāpaṃ suṇāthā’’ti rañño pesitacarapurisā taṃ sutvā rañño ārocesuṃ. Taṃ sutvā rājā saṅgāmabheriṃ paharāpetvā gantvā sakaṭabyūhaṃ katvā ajātasattuṃ jīvaggāhaṃ gaṇhi. Tena vuttaṃ ‘‘upassutivase…pe... ajātasattuṃ gaṇhī’’ti.

30. In the tenth (sutta), 'one fights by climbing up with this'—thus it is called 'battle' (uyyodhikā). This is a designation for fighting with weapon-strikes. Or, 'climbing up to fight' is 'uyyodhika,' a weapon-strike. Therefore, it is said: 'withdrawn from battle.' Knowing the manner of fighting by way of eavesdropping (upassutivasena)—it is said that in Jetavana, two senior elders, Elder Datta and Elder Dhanuggaha Tissa, were dwelling in a leaf hut at the edge of the monastery. Among them, Elder Dhanuggaha Tissa, having awakened in the last watch of the night, got up and sat down, and addressing Elder Datta, said: 'This Kosala with the big belly, having eaten his meal, only makes it putrid, but he knows nothing about battle strategies. He merely allows himself to be proclaimed defeated.' When asked by him, 'Then what should be done?' he replied: 'Venerable sir, there are three battle formations: the lotus formation, the wheel formation, and the cart formation. To capture Ajātasattu, one should place men in the crevices of two mountain walls in a certain mountain hollow, showing weakness in front. Then, recognizing that he has entered the mountain pass, block the entered path, and having rushed and roared from the front and from behind on both mountain walls, making him like a fish thrown into a net—thus he can be captured.' At that moment, the king’s spies, sent to 'listen to the bhikkhus’ conversation,' heard this and reported it to the king. Hearing this, the king had the war drum beaten, went forth, formed the cart formation, and captured Ajātasattu alive. Hence it is said: 'by way of eavesdropping... Ajātasattu was captured.'

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Doṇapākanti doṇataṇḍulānaṃ pakkabhattaṃ. Doṇanti catunāḷikānametamadhivacanaṃ. Manujassāti sattassa. Tanukassāti tanukā appikā assa puggalassa, bhuttapaccayā visabhāgavedanā na honti. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyu pālayanti nirogo avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālayanto.

'Doṇapāka' means cooked rice from a doṇa of rice. A doṇa is a term for four nāḷikas. 'For a person' (manujassa) means for a being. 'Feelings become meager for him' (tanukassa) means for that individual, feelings are meager and few; due to the consumed food, disagreeable feelings do not arise. 'Slowly' (saṇikaṃ) means gently, softly; the meaning is without trouble. 'It digests' (jīrati) means the consumed food is digested. 'They preserve life' (āyuṃ pālayanti) means protecting life, being free from illness and pain. Alternatively, 'it digests slowly' (saṇikaṃ jīrati) means that individual, knowing moderation in food, due to eating in moderation, ages slowly over a long time, reaching old age while preserving his life.

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Imaṃ ovādaṃ adāsīti ekasmiṃ kira (dha. pa. aṭṭha. 2.203 pasenadikosalavatthu) samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. So ekadivasaṃ bhuttapātarāso [Pg.328] bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi lahukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha ‘‘kiṃ, mahārāja, avissamitvāva āgatosī’’ti. Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotīti. Atha naṃ satthā, ‘‘mahārāja, atibahubhojīnaṃ etaṃ dukkhaṃ hotī’’ti vatvā –

'He gave this advice' (imaṃ ovādaṃ adāsi)—it is said that on one occasion (Dhp-a 2.203, Pasenadi Kosala story), the king was eating a doṇa of rice with suitable curries and side dishes. One day, having eaten his morning meal, without dispelling the heaviness of the meal, he went to the Teacher’s presence. Appearing exhausted, he kept turning this way and that, and though overwhelmed by drowsiness, being unable to lie down lightly, he sat to one side. Then the Teacher asked him: 'Why, great king, have you come without resting?' 'Yes, Venerable Sir, since the time I finished eating, I have been in great discomfort.' Then the Teacher told him: 'Great king, this suffering comes from overeating,' and said—

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‘‘Middhī yadā hoti mahagghaso ca,Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325;

netti. 26, 90) –

“When one is slothful and a great eater, drowsy, rolling around in sleep, like a great hog fattened on swill, the fool enters the womb again and again.”

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Imāya gāthāya ovaditvā, ‘‘mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati, mattabhojino hi sukhaṃ hotī’’ti uttaripi puna ovadanto ‘‘manujassa sadā satīmato’’ti (saṃ. ni. 1.124) imaṃ gāthamāha.

Having advised with this verse, he further advised again, saying: 'Great king, food should be eaten in moderation, for one who eats in moderation is happy.' And he spoke this verse: 'For a person always mindful' (SN 3.13).

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Rājā pana gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ sudassanaṃ nāma māṇavaṃ ‘‘imaṃ gāthaṃ uggaṇha tātā’’ti āha. So taṃ gāthaṃ uggaṇhitvā ‘‘kiṃ karomi, bhante’’ti satthāraṃ pucchi. Atha naṃ satthā āha, ‘‘māṇava, imaṃ gāthaṃ naṭo viya pattapattaṭṭhāne mā avaca, rañño pātarāsaṃ bhuñjanaṭṭhāne ṭhatvā paṭhamapiṇḍādīsupi avatvā avasāne piṇḍe gahite vadeyyāsi, rājā sutvā bhattapiṇḍaṃ chaḍḍessati. Atha rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā tadupiyaṃ byañjanaṃ ñatvā punadivase tāvatake taṇḍule hāreyyāsi. Pātarāse ca vatvā sāyamāse mā vadeyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā taṃ divasaṃ rañño pātarāsaṃ bhutvā gatattā sāyamāse bhagavato anusiṭṭhiniyāmena gāthaṃ abhāsi. Rājā dasabalassa vacanaṃ saritvā bhattapiṇḍaṃ pātiyaṃyeva chaḍḍesi. Rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā punadivase tattake taṇḍule hariṃsu, sopi māṇavo divase divase tathāgatassa santikaṃ gacchati. Dasabalassa vissāsiko ahosi. Atha naṃ ekadivasaṃ pucchi ‘‘rājā kittakaṃ bhuñjatī’’ti? So ‘‘nāḷikodana’’nti āha. Vaṭṭissati ettāvatā [Pg.329] purisabhāgo esa, ito paṭṭhāya gāthaṃ mā vadīti. Rājā tatheva saṇṭhāsi. Tena vuttaṃ ‘‘nāḷikodanaparamatāya saṇṭhāsī’’ti. Rattaññutāya vaḍḍhitaṃ sīlaṃ assa atthīti vaḍḍhitasīlo. Apothujjanikehi sīlehīti catupārisuddhisīlehi sīlaṃ ariyaṃ suddhaṃ. Tena vuttaṃ ‘‘ariyasīlo’’ti. Tadekaṃ anavajjaṭṭhena kusalaṃ. Tena vuttaṃ ‘‘kusalasīlo’’ti.

The king, however, was unable to learn the verse. So he said to his nephew, a young man named Sudassana, who was standing nearby: 'Learn this verse, dear one.' He learned the verse and then asked the Teacher: 'What should I do, Venerable sir?' Then the Teacher told him: 'Young man, do not recite this verse like an actor in every place. Stand where the king eats his morning meal, and without speaking during the first morsels, you should speak only when the last morsel is taken. Upon hearing it, the king will discard his morsel of food. Then, when the king’s hands are washed, take the bowl away, count the grains of rice, and knowing the accompanying dishes, the next day you should have that much less rice prepared. And speak only during the morning meal, not in the evening.' He agreed, saying: 'Very well,' and because that day the king had already eaten his morning meal and left, in the evening, following the Blessed One’s instructions, he recited the verse. The king, recalling the words of the Ten-Powered One, discarded his morsel of food right into the bowl. When the king’s hands were washed, the bowl was taken away, the remaining rice was counted, and the next day they had that much less rice prepared. That young man also went to the presence of the Tathāgata day after day. He became a trusted follower of the Ten-Powered One. Then one day the Teacher asked him: 'How much does the king eat?' He replied: 'A nāḷika of rice.' The Teacher said: 'That much is a man's portion; from now on, do not recite the verse.' The king remained just so. Hence it is said: 'He was established in a limit of a nāḷika of rice.' 'One of increased virtue' (vaḍḍhitasīlo) means he has virtue increased through long experience. By 'virtues that are not common to worldlings,' that is, by the fourfold purity of virtue, his virtue was noble and pure. Hence it is said: 'noble virtue' (ariyasīlo). That same virtue, in the sense of being blameless, is skillful. Hence it is said: 'skillful virtue' (kusalasīlo).

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Dutiyakosalasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Kosala Sutta is concluded.

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Mahāvaggavaṇṇanā niṭṭhitā.

The commentary on the Great Division is concluded.

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4. Upālivaggo

4. The Upāli Section

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1. Upālisuttavaṇṇanā

1. Commentary on the Upāli Sutta.

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31. Catutthassa paṭhame atthavaseti vuddhivisese, sikkhāpadapaññattihetu adhigamanīye hitaviseseti attho. Atthoyeva vā atthavaso, dasa atthe dasa kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti evampettha attho daṭṭhabbo. ‘‘Ye mama sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyā’’ti vuttattā ‘‘yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya saṃvattatī’’ti vuttaṃ. Asampaṭicchane ādīnavanti bhaddālisutte viya asampaṭicchane ādīnavaṃ dassetvā. Sukhavihārābhāve sahajīvamānassa abhāvato sahajīvitāpi sukhavihārova vutto. Sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā.

31. In the fourth, in the first, ‘atthavasa’ means a distinction in growth, a cause for the enactment of training rules, and a special benefit to be attained. Or, ‘atthavasa’ is simply purpose; that is, it means the ten purposes are the ten reasons. Alternatively, ‘atthavasa’ is the result, since dependence on it governs behavior; thus, the meaning here should be understood as ‘cause.’ Because it was said, ‘For those who will think my words should be listened to and believed, that will be for their long-lasting benefit and happiness,’ it was therefore said, ‘And whoever accepts the word of the Tathāgata, that leads to their long-lasting benefit and happiness.’ Having shown the danger in non-acceptance, as in the Bhaddāli Sutta. Due to the absence of pleasant abiding, there is an absence of living together; therefore, living together is also spoken of as pleasant abiding. Pleasant abiding is ease in the four modes of deportment.

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Maṅkutanti nittejataṃ. Dhammenātiādīsu dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca.

‘Maṅku’ means dispirited. In the phrase ‘by the Dhamma’ and so forth, ‘Dhamma’ refers to the actual thing. ‘Vinaya’ means both censure and reminding. ‘The Teacher’s instruction’ refers to the accomplishment of the motion and the accomplishment of the proclamation.

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Piyasīlānanti sikkhākāmānaṃ. Tesañhi sīlaṃ piyaṃ hoti. Tenevāha ‘‘sikkhāttayapāripūriyā ghaṭamānā’’ti. Sandiddhamanāti saṃsayaṃ āpajjamanā[Pg.330]. Ubbaḷhā hontīti pīḷitā honti. Saṅghakammānīti satipi uposathapavāraṇānaṃ saṅghakammabhāve gobalībaddañāyena uposathaṃ pavāraṇañca ṭhapetvā upasampadādisesasaṅghakammānaṃ gahaṇaṃ veditabbaṃ. Samaggānaṃ bhāvo sāmaggī.

‘Piyasīlānaṃ’ means of those who desire training. For virtue is dear to them. Therefore, it is said, ‘striving for the fulfillment of the threefold training.’ ‘Sandiddhamana’ means liable to doubt. ‘Ubbaḷhā honti’ means they are afflicted. ‘Saṅgha proceedings’ means, even though the Uposatha and Pavāraṇā are Saṅgha proceedings, one should understand that this refers to the remaining Saṅgha proceedings such as ordination, having set aside the Uposatha and Pavāraṇā by the maxim of the ox and the bull. The state of the united is harmony.

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‘‘Nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.

‘I do not, Cunda, teach the Dhamma only for the restraint of the taints pertaining to this present life.’ (DN 3.182) Here, the defilements that are the root of disputes are mentioned as ‘āsavas.’

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‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36) –

‘By which I might attain rebirth as a deva, or a gandhabba, or a bird; by which I might reach the state of a yakkha, or attain a human state—those taints of mine are destroyed, scattered, and uprooted.’ (AN 4.36)

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Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha ‘‘asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā’’tiādi. Yadi hi bhagavā sikkhāpadaṃ na ca paññapeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Tena vuttaṃ ‘‘tasmiṃyeva attabhāve pattabbā’’ti. Sammukhā garahanaṃ akitti, parammukhā garahanaṃ ayaso. Atha vā sammukhā parammukhā garahanaṃ akitti, parivārahāni ayasoti veditabbaṃ. Āgamanamaggathakanāyāti āgamanadvārapidahanatthāya. Samparetabbato pecca gantabbato samparāyo, paralokoti āha ‘‘samparāye narakādīsū’’ti.

Here, kamma pertaining to the three planes of existence and the remaining unwholesome states are meant. In this context, however, blame from others, remorse, killing, imprisonment, and various kinds of calamities that constitute suffering in the lower realms are called ‘āsavas.’ It is said, ‘By one who dwells unrestrained, these are to be attained in this very existence,’ and so forth. For if the Blessed One had not laid down the training rules, then due to engaging in wrong practices such as taking what is not given, killing living beings, and so on, various kinds of harm in this present life would arise—such as blame from others and the like—and also, on account of that, for one reborn in hell and other such states, various kinds of harm in the form of experiencing great suffering by way of the fivefold bondage, instruments of punishment, and so forth. With reference to these, it is said, ‘for the restraint of the taints pertaining to this present life and for the prevention of the taints pertaining to the next life.’ ‘Diṭṭhadhamma’ refers to the present existence, and the states arising therein are called ‘diṭṭhadhammika.’ Therefore, it is said, ‘to be attained in this very existence.’ Blame to one’s face is disrepute; blame behind one’s back is ill-repute. Alternatively, blame to one’s face and behind one’s back is disrepute, while loss of retinue is ill-repute. ‘For the sake of thwarting the path of coming’ means for the purpose of barring the door to coming again. ‘Samparāya’ refers to the state after death, the next world, hence it is said, ‘in the next world, in hell and the like.’

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Methunādīni rajjanaṭṭhānāni. Pāṇātipātādīni dussanaṭṭhānāni.

Sexual intercourse and the like are grounds for lust. Killing living beings and the like are grounds for hatred.

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Saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho saṃvaro. Yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati[Pg.331]. Pahānavinayoti tadaṅgappahānaṃ vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato paññattivinayopi sikkhāpadapaññattiyā anuggahito hoti. Sesamettha vuttatthameva.

‘Restraint-discipline’ is fivefold: restraint by virtue, restraint by mindfulness, restraint by wisdom, restraint by patience, and restraint by effort. It is called ‘restraint’ because it restrains bodily misconduct and the like, and ‘discipline’ because it disciplines them, as they should be restrained and disciplined, respectively. ‘Abandonment-discipline’ is fivefold: abandoning by substitution, abandoning by suppression, abandoning by eradication, abandoning by tranquillization, and abandoning by escape. Because it is abandonment in the sense of relinquishing and discipline in the sense of subduing, it is called ‘abandonment-discipline.’ ‘Pacification-discipline’ refers to the seven ways of settling legal issues. ‘Prescription-discipline’ refers to the training rule itself. For a training rule is possible only when there is a prescription of a training rule; thus, the prescription-discipline is supported by the prescription of the training rule. The rest here is as previously explained.

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Upālisuttavaṇṇanā niṭṭhitā.

The Commentary on the Upāli Sutta is concluded.

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Upālivaggavaṇṇanā niṭṭhitā.

The Commentary on the Upāli Section is concluded.

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5. Akkosavaggo

5. The Chapter on Abuse

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1-8. Vivādasuttādivaṇṇanā

1-8. Commentary on the Vivāda Sutta and so forth

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41-48. Pañcamassa paṭhamādīni uttānatthāni. Chaṭṭhe khaṇabhaṅguratāya na niccā na dhuvāti aniccā. Tato eva paṇḍitehi na iccā na upagantabbātipi aniccā. Svāyaṃ nesaṃ aniccaṭṭho udayavayaparicchinnatāya veditabboti āha ‘‘hutvā abhāvino’’ti, uppajjitvā vinassakāti attho. Sārarahitāti niccasāradhuvasāraattasāravirahitā. Musāti visaṃvādanaṭṭhena musā, ekaṃsena asubhādisabhāvā te bālānaṃ subhādibhāvena upaṭṭhahanti, subhādiggahaṇassa paccayabhāvena satte visaṃvādenti. Tenāha ‘‘niccasubhasukhā viyā’’tiādi. Na passanasabhāvāti khaṇapabhaṅguratāittarapaccupaṭṭhānatāya dissamānā viya hutvā adassanapakatikā. Ete hi khettaṃ viya vatthu viya hiraññasuvaṇṇaṃ viya ca paññāyitvāpi katipāheneva supinake diṭṭhā viya na paññāyanti. Sattamaṭṭhamāni suviññeyyāni.

41-48. The first and so on of the fifth [sutta] are clear in meaning. In the sixth [sutta], due to their momentary nature, they are not permanent, not enduring—thus, impermanent. Therefore, they are also impermanent in that they are not desired or to be approached by the wise. Their impermanent nature should be understood as being bounded by arising and passing away, as stated: "having been, they are nonexistent"—the meaning is that they arise and then perish. Devoid of essence—lacking the essence of permanence, stability, or self. False—in the sense of being deceptive; though in every way they have a nature of being unattractive and the like, they present themselves to fools as beautiful and so on. They deceive beings by being a condition for grasping at beauty and so on. Hence it is said: "as if permanent, beautiful, and pleasant," etc. Of a nature not to be seen—though they seem to be seen due to their fleeting and momentary appearance, their intrinsic nature is not to be seen. For these, though perceived like a field, an object, or gold and silver, after just a few days are no longer perceived, like something seen in a dream. The seventh and eighth [suttas] are easily understood.

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Vivādasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Vivāda Sutta and so forth is concluded.

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9-10. Sarīraṭṭhadhammasuttādivaṇṇanā

9-10. Commentary on the Sarīraṭṭhadhamma Sutta and so forth

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49-50. Navame [Pg.332] punabbhavadānaṃ punabbhavo uttarapadalopena, punabbhavo sīlamassāti ponobhaviko, punabbhavadāyakoti attho. Tenāha ‘‘punabbhavanibbattako’’ti. Bhavasaṅkharaṇakammanti punabbhavanibbattanakakammaṃ. Dasame natthi vattabbaṃ.

49-50. In the ninth [sutta], "punabbhavadānaṃ" is "punabbhavo" by elision of the latter part of the compound; "punabbhavo sīlamassāti" means "ponobhaviko," that is, the giver of renewed existence. Hence it is said: "producing renewed existence." "Bhavasaṅkharaṇakammanti" means the kamma that produces renewed existence. In the tenth [sutta], there is nothing to be said.

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Sarīraṭṭhadhammasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Sarīraṭṭhadhamma Sutta and so forth is concluded.

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Akkosavaggavaṇṇanā niṭṭhitā.

The Commentary on the Akkosavagga is concluded.

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Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

The First Fifty is concluded.

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2. Dutiyapaṇṇāsakaṃ

2. The Second Fifty

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(6) 1. Sacittavaggo

(6) 1. The Chapter on One's Own Mind

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1-10. Sacittasuttādivaṇṇanā

1-10. Commentary on the Sacitta Sutta and so forth

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51-60. Dutiyassa [Pg.333] paṭhamādīni uttānatthāni. Dasame pittaṃ samuṭṭhānametesanti pittasamuṭṭhānā, pittapaccayāpittahetukāti attho. Semhasamuṭṭhānādīsupi eseva nayo. Sannipātikāti tiṇṇampi pittādīnaṃ kopena samuṭṭhitā. Utupariṇāmajāti visabhāgaututo jātā. Jaṅgaladesavāsīnañhi anūpadese vasantānaṃ visabhāgo ca utu uppajjati, anūpadesavāsīnañca jaṅgaladeseti evaṃ parasamuddatīrādivasenapi utuvisabhāgatā uppajjatiyeva. Tato jātāti utupariṇāmajā. Attano pakaticariyānaṃ visayānaṃ visamaṃ kāyapariharaṇavasena jātā visamaparihārajā. Tenāha ‘‘aticiraṭṭhānanisajjādinā visamaparihārena jātā’’ti. Ādi-saddena mahābhāravahanasudhākoṭṭanādīnaṃ saṅgaho. Parassa upakkamato nibbattā opakkamikā. Bāhiraṃ paccayaṃ anapekkhitvā kevalaṃ kammavipākatova jātā kammavipākajā. Tattha purimehi sattahi kāraṇehi uppannā sārīrikā vedanā sakkā paṭibāhituṃ, kammavipākajānaṃ pana sabbabhesajjānipi sabbaparittānipi nālaṃ paṭighātāya.

51-60. The first and so on of the second [sutta] are clear in meaning. In the tenth [sutta], "pittaṃ samuṭṭhānametesanti" means "having bile as their origin," that is, "caused by bile, having bile as their root." The same method applies to those originating from phlegm and so on. "Sannipātikā" means arising from the disturbance of all three—bile, etc. "Utupariṇāmajā" means born from an incompatible season. For those living in jungle regions, an incompatible season arises when they dwell in marshy areas, and for those living in marshy areas, an incompatible season arises when they dwell in jungle regions. Similarly, an incompatible seasonal variation arises due to living on the other side of the ocean, etc. Thus, "born from seasonal change." "Visamaparihārajā" means born from inappropriate bodily conduct due to engaging in activities unsuitable for one's own natural disposition. Hence it is said, "born from inappropriate conduct such as standing or sitting too long." The word "ādi" includes carrying heavy loads, pounding plaster, etc. "Opakkamikā" means arising from the attack of others. "Kammavipākajā" means born solely from the result of karma, without relying on any external condition. Among these, bodily feelings arising from the first seven causes can be warded off, but those born from the result of karma cannot be counteracted by any medicine or protective charm.

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Sacittasuttādivaṇṇanā niṭṭhitā.

The commentary on the Sacitta Sutta and so forth is concluded.

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Sacittavaggavaṇṇanā niṭṭhitā.

The commentary on the Sacittavagga is concluded.

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(7) 2. Yamakavaggo

(7) 2. The Chapter on Pairs

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1-7. Avijjāsuttādivaṇṇanā

1-7. Commentary on the Avijjā Sutta and so forth.

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61-67. Dutiyassa paṭhamādīni uttānatthāni. Sattame naḷakapānaketi evaṃnāmake nigame. Pubbe kira (jā. aṭṭha. 1.1.19 ādayo) amhākaṃ bodhisatto kapiyoniyaṃ nibbatto [Pg.334] mahākāyo kapirājā hutvā anekasatavānarasahassaparivuto pabbatapāde vicari, paññavā kho pana hoti mahāpañño. So parisaṃ evaṃ ovadati, ‘‘tātā, imasmiṃ pabbatapāde visaphalāni honti, amanussapariggahitā pokkharaṇikā nāma honti, tumhe pubbe khāditapubbāneva phalāni khādatha, pītapubbāneva pānīyāni pivatha, ettha vo paṭipucchitakiccaṃ natthī’’ti. Te apītapubbaṃ disvā sahasāva apivitvā samantā paridhāvitvā mahāsattassa āgamanaṃ olokayamānā nisīdiṃsu. Mahāsatto āgantvā ‘‘kiṃ, tātā, pānīyaṃ na pivathā’’ti āha. Tumhākaṃ āgamanaṃ olokemāti. ‘‘Sādhu, tātā’’ti samantā padaṃ pariyesamāno otiṇṇapadaṃyeva addasa, na uttiṇṇapadaṃ. Adisvā ‘‘saparissayā’’ti aññāsi. Tāvadeva ca tattha abhinibbattaamanusso udakaṃ dvedhā katvā uṭṭhāsi – setamukho, nīlakucchi, rattahatthapādo, mahādāṭhiko, vantadāṭho, virūpo, bībhaccho, udakarakkhaso. So evamāha – ‘‘kasmā pānīyaṃ na pivatha, madhuraṃ udakaṃ pivatha, kiṃ tumhe etassa vacanaṃ suṇāthā’’ti. Mahāsatto āha ‘‘tvaṃ adhivattho amanusso’’ti? Āmāhanti. ‘‘Tvaṃ idha otiṇṇe labhasī’’ti āha. Āma, tumhe pana sabbe khādissāmīti. Na sakkhissasi yakkhāti. Pānīyaṃ pana pivissathāti. Āma, pivissāmāti. Evaṃ sante ekampi vānaraṃ na muñcissanti. ‘‘Pānīyañca pivissāma, na ca te vasaṃ gamissāmā’’ti naḷaṃ āharāpetvā koṭiyaṃ gahetvā dhami. Sabbo ekacchiddo ahosi. Tīre nisīditvāva pānīyaṃ pivi. Sesavānarānampi pāṭiyekkaṃ naḷaṃ āharāpetvā dhamitvā adāsi. Sabbe te passantasseva pānīyaṃ piviṃsu. Vuttampi cetaṃ –

61-67. The meanings of the first and so forth in the second [sutta] are clear. In the seventh [sutta], [the story takes place in] a village called "Naḷakapānaka." Long ago, it is said (Jā.A. 1.1.19 ff.), our Bodhisatta was reborn in the form of a monkey, a great-bodied monkey king, surrounded by many hundreds of thousands of monkeys, wandering at the foot of a mountain. He was wise, indeed, of great wisdom. He advised his troop thus: "Dear ones, at this mountain foot there are poisonous fruits, and ponds possessed by non-humans. You should eat only those fruits you have eaten before and drink only those waters you have drunk before. Here, you have no need to ask about anything." Seeing water they had not drunk before, they did not drink it rashly; instead, they ran around in all directions and then sat down, watching for the Great Being’s arrival. The Great Being arrived and asked, "Why, dear ones, do you not drink the water?" [They replied,] "We were watching for your arrival." "Good, dear ones," he said, searching all around for footprints. He saw only footprints leading in, none leading out. Not seeing any [footprints leading out], he understood, "There is danger here." Just then, a non-human being who had manifested there split the water in two and rose up—white-faced, blue-bellied, red-handed and red-footed, with large fangs, protruding teeth, hideous, terrifying, a water demon. He said, "Why don’t you drink the water? Drink the sweet water! Why do you listen to him?" The Great Being asked, "Are you a non-human dwelling here?" "Yes," he replied. "You capture those who enter here?" "Yes, and I will devour all of you." "You won’t be able to, demon." "But will you drink the water?" "Yes, we will drink." "If that’s the case, not a single monkey will be released." "We will drink the water, but we will not fall into your power." He had them bring a reed, took it, and blew through it. It became hollow throughout. Sitting right on the bank, he drank the water. Then he had the other monkeys each bring a separate reed, blew through them, and gave them to them. All of them drank the water while he [the demon] watched. This, too, has been said:

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‘‘Disvā padamanuttiṇṇaṃ, disvānotaritaṃ padaṃ;

Naḷena vāriṃ pissāma, neva maṃ tvaṃ vadhissasī’’ti. (jā. 1.1.20);

"Seeing a footprint not gone out, seeing a footprint that has entered; we will drink water with a reed; you will not kill me." (Jā. 1.1.20)

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Tato paṭṭhāya yāva ajjadivasā tasmiṃ ṭhāne naḷā ekacchiddāva honti. Imasmiñhi kappe kappaṭṭhiyapāṭihāriyāni nāma cande sasalakkhaṇaṃ (jā. 1.4.61 ādayo), vaṭṭajātake (jā. 1.1.35) saccakiriyaṭṭhāne aggijālassa āgamanupacchedo, ghaṭīkārassa mātāpitūnaṃ vasanaṭṭhāne anovassanaṃ (ma. ni. 2.291), pokkharaṇiyā tīre naḷānaṃ ekacchiddabhāvoti. Iti sā pokkharaṇī naḷena pānīyassa pivitattā ‘‘naḷakapānakā’’ti nāmaṃ labhi. Aparabhāge taṃ pokkharaṇiṃ nissāya [Pg.335] nigamo patiṭṭhāsi, tassapi ‘‘naḷakapāna’’ntveva nāmaṃ jātaṃ. Taṃ pana sandhāya vuttaṃ ‘‘naḷakapāne’’ti. Palāsavaneti kiṃsukavane.

From that time until this day, the reeds in that place have only one hole. In this aeon, there are indeed miracles that endure for the aeon: the hare-mark on the moon (Jā. 1.4.61 ff.); in the Vaṭṭaka Jātaka (Jā. 1.1.35), the cessation of the fire's advance at the place of the declaration of truth; the absence of rain at the dwelling place of Ghaṭīkāra’s parents (MN 2.291); and the reeds by the pond having only one hole. Thus, that pond, because of the water being drunk through a reed, obtained the name "Naḷakapānaka." Later, relying on that pond, a village was established, and it too came to have the name "Naḷakapāna." This is what is meant by "Naḷakapāne." "Palāsavana" means a forest of kiṃsuka trees.

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Tuṇhībhūtaṃ tuṇhībhūtanti byāpanicchāyaṃ idaṃ āmeḍitavacananti dassetuṃ ‘‘yaṃ yaṃ disa’’ntiādi vuttaṃ. Anuviloketvāti ettha anu-saddo ‘‘parī’’ti iminā samānatthoti āha ‘‘tato tato viloketvā’’ti. Kasmā āgilāyati koṭisahassahatthināgānaṃ balaṃ dhārentassāti codakassa adhippāyo. Ācariyo panassa ‘‘esa saṅkhārānaṃ sabhāvo, yadidaṃ aniccatā. Ye pana aniccā, te ekanteneva udayavayappaṭipīḷitatāya dukkhā eva. Dukkhasabhāvesu tesu satthukāye dukkhuppattiyā ayaṃ paccayo’’ti dassetuṃ ‘‘bhagavato’’tiādi vuttaṃ. Piṭṭhivāto uppajji, so ca kho pubbekatakammapaccayā. Etthāha ‘‘kiṃ pana taṃ kammaṃ, yena aparimāṇakālaṃ sakkaccaṃ upacitavipulapuññasambhāro satthā evarūpaṃ dukkhavipākamanubhavatī’’ti? Vuccate – ayameva bhagavā bodhisattabhūto atītajātiyaṃ mallaputto hutvā pāpajanasevī ayonisomanasikārabahulo carati. So ekadivasaṃ nibbuddhe vattamāne ekaṃ mallaputtaṃ gahetvā gāḷhataraṃ nippīḷesi. Tena kammena idāni buddho hutvāpi dukkhamanubhavi. Yathā cetaṃ, evaṃ ciñcamāṇavikādīnamitthīnaṃ yāni bhagavato abbhakkhānādīni dukkhāni, sabbāni pubbekatassa vipākāvasesāni, yāni kammapilotikānīti vuccanti. Vuttañhetaṃ apadāne (apa. thera 1.39.64-96) –

"Silent, silent"—this was said to indicate the deceptive intention behind the repeated statement, "whatever direction," and so forth. "Having looked around"—here, the prefix "anu" has the same meaning as "pari," hence it is explained as "having looked here and there." "Why does he grow weary?"—this is the critic’s implication regarding one who bears the strength of ten billion great elephants. But the teacher, to show that "this is the nature of conditioned things—namely, impermanence. And what is impermanent is, by its very nature, oppressed by arising and passing away, thus inherently suffering. In these suffering-natured things, this is the cause for suffering arising in the Teacher’s body," said, "of the Blessed One," and so on. A back pain arose, and that too was due to past karma. Here, it is asked: "But what was that karma, due to which the Teacher—who had accumulated vast merit with care over immeasurable time—now experiences such painful results?" It is said: This very Blessed One, while still a bodhisatta in a past life, was the son of a wrestler, associated with wicked people, and often engaged in unwise attention. One day, while a wrestling match was taking place, he seized another wrestler’s son and squeezed him too hard. Because of that karma, even after becoming a Buddha, he now experiences suffering. And just as this is so, likewise, the sufferings the Blessed One endured—such as the slander by the woman Ciñcā and others—all were the residual results of past deeds, called "karmic rags." For this is stated in the Apadāna (Ap. Thera 1.39.64–96):

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‘‘Anotattasarāsanne, ramaṇīye silātale;

Nānāratanapajjote, nānāgandhavanantare.

"Near Lake Anotatta, on a delightful rocky plateau, radiant with various jewels, amidst forests filled with diverse fragrances."

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‘‘Mahatā bhikkhusaṅghena, pareto lokanāyako;

Āsīno byākarī tattha, pubbakammāni attano.

"Surrounded by a great assembly of monks, the Leader of the World, seated there, related his own past deeds."

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‘‘Suṇātha bhikkhavo mayhaṃ, yaṃ kammaṃ pakataṃ mayā;

Pilotikassa kammassa, buddhattepi vipaccati.

"Listen, monks, to this deed I have done; the fruit of this rag-like deed ripens even in Buddhahood."

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1.

1.

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‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;

Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.

"Once, in former births, I was a rogue named Munāḷi. I falsely accused the innocent Paccekabuddha Surabhi."

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‘‘Tena [Pg.336] kammavipākena, niraye saṃsariṃ ciraṃ;

Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ.

"Due to that karmic result, I wandered long in hell. For many thousands of years, I experienced painful feelings."

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‘‘Tena kammāvasesena, idha pacchimake bhave;

Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā.

"Due to the remainder of that kamma, in this final existence, I received a false accusation because of Sundarikā."

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2.

2.

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‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;

Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.

Nanda was a disciple of the all-conquering Buddha. Because I falsely accused him, I wandered for a long time in hell.

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‘‘Dasa vassasahassāni, niraye saṃsariṃ ciraṃ;

Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.

For ten thousand years, I wandered for a long time in hell. Having obtained a human existence, I received many false accusations.

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‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;

Abbhācikkhi abhūtena, janakāyassa aggato.

Due to the remainder of that kamma, Ciñcamāṇavikā falsely accused me with an untruth before an assembly of people.

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3.

3.

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‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;

Mahāvane pañcasate, mante vācesi māṇave.

I was a learned brahmin, honored and revered. In the great forest, I taught mantras to five hundred young men.

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‘‘Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko;

Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.

A fearsome sage came there, possessed of the five supernormal knowledges and great power. Seeing him arrive, I falsely accused the innocent one.

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‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;

Mayhampi bhāsamānassa, anumodiṃsu māṇavā.

Then I said to my students, 'This sage is a sensualist.' As I spoke, the young men approved.

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‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;

Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.

Then all those students, while begging from family to family, told the great crowd, 'This sage is a sensualist.'

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‘‘Tena kammavipākena, pañca bhikkhusatā ime;

Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā.

Due to that karmic result, these five hundred monks all received a false accusation on account of Sundarikā.

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4.

4.

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‘‘Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ;

Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ.

Formerly, I killed my stepbrother for the sake of wealth. I threw him into a mountain gorge and crushed him with a stone.

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‘‘Tena kammavipākena, devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā.

Because of that karmic result, Devadatta hurled a stone; a rock splinter crushed the big toe of my foot.

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5.

5.

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‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;

Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.

Formerly, as a boy playing on the main road, I saw a Paccekabuddha and threw a potsherd on the path.

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‘‘Tena [Pg.337] kammavipākena, idha pacchimake bhave;

Vadhatthaṃ maṃ devadatto, abhimāre payojayi.

Because of that karmic result, in this final existence, Devadatta employed assassins to kill me.

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6.

6.

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‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;

Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.

Formerly, I was an elephant driver. I set an elephant upon the supreme Paccekamuni as he wandered for alms.

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‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;

Giribbaje puravare, dāruṇo samupāgami.

Because of that karmic result, the fierce, maddened elephant Nāḷāgiri approached in the excellent city of Giribbaja.

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7.

7.

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‘‘Rājāhaṃ patthivo āsiṃ, sattiyā purisaṃ haniṃ;

Tena kammavipākena, niraye paccisaṃ bhusaṃ.

I was a king, a ruler of the earth. I killed a man with a spear. By the result of that kamma, I was greatly tormented in hell.

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‘‘Kammuno tassa sesena, idāni sakalaṃ mama;

Pāde chaviṃ pakappesi, na hi kammaṃ vinassati.

Due to the remainder of that kamma, now the entire skin on my foot has been split; for kamma does not perish.

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8.

8.

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‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;

Macchake ghātite disvā, janayiṃ somanassakaṃ.

I was a fisherman's son in a fishing village. Seeing fish being killed, I generated gladness.

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‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;

Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho.

Due to that karmic result, I had a headache; and all the Sakyans were slain when Viḍūḍabha killed them.

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9.

9.

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‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

In the dispensation of Phussa, I reviled his disciples, saying: 'Eat and consume barley, but do not eat fine rice.'

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‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā.

Due to the result of that kamma, I ate barley for three months. Invited by a brahmin, I was dwelling in Verañjā at that time.

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10.

10.

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‘‘Nibbuddhe vattamānamhi, mallaputtaṃ niheṭhayiṃ;

Tena kammavipākena, piṭṭhidukkhaṃ ahū mama.

In a wrestling bout, I injured a son of the Mallas; due to that karmic result, I had a pain in my back.

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11.

11.

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‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;

Tena kammavipākena, hoti pakkhandikā mama.

I was a physician; I purged a wealthy merchant's son. Due to the result of that kamma, I have dysentery.

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12.

12.

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‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

I, Jotipāla, said to the Well-farer Kassapa at that time: 'Whence enlightenment for a shaveling? Enlightenment is extremely hard to attain.'

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‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.

Due to the result of that kamma, I practiced many austerities for six years at Uruvelā; then I attained enlightenment.

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‘‘Nāhaṃ [Pg.338] etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito.

I did not attain supreme enlightenment by that path; I sought it by a wrong path, obstructed by former kamma.

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‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;

Asoko anupāyāso, nibbāyissamanāsavo.

With merit and evil exhausted, devoid of all torment, sorrowless, without distress, I shall attain Nibbāna, free from taints.

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‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;

Sabbābhiññābalappatto, anotatte mahāsare’’ti. (apa. thera 1.39.64-96);

Thus the Conqueror, possessed of the power of all supernormal knowledges, declared before the assembly of monks at the great Lake Anotatta.

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Avijjāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Avijjāsutta and other suttas is concluded.

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9-10. Paṭhamakathāvatthusuttādivaṇṇanā

9-10. Commentary on the First Kathāvatthusutta and other suttas

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69-70. Navame (dī. ni. ṭī. 1.17; dī. ni. abhi. ṭī. 1.17; saṃ. ni. ṭī. 2.5.1080) duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo, mokkhamaggo ca. Taṃ niyyānaṃ arahati, niyyāne vā niyuttā, niyyānaṃ vā phalabhūtaṃ etissā atthīti niyyānikā. Vacīduccaritasaṃkilesato niyyātīti vā īkārassa rassattaṃ, yakārassa ca kakāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtanti tirokaraṇabhūtaṃ. Gehassitakathāti gehappaṭisaṃyuttā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve.

69-70. In the ninth (Dī. Ni. Ṭī. 1.17; Dī. Ni. Abhi. Ṭī. 1.17; Saṃ. Ni. Ṭī. 2.5.1080), 'niyyāna' is so called because 'by this one is led out' (niyyāti etena) from a bad destination and from saṃsāra—it is the path to heaven and the path to liberation. She is called 'niyyānikā' because she is worthy of that niyyāna, or is devoted to it, or has it as a fruit. Alternatively, because 'one is led out' from the defilement of verbal misconduct, by shortening the 'ī' and changing 'y' to 'k,' it is 'niyyānikā,' which is abstinence from frivolous talk together with intention (cetanā). Its opposite is 'aniyyānikā,' and its state is 'aniyyānikattaṃ,' therefore 'because of aniyyānikattaṃ.' 'Tiracchānabhūtaṃ' means 'having the nature of obscuring' (tirokaraṇabhūtaṃ). 'Gehassitakathā' means talk connected with the household. 'Kammaṭṭhānabhāve' means in the development of the meditation subject of the four truths connected with impermanence.

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Saha atthenāti sātthakaṃ, hitappaṭisaṃyuttanti attho. ‘‘Surākathā’’tipi pāṭhoti āha ‘‘surākathanti pāḷiyaṃ panā’’ti. Sā panesā kathā ‘‘evarūpā navasurā pītā ratijananī hotī’’ti assādavasena na vaṭṭati, ādīnavavasena pana ‘‘ummattakasaṃvattanikā’’tiādinā nayena vaṭṭati. Tenāha ‘‘anekavidhaṃ…pe… ādīnavavasena vaṭṭatī’’ti. Visikhāti gharasanniveso. Visikhāgahaṇena ca tannivāsino gahitā ‘‘gāmo āgato’’tiādīsu viya. Tenevāha ‘‘sūrā samatthā’’ti ca ‘‘saddhā pasannā’’ti ca. Kumbhaṭṭhānappadesena kumbhadāsiyo vuttāti āha ‘‘kumbhadāsikathā vā’’ti.

With meaning is 'meaningful'; the meaning is 'connected with benefit.' He says that 'Surākathā' is also a reading, stating, 'but in the Pāli it is surākathā.' However, this talk is not permissible in terms of enjoyment, such as, 'When such new liquor is drunk, it is delight-producing,' but it is permissible in terms of the dangers, in the manner of 'it leads to madness,' and so on. Therefore, he says, 'in many ways...pe... it is permissible in terms of the dangers.' 'Visikhā' is a settlement of houses. And by the taking of 'visikhā,' its inhabitants are taken, as in such phrases as 'the village has come.' Therefore, he says, 'heroes are capable' and 'the faithful are confident.' By 'the place of the pot,' female pot-slaves are meant; hence he says, 'or talk about female pot-slaves'.

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Rājakathādipurimakathāya[Pg.339], lokakkhāyikādipacchimakathāya vā vinimuttā purimapacchimakathā vimuttā. Uppattiṭhitisaṃhārādivasena lokaṃ akkhāyatīti lokakkhāyikā. Asukena nāmāti pajāpatinā brahmunā, issarena vā. Vitaṇḍasallāpakathāti ‘‘aṭṭhīnaṃ setattā setoti na vattabbo, pattānaṃ kāḷattā kāḷoti pana vattabbo’’ti evamādikā. Ādi-saddena ‘‘selapupphalakāni viya jīvidāvirapārayattivisālā natthi, yaṃ yo koci tiriyāmānā katattā’’ti evamādīnaṃ saṅgaho daṭṭhabbo. Sāgaradevenāti sāgaraputtarājūhi. Khatoti etaṃ ekavacanaṃ tehi paccekaṃ khatattā ‘‘sāgaradevena khatattā’’ti vuttaṃ. Sahamuddā samuddoti vutto. Bhavati vaddhati etenāti bhavo. Bhavābhavā hontīti itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vuddhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamathoti iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā itisaddena saṅgaṇhitvā bāttiṃsa tiracchānakathā vuttā. Dasame natthi vattabbaṃ.

The former and latter talks are freed from the former talk beginning with 'talk on kings,' or from the latter talk beginning with 'worldly accounts.' It is called 'worldly account' because it describes the world in terms of origin, duration, and dissolution. 'By such a one' means by the progenitor Brahmā, or by Issara. 'Sophistical talk' is like saying, 'Because bones are white, one should not say "white"; but because leaves are black, one should say "black",' and so on. By the word 'ādi' (etc.), the inclusion of such statements as 'like stone flowers, life is uncertain, short, and vast; there is nothing that anyone can rely on as a support' should be understood. 'By Sāgaradeva' means by the kings who were sons of Sāgara. 'Khato' (dug) is singular because it was dug by each of them individually; hence it is said, 'dug by Sāgaradeva.' 'Saha-muddā' (with a boundary) is called 'samudda' (ocean). 'One becomes (bhavati), one grows (vaddhati) by this,' thus it is 'becoming' (bhavo). 'Thus there is becoming, thus there is no becoming' is 'talk on becoming and non-becoming.' Herein, 'becoming' is eternalism, 'non-becoming' is annihilationism. 'Becoming' is growth, 'non-becoming' is decline. 'Becoming' is sensual pleasure, 'non-becoming' is self-mortification. Thus, together with this sixfold talk on becoming and non-becoming, there are thirty-two kinds of aimless talk. Alternatively, although talks on forests, mountains, rivers, and islands are not found in the Pāli text in their own form, they are included by the word 'iti,' and so thirty-two kinds of aimless talk are mentioned. Regarding the tenth, there is nothing to be said.

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Paṭhamakathāvatthusuttādivaṇṇanā niṭṭhitā.

The commentary on the Discourse on the First Topics of Talk, etc., is concluded.

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Yamakavaggavaṇṇanā niṭṭhitā.

The Commentary on the Yamakavagga is concluded.

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(8) 3. Ākaṅkhavaggo

(8) 3. The Aspiration Chapter

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1-4. Ākaṅkhasuttādivaṇṇanā

1-4. Commentary on the Ākaṅkha Sutta, etc.

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71-74. Tatiyassa paṭhame sīlassa anavasesasamādānena akhaṇḍādibhāvāpattiyā ca paripuṇṇasīlā. Samādānato paṭṭhāya avicchindanato sīlasamaṅgino. Ettāvatā kirāti (a. ni. 2.37) kira-saddo arucisūcanattho. Tenettha ācariyavādassa attano aruccanabhāvaṃ dīpeti. Sampannasīlāti anāmaṭṭhavisesaṃ sāmaññato sīlasaṅkhepena gahitaṃ. Tañca catubbidhanti ācariyatthero ‘‘catupārisuddhisīlaṃ uddisitvā’’ti āha. Tatthāti [Pg.340] catupārisuddhisīle. Jeṭṭhakasīlanti (saṃ. ni. 5.412) padhānasīlaṃ. Ubhayatthāti uddesaniddese. Idha niddese viya uddesepi pātimokkhasaṃvaro bhagavatā vutto ‘‘sampannasīlā’’ti vuttattāti adhippāyo. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravasena āgataṃ. Tenāha ‘‘pātimokkhasaṃvaroyevā’’tiādi. Tattha avadhāraṇena itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhataṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu chasikkhāpadavītikkame gilānapaccayassa apaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarasīlādīni. Sīlanti vuttaṭṭhānaṃ nāma atthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma kiṃ atthi yathā pātimokkhasaṃvaroti ācariyassa sammukhattā appaṭikkhipantova upacārena pucchanto viya vadati. Tenāha ‘‘ananujānanto’’ti. Chadvārarakkhāmattakamevāti tassa sallahukabhāvamāha cittādhiṭṭhānamattena paṭipākatikabhāvāpattito. Itaresupi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānassa sīlassa parivāravasena pavattiyā pariyāyasīlāni nāmāti dasseti.

71-74. In the first of the third, one is 'fully endowed with virtue' through the complete undertaking of virtue and the attainment of a state of being unbroken, etc. From the undertaking onwards, by not interrupting it, one is 'endowed with virtue.' Up to this point, the word 'kira' (as in Aṅguttara Nikāya 2.37) indicates distaste. By this, he reveals his own distaste for the teacher's view. 'Endowed with virtue' is taken as a general summary of virtue, without touching upon specifics. And that is fourfold, as the elder teacher said, 'having pointed out the fourfold purity of virtue.' Therein, in the fourfold purity of virtue, the 'foremost virtue' (as in Saṃyutta Nikāya 5.412) is the principal virtue. 'In both places' means in the summary statement and in the detailed explanation. The meaning is that here, in the summary statement just as in the detailed explanation, the restraint of the Pātimokkha was spoken of by the Blessed One, since it is said, 'endowed with virtue.' For the taking of 'virtue' in the Pāli comes by way of the restraint of the Pātimokkha. Therefore, he says, 'only the restraint of the Pātimokkha,' etc. There, by the emphasis, he shows that the other three are to some extent included within the Pātimokkha. For indeed, an offense is prescribed for looking at what should not be looked at, for transgressing the six training rules for the sake of livelihood, and for the unreflecting use of requisites for the sick. 'The three' refers to the virtue of sense-restraint and so on. 'Is there a place where "virtue" is stated?'—that is, 'Is there any place in a sutta where these are taken up by the term "virtue," as the Pātimokkha restraint is?' Since the teacher is present, he speaks as if asking politely, without rejecting the view. Therefore, it is said, 'not approving.' 'Merely the guarding of the six doors'—he states its lightness because it becomes natural merely by mental resolution. The same method applies to the others. 'The mere arising of requisites'—he shows the cause by the effect. For the arising of requisites is caused by the act of producing them. 'For this purpose' means 'this is the purpose for using this requisite'—this is the intention. By 'in the primary sense,' he shows that the three—sense-restraint and so on—are called 'derivative virtues' because they proceed as an entourage to the principal virtue.

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Idāni pātimokkhasaṃvarasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ ‘‘yassā’’tiādimāha. Tattha soti pātimokkhasaṃvaro. Sesānīti indriyasaṃvarādīni. Tasse vāti ‘‘sampannasīlā’’ti ettha yaṃ sīlaṃ vuttaṃ, tasseva. Sampannapātimokkhāti ettha pātimokkhaggahaṇena vevacanaṃ vatvā taṃ vitthāretvā…pe… ādimāha. Yathā aññatthāpi ‘‘idha bhikkhu sīlavā hotī’’ti puggalādhiṭṭhānāya desanāya uddiṭṭhaṃ sīlaṃ ‘‘pātimokkhasaṃvarasaṃvuto viharatī’’ti (vibha. 508) niddiṭṭhaṃ. Kasmā āraddhanti desanāya kāraṇapucchā. Sīlānisaṃsadassanatthanti payojananiddeso. ‘‘Sīlānisaṃsadassanattha’’nti hi ettha byatirekato yaṃ sīlānisaṃsassa adassanaṃ, taṃ imissā desanāya kāraṇanti kasmā āraddhanti? Veneyyānaṃ sīlānisaṃsassa adassanatoti atthato āpanno [Pg.341] eva hoti. Tenāha ‘‘sacepī’’tiādi. Sīlānisaṃsadassanatthanti pana imassa atthaṃ vivarituṃ ‘‘tesa’’ntiādi vuttaṃ. Ānisaṃsoti udayo. ‘‘Sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’tiādīsu (dī. ni. 3.316; a. ni. 5.213; mahāva. 285) pana vipākaphalampi ‘‘ānisaṃso’’ti vuttaṃ. Ko visesoti ko phalaviseso. Kā vaḍḍhīti ko abbhudayo. Vijjamānopi guṇo yāthāvato vibhāvito eva abhiruciṃ uppādeti, na avibhāvito, tasmā ekantato ānisaṃsakittanaṃ icchitabbamevāti dassetuṃ ‘‘appeva nāmā’’tiādimāha.

Now, to clarify the primary importance of the restraint of the Pātimokkha both negatively and positively, and by way of simile, he begins with 'yassa,' etc. Therein, 'so' refers to the restraint of the Pātimokkha. 'Sesāni' refers to sense-restraint and so on. 'Tasseva' means of that very virtue which was mentioned here in 'endowed with virtue.' In 'endowed with the Pātimokkha,' by taking 'Pātimokkha' as a synonym and elaborating on it... he begins. Just as elsewhere, the virtue pointed out in a teaching based on the person—'Here, a bhikkhu is virtuous'—is explained as 'he dwells restrained by the restraint of the Pātimokkha' (Vibh 508). 'Why was it begun?' is a question about the reason for the teaching. 'For the purpose of showing the benefits of virtue' is a statement of the purpose. For here in 'for the purpose of showing the benefits of virtue,' the non-seeing of the benefits of virtue is, by negative implication, the reason for this teaching. Why was it begun? The meaning arrived at is: 'Because of the non-seeing of the benefits of virtue by those to be trained.' Therefore, he says, 'sacepi,' etc. But to explain the meaning of 'for the purpose of showing the benefits of virtue,' 'tesaṃ,' etc., is said. 'Benefit' (ānisaṃso) is increase (udayo). But in passages such as, 'A virtuous one, endowed with virtue, on the breakup of the body, after death, is reborn in a good destination, a heavenly world' (Dī. Ni. 3.316; A. Ni. 5.213; Mahāva. 285), the fruit of ripening is also called 'benefit.' 'What is the distinction?' means what is the special fruit? 'What is the growth?' means what is the prosperity? Even an existing quality, only when it is clearly explained as it really is, produces delight, not when it is not clearly explained. Therefore, to show that the extolling of the benefits should be desired absolutely, he says, 'appeva nāma,' etc.

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Piyoti piyāyitabbo. Piyassa nāma dassanaṃ ekantato abhinanditabbaṃ hotīti āha ‘‘piyacakkhūhi sampassitabbo’’ti. Pītisamuṭṭhānappasannasommarūpapariggahañhi cakkhu ‘‘piyacakkhū’’ti vuccati. Tesanti sabrahmacārīnaṃ. Manavaḍḍhanakoti pītimanassa paribrūhanato uparūpari pīticittasseva uppādanako. Garuṭṭhāniyoti garukaraṇassa ṭhānabhūto. Jānaṃ jānātīti ñāṇena jānitabbaṃ jānāti. Yathā vā aññe ajānantāpi jānantā viya pavattanti, na evamayaṃ, ayaṃ pana jānanto eva jānāti. Passaṃ passatīti dassanabhūtena paññācakkhunā passitabbaṃ passati, passanto eva vā passati. Evaṃ sambhāvanīyoti evaṃ viññutāya paṇḍitabhāvena sambhāvetabbo. Sīlesvevassa paripūrakārīti sīlesu paripūrakārī eva bhaveyyāti. Evaṃ uttarapadāvadhāraṇaṃ daṭṭhabbaṃ. Evañhi iminā padena uparisikkhādvayaṃ anivattitameva hoti. Yathā pana sīlesu paripūrakārī nāma hoti, taṃ phalena dassetuṃ ‘‘ajjhatta’’ntiādi vuttaṃ. Vipassanādhiṭṭhānasamādhisaṃvattanikatāya hi idha sīlassa pāripūrī, na kevalaṃ akhaṇḍādibhāvamattaṃ. Vuttañhetaṃ ‘‘yāni kho pana tāni akhaṇḍāni…pe… samādhisaṃvattanikānī’’ti. Evañca katvā uparisikkhādvayaṃ sīlassa sambhārabhāvena gahitanti sīlassevettha padhānaggahaṇaṃ siddhaṃ hoti. Sīlānurakkhakā hi cittekaggatāsaṅkhārapariggahā. Anūnenāti akhaṇḍādibhāvena, kassaci vā ahāpanena upapannena. Ākārenāti karaṇena sampādanena.

He is dear; he is to be cherished. The sight of one who is dear is indeed to be wholly delighted in; hence it is said, 'One should look upon them with eyes of affection.' For the eye that grasps a serene and pleasing form, arisen from joy, is called the 'eye of affection.' Of them, that is, of fellow practitioners. Mind-increasing means that, by augmenting the joyful mind, it causes a joyful mind to arise again and again. Worthy of respect means being a basis for reverence. Knowing, he knows means he knows with wisdom what should be known. Or, unlike others who may act as if they know without truly knowing, this one, knowing, truly knows. Seeing, he sees means he sees with the eye of wisdom what should be seen, or seeing, he truly sees. Thus, he is to be esteemed means he is to be esteemed for his intelligence and wisdom. One who fulfills the virtues means one should indeed be a fulfiller of the virtues. Thus, the emphasis on the latter term should be understood. For by this phrase, the two higher trainings are certainly not excluded. And to show by its result how one is a fulfiller of the virtues, it is said, 'internally,' etc. For here, the perfection of virtue consists in its being conducive to concentration that is the basis for insight, not merely in being unbroken, etc. As it is said: 'Those virtues that are unbroken... conducive to concentration.' And thus, since the two higher trainings are taken as requisites for virtue, the primary emphasis on virtue here is established. For one-pointedness of mind and comprehension of formations are protectors of virtue. Not deficient means by being unbroken, etc., or by being endowed with the non-abandoning of anything. By means means by the method of accomplishment.

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Ajjhattanti [Pg.342] vā attanoti vā ekaṃ ekatthaṃ, byañjanameva nānaṃ. Bhummatthe cetaṃ, ‘‘samatha’’nti upayogavacanaṃ ‘‘anū’’ti iminā upasaggena yoge siddhanti āha ‘‘attano cittasamathe yutto’’ti. Tattha cittasamatheti cittassa samādhāne. Yuttoti aviyutto pasuto. Yo sabbena sabbaṃ jhānabhāvanāya ananuyutto, so taṃ bahi nīharati nāma. Yo ārabhitvā antarā saṅkocaṃ āpajjati, so taṃ vināseti nāma. Yo pana īdiso ahutvā jhānaṃ upasampajja viharati, so anirākatajjhānoti dassento ‘‘bahi anīhaṭajjhāno’’tiādimāha. Nīharaṇavināsatthañhi idaṃ nirākaraṇaṃ nāma. ‘‘Thambhaṃ niraṃkatvā nivātavuttī’’tiādīsu (su. ni. 328) cassa payogo daṭṭhabbo.

'Internally' or 'self' means one and the same thing; the wording alone differs. And this word is in the locative sense. The word 'samatha' is used in the sense of application. He says that by its connection with the prefix 'anu' (in 'anuyutto'), it is established, hence it is said, 'devoted to the tranquility of one’s own mind.' Herein, 'tranquility of mind' means the concentration of the mind. 'Devoted' means not separated, but diligent. Whoever is entirely uncommitted to the development of jhāna, they, as it were, drive it out. Whoever begins but then shrinks back midway, they, as it were, destroy it. But one who, not being like that, attains and dwells in jhāna, is said to have 'jhāna not rejected,' showing thus: 'jhāna not pushed away externally,' etc. For this rejection is meant to convey the idea of driving out and destroying. Its usage can be seen in such phrases as, 'having removed stiffness, living with a humble demeanor' (Snp 328).

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Sattavidhāya anupassanāyāti ettha aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imā sattavidhā anupassanā. Suññāgāragato bhikkhu tattha laddhakāyavivekatāya samathavipassanāvasena cittavivekaṃ paribrūhento yathānusiṭṭhapaṭipattiyā lokaṃ sāsanañca attano visesādhigamaṭṭhānabhūtaṃ suññāgārañca upasobhayamāno guṇavisesādhiṭṭhānabhāvāpādanena viññūnaṃ atthato taṃ brūhento nāma hotīti vuttaṃ ‘‘brūhetā suññāgārāna’’nti. Tenāha ‘‘ettha cā’’tiādi. Ekabhūmakādipāsāde kurumānopi pana neva suññāgārānaṃ brūhetāti daṭṭhabbo. Suññāgāraggahaṇena cettha araññarukkhamūlādi sabbaṃ padhānānuyogakkhamaṃ senāsanaṃ gahitanti daṭṭhabbaṃ.

Regarding the sevenfold contemplation: here, the contemplation of impermanence, the contemplation of suffering, the contemplation of non-self, the contemplation of disenchantment, the contemplation of dispassion, the contemplation of cessation, and the contemplation of relinquishment—these are the sevenfold contemplations. A monk who has gone to an empty dwelling, having there attained bodily seclusion, cultivates mental seclusion by means of serenity and insight. By practicing according to the instruction, he adorns the world, the Dispensation, and his own empty dwelling—the basis for his attainment of distinction. By bringing about a state that is a foundation for special qualities, he is said to truly augment it for the wise; hence it is said, 'augmenter of empty dwellings.' Therefore, it is said, 'and here,' etc. However, it should be understood that one who constructs a mansion of one or more stories is not an augmenter of empty dwellings. And here, by the term 'empty dwelling,' it should be understood that all lodgings suitable for striving and application—such as a forest, the foot of a tree, and the like—are included.

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Ettāvatā yathā taṇhāvicaritadesanā paṭhamaṃ taṇhāvasena āraddhāpi taṇhāpadaṭṭhānattā mānadiṭṭhīnaṃ mānadiṭṭhiyo osaritvā kamena papañcattayadesanā jātā, evamayaṃ desanā paṭhamaṃ adhisīlasikkhāvasena āraddhāpi sīlapadaṭṭhānattā samathavipassanānaṃ samathavipassanāyo osaritvā kamena sikkhāttayadesanā jātāti veditabbā. Ettha hi ‘‘sīlesvevassa paripūrakārī’’ti ettāvatā adhisīlasikkhā vuttā, ‘‘ajjhattaṃ cetosamathamanuyutto anirākatajjhāno’’ti ettāvatā adhicittasikkhā, ‘‘vipassanāya samannāgato’’ti ettāvatā adhipaññāsikkhā. ‘‘Brūhetā suññāgārāna’’nti iminā pana samathavasena suññāgāravaḍḍhane [Pg.343] adhicittasikkhā, vipassanāvasena adhipaññāsikkhāti evaṃ dvepi sikkhā saṅgahetvā vuttā. Ettha ca ‘‘ajjhattaṃ cetosamathamanuyutto anirākatajjhāno’’ti imehi padehi sīlānurakkhikā eva cittekaggatā kathitā, ‘‘vipassanāyā’’ti iminā padena sīlānurakkhiko saṅkhārapariggaho.

Thus far, it should be understood that just as the teaching on the wandering of craving, though initially begun in terms of craving, extends to conceit and wrong views—since craving is their proximate cause—and gradually becomes a teaching on the three proliferations; so too, this teaching, though initially begun in terms of the higher training in virtue, extends to serenity and insight—since virtue is their proximate cause—and gradually becomes a teaching on the three trainings. Here, indeed, by 'one who is a complete fulfiller in virtues' the higher training in virtue is stated; by 'internally devoted to mental serenity, not rejecting jhāna' the higher training in mind; by 'endowed with insight' the higher training in wisdom. However, by 'augmenter of empty dwellings,' the higher training in mind is stated through the augmenting of empty dwellings by way of serenity, and the higher training in wisdom by way of insight; thus, both trainings are included and stated. And here, by the words 'internally devoted to mental serenity, not rejecting jhāna,' one-pointedness of mind that protects virtue is spoken of, and by the word 'insight,' comprehension of formations that protects virtue.

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Kathaṃ cittekaggatā sīlamanurakkhati? Yassa hi cittekaggatā natthi, so byādhimhi uppanne vihaññati, so byādhivihato vikkhittacitto sīlaṃ vināsetvāpi byādhivūpasamaṃ kattā hoti. Yassa pana cittekaggatā atthi, so taṃ byādhidukkhaṃ vikkhambhetvā samāpattiṃ samāpajjati, samāpannakkhaṇe dukkhaṃ dūragataṃ hoti, balavataraṃ sukhamuppajjati. Evaṃ cittekaggatā sīlamanurakkhati. Kathaṃ saṅkhārapariggaho sīlamanurakkhati? Yassa hi saṅkhārapariggaho natthi, tassa ‘‘mama rūpaṃ mama viññāṇa’’nti attabhāve balavamamattaṃ hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sīlaṃ nāsetvāpi attabhāvaṃ posetā hoti. Yassa pana saṅkhārapariggaho atthi, tassa attabhāve balavamamattaṃ vā sineho vā na hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sacepissa antāni bahi nikkhamanti, sacepi ussussati visussati, khaṇḍākhaṇḍiko vā hoti satadhāpi sahassadhāpi, neva sīlaṃ vināsetvā attabhāvaṃ posetā hoti. Evaṃ saṅkhārapariggaho sīlaṃ anurakkhati.

How does one-pointedness of mind protect virtue? For one who lacks one-pointedness of mind, when illness arises, they become distressed. Overcome by illness, their mind becomes scattered, and they may even abandon virtue in order to bring about the appeasement of the illness. But for one who possesses one-pointedness of mind, they suppress the suffering of illness and enter meditative attainment. At the moment of attainment, the suffering becomes distant, and a stronger happiness arises. Thus, one-pointedness of mind protects virtue. How does comprehension of formations protect virtue? For one who lacks comprehension of formations, there arises a strong sense of 'my-ness' regarding their own being, thinking, 'This is my form, this is my consciousness.' In situations of famine, illness, or danger, they may abandon virtue in order to nourish their own being. But for one who possesses comprehension of formations, there is no strong sense of 'my-ness' or affection toward their own being. Even in situations of famine, illness, or danger—even if their intestines were to protrude, or if they were to dry up and wither, or be shattered into a hundred or a thousand pieces—they would not abandon virtue in order to nourish their own being. Thus, comprehension of formations protects virtue.

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‘‘Brūhetā suññāgārāna’’nti iminā pana tasseva ubhayassa brūhanā vaḍḍhanā sātaccakiriyā dassitā. Evaṃ bhagavā yasmā ‘‘sabrahmacārīnaṃ piyo cassaṃ…pe… bhāvanīyo cā’’ti ime cattāro dhamme ākaṅkhantena natthaññaṃ kiñci kātabbaṃ, aññadatthu sīlādiguṇasamannāgateneva bhavitabbaṃ. Īdiso hi sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo. Vuttampi hetaṃ –

By 'augmenter of empty dwellings,' the augmenting, increasing, and continuous practice of that very same pair is shown. Thus, for one who desires these four qualities—'May I be dear to my fellow practitioners... and esteemed'—there is nothing else to be done; one must simply be endowed with qualities such as virtue. For such a one is indeed dear, agreeable, respected, and esteemed by fellow practitioners. It has also been said:

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‘‘Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;

Attano kamma kubbānaṃ, taṃ jano kurute piya’’nti. (dha. pa. 217);

'One endowed with virtue and vision, established in the Dhamma, who knows the truth, and does their own work—such a one the people hold dear.' (Dhp 217)

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Tasmā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo cassaṃ…pe… sīlesvevassa paripūrakārī…pe… suññāgārāna’’nti vatvā idāni yasmā paccayalābhādiṃ [Pg.344] patthayantenapi idameva karaṇīyaṃ, na aññaṃ kiñci, tasmā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assa’’ntiādimāha. Lābhī assanti lābhāsāya saṃvarasīlaparipūraṇaṃ pāḷiyaṃ āgataṃ. Kimīdisaṃ bhagavā anujānātīti? Na bhagavā sabhāvena īdisaṃ anujānāti, mahākāruṇikatāya pana puggalajjhāsayena evaṃ vuttanti dassento ‘‘na bhagavā’’tiādimāha. Tattha ghāsesanaṃ chinnakatho, na vācaṃ payuttaṃ bhaṇeti chinnakatho mūgo viya hutvā obhāsaparikathānimittaviññattipayuttaṃ ghāsesanaṃ vācaṃ na bhaṇe, na katheyyāti attho. Puggalajjhāsayavasenāti saṅkhepato vuttamatthaṃ vivaranto ‘‘yesaṃ hī’’tiādimāha. Raso sabhāvabhūto ānisaṃso rasānisaṃso.

Therefore, having said, "If, monks, a monk should wish: ‘May I be dear to my fellow monks…’… ‘May I be one who fulfills the virtues…’… ‘a developer of empty dwellings,’" now, because even one who desires gain of requisites and so forth must do this very thing and nothing else, he said, "If, monks, a monk should wish: ‘May I be a gainer…’" and so forth. By 'should be a gainer,' the fulfillment of the virtue of restraint with the desire for gain is stated in the Pāli. 'What kind of thing does the Blessed One allow?' The Blessed One does not allow such a thing by its very nature, but out of great compassion, considering the inclinations of individuals, he speaks thus, as shown by the words, 'the Blessed One does not...' and so forth. Here, 'seeking alms with speech cut off' means that one does not utter speech; like a mute, one does not utter speech connected with hinting, roundabout talk, signs, or intimation for seeking alms—one does not speak or converse, that is the meaning. By 'by way of the inclinations of individuals,' he explains the meaning stated briefly by saying 'for those who...' and so forth. The benefit of the essence is a benefit that is its essential nature.

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Paccayadānakārāti cīvarādipaccayadānavasena pavattakārā. Mahapphalā mahānisaṃsāti ubhayametaṃ atthato ekaṃ, byañjanameva nānaṃ. ‘‘Pañcime, gahapatayo, ānisaṃsā’’tiādīsu (mahāva. 285) hi ānisaṃsasaddo phalapariyāyopi hoti. Mahantaṃ vā lokiyasukhaṃ phalanti pasavantīti mahapphalā, mahato lokuttarasukhassa paccayā hontīti mahānisaṃsā. Tenāha ‘‘lokiyasukhena phalabhūtenā’’tiādi.

By 'those who give requisites' are meant those who act by way of giving robes and other requisites. By 'of great fruit, of great benefit' is meant that both are one in meaning; only the expression differs. For in passages like, 'Householders, these five benefits…' and so forth, the word 'benefit' is also a synonym for 'fruit.' They are 'of great fruit' because they produce great worldly happiness as fruit; they are 'of great benefit' because they are the cause of great supramundane happiness. Hence it is said, 'by way of worldly happiness as the fruit,' and so forth.

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Peccabhavaṃ gatāti petūpapattivasena nibbattiṃ upagatā. Te pana yasmā idha katakālakiriyā kālena katajīvitupacchedā honti, tasmā vuttaṃ ‘‘kālakatā’’ti. Sassusasurā ca tappakkhikā ca sassusasurapakkhikā. Te ñātiyonisambandhena āvāhavivāhasambandhavasena sambaddhā ñātī. Sālohitāti yonisambandhavasena. Ekalohitabaddhāti ekena samānena lohitasambandhena sambaddhā. Pasannacittoti pasannacittako. Kālakato pitā vā mātā vā petayoniyaṃ uppannoti adhikārato viññāyatīti vuttaṃ. Mahānisaṃsameva hotīti tassa tathāsīlasampannattāti adhippāyo.

By 'gone to a future existence' is meant having undergone rebirth in the realm of departed spirits. But because here they have died, their life-span cut off by time, it is therefore said, 'deceased.' 'Mothers-in-law and fathers-in-law, and those on their side' means mothers-in-law and fathers-in-law and their party. They are relatives connected by the bond of kinship and birth or by the bond of marriage. By 'blood relatives' is meant those connected by birth. By 'bound by one blood' is meant those connected by a single, common blood-relation. By 'with a serene mind' is meant one who has a serene mind. It is said that 'a deceased father or mother reborn in the realm of departed spirits' is understood from the context. By 'there is indeed great benefit' is meant that it is due to his being endowed with such virtue.

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Ajjhottharitāti madditā. Na ca maṃ arati saheyyāti maṃ ca arati na abhibhaveyya na maddeyya na ajjhotthareyya. Uppannanti jātaṃ nibbattaṃ. Sīlādiguṇayutto hi aratiñca ratiñca sahati ajjhottharati, madditvā tiṭṭhati, tasmā īdisamattānaṃ icchantenapi sīlādiguṇayutteneva bhavitabbanti [Pg.345] dasseti. Cittutrāso bhāyatīti bhayaṃ, ārammaṇaṃ bhāyati etasmāti bhayaṃ. Taṃ duvidhampi bhayaṃ bheravañca sahati abhibhavatīti bhayabheravasaho. Sīlādiguṇayutto hi bhayabheravaṃ sahati ajjhottharati, madditvā tiṭṭhati ariyakoṭiyavāsī mahādattatthero viya.

By 'overwhelmed' is meant 'crushed.' By 'nor could discontent overcome me' is meant that discontent could not overpower me, crush me, or overwhelm me. By 'arisen' is meant born, produced. Indeed, one endowed with virtues such as morality endures and overcomes both discontent and delight, standing firm after having crushed them. Therefore, it is shown that even one desiring such a state must be endowed with virtues like morality. Mental terror is fear; it is so called because one fears, or because on account of it one fears an object. He endures and overcomes both kinds of fear and terror, thus he is called 'one who endures fear and terror.' Indeed, one endowed with virtues like morality endures and overcomes fear and terror, standing firm after having crushed them, like the venerable Mahādatta of Ariyakoṭiya.

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Thero kira maggaṃ paṭipanno aññataraṃ pāsādikaṃ araññaṃ disvā ‘‘idhevajja samaṇadhammaṃ katvā gamissāmī’’ti maggā okkamma aññatarasmiṃ rukkhamūle saṅghāṭiṃ paññapetvā pallaṅkaṃ ābhujitvā nisīdi. Rukkhadevatāya dārakā therassa sīlatejena sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu. Devatāpi sakalarukkhaṃ cālesi. Thero acalova nisīdi. Sā devatā dhūmāyi pajjali. Neva sakkhi theraṃ cāletuṃ. Tato upāsakavaṇṇenāgantvā vanditvā aṭṭhāsi. ‘‘Ko eso’’ti vuttā ‘‘ahaṃ, bhante, tasmiṃ rukkhe adhivatthā devatā’’ti avoca. Tvaṃ ete vikāre akāsīti. Āma, bhanteti. ‘‘Kasmā’’ti ca vuttā āha ‘‘tumhākaṃ, bhante, sīlatejena dārakā sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu, sāhaṃ tumhe palāpetuṃ evamakāsi’’nti. Thero āha ‘‘atha kasmā ‘idha, bhante, mā vasatha, mayhaṃ aphāsuka’nti paṭikacceva nāvacāsi, idāni pana mā maṃ kiñci avaca, ‘ariyakoṭiyamahādatto amanussabhayena gato’ti vacanato lajjāmi, tenāhaṃ idheva vasissaṃ, tvaṃ pana ajjekadivasaṃ yattha katthaci vasāhī’’ti. Evaṃ sīlādiguṇayutto bhayabheravasaho hoti, tasmā īdisamattānaṃ icchantenapi sīlādiguṇayutteneva bhavitabbanti dasseti. Dutiyādīni uttānatthāni.

It is said that the Elder, while walking along the path, saw a delightful forest grove and thought, "Having practiced the ascetic's duties here today, I will go on." Leaving the path, he spread his outer robe at the foot of a tree, sat down cross-legged, and settled in. The tree deity's children, unable to maintain their own forms due to the Elder's moral power, cried out loudly. The deity even shook the entire tree. The Elder remained unmoved. That deity then became smoky and blazed. She could not move the Elder. Then the deity, appearing in the form of a layman, approached, paid homage, and stood to one side. When asked, "Who is that?" she replied, "Venerable sir, I am the deity dwelling in this tree." "Did you cause these disturbances?" "Yes, venerable sir." When asked why, she said, "Venerable sir, because of your moral power my children were unable to maintain their own forms and cried out, so I did this to drive you away." The Elder said, "Then why didn’t you say beforehand, ‘Venerable sir, do not stay here, it is uncomfortable for me’? Now, do not say anything to me. I would be ashamed of the report, ‘Mahādatta of Ariyakoṭiya fled from fear of non-humans,’ so I will stay right here. You, however, may dwell wherever you can for today." Thus, one endowed with virtues like morality is able to withstand fear and terror. Therefore, it is shown that even those who desire such a state must be endowed with virtues like morality. The meanings of the second and following sections are clear.

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Ākaṅkhasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Ākaṅkha Sutta and so forth is concluded.

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5-10. Migasālāsuttādivaṇṇanā

5-10. Commentary on the Migasālā Sutta and so forth

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75-80. Pañcame imassa hi puggalassa sīlavirahitassa paññā sīlaṃ paridhovatīti akhaṇḍādibhāvāpādanena sīlaṃ ādimajjhapariyosānesu paññāya [Pg.346] suvisodhitaṃ karoti. Yassa hi abbhantare sīlasaṃvaro natthi, ugghaṭitaññutāya pana cātuppadikagāthāpariyosāne paññāya sīlaṃ dhovitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti, ayaṃ paññāya sīlaṃ dhovati nāma seyyathāpi santatimahāmatto.

75-80. In the fifth case, for this person devoid of virtue, wisdom washes virtue—meaning wisdom thoroughly purifies virtue in the beginning, middle, and end by bringing about its unbroken condition. For one who lacks internal moral restraint but, due to keen understanding, washes virtue with wisdom at the conclusion of a four-lined verse and attains arahantship along with the analytical knowledges—this is called "washing virtue with wisdom," like the great minister Santati.

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Sīlavā pana paññaṃ dhovati. Yassa (dī. ni. aṭṭha. 1.317) hi puthujjanassa sīlaṃ saṭṭhiasītivassāni akhaṇḍaṃ hoti, so maraṇakālepi sabbakilese ghātetvā sīlena paññaṃ dhovitvā arahattaṃ gaṇhāti kandarasālapariveṇe mahāsaṭṭhivassatthero viya. There kira maraṇamañce nipajjitvā balavavedanāya nitthunante tissamahārājā ‘‘theraṃ passissāmī’’ti gantvā pariveṇadvāre ṭhito taṃ saddaṃ sutvā pucchi ‘‘kassa saddo aya’’nti. Therassa nitthunanasaddoti. ‘‘Pabbajjāya saṭṭhivassena vedanāpariggahamattampi na kataṃ, idāni na taṃ vandissāmī’’ti nivattitvā mahābodhiṃ vandituṃ gato. Tato upaṭṭhākadaharo theraṃ āha ‘‘kiṃ no, bhante, lajjāpetha, saddhopi rājā vippaṭisārī hutvā ‘na vandissāmī’ti gato’’ti. Kasmā, āvusoti? Tumhākaṃ nitthunanasaddaṃ sutvāti. ‘‘Tena hi me okāsaṃ karothā’’ti vatvā vedanaṃ vikkhambhetvā arahattaṃ patvā daharassa saññaṃ adāsi ‘‘gacchāvuso, idāni rājānaṃ amhe vandāpehī’’ti. Daharo gantvā ‘‘idāni kira theraṃ vandathā’’ti āha. Rājā susumārapatitena theraṃ vandanto ‘‘nāhaṃ ayyassa arahattaṃ vandāmi, puthujjanabhūmiyaṃ pana ṭhatvā rakkhitasīlameva vandāmī’’ti āha. Evaṃ sīlena paññaṃ dhovati nāma. Sesaṃ vuttameva. Chaṭṭhādīsu natthi vattabbaṃ.

A virtuous person, on the other hand, washes wisdom. For a worldling whose virtue remains unbroken for sixty or eighty years, at the time of death, destroys all defilements and, washing wisdom with virtue, attains arahantship—just like the elder Mahāsaṭṭhivassa in the Kandarasāla monastery. It is said that when the elder lay on his deathbed, groaning from intense pain, King Tissa went to see him but stopped at the monastery gate and, hearing the sound, asked, "Whose sound is this?" He was told it was the elder’s groaning. He said, "After sixty years in the monastic life, he hasn’t even mastered endurance of pain—I won’t pay respects to him now," and turned away to worship the great Bodhi tree. Then the elder’s young attendant said, "Venerable sir, why do you shame us? Even the faithful king, filled with regret, left saying, 'I won’t pay respects.'" "Why, friend?" "He heard your groaning." "Then give me an opportunity," the elder said, suppressed the pain, attained arahantship, and gave the young attendant a sign: "Go, friend, now have the king pay respects to us." The young man went and said, "Now you may pay respects to the elder." The king, prostrating like a crocodile, paid homage to the elder and said, "I do not pay respects to the noble one’s arahantship, but to the virtue he guarded while still standing on the ground of a worldling." Thus, this is called "washing wisdom with virtue." The rest is as previously stated. There is nothing further to say about the sixth and so on.

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Migasālāsuttādivaṇṇanā niṭṭhitā.

The Commentary on the Migasālā Sutta and so forth is concluded.

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Ākaṅkhavaggavaṇṇanā niṭṭhitā.

The Commentary on the Ākaṅkha Vagga is concluded.

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(9) 4. Theravaggo

(9) 4. The Chapter on the Elders

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1-8. Vāhanasuttādivaṇṇanā

1-8. The Commentary on the Vāhana Sutta and so on

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81-88. Catutthassa paṭhame vimariyādīkatenāti nimmariyādīkatena. Cetasāti evaṃvidhena cittena viharati. Tattha dve mariyādā kilesamariyādā ca ārammaṇamariyādā ca. Sace hissa rūpādike ārabbha rāgādayo [Pg.347] uppajjeyyuṃ, kilesamariyādā tena katā bhaveyya. Tesu panassa ekopi na uppannoti kilesamariyādā natthi. Sace panassa rūpādidhamme āvajjentassa ekacce āpāthaṃ nāgaccheyyuṃ, evamassa ārammaṇamariyādā bhaveyya. Te panassa dhamme āvajjentassa āpāthaṃ anāgatadhammo nāma natthīti ārammaṇamariyādāpi natthi. Idha pana kilesamariyādā adhippetāti āha ‘‘kilesamariyādaṃ bhinditvā’’tiādi. Tatiyādīsu natthi vattabbaṃ.

81-88. In the first of the fourth, 'vimariyādīkatena' means 'nimmariyādīkatena,' without boundaries. 'Cetasā' means he dwells with such a mind. Here, there are two boundaries: the boundary of defilements and the boundary of objects. If, with respect to forms and so on, lust and other defilements were to arise in him, then the boundary of defilements would have been created by him. But since not even one of these arises in him, there is no boundary of defilements. If, while he is adverting to phenomena such as forms, some were not to come into his perceptual range, in that way there would be for him a boundary of objects. However, for him adverting to phenomena, there is no phenomenon that does not come into his perceptual range; thus, there is no boundary of objects either. Here, however, the boundary of defilements is intended, thus it is said, 'having broken the boundary of defilements,' and so on. Regarding the third and the following, there is nothing to be said.

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Vāhanasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Vāhana Sutta and so on is concluded.

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9-10. Kokālikasuttādivaṇṇanā

9-10. The Commentary on the Kokālika Sutta and so on

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89-90. Navame (saṃ. ni. ṭī. 1.1.181) kokālikanāmakā dve bhikkhū. Tato idhādhippetaṃ niddhāretvā dassetuṃ ‘‘koyaṃ kokāliko’’ti pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ ‘‘kasmā ca upasaṅkamī’’ti pucchā. Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā no kassaci…pe… vasiṃsu. Āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adāpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suparisuddhe ādāsatale jallaṃ uṭṭhāpento viya ca.

89-90. In the ninth (Saṃ. Ni. Ṭī. 1.1.181), there were two bhikkhus named Kokālika. Therefore, to determine and show what is intended here, the question is asked, 'Who is this Kokālika?' To show the origin of the sutta, the question is asked, 'And why did he approach?' The passage beginning 'This one, it is said...' is the respective answer to these questions. Because they wished to dwell in seclusion and had few wishes, they dwelt thinking, 'Let no one…' He generated resentment because his own wish was thwarted. The elders entrusted the matter to the Saṅgha of bhikkhus because the speech used was not suitable and because they had not been made to give an apology by the elders. 'Previously... he thinks'—by this, he suspects the elders of being established in hypocrisy, like one seeing a wound where there is none, or like one raising dust on a perfectly clean mirror.

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Aparajjhitvāti bhagavato sammukhā ‘‘pāpabhikkhū jātā’’ti vatvā. Mahāsāvajjadassanatthanti mahāsāvajjabhāvadassanatthaṃ, ayameva vā pāṭho. Māhevanti mā evamāha, mā evaṃ bhaṇi. Saddhāya ayo uppādo saddhāyo, taṃ āvahatīti saddhāyikoti āha ‘‘saddhāya āgamakaro’’ti. Saddhāyikoti vā saddhāya ayitabbo, saddheyyoti attho. Tenāha ‘‘saddhātabbavacano vā’’ti.

'Aparajjhitvā' means having said in the presence of the Blessed One, 'Evil bhikkhus have arisen.' 'Mahāsāvajjadassanattham' means for the purpose of showing the state of being greatly at fault; or this is the reading itself. 'Māhevam' means: do not say thus, do not speak thus. The arising, the production, of faith is 'saddhāyo'; because he brings that about, he is 'saddhāyiko.' Thus it is said, 'a producer of the arising of faith.' Or, 'saddhāyiko' means one to be approached through faith; the meaning is 'one who should be believed.' Therefore it is said, 'or one whose words are to be believed.'

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Pīḷakā nāma bāhirato paṭṭhāya aṭṭhīni bhindanti, imā pana paṭhamaṃyeva aṭṭhīni bhinditvā uggatā. Tenāha ‘‘aṭṭhīni bhinditvā uggatāhi piḷakāhī’’ti. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo[Pg.348]. Tañca baḷisaṃ visasamaññā loke. Ārakkhadevatānaṃ saddaṃ sutvāti padaṃ ānetvā sambandho.

Boils, by name, break the bones starting from the outside, but these ones arise having first broken the bones. Therefore it is said, 'with boils that have arisen having broken the bones.' 'Of the size of a young beluva fruit' means of the size of a young bilva fruit. 'Visagilito' means one who has been struck by a weapon. And that hook is known in the world by the name 'poison.' The phrase 'having heard the sound of the guardian deities' is brought in to make the connection.

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Brahmaloketi suddhāvāsaloke. Varākoti anuggahavacanametaṃ. Hīnapariyāyoti keci. Piyasīlāti iminā etasmiṃ atthe niruttinayena pesalāti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti bhagavato vacanaṃ aññathā karontena yattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma pahīnakāmacchandabyāpādā honti, tvañca diṭṭhikāmacchandabyāpādavasena idhāgato, tasmā yāvañca te idaṃ aparaddhanti evamettha attho daṭṭhabbo.

'In the Brahmā world' means in the world of the Pure Abodes. 'Varāko' is a word of compassion. Some say it is a term for one in a wretched state. By this word 'Piyasīlā,' it shows that in this sense the word 'pesalā' is established by way of etymology. 'Kabarakkhīnī' means eyes that have become mottled, their color broken up by the power of disease. 'Yattakam' means: however much you have offended by taking the Blessed One's word otherwise, there is no measure of that. Because non-returners by name are those who have abandoned sensual desire and ill will, and you have come here by way of wrong view, sensual desire, and ill will, therefore the meaning here should be understood thus: 'to the extent that this has been transgressed by you.'

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Adiṭṭhippattoti appattadiṭṭhiko. Gilitaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ ‘‘dussīlo aya’’nti vadati. Vicinātīti ācinoti pasavati. Pasaṃsiyanindā tāva sampannaguṇaparidhaṃsanavasena pavattiyā sāvajjatāya kaṭukavipākā, nindiyappasaṃsā pana kathaṃ tāya samavipākāti? Tattha avijjamānaguṇasamāropanena attano paresañca micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi asūraṃ sūrena samaṃ karonto gārayho hoti, pageva duppaṭipannaṃ suppaṭipannena samaṃ karontoti.

'Adiṭṭhippatto' means one who has not attained the right view. Like one who has swallowed poison, like one standing having swallowed poison. Like an axe, in the sense of cutting off the root. 'In the highest goal' means in arahantship. He speaks of a destroyer of the cankers, just as Sunakkhatta spoke of the naked ascetic Korakkhattiya. He says, 'This one is immoral,' about a destroyer of the cankers who should be praised like a chief disciple. 'Vicināti' means he accumulates, he produces. The blame of one who is praiseworthy, in the first place, has a bitter result because it is faulty in its occurrence by way of destroying accomplished virtues. But how does the praise of one who is blameworthy have a result equal to that? In that case, it is because by superimposing non-existent virtues, it becomes a cause of wrong practice for oneself and others, and by making him equal to one who is praiseworthy. For even in the world, one who makes a non-hero equal to a hero is censurable; how much more so one who makes one of bad conduct equal to one of good conduct.

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Sakena dhanenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca.

'By one's own wealth' means by one's own property. This is a minor offense because it pertains to this present life and is remediable. This is a greater demerit because it is accumulated by what has been done, pertains to the future life, and is irremediable.

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Nirabbudoti gaṇanāviseso esoti āha ‘‘nirabbudagaṇanāyā’’ti, satasahassaṃ nirabbudānanti attho. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaāyuppamāṇaṃ pākatikavasena ariyūpavādinā vuttanti veditabbaṃ. Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantataramevāti vadanti.

'Nirabbuda'—this is a specific calculation; thus it is said, 'by the calculation of nirabbudas'; the meaning is a hundred thousand nirabbudas. Here, regarding the phrase, 'one who reviles a noble one goes to hell,' the lifespan as stated should be understood as spoken of in the ordinary sense for one who speaks against a noble one. However, because of the greatness of the virtues of the chief disciples, they say it is even very much greater than that.

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Atha [Pg.349] kho brahmā sahampatīti ko ayaṃ brahmā, kasmā ca pana bhagavantaṃ upasaṅkamitvā etadavocāti? Ayaṃ kassapassa bhagavato sāsane sahako nāma bhikkhu anāgāmī hutvā suddhāvāsesu uppanno, tattha sahampati brahmāti sañjānanti. So panāhaṃ bhagavantaṃ upasaṅkamitvā ‘‘padumanirayaṃ kittessāmi, tato bhagavā bhikkhūnaṃ ārocessati, athānusandhikusalā bhikkhū tatthāyuppamāṇaṃ pucchissanti, bhagavā ācikkhanto ariyūpavāde ādīnavaṃ pakāsessatī’’ti iminā kāraṇena bhagavantaṃ upasaṅkamitvā etadavoca.

Then Brahmā Sahampati—who is this Brahmā, and why did he approach the Blessed One and say this? This was a bhikkhu named Sahaka in the dispensation of the Blessed One Kassapa who, having become a non-returner, arose in the Pure Abodes. There they know him as Brahmā Sahampati. He approached the Blessed One and said this for this reason, thinking: 'I will announce the Paduma hell; then the Blessed One will inform the bhikkhus. Then the bhikkhus skilled in making connections will ask about the lifespan there, and the Blessed One, while explaining, will reveal the danger in reviling noble ones.'

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Magadharaṭṭhe saṃvohārato māgadhako pattho, tena. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbappadesassa etaṃ abbudoti nāmaṃ. Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi tato aparaṃ vīsatiguṇitaṃ nirabbudādīsu vassagaṇanā veditabbā. Ayañca gaṇanā aparicitānaṃ dukkarāti vuttaṃ ‘‘na taṃ sukaraṃ saṅkhātu’’nti. Keci pana ‘‘tattha tattha paridevanānattena kammakāraṇanānattenapi imāni nāmāni laddhānī’’ti vadanti, apare ‘‘sītanarakā ete’’ti. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Esa nayoti heṭṭhimato uparimassa vīsatiguṇataṃ atidisati. Dasame natthi vattabbaṃ.

A Magadhan pattha is by common usage in the country of Magadha; by that measure. 'Of the place to be tormented'—this, 'abbuda,' is the name for the region to be tormented by the suffering of hell. 'The reckoning of years'—in the abbuda lifespan, the reckoning of years should be understood as tenfold from one, and thereafter as twentyfold in the nirabbuda and so on. And this calculation is difficult for the unacquainted, thus it is said: 'It is not easy to reckon that.' Some, however, say: 'These names were obtained because of the variety of lamentation in each case and also because of the variety of the causes in kamma.' Others say: 'These are cold hells.' 'In all' means in all the hells from Ababa to the end with Paduma. 'This is the method'—this applies the twentyfold measure of the one above from the one below. Regarding the tenth, there is nothing to be said.

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Kokālikasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Kokālika Sutta and so on is concluded.

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Theravaggavaṇṇanā niṭṭhitā.

The Commentary on the Chapter on the Elders is concluded.

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(10) 5. Upālivaggo

(10) 5. The Chapter on Upāli

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1-4. Kāmabhogīsuttādivaṇṇanā

1-4. The Commentary on the Kāmabhogī Sutta and so on

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91-94. Pañcamassa paṭhamādīni uttānatthāni. Catutthe tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. Yasmā tathābhūto tapanissito, tapo vā tannissito, tasmā āha ‘‘tapanissitaka’’nti. Lūkhaṃ pharusaṃ sādhusammatācāravirahato na pasādanīyaṃ ājīvati vattatīti lūkhājīvī, taṃ lūkhājīviṃ. Upakkosatīti uppaṇḍeti[Pg.350], upahasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tenāha ‘‘hīḷeti vambhetī’’ti.

91-94. The first and so on in the fifth are clear in meaning. In the fourth, 'tapanaṃ' means torment, affliction, exhaustion of the body—this is 'tapo.' One who has this is a 'tapassī,' an ascetic; that 'tapassiṃ.' Because such a person relies on torment, or torment relies on him, therefore he says, 'tapanissitaka.' 'Lūkhaṃ' means rough, harsh, not pleasing due to the absence of conduct esteemed by the virtuous. One who lives or conducts oneself in such a way is a 'lūkhājīvī,' a rough-living person; that 'lūkhājīviṃ.' 'Upakkosatīti' means to scold, to revile through mockery. 'Upavadatīti' means to disparage with contempt. Therefore he says, 'he insults, he denigrates.'

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Kāmabhogīsuttādivaṇṇanā niṭṭhitā.

The Commentary on the Kāmabhogī Sutta and so on is concluded.

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5. Uttiyasuttavaṇṇanā

5. Commentary on the Uttiya Sutta

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95. Pañcame paccante bhavaṃ paccantimaṃ. Pākārassa thirabhāvaṃ uddhamuddhaṃ pāpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paṇḍitadovārikaṭṭhāniyaṃ katvā bhagavā attānaṃ dassesīti dassento ‘‘ekadvāranti kasmā āhā’’ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso paṇḍitoti vuccati, taṃ paṇḍiccanti āha ‘‘paṇḍiccena samannāgato’’ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammohaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha ‘‘dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna’’nti. Chinnaṭṭhānanti chinnabhinnappadeso, chiddaṭṭhānaṃ vā. Tañhi vivaranti vuccati.

95. In the fifth, 'paccantimaṃ' means being in the border region. 'Uddhāpaṃ' is that which causes the wall's stability to reach higher and higher; it is the base of the wall. By the term 'ādi,' the inclusion of gates, doorposts, moats, and so on should be understood. The Blessed One, having made himself like a wise doorkeeper, revealed himself; thus, while revealing, he raised the question, 'Why say 'one gate'?' The wisdom by which a person is called wise is termed 'paṇḍicca'; thus, he says, 'endowed with wisdom.' Skill, cleverness, and expertise in various duties are called 'veyyattiyaṃ.' 'Medhā' is that which destroys and disperses delusion; one who has it is 'medhāvī' (wise). 'Ṭhānuppattikā' means that it has arising in place after place; it is wisdom arising according to the occasion. 'Anupariyāyo' is that by which one goes around; that very path is 'anupariyāyapatho,' the path of going around the wall. 'Pākārasandhi' refers to the joint of the wall, where parts of the wall are to be joined, the cracked place of the wall. And it is said to be called 'the place where two bricks are missing' because of the absence of even two bricks at the lower end. 'Chinnaṭṭhāna' means a broken or split place, or a hole. Indeed, that is called an opening.

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Uttiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Uttiya Sutta is concluded.

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6-8. Kokanudasuttādivaṇṇanā

6-8. Commentary on the Kokanuda Sutta and so on.

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96-98. Chaṭṭhe khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena ‘‘rūpaṃ attato samanupassatī’’tiādivacanato. Avijjāpi diṭṭhiṭṭhānaṃ upanissayādibhāvena pavattanato. Yathāha ‘‘assutavā, bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido’’tiādi (dha. sa. 1007). Phassopi diṭṭhiṭṭhānaṃ. Yathā [Pg.351] cāha ‘‘tadapi phassapaccayā (dī. ni. 1.118-130) phussa phussa paṭisaṃvediyantī’’ti (dī. ni. 1.144) ca. Saññāpi diṭṭhiṭṭhānaṃ. Vuttañhetaṃ ‘‘saññānidānā hi papañcasaṅkhā (su. ni. 880; mahāni. 109), pathavito saññatvā’’ti (ma. ni. 1.2) ca ādi. Vitakkopi diṭṭhiṭṭhānaṃ. Vuttampi cetaṃ ‘‘takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti (su. ni. 892; mahāni. 121), ‘‘takkī hoti vīmaṃsī’’ti (dī. ni. 1.34) ca ādi. Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Tenāha bhagavā – ‘‘tassevaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati, atthi me attāti tassa saccato thetato diṭṭhi uppajjatī’’tiādi (ma. ni. 1.19).

96-98. In the sixth, the aggregates are also a basis for views, since they are the object in the statement, 'One regards form as self,' and so on. Ignorance is also a basis for views because it operates through conditions such as being a support, as stated: 'An uninstructed ordinary person, monks, who has no regard for the noble ones and is unskilled in the noble Dhamma,' and so on (Dhs. 1007). Contact is also a basis for views, as said: 'That too, conditioned by contact' (DN 1.118-130) and 'they experience feeling again and again through contact' (DN 1.144). Perception is also a basis for views, as it is said: 'For perceptions are the source of proliferating concepts' (Snp. 880; Mahāni. 109), and 'Having perceived earth as earth' (MN 1.2), and so on. Thought is also a basis for views, as it is said: 'Having conceived thought within views, they declare a twofold nature of truth and falsehood' (Snp. 892; Mahāni. 121), and 'He is a thinker, an investigator' (DN 1.34), and so on. Unwise attention is also a basis for views, as the Blessed One said: 'When one unwisely attends in this way, one of the six views arises: 'There is a self for me'—this view arises as true and established' (MN 1.19), and so on.

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Yā diṭṭhīti idāni vuccamānānaṃ aṭṭhārasannaṃ padānaṃ sādhāraṇaṃ mūlapadaṃ. Diṭṭhiyeva diṭṭhigataṃ gūthagataṃ viya, diṭṭhīsu vā gataṃ idaṃ dassanaṃ dvāsaṭṭhidiṭṭhīsu antogadhattātipi diṭṭhigataṃ, diṭṭhiyā vā gataṃ diṭṭhigataṃ. Idañhi ‘‘atthi me attā’’tiādi diṭṭhiyā gamanamattameva, natthettha attā vā nicco vā kocīti vuttaṃ hoti. Sā cāyaṃ diṭṭhi dunniggamanaṭṭhena gahanaṃ. Duratikkamaṭṭhena sappaṭibhayaṭṭhena ca kantāro dubbhikkhakantāravāḷakantārādayo viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena, vilomanaṭṭhena vā visūkaṃ. Kadāci sassatassa, kadāci ucchedassa vā gahaṇato virūpaṃ phanditanti vipphanditaṃ. Bandhanaṭṭhena saṃyojanaṃ. Diṭṭhiyeva anto tudanaṭṭhena dunnīharaṇīyaṭṭhena ca sallanti diṭṭhisallaṃ. Diṭṭhiyeva pīḷākaraṇaṭṭhena sambādhoti diṭṭhisambādho. Diṭṭhiyeva mokkhāvaraṇaṭṭhena palibodhoti diṭṭhipalibodho. Diṭṭhiyeva dummocanīyaṭṭhena bandhananti diṭṭhibandhanaṃ. Diṭṭhiyeva duruttaraṇaṭṭhena papātoti diṭṭhipapāto. Diṭṭhiyeva thāmagataṭṭhena anusayoti diṭṭhānusayo. Diṭṭhiyeva attānaṃ santāpetīti diṭṭhisantāpo. Diṭṭhiyeva attānaṃ anudahatīti diṭṭhipariḷāho. Diṭṭhiyeva kilesakāyaṃ ganthetīti diṭṭhigantho. Diṭṭhiyeva bhusaṃ ādiyatīti diṭṭhupādānaṃ. Diṭṭhiyeva ‘‘sacca’’ntiādivasena abhinivisatīti diṭṭhābhiniveso. Diṭṭhiyeva ‘‘idaṃ para’’nti āmasati, parato vā āmasatīti diṭṭhiparāmāso, samuṭṭhāti etenāti samuṭṭhānaṃ, kāraṇaṃ. Samuṭṭhānassa bhāvo samuṭṭhānaṭṭho, tena samuṭṭhānaṭṭhena, kāraṇabhāvenāti attho. Sattamaṭṭhamesu natthi vattabbaṃ.

The word 'view' (diṭṭhi) is the common root word for the eighteen terms now being explained. A view itself is 'diṭṭhigata,' like going to excrement; or this view, having gone into views, is also 'diṭṭhigata' because it is included in the sixty-two views; or that which has gone by means of a view is 'diṭṭhigata.' For this, such as 'I have a self,' is merely a movement of view; what is meant is that there is no self or anything permanent here. And this view is a 'gahana' (impenetrable thicket) in the sense of being hard to escape. It is a 'kantāra' (wilderness) in the sense of being hard to overcome and dangerous, like a famine-stricken wilderness or a wilderness infested with wild animals. It is a 'visūka' (distortion) in the sense of piercing through right view, or in the sense of being contrary to it. It is a 'vipphandita' (thrashing) because it is a distorted throbbing, sometimes grasping eternalism, sometimes annihilationism. It is a 'saṃyojana' (fetter) in the sense of binding. The view itself is a 'salla' (dart) because it pierces within and is hard to extract. The view itself is 'sambādha' (confinement) in the sense of causing oppression. The view itself is 'palibodha' (obstruction) in the sense of obstructing liberation. The view itself is 'bandhana' (bond) in the sense of being hard to release. The view itself is 'papāta' (precipice) in the sense of being hard to cross. The view itself is 'anusaya' (latent tendency) in the sense of having become firm. The view itself is 'santāpa' (torment) because it torments oneself. The view itself is 'pariḷāha' (burning) because it burns oneself. The view itself is 'gantha' (knot) because it ties the mass of defilements. The view itself is 'upādāna' (grasping) because it grasps strongly. The view itself is 'abhinivesa' (adherence) because it adheres in the manner of 'this is true' and so on. The view itself is 'parāmāsa' (clinging) because it touches 'this is superior' or touches from another. That by which it arises is 'samuṭṭhāna,' a cause. The state of being a source is the meaning of 'samuṭṭhānaṭṭha'; therefore, by 'samuṭṭhānaṭṭha' is meant the state of being a cause. In the seventh and eighth, there is nothing further to be said.

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Kokanudasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Kokanuda Sutta and so on is concluded.

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9-10. Upālisuttādivaṇṇanā

9-10. Commentary on the Upāli Sutta and Others.

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99-100. Navame [Pg.352] ajjhogāhetvā adhippetamatthaṃ sambhavituṃ sādhetuṃ dukkhāni durabhisambhavāni. Aṭṭhakathāyaṃ pana tattha nivāsoyeva dukkhoti dassetuṃ ‘‘sambhavituṃ dukkhāni dussahānī’’ti vuttaṃ. Araññavanapatthānīti araññalakkhaṇappattāni vanasaṇḍāni. Vanapatthasaddo hi saṇḍabhūte rukkhasamūhepi vattatīti araññaggahaṇaṃ. Pavivekanti pakārato, pakārehi vā vivecanaṃ, rūpādiputhuttārammaṇe pakārato gamanādiiriyāpathappakārehi attano kāyassa vivecanaṃ, gacchatopi tiṭṭhatopi nisajjatopi nipajjatopi ekasseva pavatti. Teneva hi vivecetabbānaṃ vivecanākārassa ca bhedato bahuvidhattā te ekattena gahetvā ‘‘paviveka’’nti ekavacanena vuttaṃ. Dukkaraṃ pavivekanti vā pavivekaṃ kattuṃ na sukhanti attho. Ekībhāveti ekattabhāve. Dvayaṃdvayārāmoti dvinnaṃ dvinnaṃ bhāvābhirato. Haranti viyāti saṃharanti viya vighātuppādanena. Tenāha ‘‘ghasanti viyā’’ti. Bhayasantāsuppādanena khādituṃ āgatā yakkharakkhasapisācādayo viyāti adhippāyo. Īdisassāti aladdhasamādhino. Tiṇapaṇṇamigādisaddehīti vāteritānaṃ tiṇapaṇṇādīnaṃ migapakkhiādīnañca bhīsanakehi bheravehi saddehi. Vividhehi ca aññehi khāṇuādīhi yakkhādiākārehi upaṭṭhitehi bhīsanakehi. Ghaṭena kīḷā ghaṭikāti eke. Dasamaṃ uttānameva.

99-100. In the ninth, having immersed oneself, the intended meaning is difficult to realize, and sufferings are hard to overcome. However, in the commentary, to show that dwelling there itself is suffering, it is said, "the arising of sufferings is unbearable." The wilderness groves refer to forest thickets possessing the characteristics of a wilderness. The term "vanapattha" also applies to dense clusters of trees; hence the inclusion of "wilderness." "Solitude" refers to seclusion according to manner or means—one separates the body from the multitude of diverse sense objects, like forms, etc., by means of modes of conduct such as going, standing, sitting, or lying down. Whether walking, standing, sitting, or lying down, its practice is singular. Therefore, because the ways of seclusion and the objects to be secluded are diverse, they are collectively referred to with the singular term "solitude." Or, "difficult is solitude" means that practicing solitude is not easy. "To become one" means to abide in a state of unity. "Delighting in pairs" means taking pleasure in the nature of duality. "They carry off, as it were"—they destroy, as it were, by causing the arising of destruction. Hence it is said, "they consume, as it were." The meaning is that demons, ogres, and ghouls, etc., come to devour by instilling fear. "Of such a one"—of one who has not attained samādhi. "By the sounds of grass, leaves, wild animals, etc."—by the terrifying and fearful sounds of grass, leaves, and wild animals or birds stirred by the wind. "And by various other frightening things appearing in the forms of stumps, demons, etc." "Playing with a pot is called 'ghaṭikā'"—according to some. The tenth is straightforward.

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Upālisuttādivaṇṇanā niṭṭhitā.

The commentary on the Upāli Sutta and others is concluded.

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Upālivaggavaṇṇanā niṭṭhitā.

The Upālivagga Commentary is concluded.

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Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

The Second Fifty is concluded.

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3. Tatiyapaṇṇāsakaṃ

3. The Third Fifty

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(11) 1. Samaṇasaññāvaggo

(11) 1. The Section on Perceptions of Ascetics

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1-12. Samaṇasaññāsuttādivaṇṇanā

1-12. Commentary on the Samaṇasaññā Sutta and so forth.

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101-112. Tatiyassa [Pg.353] paṭhamādīni uttānāni. Chaṭṭhe nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ maggo kathīyatīti katvā ‘‘ayaṃ heṭṭhā…pe… puna gahitā’’ti vuttaṃ. Kiñcāpi nijjiṇṇā micchādiṭṭhīti ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho ‘‘micchāsaṅkappassā’’tiādīsu sabbapadesu vattabboti dasseti ‘‘evaṃ sabbapadesu yojetabbo’’ti iminā. Ettha cāti ‘‘sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī’’ti etasmiṃ pāḷipade. Ettha ca samucchedavasena ca paṭippassaddhivasena ca paṭipakkhadhammānaṃ sammadeva vimuccanaṃ sammāvimutti. Tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanāpāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhena. Idañhi somanassindriyaṃ ukkaṃsagatasātasabhāvato sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. Evantiādi vuttasseva atthassa nigamanaṃ. Sattamādīni uttānatthāni.

101-112. The first and so on of the third are straightforward. In the sixth, the causes of wearing away are the causes of abandoning. Because it is said, "In this the path is described," it is said, "This below...pe... again taken." Although wrong view is worn away, it should be connected by bringing that in. Just as wrong view, though worn away by insight, is not completely eradicated—hence it is taken again to show the abandoning by eradication—so too, wrong intention and the like, though abandoned by insight, are not completely eradicated; thus they are taken again here. This meaning in "of wrong intention" and so on should be stated in all instances, as shown by "thus it should be applied in all instances." And here, in the Pāli passage, "And because of right liberation, many wholesome qualities reach full development," right liberation is complete release from opposing states both by eradication and by tranquillization. And because of that, the eight faculties reach full development in the path and fruition states—thus the faculties like faith associated with the path are also drawn out. For full development in the fruition states is so called by way of the path. By way of the meaning of delight—by way of the meaning of extreme affection. For this faculty of joy, being uplifted and having a nature of delight, affects the associated states as if moistening and soothing them. By way of mastery over the continuity of occurrence—by way of being the dominant condition in the continuity of resultant consciousness. "Thus" and so on is the conclusion of the meaning already stated. The seventh and so on are straightforward in meaning.

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Samaṇasaññāsuttādivaṇṇanā niṭṭhitā.

The commentary on the Samaṇasaññā Sutta and others is concluded.

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Samaṇasaññāvaggavaṇṇanā niṭṭhitā.

The Samaṇasaññāvagga Commentary is concluded.

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(12) 2. Paccorohaṇivaggo

(12) 2. The Withdrawal Chapter

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1-4. Paṭhamaadhammasuttādivaṇṇanā

1-4. Commentary on the First Adhamma Sutta and so on.

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113-116. Dutiyassa paṭhamadutiyāni uttānatthāni. Tatiye jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ sabbaṃ jānāti eva. Na hi padesañāṇe [Pg.354] ṭhito jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca ‘‘jāna’’nti iminā niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ, pakaraṇavasena ‘‘bhagavā’’ti saddantarasannidhānena ca ayamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhupaññācakkhudhammacakkhubuddhacakkhusamantacakkhusaṅkhātehi ñāṇacakkhūhi passitabbaṃ passati eva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānāti eva, diṭṭhidassanassa abhāvā passanto passatiyevāti attho. Cakkhu viya bhūtoti dassanapariṇāyakaṭṭhena cakkhu viya bhūto. Yathā hi cakkhu sattānaṃ dassanatthaṃ pariṇeti sādheti, evaṃ lokassa yāthāvadassanasādhanatopi dassanakiccapariṇāyakaṭṭhena cakkhu viya bhūto, paññācakkhumayattā vā sayambhuñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto.

113-116. The first and second of the second section are clear in meaning. In the third, "knowing, he knows" means he knows with the knowledge of omniscience all that should be known. For one established in partial knowledge does not know all that should be known. Through the supreme explanation and by grasping without distinction, the word "knows" encompasses the entire field of what is to be known without remainder. Therefore, the knowledge of omniscience alone is fit to be the means for the act of knowing related to this object. This meaning should be clarified by the context and the proximity of the other word, "Blessed One." "Seeing what should be seen, he sees" means he sees with the eyes of knowledge—namely, the divine eye, the eye of wisdom, the eye of the Dhamma, the eye of the Buddha, and the all-encompassing eye—what should be seen. Alternatively, "knowing, he knows" means that while other proponents of the full understanding of the realms of sense-desire and form, who have distorted perceptions, know by way of distortion even when knowing, it is not so for the Blessed One. The Blessed One, because he has abandoned distortions, knows as one who truly knows; because of the absence of the seeing of views, he sees as one who truly sees. "Become an eye" means he has become like an eye in the sense of leading to vision. Just as the eye leads and enables beings to see, so too, by being an instrument for the world to see things as they truly are, he has become like an eye in the sense of leading the function of vision. Or, because he is constituted of the eye of wisdom, or because he has become and attained the eye of wisdom through self-arisen knowledge, he has "become an eye."

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Ñāṇasabhāvoti viditakaraṇaṭṭhena ñāṇasabhāvo. Aviparītasabhāvaṭṭhena pariyattidhammappavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. Tenāha ‘‘dhammasabhāvo’’ti. Dhammā vā bodhipakkhiyā tehi uppannattā lokassa ca taduppādanato, anaññasādhāraṇaṃ vā dhammaṃ patto adhigatoti dhammabhūto. Seṭṭhaṭṭhena brahmabhūtoti āha ‘‘seṭṭhasabhāvo’’ti. Atha vā brahmā vuccati maggo, tena uppannattā lokassa ca taduppādanato, tañca sayambhuñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccappaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ tatthāpi pīḷanādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā ninnetā. Amatādhigamapaṭipattidesanāya amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammasāmī. Catutthe natthi vattabbaṃ.

"Of the nature of knowledge" means he is of the nature of knowledge in the sense of causing to know. "Become Dhamma" means he is made of the Dhamma uttered by speech after having reflected with the heart, in the sense of having an unperverted nature or from propagating the learned Dhamma. Hence it is said, "of the nature of Dhamma." Or, the Dhammas are the factors of enlightenment; because he has arisen from them and because he produces them for the world, or because he has attained and realized the incomparable Dhamma, he has "become Dhamma." "Become Brahma" means supreme; hence it is said, "of a supreme nature." Alternatively, the path is called Brahma; because he has arisen from it and because he produces it for the world, and because he has attained it through self-arisen knowledge, he has "become Brahma." "He speaks the Dhamma of the four truths" means he is a speaker. "He speaks while causing the penetration of the truths to proceed for a long time" means he is a proclaimer. "Having drawn out the meaning" means having extracted the meaning of suffering, etc., and within that, the meaning of oppression, etc. Or, he is a guide and leader to the ultimate goal, Nibbāna. "By teaching the practice for the attainment of the deathless, he generates the realization of the deathless in beings and thus gives the deathless," which means he is the giver of the deathless. "Master of the Dhamma" because the factors of enlightenment are dependent on him. In the fourth, there is nothing to be said.

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Paṭhamaadhammasuttādivaṇṇanā niṭṭhitā.

The commentary on the First Adhamma Sutta and others is concluded.

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5-42. Saṅgāravasuttādivaṇṇanā

5-42. Commentary on the Saṅgārava Sutta and so forth.

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117-154. Pañcame [Pg.355] appakāti thokā, na bahū. Athāyaṃ itarā pajāti yā panāyaṃ avasesā pajā sakkāyadiṭṭhitīrameva anudhāvati, ayameva bahutarāti attho. Sammadakkhāteti sammā akkhāte sukathite. Dhammeti tava desanādhamme. Dhammānuvattinoti taṃ dhammaṃ sutvā tadanucchavikaṃ paṭipadaṃ pūretvā maggaphalasacchikaraṇena dhammānuvattino. Maccuno ṭhānabhūtanti kilesamārasaṅkhātassa maccuno nivāsaṭṭhānabhūtaṃ. Suduttaraṃ taritvā pāramessantīti ye janā dhammānuvattino, te etaṃ suduttaraṃ duratikkamaṃ māradheyyaṃ taritvā atikkamitvā nibbānapāraṃ gamissanti.

117-154. In the fifth, 'appakā' means few, not many. But this other populace, the remaining populace, merely follows along with the shore of personality view—this is the more numerous, meaning the majority. 'Well-expounded' means well-spoken, well-taught. 'Dhamma' refers to your teaching, the Dhamma. 'Followers of the Dhamma' means those who, having heard that Dhamma, fulfill the practice befitting it and, by realizing the path and its fruits, become followers of the Dhamma. 'The abode of Death' refers to the dwelling place of Death, which is designated as the Māra of defilements. 'Having crossed the hard-to-cross, they will go beyond' means those people who are followers of the Dhamma will cross over this hard-to-cross, difficult-to-surpass domain of Māra and go to the far shore of Nibbāna.

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Kaṇhaṃ dhammaṃ vippahāyāti kāyaduccaritādibhedaṃ akusalaṃ dhammaṃ jahitvā. Sukkaṃ bhāvethāti paṇḍito bhikkhu abhinikkhamanato paṭṭhāya yāva arahattamaggā kāyasucaritādibhedaṃ sukkaṃ dhammaṃ bhāveyya. Okā anokamāgammāti okaṃ vuccati ālayo, anokaṃ vuccati anālayo. Ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha.

'Having abandoned the dark qualities' means abandoning unwholesome qualities such as bodily misconduct and so on. 'Cultivate the bright' means a wise monk, from the time of renunciation up to the path of arahantship, should develop bright qualities such as good bodily conduct and so on. 'From home to homelessness' means 'home' is called attachment, while 'homelessness' is called non-attachment; having left attachment, with reference to Nibbāna, which is designated as non-attachment.

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Tatrābhiratimiccheyyāti yasmiṃ anālayasaṅkhāte viveke nibbāne imehi sattehi durabhiramaṃ, tatrābhiratimiccheyya. Duvidhepi kāmeti vatthukāmakilesakāme. Cittaklesehīti pañcahi nīvaraṇehi attānaṃ pariyodapeyya vodāpeyya, parisodheyyāti attho.

'Desiring delight in that' means one should desire delight in that solitude, Nibbāna, which is designated as non-attachment and in which it is difficult for beings to find delight. 'Both kinds of sensual pleasures' refers to sensual pleasures of objects and the sensual pleasures of defilements. 'From the defilements of mind' means one should purify oneself, cleanse oneself, from the five hindrances—this is the meaning.

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Sambodhiyaṅgesūti sambojjhaṅgesu. Sammā cittaṃ subhāvitanti sammā hetunā nayena cittaṃ suṭṭhu bhāvitaṃ vaḍḍhitaṃ. Jutimantoti ānubhāvavanto, arahattamaggañāṇajutiyā khandhādibhede dhamme jotetvā ṭhitāti attho. Te loke parinibbutāti te imasmiṃ khandhādiloke parinibbutā nāma arahattappattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādāno viya padīpo apaṇṇattikabhāvaṃ gatāti attho.

'In the factors of awakening' means in the enlightenment factors. 'Rightly developed mind' means the mind is well developed, increased, by the right cause and method. 'Radiant' means possessing power, because they stand illuminating the aggregates and other kinds of phenomena by the radiance of the knowledge of the path of arahantship—this is the meaning. 'They are fully quenched in the world' means they are fully quenched in this world of aggregates and so on by two kinds of final Nibbāna: with residue remaining, from the attainment of arahantship due to the destruction of the round of defilements; and without residue remaining, due to the destruction of the round of aggregates with the final cessation of consciousness—like a lamp without fuel, gone to a state beyond designation—this is the meaning.

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Ito paraṃ yāva tatiyo paṇṇāsako, tāva uttānatthameva.

From here up to the third section of fifty, the meaning is obvious.

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Saṅgāravasuttādivaṇṇanā niṭṭhitā.

The Commentary on the Saṅgārava Sutta and so forth is concluded.

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Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

The Third Book of Fifty is concluded.

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4. Catutthapaṇṇāsakaṃ

4. The Fourth Book of Fifty

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155-166. Catutthassa [Pg.356] paṭhamavaggo uttānatthoyeva.

155-166. The first chapter of the fourth book is clear in meaning.

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1-44. Brāhmaṇapaccorohaṇīsuttādivaṇṇanā

1-44. Commentary on the Brāhmaṇapaccorohaṇī Sutta and so forth

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167-210. Dutiye ca paṭhamādīni uttānatthāni. Dasame pacchābhūmivāsinoti paccantadesavāsino. Sevālamālikāti pātova udakaṃ orohitvā sevālañceva uppalādīni ca gahetvā attano udakasuddhikabhāvajānanatthañceva ‘‘lokassa ca udakena suddhi hotī’’ti imassa atthassa jānanatthañca mālaṃ katvā pilandhanakā. Udakorohakāti pāto majjhanhe sāyanhe ca udakaorohaṇakā. Tenāha ‘‘sāyatatiyakaṃ udakorohaṇānuyogamanuyuttā’’ti. Ekādasamādīni uttānatthāni. Catutthe paṇṇāsake natthi vattabbaṃ.

167-210. In the second chapter, the first and subsequent discourses are clear in meaning. In the tenth, 'those who dwell in the last region' means inhabitants of borderlands. 'Those who wear garlands of algae' are those who, having descended into the water early in the morning, gather algae and lotuses, make them into garlands, and wear them—both to know the state of purity of their own water and to understand the meaning that 'the world is purified by water.' 'Those who descend into the water' are those who descend into the water in the morning, midday, and evening. Hence it is said, 'devoted to the practice of descending into the water three times a day.' The eleventh and subsequent discourses are clear in meaning. In the fourth Book of Fifty, there is nothing to be said.

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Brāhmaṇapaccorohaṇīsuttādivaṇṇanā niṭṭhitā.

The Commentary on the Brāhmaṇapaccorohaṇī Sutta and so forth is concluded.

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Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

The Fourth Book of Fifty is concluded.

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(21) 1. Karajakāyavaggo

(21) 1. The Chapter on the Foul Body

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1-536. Paṭhamanirayasaggasuttādivaṇṇanā

1-536. Commentary on the First Hell and Heaven Sutta and so forth

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211-746. Pañcamassa paṭhamādīni uttānatthāni. Navame yasmiṃ santāne kāmāvacarakammaṃ mahaggatakammañca katūpacitaṃ vipākadāne laddhāvasaraṃ hutvā ṭhitaṃ, tesu kāmāvacarakammaṃ itaraṃ nīharitvā sayaṃ tattha ṭhatvā attano vipākaṃ dātuṃ na sakkoti, mahaggatakammameva pana itaraṃ paṭibāhitvā attano vipākaṃ dātuṃ sakkoti garubhāvato. Tenāha ‘‘taṃ mahogho parittaṃ udakaṃ viyā’’tiādi. Ito paraṃ sabbattha uttānameva.

211-746. The first and subsequent discourses of the fifth book are clear in meaning. In the ninth, in a continuum in which both sense-sphere kamma and sublime kamma have been performed and accumulated, and are standing having obtained an opportunity to give a result, the sense-sphere kamma cannot push aside the other and remain there to give its own result; however, the sublime kamma alone, being weightier, can ward off the other and give its own result. Hence it is said, 'like a great flood and a small amount of water,' and so on. From here onward, the meaning is clear throughout.

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Paṭhamanirayasaggasuttādivaṇṇanā niṭṭhitā.

The Commentary on the First Hell and Heaven Sutta and so forth is concluded.

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Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Thus in the Manorathapūraṇī, the commentary on the Aṅguttara Nikāya,

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Dasakanipātavaṇṇanāya anuttānatthadīpanā samattā.

the exposition of the non-obvious meaning of the commentary on the Book of Tens is completed.

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. Namo tassa bhagavato arahato sammāsambuddhassa.

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

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Aṅguttaranikāye

In the Aṅguttara Nikāya

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Ekādasakanipāta-ṭīkā

Subcommentary to the Book of Elevens

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1. Nissayavaggo

1. The Chapter on Dependence

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1-10. Kimatthiyasuttādivaṇṇanā

1–10. Commentary on the Kimatthiya Sutta and so forth

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1-10. Ekādasakanipātassa [Pg.357] paṭhamādīni uttānatthāneva. Dasame janitasminti kammakilesehi nibbatte, jane etasminti vā janetasmiṃ, manussesūti attho. Tenāha ‘‘ye gottapaṭisārino’’ti. Janitasmiṃ-saddo eva vā i-kārassa e-kāraṃ katvā ‘‘janetasmi’’nti vutto. Janitasminti ca janasminti attho veditabbo. Janitasminti sāmaññaggahaṇepi yattha catuvaṇṇasamaññā, tattheva manussaloke. Khattiyo seṭṭhoti ayaṃ lokasamaññāpi manussalokeyeva, na devakāye brahmakāye vāti dassetuṃ ‘‘ye gottapaṭisārino’’ti vuttaṃ. Paṭisarantīti ‘‘ahaṃ gotamo, ahaṃ kassapo’’ti paṭi paṭi attano gottaṃ anussaranti paṭijānanti vāti attho.

1–10. The first and subsequent discourses of the Book of Elevens are straightforward in meaning. In the tenth discourse, 'janitasmiṃ' means 'produced by kamma and defilements'; or 'janetasmiṃ' means 'in this being', that is, 'among humans.' Hence it is said: “those who adhere to lineage.” The word 'janitasmiṃ' can also be stated as 'janetasmiṃ' by changing the vowel ‘i’ to ‘e.’ And 'janitasmiṃ' should be understood as meaning ‘among beings.’ Even when 'janitasmiṃ' is taken in a general sense, the four castes are commonly recognized only in the human world. The worldly designation “the khattiya is the best” also applies only in the human world, not in the deva or Brahmā realms. To indicate this, it is said: “those who adhere to lineage.” 'Paṭisaranti' means they repeatedly recall or declare their own lineage, thinking, “I am a Gotama, I am a Kassapa”—this is the meaning.

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Kimatthiyasuttādivaṇṇanā niṭṭhitā.

The commentary on the Kimatthiya Sutta and so forth is concluded.

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Nissayavaggavaṇṇanā niṭṭhitā.

The commentary on the Chapter on Dependence is concluded.

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2. Anussativaggo

2. The Chapter on Recollection

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1-4. Paṭhamamahānāmasuttādivaṇṇanā

1–4. Commentary on the First Mahānāma Sutta and so forth

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11-14. Dutiyassa paṭhamādīni uttānatthāni. Tatiye kabaḷīkārāhārabhakkhānanti kabaḷīkārāhārūpajīvīnaṃ. Ko pana devānaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro. Sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana ‘‘biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena [Pg.358] satta divase yāpanasamattho hotī’’ti vadanti. Asamayavimuttiyā vimuttoti maggavimokkhena vimutto. Aṭṭhannañhi samāpattīnaṃ samāpajjanassa samayopi atthi tassa asamayopi, maggavimokkhena pana vimuccanassa samayo vā asamayo vā natthi. Yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa tiṭṭhantassa nisīdantassa nipajjantassa khādantassa bhuñjantassa ca maggaphalappaṭivedho nāma na hotīti na vattabbaṃ. Iti maggavimokkhena vimuccantassa samayo vā asamayo vā natthīti maggavimokkho asamayavimutti nāma. Catutthe natthi vattabbaṃ.

11–14. In the second chapter, the first and subsequent discourses are straightforward in meaning. In the third discourse, 'kabaḷīkārāhārabhakkhānaṃ' means ‘of those who live on morsel-food.’ But what is the food of the devas, and what is their time for food? For all the devas of the sensual realm, ambrosia is their food. For the lower and lower devas it is coarser, while for the higher and higher ones it is most refined, and each consumes it daily according to their own daily capacity. Some say: “They consume a portion of ambrosia the size of a cat’s paw print, which, when placed on the tongue, suffuses the body up to the tips of the hair and nails. This amount is sufficient to sustain them for seven days.” 'Asamayavimuttiyā vimutto' means ‘liberated through the path-liberation.’ For the eight attainments, there is both a time for entering them and a time not for entering them, but for liberation through the path-liberation, there is no time or non-time. It should not be said that one with strong faith and initiated insight cannot realize the path and its fruits while walking, standing, sitting, lying down, eating, or consuming. Thus, for one being liberated through the path-liberation, there is no time or non-time—this is called asamayavimutti, ‘timeless liberation.’ In the fourth discourse, there is nothing to be said.

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Paṭhamamahānāmasuttādivaṇṇanā niṭṭhitā.

The commentary on the First Mahānāma Sutta and so forth is concluded.

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5. Mettāsuttavaṇṇanā

5. Commentary on the Mettā Sutta

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15. Pañcame sesajanāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇeneva passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhā supanā sayane piṭṭhippasāraṇalakkhaṇā kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayatthāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha ‘‘evaṃ asupitvā’’tiādi.

15. In the fifth discourse, sesajanā means ‘those who have not attained the liberation of mind through loving-kindness.’ Samparivattamānā means ‘completely turning over, not lying on the right side alone.’ Kākacchamānā means ‘making a loud sound with the force of heavy breathing.’ Here, sukhaṃ supati refers to two kinds of sleep: the activity of stretching out on the bed, and the uninterrupted flow of the life-continuum consciousness (bhavaṅga) unmixed with functional thoughts. In both cases, one sleeps happily. Because one lies down gently, arranging the limbs gracefully, and even when falling asleep, one is as if attained to jhāna. Therefore, it is said: “not having slept thus,” and so forth.

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Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ vijambhanaṃ ito cito ca viparivattanañca hotīti āha ‘‘nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī’’ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādivirahitova paṭibujjhati. Tena vuttaṃ ‘‘evaṃ appaṭibujjhitvā’’tiādi. Sukhappaṭibodho ca sarīravikārābhāvenāti āha ‘‘sukhaṃ nibbikāra’’nti.

Not finding comfort at the time of sleep, and due to sleeping in discomfort, at the time of waking there is bodily fatigue, groaning, yawning, and tossing here and there—thus it is said: “Groaning, yawning, tossing about, they wake up in discomfort.” But this one, having slept comfortably, wakes up without bodily fatigue, being free from groaning and so forth. Therefore, it is said: “not waking up thus,” and so forth. And because waking up in comfort is without bodily disturbance, it is said: “comfortably, without disturbance.”

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Bhaddakameva supinaṃ passatīti idaṃ anubhūtapubbavasena devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha ‘‘cetiyaṃ vandanto viyā’’tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.

He sees only auspicious dreams—this is said because, through past experience and the presentation by devas, he has only auspicious dreams, not inauspicious ones. Therefore, it is said: “As if worshipping a shrine,” and so forth. Also, even when caused by elemental disturbances, his dreams will mostly be auspicious, owing largely to the mind-born matter being in harmony with the season-born and nutriment-born matter.

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Ure [Pg.359] āmukkamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.

Like a pearl necklace draped over the chest—it might be said by some to be like a single strand tied around the neck and hanging down the chest, but a pearl necklace composed of many jeweled strands, hanging from the shoulder area down to the lower part of the waist, is indeed called “draped over the chest.”

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Visākhatthero viyāti (visuddhi. 1.258) so kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi ‘‘tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto, icchiticchitaṭṭhāneyevettha sakkā nisīdituṃ vā nipajjituṃ vā, utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha’’nti. So attano bhogakkhandhaṃ puttadārassa niyyātetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekaṃ māsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Iti anupubbena mahāvihāraṃ gantvā pabbajjaṃ yācati. So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. ‘‘Kimeta’’nti ca vutte ‘‘kahāpaṇasahassaṃ, bhante’’ti vatvā, ‘‘upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idāneva naṃ vicārehī’’ti vutte ‘‘visākhassa pabbajjaṭṭhānaṃ āgatā mā rittahatthā gamiṃsū’’ti muñcitvā sīmāmāḷake vikkiritvā pabbajitvā upasampanno. So pañcavasso hutvā dvemātikā paguṇā katvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro cattāro māse samapavattavāsaṃ vasamāno cari. Evaṃ caramāno –

Like the Elder Visākha (Visuddhi. 1.258). He, it is said, was a householder in Pāṭaliputta. While living there, he heard: “The island of Tambapaṇṇi, it seems, is adorned with garlands of shrines and resplendent with saffron robes. There, one can sit or lie down wherever one wishes. The climate is favorable, the lodgings are suitable, the people are agreeable, and listening to the Dhamma is convenient—everything there is easily obtained.” He entrusted his wealth to his wife and children, tied a single kahāpaṇa in the corner of his garment, left his home, and stayed for a month by the seashore, watching for a boat. Skilled in trade, he bought goods in one place and sold them in another, engaging in righteous commerce. Within that month, he accumulated a thousand. Gradually, he reached the Great Monastery and requested ordination. When he was led to the boundary for ordination, he dropped the bag with a thousand through a hole in his waistband onto the ground. Asked, “What is this?” he replied, “A thousand kahāpaṇas, venerable sir.” He was told, “Lay follower, after ordination, one cannot manage it; deal with it right now.” Thinking, “May those who have come for Visākha’s ordination not go away empty-handed,” he released it, scattered it in the boundary pavilion, then ordained and received higher ordination. After five years, having mastered the two Mātikās, he took up a meditation subject suitable for himself and wandered, dwelling for four months in each monastery in a regular residence. While wandering thus—

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‘‘Vanantare ṭhito thero, visākho gajjamānako;

Attano guṇamesanto, imamatthaṃ abhāsatha.

“The elder Visākha, standing in the forest, roaring, reflecting on his own qualities, spoke this meaning:

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‘‘Yāvatā upasampanno, yāvatā idha māgato;

Etthantare khalitaṃ natthi, aho lābho te mārisā’’ti. (visuddhi. 1.258);

“Since I was ordained, and since I arrived here, in this interval there has been no transgression. Oh, what a gain for you, friend!” (Vis. 1.258);

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So cittalapabbatavihāraṃ gacchanto dvedhāpathaṃ patvā ‘‘ayaṃ nu kho maggo, udāhu aya’’nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā [Pg.360] hatthaṃ pasāretvā ‘‘eso maggo’’ti dasseti. So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā ‘‘paccūse gamissāmī’’ti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi. Thero ‘‘ko eso’’ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero ‘‘sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara’’nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Eteneva upāyena thero tattheva vasitvā tattheva parinibbāyīti. Evaṃ dhamattāvihārī bhikkhu amanussānaṃ piyo hoti.

On his way to Cittalapabbata Monastery, he came to a fork in the road and stood pondering: “Is this the right path, or that one?” Then, a deva dwelling on the mountain stretched out a hand and showed him, saying: “This is the path.” He reached Cittalapabbata Monastery and stayed there for four months. Thinking, “I will leave at dawn,” he lay down to rest. A deva dwelling in the Maṇila tree at the head of the walking path sat on a stone step and wept. The elder asked: “Who is this?” “I am Maṇiliyā, venerable sir.” “Why are you weeping?” “Because of your departure.” “What benefit is there to you from my staying here?” “Venerable sir, while you dwell here, the non-humans obtain loving-kindness for one another. But once you leave, they will quarrel and speak harsh things.” The elder said: “If my staying here brings you ease, it is good.” So he stayed another four months. Again, the thought of leaving arose. The deva also wept just as before. By this means, the elder remained there and attained final nibbāna in that very place. Thus, a bhikkhu who dwells according to the Dhamma is dear to non-humans.

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Balavapiyacittatāyāti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti. Khippameva cittaṃ samādhiyati, kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati, ‘‘āsavānaṃ khayāyā’’ti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti. Yathāha –

By balavapiyacittatāya, it is shown that even by the mere strength of having an affectionate mind, a weapon does not penetrate, let alone by the liberation of mind through loving-kindness. The mind quickly becomes concentrated because ill will—a danger to one whose jhāna has declined—is driven far away; thus it quickly becomes concentrated. Some say this is “for the destruction of the taints.” The rest is easily understood. Here, although those who have attained jhāna through other meditation subjects also obtain benefits such as pleasant sleep and so forth, as it is said—

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‘‘Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā’’ti. (visuddhi. mahāṭī. 1.258);

Ca ādi –

“The sages sleep happily, inwardly well-concentrated; they awaken well-awakened, always the disciples of Gotama.” (Visuddhi. Mahāṭī. 1.258), and so forth—

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Tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha ‘‘nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī’’tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.

Nevertheless, these benefits are obtained in full by those who gain the divine abidings, because the divine abidings are the direct opposites of ill will and the like. Hence it is said: 'This, friend, is the escape from ill will, namely, the liberation of mind through loving-kindness,' and so on (Dī. Ni. 3.326; A. Ni. 6.13). And since beings experience bad sleep and the like due to ill will and so on, when the divine abidings—which are their opposites—are accomplished, good sleep and the like are as if in their hands.

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Mettāsuttavaṇṇanā niṭṭhitā.

The commentary on the Mettā Sutta is finished.

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6. Aṭṭhakanāgarasuttavaṇṇanā

6. Commentary on the Aṭṭhakanāgara Sutta

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16. Chaṭṭhe [Pg.361] beluvagāmaketi vesāliyā dakkhiṇapasse avidūre beluvagāmako nāma atthi, taṃ gocaragāmaṃ katvāti attho. Sārappattakulagaṇanāyāti mahāsāramahappattakulagaṇanāya. Dasame ṭhāneti aññe aññeti dasagaṇanaṭṭhāne. Aṭṭhakanagare jāto bhavoti aṭṭhakanāgaro. Kukkuṭārāmoti pāṭaliputte kukkuṭārāmo, na kosambiyaṃ.

16. In the sixth, 'in Beluvagāmaka' means that near the southern side of Vesālī, not far away, there is a village named Beluvagāmaka, which he made his alms-village. 'By counting families of great substance and attainment' means by counting families of great substance and great attainment. In the tenth, 'in a place' means in a place for counting ten, one after another. 'One born in the city of Aṭṭhaka' is an Aṭṭhakanāgara. 'Kukkuṭārāma' refers to the Kukkuṭārāma in Pāṭaliputta, not in Kosambī.

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Pakatatthappaṭiniddeso ta-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato adhigato supākaṭo ca, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanīyapaṭipadāya atthabhāveneva dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassanasaddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisese pavattidassanatthaṃ asādhāraṇañāṇavisesavasena, vijjāttayavasena, vijjābhiññānāvaraṇavasena, sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatā āsayānusayañāṇena, sabbañeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Desanāpaññāya passatāti desetabbadhammānaṃ desetabbappakāraṃ bodhaneyyapuggalānañca āsayānusayacaritādhimuttiādibhedaṃ dhammaṃ desanāpaññāya yāthāvato passatā. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā sāsanassa vā paccatthikānaṃ aññatitthiyānaṃ. Tesaṃ pana hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ ajjhupekkhaṇañca. Kesivinayasuttañcettha nidassanaṃ. Tathā ṭhānāṭṭhānādīni jānatā. Yathākammūpage satte passatā. Savāsanānamāsavānaṃ khīṇattā arahatā. Abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena.

The explanation of the meaning of 'manifest' is as follows: The word 'that' (ta) refers to what is stated in grammatical agreement with phrases such as 'by the Blessed One.' It signifies the state of full awakening by which the Blessed One is manifest, attained, and perfectly clear. To show this state of full awakening, together with the path leading to it, as its inherent meaning, it is said: 'He who... is fully awakened.' Although the terms 'knowledge' and 'vision' are here synonyms for wisdom, to demonstrate their specific functions in various domains, their meaning is connected and shown through this or that distinction: by way of the unique knowledges, the threefold knowledge, the higher knowledges and non-obstruction, the knowledge of omniscience and the fleshly eye, and the knowledge of penetration and teaching. Thus, it is stated: 'For those...' etc. In this context: knowing inclinations and latent tendencies is done with the knowledge of inclinations and latent tendencies; seeing all knowable phenomena is done with the unobstructed knowledges of omniscience. 'Through past lives, etc.' refers to the knowledges of past lives and the destruction of the taints. 'Through penetrating wisdom' means through the wisdom of the noble path. 'Seeing with the wisdom of teaching' refers to seeing accurately, with the wisdom of teaching, the phenomena to be taught, the manner of teaching, and the various distinctions of those to be taught—such as their inclinations, latent tendencies, character, and aspirations. 'Of enemies' refers to the defilements as enemies, the fivefold Māras, or the opponents of the teaching, such as adherents of other sects. Their destruction is overpowering them with miracles, rendering them speechless, or remaining indifferent. The Kesivinaya Sutta serves as an illustration here. Similarly, by one who knows what is possible and impossible, etc.; by one who sees beings faring according to their kamma; by an Arahant, due to the destruction of the taints along with their latent tendencies; and by the Perfectly Awakened One, due to the non-inverted understanding of phenomena classified as 'to be directly known,' etc.

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Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā. Kāyakammādivasena tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā. Davādīnampi abhāvasādhikāya pahānasampadāya arahatā. Chandādīnaṃ [Pg.362] ahānihetubhūtāya akkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaaṭṭhārasaāveṇikabuddhadhammavasenapi yojanā kātabbā.

Or, due to unobstructed knowledge in the three times, being the Knower. Because of acting with careful consideration, with knowledge following the three types of actions—bodily, verbal, and mental—being the Seer. Due to the perfection of abandoning, which establishes the absence of defilements like passion, being the Arahant. Due to omniscience, which establishes imperishable eloquence and is the cause of non-decline of qualities like zeal, being the Perfectly Self-Enlightened One. Thus, the connection should also be made by way of the ten powers and the eighteen unique qualities of a Buddha.

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Abhisaṅkhatanti attano paccayehi abhisammukhabhāvena samecca sambhuyya kataṃ. Svāssa katabhāvo uppādanena veditabbo, na uppannassa paṭisaṅkharaṇenāti āha ‘‘uppādita’’nti. Te cassa paccayā cetanāpadhānāti dassetuṃ pāḷiyaṃ ‘‘abhisaṅkhataṃ abhisañcetayita’’nti vuttanti ‘‘cetayitaṃ kappayita’’nti atthamāha. Abhisaṅkhataṃ abhisañcetayitanti ca jhānassa pātubhāvadassanamukhena viddhaṃsanabhāvaṃ ulliṅgeti. Yañhi ahutvā sambhavati, taṃ hutvā paṭiveti. Tenāha pāḷiyaṃ ‘‘yaṃ kho panā’’tiādi. Samathavipassanādhamme ṭhitoti ettha samathadhamme ṭhitattā samāhito vipassanaṃ paṭṭhapetvā aniccānupassanādīhi niccasaññādayo pajahanto anukkamena taṃ anulomañāṇaṃ pāpetā hutvā vipassannādhamme ṭhito. Samathavipassanāsaṅkhātesu dhammesu rañjanaṭṭhena rāgo. Nandanaṭṭhena nandī. Tattha sukhumā apekkhā vuttā. Yā nikantīti vuccati.

'Constructed' means something made by coming together, through the immediacy and concurrence of its own conditions. Its created nature should be understood by its production, not by the repairing of what has already arisen—hence it is called 'produced.' To show that its conditions are primarily intention, the Pāli states, 'constructed and deliberately intended,' and explains the meaning as 'intended and planned.' The phrase 'constructed and deliberately intended' also indicates its perishable nature by way of seeing the manifestation of jhāna. For what comes into being after not having been, passes away after having been. Therefore, the Pāli states, 'whatever indeed...' 'Established in the qualities of serenity and insight' means that, being established in the quality of serenity, one is concentrated; having established insight and abandoning perceptions of permanence, etc., through the contemplation of impermanence, etc., one gradually attains conformity knowledge, thus becoming established in the quality of insight. For the phenomena designated as serenity and insight, passion is in the sense of coloring. Delight is in the sense of enjoying. Therein, a subtle expectation is mentioned, which is called 'craving.'

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Evaṃ santeti evaṃ yathārutavaseneva imassa suttapadassa atthe gahetabbe sati. Samathavipassanāsu chandarāgo kattabboti anāgāmiphalaṃ anibbattetvā tadatthāya samathavipassanāpi anibbattetvā kevalaṃ tattha chandarāgo kattabbo bhavissati. Kasmā? Tesu samathavipassanāsaṅkhātesu dhammesu chandarāgamattena anāgāminā laddhabbassa aladdhaanāgāmiphalenapi laddhabbattā. Tathā sati tena anāgāmiphalampi laddhabbameva hoti. Tenāha ‘‘anāgāmiphalaṃ paṭiladdhaṃ bhavissatī’’ti. Sabhāvato rasitabbattā aviparīto attho eva attharaso.

'This being so' means: when the meaning of this phrase from the sutta is to be taken just as it is heard. If 'zeal and passion should be cultivated for serenity and insight' is the meaning, then without producing the fruit of non-return, and without producing serenity and insight for that purpose, only zeal and passion would have to be cultivated there. Why? Because that which is to be attained by a non-returner would be attainable even by one who has not attained the fruit of non-return, merely through zeal and passion for those phenomena designated as serenity and insight. That being so, the fruit of non-return would certainly be attainable by him. Therefore, it is said, 'The fruit of non-return will be attained.' Because it is to be savored by its own nature, the undistorted meaning is itself the savor of the meaning.

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Aññāpi kāci sugatiyoti vinipātike sandhāyāha. Aññāpi kāci duggatiyoti asurakāyamāha.

'Any other good destination'—he says this referring to the vinipātika asuras. 'Any other bad destination'—he says this referring to the host of asuras.

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Appaṃ yācitena bahuṃ dentena uḷārapurisena viya ekaṃ dhammaṃ pucchitena ‘‘ayampi ekadhammo’’ti kathitattā ekādasapi dhammā pucchāvasena ekadhammo nāma jāto paccekaṃ vākyaparisamāpanañāyena. Pucchāvasenāti ‘‘atthi nu kho, bhante ānanda, tena…pe… sammāsambuddhena ekadhammo sammadakkhāto’’ti evaṃ [Pg.363] pavattapucchāvasena. Amatuppattiatthenāti amatabhāvassa uppattihetutāya, sabbānipi kammaṭṭhānāni ekarasāpi amatādhigamassa paṭipattiyāti attho. Evamettha aggaphalabhūmi anāgāmiphalabhūmīti dveva bhūmiyo sarūpato āgatā, nānantariyatāya pana heṭṭhimāpi dve bhūmiyo atthato āgatā evāti daṭṭhabbāti. Pañca satāni aggho etassāti pañcasataṃ. Sesamettha uttānameva.

Just as a generous person gives much when little is asked, so too, when asked about one thing, and with the answer 'this too is one thing,' all eleven things are named as 'one thing' by way of the question, according to the method of concluding each statement. 'By way of the question' means by way of the question proceeding thus: 'Is there, Venerable Ānanda, one thing well-proclaimed by that... Perfectly Self-Enlightened One?' 'Because it has the meaning of the arising of the deathless' means because it is the cause for the arising of the deathless state; the meaning is that all meditation subjects, though of one flavor, are the practice for attaining the deathless. Thus, here, the stage of the highest fruit and the stage of the fruit of non-return—only these two stages are mentioned in their own form. However, due to the principle of immediacy, the two lower stages are also implied in meaning; this should be understood. 'Five hundred is its value' is pañcasataṃ. The rest here is self-evident.

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Aṭṭhakanāgarasuttavaṇṇanā niṭṭhitā.

The Commentary on the Aṭṭhakanāgara Sutta is finished.

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7. Gopālasuttavaṇṇanā

7. Commentary on the Gopāla Sutta

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17. Sattame tisso kathāti tisso aṭṭhakathā, tividhā suttassa atthavaṇṇanāti attho. Ekekaṃ padaṃ nāḷaṃ mūlaṃ etissāti evaṃsaññitā ekanāḷikā. Ekekaṃ vā padaṃ nāḷaṃ atthaniggamanamaggo etissāti ekanāḷikā. Tenāha ‘‘ekekassa padassa atthakathana’’nti. Cattāro aṃsā bhāgā atthasallakkhaṇūpāyā etissāti caturassā. Tenāha ‘‘catukkaṃ bandhitvā kathana’’nti. Niyamato nisinnassa āraddhassa vatto saṃvatto etissā atthīti nisinnavattikā, yathāraddhassa atthassa visuṃ visuṃ pariyosāpikāti attho. Tenāha ‘‘paṇḍitagopālakaṃ dassetvā’’tiādi. Ekekassapi padassa piṇḍatthadassanavasena bahūnaṃ padānaṃ ekajjhaṃ atthaṃ akathetvā ekamekassa padassa atthavaṇṇanā ayaṃ sabbattha labbhati. Catukkaṃ bandhitvāti kaṇhapakkhe upamopameyyadvayaṃ, tathā sukkapakkheti idaṃ catukkaṃ yojetvā. Ayaṃ edisesu eva suttesu labbhati. Pariyosānagamananti keci tāva āhu ‘‘kaṇhapakkhe upamaṃ dassetvā upamā ca nāma yāvadeva upameyyasampaṭipādanatthāti upameyyatthaṃ āharitvā saṃkilesapakkhaniddeso ca vodānapakkhavibhāvanatthāyāti sukkapakkhampi upamopameyyavibhāgena āharitvā suttatthassa pariyosāpanaṃ. Kaṇhapakkhe upameyyaṃ dassetvā pariyosānagamanādīsupi eseva nayo’’ti. Apare pana ‘‘kaṇhapakkhe, sukkapakkhe ca taṃtaṃupamūpameyyatthānaṃ visuṃ visuṃ pariyosāpetvāva kathanaṃ pariyosānagamana’’nti vadanti. Ayanti nisinnavattikā. Idhāti imasmiṃ gopālakasutte. Sabbācariyānaṃ āciṇṇāti sabbehipi pubbācariyehi ācaritā saṃvaṇṇitā, tathā ceva pāḷi pavattāti.

17. In the seventh, 'three explanations' means three commentaries, signifying the threefold explanation of the meaning of the sutta. 'Each word is a reed, a root, belonging to this'—thus it is called 'single-reeded.' Alternatively, 'each word is a reed, a path for deriving meaning, belonging to this'—hence 'single-reeded.' Therefore, it is said, 'the explanation of each word.' 'Four parts, divisions, means for discerning meaning, belonging to this'—hence 'four-sided.' Therefore, it is said, 'explaining by binding into a fourfold.' 'For one who has sat down and begun according to a rule, a practice and procedure belongs to this'—hence 'nisinnavattikā,' meaning it concludes each intended meaning separately. Therefore, it is said, 'having shown the wise cowherd,' and so forth. This explanation of the meaning of each single word, without explaining the meaning of many words collectively, by way of showing the condensed meaning of each word, is found everywhere. 'Binding into a fourfold' means arranging this fourfold, namely, in the dark side, a pair of simile and subject, and likewise in the bright side. This is found only in such suttas. 'Bringing to completion'—some say: 'Having shown the simile in the dark side, and since a simile exists only for the purpose of illustrating the subject, having brought in the meaning of the subject, and since the exposition of the side of defilement is for the purpose of clarifying the side of purification, having also brought in the bright side by way of distinguishing simile and subject, the meaning of the sutta is concluded. In the dark side, having shown the subject, the same method applies to bringing it to a conclusion.' Others say: 'In the dark side and the bright side, the explanation is brought to completion by having separately concluded the meanings of the respective similes and subjects.' This is 'nisinnavattikā.' 'Here' means in this Gopālaka Sutta. 'Practiced by all teachers' means practiced and expounded by all previous teachers, and likewise the Pāli proceeds.

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Aṅgīyanti [Pg.364] avayavabhāvena ñāyantīti aṅgāni, koṭṭhāsā. Tāni panettha yasmā sāvajjasabhāvāni, tasmā āha ‘‘aṅgehīti aguṇakoṭṭhāsehī’’ti. Gomaṇḍalanti gosamūhaṃ. Pariharitunti rakkhituṃ. Taṃ pana pariharaṇaṃ pariggahetvā vicaraṇanti āha ‘‘pariggahetvā vicaritu’’nti. Vaḍḍhinti gunnaṃ bahubhāvaṃ bahugorasatāsaṅkhātaṃ parivuddhiṃ. ‘‘Ettakamida’’nti rūpīyatīti rūpaṃ, parimāṇaparicchedopi sarīrarūpampīti āha ‘‘gaṇanato vā vaṇṇato vā’’ti. Na pariyesati vinaṭṭhabhāvasseva ajānanato. Nīlāti ettha iti-saddo ādiattho. Tena setasabalādivaṇṇaṃ saṅgaṇhāti.

They are called 'limbs' (aṅgāni) because they are known as parts, sections (koṭṭhāsā). Here, since they are of a blameworthy nature, therefore it is said: 'with limbs (aṅgehi)' means with sections devoid of good qualities. 'Gomaṇḍala' means a herd of cows. 'Pariharituṃ' means to protect. That protection, however, is wandering about having taken them up; hence it is said, 'having taken up, to wander.' 'Vaḍḍhi' means the abundance of cows, growth reckoned as an abundance of milk-products. 'This much' is called 'form' (rūpa), because it is formed; it is also the measure and limit of the bodily form; hence it is said: 'by counting or by color.' One does not seek, because of not knowing its state of being lost. 'Blue'—here the word 'iti' has the meaning of 'and so forth.' Thus, it includes colors like white, dappled, and so forth.

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Dhanusattisūlādīti ettha issāsācariyānaṃ gāvīsu kataṃ dhanulakkhaṇaṃ. Kumārabhattigaṇānaṃ gāvīsu kataṃ sattilakkhaṇaṃ. Issarabhattigaṇānaṃ gāvīsu kataṃ sūlalakkhaṇanti yojanā. Ādi-saddena rāmavāsudevagaṇādīnaṃ gāvīsu kataṃ pharasucakkādilakkhaṇaṃ saṅgaṇhāti.

Here, in the context of 'bow, spear, stake, etc.,' the bow-shaped mark is made on cows by archery teachers. The spear-shaped mark is made on cows by the group devoted to Kumāra. The stake-shaped mark is made on cows by the group devoted to Issara—this is the connection. The word 'etc.' includes the axe, discus, and other marks made on cows by the groups of Rāma, Vāsudeva, and so forth.

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Nīlamakkhikāti piṅgalamakkhikā, khuddakamakkhikā eva vā. Saṭati rujati etāyāti sāṭikā, saṃvaḍḍhā sāṭikā āsāṭikā. Tenāha ‘‘vaḍḍhantī’’tiādi. Hāretāti apanetā.

'Nīlamakkhikā' refers to tawny flies or indeed small flies. 'Saṭati' means it injures, hence 'sāṭikā'. A grown sāṭikā is 'āsāṭikā.' Therefore, it is said, 'growing,' and so forth. 'Hāretā' means 'one who removes.'

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Vākenāti vākapaṭṭena. Cīrakenāti pilotikena. Antovasseti vassakālassa abbhantare. Niggāhanti susumārādiggāharahitaṃ. Pītanti pānīyassa pītabhāvaṃ. Sīhabyagghādiparissayena sāsaṅko sappaṭibhayo.

'With bark' means with a bark strip. 'With rags' means with a rag. 'During the rains' means within the rainy season. 'Free from seizure' means free from being seized by crocodiles, and so forth. 'Drunk' means the state of the water having been drunk. Endangered by the peril of lions, tigers, and so forth, one is apprehensive and fearful.

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Pañca ahāni ekassāti pañcāhiko, so eva vāroti, pañcāhikavāro. Evaṃ sattāhikavāropi veditabbo. Ciṇṇaṭṭhānanti caritaṭṭhānaṃ gocaraggahitaṭṭhānaṃ.

'Five days for one' means 'pañcāhiko' (five-day), and that itself is a turn; thus a 'pañcāhikavāro' (five-day turn). In the same way, a seven-day turn should also be understood. 'Frequented place' means a place that is frequented, a place taken as a pasture.

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Pitiṭṭhānanti pitarā kātabbaṭṭhānaṃ, pitarā kātabbakiccanti attho. Yathāruciṃ gahetvā gacchantīti gunnaṃ rucianurūpaṃ gocarabhūmiṃ vā nadipāraṃ vā gahetvā gacchanti. Gobhattanti kappāsaṭṭhikādimissaṃ gobhuñjitabbaṃ bhattaṃ. Bhattaggahaṇeneva yāgupi saṅgahitā.

'Pitiṭṭhāna' means a father’s duty, that is, a task to be done by a father. 'Going as they please' means going, taking the grazing ground or the riverbank according to the liking of the cows. 'Cow’s meal' refers to a meal to be eaten by cows, mixed with cotton seeds and so forth. By the inclusion of 'meal,' gruel is also included.

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Dvīhākārehīti vuttaṃ ākāradvayaṃ dassetuṃ ‘‘gaṇanato vā samuṭṭhānato vā’’ti vuttaṃ. Evaṃ pāḷiyaṃ āgatāti ‘‘upacayo santatī’’ti jātiṃ dvidhā bhinditvā hadayavatthuṃ aggahetvā dasāyatanāni pañcadasa [Pg.365] sukhumarūpānīti evaṃ rūpakaṇḍapāḷiyaṃ (dha. sa. 666) āgatā. Pañcavīsati rūpakoṭṭhāsāti salakkhaṇato aññamaññasaṅkarābhāvato rūpabhāgā. Rūpakoṭṭhāsāti vā visuṃ visuṃ appavattitvā kalāpabhāveneva pavattanato rūpakalāpā. Koṭṭhāsāti ca aṃsā avayavāti attho. Koṭṭhanti vā sarīraṃ, tassa aṃsā kesādayo koṭṭhāsāti aññepi avayavā koṭṭhāsā viya koṭṭhāsā.

'By two modes'—this is said to show the two modes: 'either by counting or by arising.' Thus it is stated in the Pāli: having divided birth into two as 'accumulation and continuity,' not including the heart-base, the ten sense-bases, and the fifteen subtle material phenomena—so it is stated in the Pāli of the section on material phenomena (Dhs. 666). 'Twenty-five material aspects' refers to the divisions of material phenomena because of their distinct characteristics and lack of mutual confusion. Or, 'material aspects' means material groups, since they arise not individually but as aggregates. 'Aspects' also means parts or components. Or, 'koṭṭha' means the body, and its parts—such as hair and so on—are 'koṭṭhāsā'; just so, other components are 'koṭṭhāsā' (parts).

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Seyyathāpītiādi upamāsaṃsandanaṃ. Tattha rūpaṃ pariggahetvāti yathāvuttaṃ rūpaṃ salakkhaṇato ñāṇena pariggaṇhitvā. Arūpaṃ vavatthapetvāti taṃ rūpaṃ nissāya ārammaṇañca katvā pavattamāne vedanādike cattāro khandhe arūpanti vavatthapetvā. Rūpārūpaṃ pariggahetvāti puna tattha yaṃ rūppanalakkhaṇaṃ, taṃ rūpaṃ. Tadaññaṃ arūpaṃ. Ubhayavinimuttaṃ kiñci natthi attā vā attaniyaṃ vāti evaṃ rūpārūpaṃ pariggahetvā. Tadubhayañca avijjādinā paccayena sapaccayanti paccayaṃ sallakkhetvā, aniccatādilakkhaṇaṃ āropetvā yo kalāpasammasanādikkamena kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti, so na vaḍḍhatīti yojanā.

'Just as,' and so forth, is the connection of the simile. Herein, 'having grasped form' means having grasped the form, as previously described, with knowledge according to its characteristics. 'Having determined the formless' means having determined as formless the four aggregates—feeling and so forth—that arise dependent on that form and taking it as an object. 'Having grasped form and formless' means again, therein, whatever has the characteristic of being formed, that is form; whatever is other than that is formless. There is nothing that is free from both, such as a self or what belongs to a self—thus having grasped form and formless. And having discerned that both are conditioned, ascertaining their condition as ignorance and so forth, and having applied the characteristics of impermanence and so on, one who is unable to bring the meditation subject to its culmination through the process of comprehending groups and so forth, does not grow—this is the connection.

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Ettakaṃ rūpaṃ ekasamuṭṭhānanti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyanti aṭṭhavidhaṃ kammavasena; kāyaviññatti, vacīviññattīti idaṃ dvayaṃ cittavasenāti ettakaṃ rūpaṃ ekasamuṭṭhānaṃ. Saddāyatanamekaṃ utucittavasena dvisamuṭṭhānaṃ. Rūpassa lahutā, mudutā, kammaññatāti ettakaṃ rūpaṃ utucittāhāravasena tisamuṭṭhānaṃ. Rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, ākāsadhātu, āpodhātu, kabaḷīkāro āhāroti ettakaṃ rūpaṃ utucittāhārakammavasena catusamuṭṭhānaṃ. Upacayo, santati, jaratā, rūpassa aniccatāti ettakaṃ rūpaṃ na kutoci samuṭṭhātīti na jānāti. Samuṭṭhānato rūpaṃ ajānantotiādīsu vattabbaṃ ‘‘gaṇanato rūpaṃ ajānanto’’tiādīsu vuttanayeneva veditabbaṃ.

So much material form arises from a single cause: the eye-base, ear-base, nose-base, tongue-base, body-base, the faculty of femininity, the faculty of masculinity, and the life faculty—these eight arise by way of kamma; bodily intimation and verbal intimation—these two arise by way of consciousness. The sound-base, being one, arises from two causes: by way of temperature and consciousness. Lightness, softness, and adaptability of material form—so much material form arises from three causes: by way of temperature, consciousness, and nutriment. The visible-form base, odor-base, taste-base, tangible base, space-element, water-element, and edible food—so much material form arises from four causes: by way of temperature, consciousness, nutriment, and kamma. Growth, continuity, decay, and impermanence of material form—one does not know that so much material form does not arise from any cause. In phrases like 'not knowing material form by its cause,' and so forth, what is to be said should be understood in the same way as explained in phrases like 'not knowing material form by counting,' and so forth.

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Kammalakkhaṇoti attanā kataṃ duccaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, bālo. Vuttañhetaṃ – ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni. Katamāni tīṇi? Duccintitacintī hoti, dubbhāsitabhāsī, dukkaṭakammakārī[Pg.366]. Imāni kho…pe… lakkhaṇānī’’ti (ma. ni. 3.246; a. ni. 3.3). Attanā kataṃ sucaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, paṇḍito. Vuttampi cetaṃ ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni. Katamāni tīṇi? Sucintitacintī hoti, subhāsitabhāsī, sukatakammakārī. Imāni kho…pe… paṇḍitalakkhaṇānī’’ti (ma. ni. 3.253; a. ni. 3.3). Tenāha ‘‘kusalākusalakammaṃ paṇḍitabālalakkhaṇa’’nti.

'Characterized by kamma' means that the unwholesome kamma done by oneself is a characteristic of this—thus, he is 'characterized by kamma,' a fool. For this is said: 'Monks, there are these three characteristics of a fool. Which three? He thinks unwholesomely, speaks unwholesomely, and acts unwholesomely. These are indeed... the characteristics.' The wholesome kamma done by oneself is a characteristic of this—thus, he is 'characterized by kamma,' a wise person. And this is also said: 'Monks, there are these three characteristics of a wise person. Which three? He thinks wholesomely, speaks wholesomely, and acts wholesomely. These are indeed... the characteristics of a wise person.' Therefore, it is said: 'Wholesome and unwholesome kamma is a characteristic of the wise and the fool.'

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Bāle vajjetvā paṇḍite na sevatīti yaṃ bālapuggale vajjetvā paṇḍitasevanaṃ atthakāmena kātabbaṃ, taṃ na karoti. Tathābhūtassa ca ayamādīnavoti dassetuṃ puna ‘‘bāle vajjetvā’’tiādi vuttaṃ. Tattha yaṃ bhagavatā ‘‘idaṃ vo kappatī’’ti anuññātaṃ, tadanulomañce, taṃ kappiyaṃ. Yaṃ ‘‘idaṃ vo na kappatī’’ti paṭikkhittaṃ, tadanulomañce, taṃ akappiyaṃ. Yaṃ kosallasambhūtaṃ, taṃ kusalaṃ, tappaṭipakkhaṃ akusalaṃ. Tadeva sāvajjaṃ, kusalaṃ anavajjaṃ. Āpattito ādito dve āpattikkhandhā garukaṃ, tadaññaṃ lahukaṃ. Dhammato mahāsāvajjaṃ garukaṃ, appasāvajjaṃ lahukaṃ. Sappaṭikāraṃ satekicchaṃ, appaṭikāraṃ atekicchaṃ. Dhammatānugataṃ kāraṇaṃ, itaraṃ akāraṇaṃ. Taṃ ajānantoti kappiyākappiyaṃ, garuka-lahukaṃ, satekicchātekicchaṃ ajānanto suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkoti. Kusalākusalaṃ, sāvajjānavajjaṃ, kāraṇākāraṇaṃ ajānanto khandhādīsu akusalatāya rūpārūpapariggahampi kātuṃ na sakkoti, kuto tassa kammaṭṭhānaṃ gahetvā vaḍḍhanā. Tenāha ‘‘kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkotī’’ti.

The statement 'avoiding the foolish and not associating with the wise' means that one does not do what should be done by a person seeking his own welfare, namely, avoiding foolish individuals and associating with the wise. And to show the danger for such a person, it is again said, 'avoiding the foolish,' and so on. Herein, what the Blessed One has permitted by saying, 'This is allowable for you,' if it conforms to that, it is allowable. What he has prohibited by saying, 'This is not allowable for you,' if it conforms to that, it is not allowable. What arises from skill is wholesome; its opposite is unwholesome. That same unwholesome is blameworthy, while the wholesome is blameless. From the standpoint of offenses, the first two categories of offenses are grave; the others are light. From the standpoint of the Dhamma, what is greatly blameworthy is grave, and what is slightly blameworthy is light. What has a remedy is curable; what has no remedy is incurable. What is in accordance with the nature of things is a cause; the opposite is not a cause. Not knowing these—what is allowable and not allowable, what is grave and what is light, what is curable and what is incurable—one is not able to protect one's virtue, having made it thoroughly pure. Not knowing the wholesome and unwholesome, the blameworthy and blameless, what is a cause and what is not a cause, due to unskillfulness concerning the aggregates and so on, one is not even able to comprehend material and immaterial phenomena—how much less can one take up a meditation subject and develop it? Therefore, it is said, 'One cannot take up a meditation subject and develop it.'

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Govaṇasadise attabhāve uppajjitvā tattha dukkhuppattihetuto micchāvitakkā āsāṭikā viyāti āsāṭikāti āha ‘‘akusalavitakkaṃ āsāṭikaṃ ahāretvā’’ti.

Having arisen in an existence similar to a cow's wound, wrong thoughts are like a gadfly because they are a cause for the arising of suffering therein; thus they are called 'gadflies'. Therefore, it is said, 'having abandoned the unwholesome thought, the gadfly.'

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‘‘Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti (saṃ. ni. 4.103; a. ni. 8.56; 9.15) vacanato chahi vaṇamukhehi vissandamānayūso gaṇḍo viya pilotikākhaṇḍena chadvārehi vissandamānakilesāsuci attabhāvavaṇo satisaṃvarena pidahitabbo, ayaṃ pana evaṃ na karotīti āha ‘‘yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādetī’’ti.

'Bhikkhus, 'a boil' is a designation for these five aggregates subject to clinging.' In accordance with this statement, just as pus oozes from a boil with six openings, so the impurity of defilements oozes from the wound of existence through the six doors. This wound should be covered by mindfulness and restraint. But this person does not do so, and thus it is said: 'Just as that cowherd does not cover the wound, so he does not accomplish restraint.'

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Yathā [Pg.367] dhūmo indhanaṃ nissāya uppajjamāno saṇho sukhumo, taṃ taṃ vivaraṃ anupavissa byāpento sattānaṃ ḍaṃsamakasādiparissayaṃ vinodeti, aggijālāsamuṭṭhānassa pubbaṅgamo hoti, evaṃ dhammadesanāñāṇassa indhanabhūtaṃ rūpārūpadhammajātaṃ nissāya uppajjamānā saṇhā sukhumā taṃ taṃ khandhantaraṃ āyatanantarañca anupavissa byāpeti, sattānaṃ micchāvitakkādiparissayaṃ vinodeti, ñāṇaggijālāsamuṭṭhāpanassa pubbaṅgamo hoti, tasmā dhūmo viyāti dhūmoti āha ‘‘gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karotī’’ti. Attano santikaṃ upagantvā nisinnassa kātabbā tadanucchavikā dhammakathā upanisinnakakathā. Katassa dānādipuññassa anumodanakathā anumodanā. Tatoti dhammakathādīnaṃ akaraṇato. ‘‘Bahussuto guṇavāti na jānantī’’ti kasmā vuttaṃ? Nanu attano jānāpanatthaṃ dhammakathādi na kātabbamevāti? Saccaṃ na kātabbameva, suddhāsayena pana dhamme kathite tassa guṇajānanaṃ sandhāyetaṃ vuttaṃ. Tenāha bhagavā –

Just as smoke, arising dependent on fuel, is gentle and subtle, pervading each and every opening, dispelling the troubles of beings such as gnats and mosquitoes, and is the forerunner of the arising of a blaze of fire—so too, the knowledge of teaching the Dhamma, arising dependent on the fuel of material and immaterial phenomena, is gentle and subtle, pervading each and every aggregate and sense base, dispelling the troubles of beings such as wrong thoughts, and is the forerunner of the arising of the blaze of knowledge. Therefore, it is called "smoke," as it is said: "The cowherd does not produce the smoke of Dhamma teaching like smoke." The appropriate Dhamma talk to be given to one who has come near and sat down is called "sitting-nearby talk." The talk of rejoicing in the merit done, such as giving, is called "rejoicing." That is because of not giving Dhamma talks and the like. Why is it said, "They do not know that he is learned and virtuous"? Should one refrain from teaching the Dhamma and such for the sake of making oneself known? Indeed, one should refrain, but this was said with reference to their knowing his virtues when the Dhamma is taught with pure intention. Therefore, the Blessed One said—

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‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhaja’’nti.

"They do not recognize the silent one, the wise mixed with fools. Let one proclaim and illuminate the Dhamma, raise high the banner of the seers."

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Taranti otaranti etthāti titthaṃ, naditaḷākādīnaṃ nahānapānādiatthaṃ otaraṇaṭṭhānaṃ. Yathā pana taṃ udakena otiṇṇasattānaṃ sarīramalaṃ pavāheti, parissamaṃ vinodeti, visuddhiṃ uppādeti, evaṃ bahussutā attano samīpaṃ otiṇṇasattānaṃ dhammodakena cittamalaṃ pavāhenti, parissamaṃ vinodenti, visuddhiṃ uppādenti, tasmā te titthaṃ viyāti titthaṃ. Tenāha ‘‘titthabhūte bahussutabhikkhū’’ti. Byañjanaṃ kathaṃ ropetabbanti, bhante, idaṃ byañjanaṃ ayaṃ saddo kathaṃ imasmiṃ atthe ropetabbo, kena pakārena imassa atthassa vācako jāto. ‘‘Nirūpetabba’’nti vā pāṭho, nirūpetabbaṃ ayaṃ sabhāvanirutti kathamettha nirūḷhāti adhippāyo. Imassa bhāsitassa ko atthoti saddatthaṃ pucchati. Imasmiṃ ṭhāneti imasmiṃ pāḷippadese. Pāḷi kiṃ vadatīti bhāvatthaṃ pucchati. Attho kiṃ dīpetīti bhāvatthaṃ vā? Saṅketatthaṃ vā. Na paripucchatīti vimaticchedanapucchāvasena sabbaso pucchaṃ na karoti. Na paripañhatīti pari pari attano ñātuṃ icchaṃ na ācikkhati, na vibhāveti. Tenāha ‘‘na jānāpetī’’ti. Teti bahussutabhikkhū. Vivaraṇaṃ nāma atthassa vibhajitvā [Pg.368] kathananti āha ‘‘bhājetvā na desentī’’ti. Anuttānīkatanti ñāṇena apākaṭīkataṃ guyhaṃ paṭicchannaṃ. Na uttāniṃ karontīti sinerupādamūle vālikaṃ uddharanto viya pathavīsandhārodakaṃ vivaritvā dassento viya ca uttānaṃ na karonti.

They cross over and descend here, thus it is a ford—a place for descending to bathe, drink, and so on, at rivers, lakes, and the like. Just as water washes away the bodily impurities of beings who have entered it, relieves fatigue, and brings purity, so too do the learned wash away the mental impurities of beings who have come near them with the water of the Dhamma, relieve their fatigue, and bring purity. Therefore, they are like a ford—thus, a ford. Hence it is said, 'the learned monks who have become fords.' 'How should the expression be applied, venerable sir?' This expression, this word—how should it be applied to this meaning? In what way has it become expressive of this meaning? Alternatively, the reading may be 'should be ascertained'—the intention is, how has this natural expression become established here? 'What is the meaning of this statement?'—thus he asks about the meaning of the word. 'In this place' means in this Pāli passage. 'What does the Pāli say?'—thus he asks about the essential meaning. 'What does the meaning reveal?'—is it the essential meaning or the conventional meaning? 'He does not inquire fully' means he does not make a thorough inquiry by way of a question that resolves doubt. 'He does not fully question' means he does not express or clarify his own wish to understand. Hence it is said, 'He does not make it known.' 'They' refers to the learned monks. 'Explanation' means explaining the meaning by analyzing it—thus it is said, 'They do not teach by analyzing it.' 'Not made manifest' means not made apparent by knowledge, hidden, covered. They do not make it manifest; just as one digging up sand at the foot of Mount Sineru reveals the water held within the earth, so they do not make it plain.

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Evaṃ yassa dhammassa vasena bahussutā ‘‘tittha’’nti vuttā pariyāyato. Idāni tameva dhammaṃ nippariyāyato ‘‘tittha’’nti dassetuṃ ‘‘yathā vā’’tiādi vuttaṃ. Dhammo hi taranti otaranti etena nibbānaṃ nāma taḷākanti ‘‘tittha’’nti vuccati. Tenāha bhagavā sumedhabhūto –

Thus, on account of that Dhamma, the learned are figuratively called 'fords'. Now, to show that very Dhamma as a 'ford' in a direct sense, it is said, 'or just as…' and so on. For the Dhamma is called a 'ford' because by means of it one crosses over and descends to the pool named Nibbāna. Therefore the Blessed One, having become supremely wise, said—

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‘‘Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe’’ti. (bu. vaṃ. 2.14) –

"Though the immortal pool exists for washing away the stain of defilements, one does not seek that pool; there is no fault in the immortal pool."

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Dhammasseva nibbānassotaraṇatitthabhūtassa otaraṇākāraṃ ajānanto ‘‘dhammatitthaṃ na jānātī’’ti vutto.

One who does not know the way to enter the Dhamma—which is itself the ford for descending to Nibbāna—is said 'not to know the ford of the Dhamma'.

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Pītāpītanti gogaṇe pītaṃ apītañca gorūpaṃ na jānāti, na vindati. Avindanto hi ‘‘na labhatī’’ti vutto. ‘‘Ānisaṃsaṃ na vindatī’’ti vatvā tassa avindanākāraṃ dassento ‘‘dhammassavanaggaṃ gantvā’’tiādimāha.

"Pītāpītaṃ" means that in a herd of cows, one does not know or find which cow-form has drunk and which has not. Not finding, it is said, "he does not obtain." Having stated, "he does not find the benefit," the manner of not finding is shown by saying, "having gone to the summit of hearing the Dhamma," and so on.

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Ayaṃ lokuttaroti padaṃ sandhāyāha ‘‘ariya’’nti. Paccāsattiñāyena anantarassa hi vippaṭisedho vā. Ariyasaddo vā niddosapariyāyo daṭṭhabbo. Aṭṭhaṅgikanti ca visuṃ ekajjhañca aṭṭhaṅgikaṃ upādāya gahetabbaṃ, aṭṭhaṅgatā bāhullato ca. Evañca katvā sattaṅgassapi ariyamaggassa saṅgaho siddho hoti.

This refers to the supramundane, therefore it is said 'noble.' Or, by the principle of proximity, it is the negation of the immediately preceding. Or, the word 'noble' should be regarded as a synonym for being faultless. And 'eightfold' should be taken both separately and together, on account of its eightfold nature. And having done so, the inclusion of the sevenfold noble path is also established.

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Cattāro satipaṭṭhānetiādīsu avisesena satipaṭṭhānā vuttā. Tattha kāyavedanācittadhammārammaṇā satipaṭṭhānā lokiyā, tattha sammohaviddhaṃsanavasena pavattā nibbānārammaṇā lokuttarāti evaṃ ‘‘ime lokiyā, ime lokuttarā’’ti yathābhūtaṃ nappajānāti.

In the section beginning with "The four foundations of mindfulness," the foundations of mindfulness are spoken of without distinction. Therein, the foundations of mindfulness that have the body, feelings, mind, and mental phenomena as their objects are mundane; and those that arise therein for the purpose of destroying delusion and have Nibbāna as their object are supramundane. Thus, one does not understand as it really is: "These are mundane, these are supramundane."

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Anavasesaṃ duhatīti paṭiggahaṇe mattaṃ ajānanto kismiñci dāyake saddhāhāniyā, kismiñci paccayahāniyā anavasesaṃ duhati. Vācāya abhihāro vācābhihāro. Paccayānaṃ abhihāro paccayābhihāro.

He milks without remainder: not knowing moderation in receiving, he milks without remainder, causing a loss of faith in some donors and a loss of requisites from others. An assault by speech is verbal assault. An assault concerning requisites is assault concerning requisites.

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‘‘Ime [Pg.369] amhesu garucittīkāraṃ na karontī’’ti iminā navakānaṃ bhikkhūnaṃ sammāpaṭipattiyā abhāvaṃ dasseti ācariyupajjhāyesu pitupemassa anupaṭṭhāpanato, tena ca sikkhāgāravatābhāvadīpanena saṅgahassa abhājanabhāvaṃ, tena therānaṃ tesu anuggahābhāvaṃ. Na hi sīlādiguṇehi sāsane thirabhāvappattā ananuggahetabbe sabrahmacārī anuggaṇhanti, niratthakaṃ vā anuggahaṃ karonti. Tenāha ‘‘navake bhikkhū’’tiādi. Dhammakathābandhanti paveṇiāgataṃ pakiṇṇakadhammakathāmaggaṃ. Saccasattappaṭisandhipaccayākārappaṭisaṃyuttaṃ suññatādīpanaṃ guḷhaganthaṃ. Vuttavipallāsavasenāti ‘‘na rūpaññū’’tiādīsu vuttassa paṭisedhassa paṭikkhepavasena aggahaṇavasena. Yojetvāti ‘‘rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ jānātī’’tiādinā, ‘‘tassa gogaṇopi na parihāyati, pañcagorasaparibhogatopi na paribāhiro hotī’’tiādinā ca atthaṃ yojetvā. Veditabboti tasmiṃ tasmiṃ pade yathārahaṃ attho veditabbo. Sesaṃ sabbattha uttānamevāti.

"These do not show us reverence and deference": by this, he indicates the lack of proper conduct among new monks due to not establishing a fatherly affection for their teachers and preceptors; and by revealing the absence of reverence for the training, he thereby shows their unworthiness for patronage, and consequently, the elders' lack of support for them. For indeed, those who have attained a stable state in the Dispensation through virtues such as moral conduct do not support a fellow practitioner who is unworthy of support, nor do they offer meaningless support. Hence it is said, "new monks," etc. The bond of Dhamma-talks refers to the traditional path of various Dhamma-discussions. The profound text elucidating emptiness, connected with the structure of conditionality and the rebirth-linking of true beings. "By way of the stated perversions"—such as in "not one who knows form," etc.—means by way of rejecting and not accepting the negation mentioned. "Having connected" means having connected the meaning by saying, "one who knows form knows form by reckoning or by appearance," etc., and "his herd of cows does not decline, nor is he excluded from the enjoyment of the five products of the cow," etc. "It should be understood" means that the meaning is to be understood appropriately in each respective word. The rest is clear everywhere.

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Gopālasuttavaṇṇanā niṭṭhitā.

The Commentary on the Gopālaka Sutta is concluded.

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Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Thus in the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

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Ekādasakanipātavaṇṇanāya anuttānatthadīpanā samattā.

the Elucidation of Profound Meaning in the Commentary on the Book of Elevens is concluded.

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Niṭṭhitā ca manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

And of the Manorathapūraṇī, the Commentary on the Aṅguttara Nikāya,

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Anuttānatthapadavaṇṇanā.

the Commentary on Words with Profound Meaning is concluded.

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Nigamanakathāvaṇṇanā

The Commentary on the Concluding Verses

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Mahāaṭṭhakathāya [Pg.370] sāranti aṅguttaramahāaṭṭhakathāya sāraṃ. Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato mattasaddaggahaṇaṃ. Mūlaṭṭhakathāsāranti pubbe vuttaaṅguttaramahāaṭṭhakathāya sārameva anunigamavasena vadati. Atha vā mūlaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ. Tenedaṃ dasseti – aṅguttaramahāaṭṭhakathāya atthasāraṃ ādāya imaṃ manorathapūraṇiṃ karonto sesamahānikāyānampi mūlaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāya evamakāsinti. Mahāvihārādhivāsīnanti ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ ‘‘mahāvihārādhivāsīnaṃ samayaṃ pakāsayantī, mahāvihārādhivāsīnaṃ mūlaṭṭhakathāsāraṃ ādāyā’’ti. Tenāti puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbo sattaloko yathārahaṃ bodhittayādhigamavasena sampattena nibbānasukhena sukhī sukhito hotūti sadevakassa lokassa accantaṃ sukhādhigamāya attano puññaṃ pariṇāmeti.

"The essence of the Great Commentary" means the essence of the Aṅguttara Great Commentary. "About fifty-nine" means the word "matta" is used because of a slight deficiency. "Essence of the root commentary" means he speaks of the very essence of the Aṅguttara Great Commentary mentioned previously, by way of a concluding summary. Or, "essence of the root commentary" means the essence of the meaning in the ancient commentaries. By this, it is shown that while composing this Manorathapūraṇī by taking the essence of the meaning of the Aṅguttara Great Commentary, he also did so by taking the essence of the meaning from the root commentaries of the remaining great Nikāyas that was suitable for application here. And this "of the residents of the Great Monastery" should be connected with the preceding and following phrases: "declaring the tradition of the residents of the Great Monastery" and "taking the essence of the root commentaries of the residents of the Great Monastery." "By that" means by that merit. "May all the world be happy" means may the entire world of beings, divided into those of the sense-sphere and so on, become happy with the bliss of Nibbāna attained according to their capacity by way of the attainment of the three enlightenments. Thus, he dedicates his merit for the ultimate attainment of happiness by the world, including its deities.

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Ettāvatā samattāva, sabbaso vaṇṇanā ayaṃ;

Vīsatiyā sahassehi, ganthehi parimāṇato.

Thus this commentary is entirely finished; its measure is reckoned by twenty thousand stanzas.

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Porāṇānaṃ kathāmagga-sāramettha yato ṭhitaṃ;

Tasmā sāratthamañjūsā, iti nāmena vissutā.

Since the essence of the ancient path of discourse is established here, it is therefore renowned by the name 'The Casket of Essential Meaning'.

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Ajjhesito narindena, sohaṃ parakkamabāhunā;

Saddhammaṭṭhitikāmena, sāsanujjotakārinā.

Requested by the king, Parakkamabāhu, I, who desired the stability of the True Dhamma and was an illuminator of the Dispensation,

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Teneva kārite ramme, pāsādasatamaṇḍite;

Nānādumagaṇākiṇṇe, bhāvanābhiratālaye.

in that delightful place built by him, adorned with a hundred mansions, filled with groves of various trees, an abode for those who delight in meditation,

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Sītalūdakasampanne, vasaṃ jetavane imaṃ;

Atthabyañjanasampannaṃ, akāsiṃ sādhusammataṃ.

dwelling in this Jetavana, endowed with cool water, composed this work, complete in meaning and phrasing, approved by the virtuous.

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Yaṃ siddhaṃ iminā puññaṃ, yaṃ caññaṃ pasutaṃ mayā;

Etena puññakammena, dutiye attasambhave.

By the merit accomplished through this, and by whatever other merit I have produced, by this meritorious deed, in my next existence,

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Tāvatiṃse pamodento, sīlācāraguṇe rato;

Alaggo pañcakāmesu, patvāna paṭhamaṃ phalaṃ.

may I rejoice in Tāvatiṃsa, delighting in the virtues of morality and conduct, unattached to the five sensual pleasures, having attained the first fruit.

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Antime [Pg.371] attabhāvamhi, metteyyaṃ munipuṅgavaṃ;

Lokaggapuggalaṃ nāthaṃ, sabbasattahite rataṃ.

In my final existence, may I see Metteyya, the bull among sages, the supreme person in the world, the protector, who delights in the welfare of all beings.

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Disvāna tassa dhīrassa, sutvā saddhammadesanaṃ;

Adhigantvā phalaṃ aggaṃ, sobheyyaṃ jinasāsanaṃ.

Having seen that wise one, having heard his teaching of the True Dhamma, and having attained the highest fruit, may I adorn the Dispensation of the Victor.

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Sadā rakkhantu rājāno, dhammeneva imaṃ pajaṃ;

Niratā puññakammesu, jotentu jinasāsanaṃ.

May kings always protect this populace righteously; devoted to meritorious deeds, may they illuminate the Dispensation of the Victor.

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Ime ca pāṇino sabbe, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

And may all these beings, always free from adversity, ever with wholesome intentions, attain the deathless state.

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Aṅguttaraṭīkā samattā.

The Aṅguttara Sub-commentary is concluded.