Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

In the Khuddaka Nikāya

Mahāniddesapāḷi

The Pāḷi of the Great Exposition

1. Aṭṭhakavaggo

1. The Chapter of Eights

1. Kāmasuttaniddeso

1. Exposition of the Discourse on Sensual Pleasures

1.

1.

Kāmaṃ [Pg.1] kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchati.

For one desiring sensual pleasure, if that is fulfilled for him, indeed, the mortal becomes joyful-minded, having obtained what he wishes.

Kāmaṃ kāmayamānassāti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā; attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyaṃ vatthu – vatthukāmā.

Regarding 'Kāmaṃ kāmayamānassa': By way of exposition, sensual pleasures (kāma) are twofold: sensual pleasures as objects (vatthukāma) and sensual pleasures as defilements (kilesakāma). What are the sensual pleasures as objects? Delightful forms, delightful sounds, delightful odors, delightful flavors, delightful tactile objects; spreads, coverings, female and male slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares, fields and land, silver and gold, villages, market towns, and royal cities, the realm and its districts, treasuries and storehouses—whatever object is a basis for lust—these are the sensual pleasures as objects.

Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā; ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā; hīnā kāmā majjhimā kāmā paṇītā kāmā; āpāyikā kāmā mānusikā kāmā dibbā kāmā paccupaṭṭhitā kāmā; nimmitā kāmā animmitā kāmā paranimmitā kāmā; pariggahitā kāmā, apariggahitā kāmā, mamāyitā kāmā, amamāyitā kāmā; sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā [Pg.2] dhammā, taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā – ime vuccanti vatthukāmā.

Furthermore: past sensual pleasures, future sensual pleasures, and present sensual pleasures; internal, external, and internal-and-external sensual pleasures; inferior, middling, and superior sensual pleasures; sensual pleasures of the plane of misery, human sensual pleasures, divine sensual pleasures, and manifest sensual pleasures; sensual pleasures magically created, and sensual pleasures magically created by others; sensual pleasures taken possession of, and sensual pleasures not taken possession of; sensual pleasures appropriated as 'mine', and sensual pleasures not appropriated as 'mine'. Also, all phenomena of the sense-sphere, all phenomena of the form-sphere, and all phenomena of the formless-sphere that are a basis for craving and an object for craving are sensual pleasures in the sense of being desirable, in the sense of being a basis for lust, and in the sense of being intoxicating—these are called sensual pleasures as objects.

Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo; saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo; yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ.

What are the sensual pleasures as defilements? Desire is a sensual pleasure, lust is a sensual pleasure, desire-and-lust is a sensual pleasure; intention is a sensual pleasure, lust is a sensual pleasure, intention-and-lust is a sensual pleasure. And, in regard to sensual pleasures: sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual absorption, the flood of sensuality, the yoke of sensuality, clinging to sensuality, and the hindrance of sensual desire.

‘‘Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

Na taṃ saṅkappayissāmi, evaṃ kāma na hohisī’’ti. –

“O sensual pleasure, I have seen your root; from intention, O sensual pleasure, you are born. I shall not form that intention; thus, O sensual pleasure, you will not come to be.”

Ime vuccanti kilesakāmā. Kāmayamānassāti kāmayamānassa icchamānassa sādiyamānassa patthayamānassa pihayamānassa abhijappamānassāti – kāmaṃ kāmayamānassa.

These are called sensual pleasures as defilements. 'Kāmayamānassa' means for one who desires, wishes, relishes, longs for, yearns for, or intensely craves; this is 'for one who desires sensual pleasure'.

Tassa ce taṃ samijjhatīti. Tassa ceti tassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā. Tanti vatthukāmā vuccanti – manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā. Samijjhatīti ijjhati samijjhati labhati paṭilabhati adhigacchati vindatīti – tassa ce taṃ samijjhati.

Regarding 'Tassa ce taṃ samijjhati' (If that is fulfilled for him): 'For him' (tassa) means for that noble, brahmin, merchant, worker, householder, renunciant, deva, or human. 'That' (taṃ) refers to sensual pleasures as objects: agreeable forms, agreeable sounds, agreeable odors, agreeable tastes, and agreeable tactile objects. 'Is fulfilled' (samijjhati) means it is fulfilled, it succeeds, is obtained, is acquired, is attained, or is gained. Thus, 'if that is fulfilled for him'.

Addhā pītimano hotīti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhāvacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Pītīti yā pañcakāmaguṇapaṭisaññuttā pīti pāmujjaṃ āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṃ attamanatā abhipharaṇatā cittassa. Manoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu, ayaṃ vuccati mano. Ayaṃ mano imāya pītiyā sahagato hoti sahajāto saṃsaṭṭho sampayutto ekuppādo ekanirodho ekavatthuko ekārammaṇo. Pītimano hotīti pītimano hoti tuṭṭhamano haṭṭhamano pahaṭṭhamano [Pg.3] attamano udaggamano muditamano pamoditamano hotīti – addhā pītimano hoti.

Regarding 'Addhā pītimano hoti' (Indeed, he is joyful-minded): 'Indeed' (addhā) is a term of definiteness, a term of certainty, a term of no doubt, a term of non-duplicity, a term of no wavering, a term of determination, a term of indisputability, a term of establishment—this is 'indeed'. 'Joy' (pīti) is that joy associated with the five strands of sensual pleasure: joy (pīti), gladness (pāmojja), delight (āmodanā), rejoicing (pamodanā), laughter (hāso), mirth (pahāso), satisfaction (vitti), contentment (tuṭṭhi), elation (odagya), a state of gladness (attamanatā), a pervading of the mind (abhipharaṇatā cittassa). 'Mind' (mano) means that which is mind (citta), intellect (mano), mentality (mānasa), heart (hadaya), the pure (paṇḍara), the mind-base (manāyatana), the mind-faculty (manindriya), consciousness (viññāṇa), the consciousness aggregate (viññāṇakkhandha), and the corresponding mind-consciousness element (tajjā manoviññāṇadhātu); this is called 'mind'. This mind is accompanied by this joy, arisen together, mixed together, associated, having a single arising, a single ceasing, a single basis, and a single object. 'He is joyful-minded' (pītimano hoti) means he is joyful-minded, delighted-minded, happy-minded, very happy-minded, pleased-minded, uplifted-minded, gladdened-minded, rejoicing-minded. Thus, 'indeed, he is joyful-minded'.

Laddhā macco yadicchatīti. Laddhāti labhitvā paṭilabhitvā adhigantvā vinditvā. Maccoti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. Yadicchatīti yaṃ icchati yaṃ sādiyati yaṃ pattheti yaṃ piheti yaṃ abhijappati, rūpaṃ vā saddaṃ vā gandhaṃ vā rasaṃ vā phoṭṭhabbaṃ vāti, laddhā macco yadicchati.

Regarding 'Laddhā macco yadicchati' (A mortal, having obtained what he wishes): 'Having obtained' (laddhā) means having gotten (labhitvā), having acquired (paṭilabhitvā), having attained (adhigantvā), or having found (vinditvā). 'A mortal' (macco) means a being (satto), a person (naro), a human (mānavo), a man (poso), an individual (puggalo), a living being (jīvo), one who transmigrates (jāgu), a creature (jantu), one who goes by the senses (indagu), or a human being (manujo). 'What he wishes' (yadicchati) means whatever he desires (yaṃ icchati), whatever he delights in (yaṃ sādiyati), whatever he yearns for (yaṃ pattheti), whatever he longs for (yaṃ piheti), or whatever he intensely craves (yaṃ abhijappati)—be it a form, a sound, an odor, a taste, or a tangible object. Thus, 'a mortal, having obtained what he wishes'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchatī’’ti.

“For one desiring sensual pleasure, if that is fulfilled for him, indeed, the mortal becomes joyful-minded, having obtained what he wishes.”

2.

2.

Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppati.

But if for that creature desiring, in whom desire has arisen, those sensual pleasures decline, he is afflicted like one pierced by a dart.

Tassa ce kāmayānassāti. Tassa ceti tassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā. Kāmayānassāti kāme icchamānassa sādiyamānassa patthayamānassa pihayamānassa abhijappamānassa. Atha vā kāmataṇhāya yāyati niyyati vuyhati saṃharīyati. Yathā hatthiyānena vā assayānena vā goyānena vā ajayānena vā meṇḍayānena vā oṭṭhayānena vā kharayānena vā yāyati niyyati vuyhati saṃharīyati; evamevaṃ kāmataṇhāya yāyati niyyati vuyhati saṃharīyatīti – tassa ce kāmayānassa.

Regarding 'Tassa ce kāmayānassa' (For that one who desires): 'For that one' (tassa) means for that Khattiya, or brahmin, or Vessa, or Sudda, or householder, or renunciant, or deva, or human being. 'Who desires' (kāmayānassa) means desiring, delighting in, yearning for, longing for, or intensely craving. Alternatively, by craving for sensual pleasures one is borne (yāyati), led (niyyati), swept away (vuyhati), and carried along (saṃharīyati). Just as one is borne, led, swept away, and carried along by an elephant vehicle, or a horse vehicle, or an ox vehicle, or a goat vehicle, or a ram vehicle, or a camel vehicle, or a donkey vehicle; in the very same way, by craving for sensual pleasures one is borne, led, swept away, and carried along. Thus, 'for that one who desires'.

Chandajātassa jantunoti. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ, tassa so kāmacchando jāto hoti sañjāto nibbatto abhinibbatto pātubhūto. Jantunoti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassāti – chandajātassa jantuno.

In the phrase, 'For the creature in whom desire has arisen': 'Desire' (chando) refers to whatever, regarding sensual pleasures, is sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual burning, sensual infatuation, sensual obsession, the flood of sensuality, the yoke of sensuality, clinging to sensuality, or the hindrance of sensual desire. For that person, that sensual desire is born, well born, produced, fully produced, and manifested. 'For the creature' (jantuno) means for a being, a person, a human, a man, an individual, a living being, one who transmigrates, a creature, one who goes by the senses, or a human being. This is the meaning of 'For the creature in whom desire has arisen'.

Te kāmā parihāyantīti – te vā kāmā parihāyanti, so vā kāmehi parihāyati. Kathaṃ te kāmā parihāyanti? Tassa tiṭṭhantasseva [Pg.4] te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti, nihitaṃ vā nādhigacchati, duppayuttā vā kammantā bhijjanti, kule vā kulaṅgāro uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti aniccatāyeva aṭṭhamī. Evaṃ te kāmā hāyanti parihāyanti paridhaṃsenti paripatanti antaradhāyanti vippalujjanti. Kathaṃ so kāmehi parihāyati? Tiṭṭhanteva te bhoge so cavati marati vippalujjati. Evaṃ so kāmehi hāyati parihāyati paridhaṃseti paripatati antaradhāyati vippalujjati.

Regarding the phrase 'Those sensual pleasures diminish': either the sensual pleasures diminish, or one diminishes from the sensual pleasures. How do those sensual pleasures diminish? While one's possessions still exist, kings take them, or thieves take them, or fire burns them, or water carries them away, or unloved heirs take them, or what was hidden is not found, or poorly managed enterprises are ruined, or a disgrace to the family arises in the family, who scatters, squanders, and destroys those possessions. Impermanence itself is the eighth. In this way, those sensual pleasures decline, diminish, deteriorate, fall away, vanish, and are destroyed. How does one diminish from the sensual pleasures? While those possessions still exist, one passes away, dies, and is destroyed. In this way, one declines, diminishes, deteriorates, falls away, vanishes, and is destroyed from the sensual pleasures.

Corā haranti rājāno, aggi dahati nassati;

Atha antena jahati, sarīraṃ sapariggahaṃ;

Etadaññāya medhāvī, bhuñjetha ca dadetha ca.

Thieves take, and so do kings; fire burns, and things are lost; then in the end, one abandons the body together with its possessions. Understanding this, a wise person should both enjoy and give.

Datvā ca bhutvā ca yathānubhāvaṃ, anindito saggamupeti ṭhānanti, te kāmā parihāyanti.

Having both given and enjoyed according to one's means, being blameless, one approaches the heavenly abode. This is the meaning of 'Those sensual pleasures diminish'.

Sallaviddhova ruppatīti. Yathā ayomayena vā sallena viddho, aṭṭhimayena vā sallena dantamayena vā sallena visāṇamayena vā sallena kaṭṭhamayena vā sallena viddho ruppati kuppati ghaṭṭīyati pīḷīyati, byādhito domanassito hoti, evameva vatthukāmānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. So kāmasallena ca sokasallena ca viddho, ruppati kuppati ghaṭṭīyati pīḷīyati byādhito domanassito hotīti – sallaviddhova ruppati.

Regarding the phrase 'He is afflicted as if pierced by a dart': Just as one pierced by a dart made of iron, or a dart made of bone, or a dart made of ivory, or a dart made of horn, or a dart made of wood is afflicted, agitated, vexed, and oppressed, becomes stricken and grief-stricken; even so, due to the change and alteration of sensual objects, sorrow, lamentation, pain, grief, and despair arise. He, pierced by the dart of sensual pleasure and the dart of sorrow, is afflicted, agitated, vexed, and oppressed, becomes stricken and grief-stricken. This is the meaning of 'He is afflicted as if pierced by a dart'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti.

For that being who is desiring, in whom longing has arisen, if those sensual pleasures diminish, he is afflicted as if pierced by a dart.

3.

3.

Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattati.

One who avoids sensual pleasures, as one would a snake's head with the foot; that person, being mindful, overcomes this clinging in the world.

Yo kāme parivajjetīti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito [Pg.5] vā devo vā manusso vā. Kāme parivajjetīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Kāme parivajjetīti dvīhi kāraṇehi kāme parivajjeti – vikkhambhanato vā samucchedato vā. Kathaṃ vikkhambhanato kāme parivajjeti? ‘‘Aṭṭhikaṅkalūpamā kāmā appassādaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘maṃsapesūpamā kāmā bahusādhāraṇaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘tiṇukkūpamā kāmā anudahanaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘aṅgārakāsūpamā kāmā mahāpariḷāhaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘supinakūpamā kāmā ittarapaccupaṭṭhānaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘yācitakūpamā kāmā tāvakālikaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘rukkhaphalūpamā kāmā sambhañjanaparibhañjanaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘asisūnūpamā kāmā adhikuṭṭanaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘sattisūlūpamā kāmā vinivijjhanaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘sappasirūpamā kāmā sappaṭibhayaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti, ‘‘aggikkhandhūpamā kāmā mahābhitāpanaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeti.

He who avoids sensual pleasures: 'He who' refers to anyone—of whatever nature, endowed with whatever distinction, constituted in whatever way, of whatever kind, having attained whatever position, endowed with whatever qualities—whether a noble, a brahmin, a merchant, a worker, a householder, a renunciant, a god, or a human. 'Avoids sensual pleasures': In summary, sensual pleasures are of two kinds: sensual pleasures as objects and sensual pleasures as defilements... These are called sensual pleasures as objects... These are called sensual pleasures as defilements. One avoids sensual pleasures for two reasons: by suppression or by eradication. How does one avoid sensual pleasures by suppression? By seeing that 'sensual pleasures are like a skeleton due to their lack of enjoyment,' one avoids them by suppression. By seeing that 'sensual pleasures are like a piece of meat due to being common to many,' one avoids them by suppression. By seeing that 'sensual pleasures are like a grass torch due to their burning nature,' one avoids them by suppression. By seeing that 'sensual pleasures are like a pit of glowing embers due to their great torment,' one avoids them by suppression. By seeing that 'sensual pleasures are like a dream due to their brief appearance,' one avoids them by suppression. By seeing that 'sensual pleasures are like borrowed goods due to their temporary nature,' one avoids them by suppression. By seeing that 'sensual pleasures are like the fruit of a tree due to their being broken and shattered,' one avoids them by suppression. By seeing that 'sensual pleasures are like a butcher's block due to their being chopped up,' one avoids them by suppression. By seeing that 'sensual pleasures are like a spear and stake due to their piercing nature,' one avoids them by suppression. By seeing that 'sensual pleasures are like a snake's head due to their being fraught with danger,' one avoids them by suppression. By seeing that 'sensual pleasures are like a mass of fire due to their great scorching heat,' one avoids them by suppression.

Buddhānussatiṃ bhāventopi vikkhambhanato kāme parivajjeti, dhammānussatiṃ bhāventopi…pe… saṅghānussatiṃ bhāventopi… sīlānussatiṃ bhāventopi… cāgānussatiṃ bhāventopi… devatānussatiṃ bhāventopi… ānāpānassatiṃ bhāventopi… maraṇassatiṃ bhāventopi… kāyagatāsatiṃ bhāventopi… upasamānussatiṃ bhāventopi vikkhambhanato kāme parivajjeti.

By developing recollection of the Buddha, one avoids sensual pleasures by way of suppression. By developing recollection of the Dhamma… by developing recollection of the Sangha… by developing recollection of virtue… by developing recollection of generosity… by developing recollection of the deities… by developing mindfulness of breathing… by developing mindfulness of death… by developing mindfulness of the body… by developing recollection of peace, one avoids sensual pleasures by way of suppression.

Paṭhamaṃ jhānaṃ bhāventopi vikkhambhanato kāme parivajjeti, dutiyaṃ jhānaṃ bhāventopi…pe… tatiyaṃ jhānaṃ bhāventopi… catutthaṃ jhānaṃ bhāventopi… ākāsānañcāyatanasamāpattiṃ bhāventopi… viññāṇañcāyatanasamāpattiṃ bhāventopi… ākiñcaññāyatanasamāpattiṃ bhāventopi [Pg.6]… nevasaññānāsaññāyatanasamāpattiṃ bhāventopi vikkhambhanato kāme parivajjeti. Evaṃ vikkhambhanato kāme parivajjeti.

By developing the first jhāna, one avoids sensual pleasures by way of suppression. By developing the second jhāna… the third jhāna… the fourth jhāna… the attainment of the base of infinite space… the attainment of the base of infinite consciousness… the attainment of the base of nothingness… the attainment of the base of neither-perception-nor-non-perception, one avoids sensual pleasures by way of suppression. Thus, one avoids sensual pleasures by way of suppression.

Kathaṃ samucchedato kāme parivajjeti? Sotāpattimaggaṃ bhāventopi apāyagamanīye kāme samucchedato parivajjeti, sakadāgāmimaggaṃ bhāventopi oḷārike kāme samucchedato parivajjeti, anāgāmimaggaṃ bhāventopi anusahagate kāme samucchedato parivajjeti, arahattamaggaṃ bhāventopi sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ samucchedato kāme parivajjeti. Evaṃ samucchedato kāme parivajjetīti – yo kāme parivajjeti.

How does one avoid sensual pleasures by way of eradication? By developing the path of stream-entry, one avoids by way of eradication the sensual pleasures that lead to the lower realms. By developing the path of once-returning, one avoids by way of eradication the gross sensual pleasures. By developing the path of non-returning, one avoids by way of eradication the subtle sensual pleasures. By developing the path of arahantship, one avoids by way of eradication all sensual pleasures, in every way, entirely, in all its varieties, completely, without remainder, and without a trace. Thus, one avoids sensual pleasures by way of eradication. This is the meaning of the phrase 'one who avoids sensual pleasures'.

Sappasseva padā siroti. Sappo vuccati ahi. Kenaṭṭhena sappo? Saṃsappanto gacchatīti sappo; bhujanto gacchatīti bhujago; urena gacchatīti urago; pannasiro gacchatīti pannago; sirena supatīti sarīsapo ; bile sayatīti bilāsayo; guhāyaṃ sayatīti guhāsayo; dāṭhā tassa āvudhoti dāṭhāvudho; visaṃ tassa ghoranti ghoraviso; jivhā tassa duvidhāti dvijivho; dvīhi jivhāhi rasaṃ sāyatīti dvirasaññū. Yathā puriso jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo pādena sappasiraṃ vajjeyya vivajjeyya parivajjeyya abhinivajjeyya; evameva sukhakāmo dukkhapaṭikkūlo kāme vajjeyya vivajjeyya parivajjeyya abhinivajjeyyāti – sappasseva padā siro.

`Sappo` is called `ahi` (a snake). For what reason is it called `sappo`? It goes while slithering, thus it is a `sappo`; it goes while bending, thus it is a `bhujago`; it goes with its chest, thus it is an `urago`; it goes with its head lowered, thus it is a `pannago`; it sleeps with its head on its coil, thus it is a `sarīsapo`; it sleeps in a hole, thus it is a `bilāsayo`; it sleeps in a cave, thus it is a `guhāsayo`; its weapon is its fangs, thus it is a `dāṭhāvudho`; its poison is terrible, thus it is a `ghoraviso`; its tongue is twofold, thus it is a `dvijivho`; it knows flavor with two tongues, thus it is a `dvirasaññū`. Just as a person who desires to live, does not desire to die, desires happiness, and is averse to suffering would avoid, shun, thoroughly abandon, and utterly relinquish a snake's head with his foot; even so, one who desires happiness and is averse to suffering should avoid, shun, thoroughly abandon, and utterly relinquish sensual pleasures—like a snake's head with the foot.

Somaṃ visattikaṃ loke, sato samativattatīti. Soti yo kāme parivajjeti. Visattikā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo, cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko, ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā, suttaṃ visatā āyūhinī dutiyā paṇidhi bhavanetti, vanaṃ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṃ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā janāsā puttāsā jīvitāsā, jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā, adhammarāgo visamalobho nikanti [Pg.7] nikāmanā patthanā pihanā sampatthanā, kāmataṇhā bhavataṇhā vibhavataṇhā, rūpataṇhā arūpataṇhā nirodhataṇhā, rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ, upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ, dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo, taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ.

The mindful one overcomes this clinging in the world. He is one who shuns sensual pleasures. Visattikā is called craving. It is passion, intense passion, fondness, compliance, delight, delight-passion, the mind's intense passion, desire, infatuation, clinging, greed, intense greed, entanglement, mire, longing, illusion, the producer, the generator, the seamstress, the net, the stream, that which clings, the thread, the spreader, that which draws forth, the second, aspiration, the conduit of becoming, the forest, the jungle, the tangle, affection, longing, the impediment, hope, aspiration, the state of aspiration, hope for forms, hope for sounds, hope for smells, hope for tastes, hope for tactile objects, hope for gain, hope for wealth, hope for children, hope for life, yearning, strong yearning, intense yearning, the act of yearning, the state of yearning, greediness, the tendency to greed, the state of greediness, agitation for what is obtained, desire for fine things, unrighteous passion, perverse greed, longing, strong desire, aspiration, pining, intense aspiration, craving for sensual pleasure, craving for existence, craving for non-existence, craving for form, craving for the formless, craving for cessation, craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, craving for mental objects, the flood, the yoke, the knot, clinging, the obstruction, the hindrance, the covering, the bond, defilement, underlying tendency, obsession, the creeper, diversification, the root of suffering, the origin of suffering, the source of suffering, Māra’s snare, Māra’s hook, Māra’s domain, the river of craving, the net of craving, the tether of craving, the ocean of craving, covetousness, greed, the root of the unwholesome.

Visattikāti. Kenaṭṭhena visattikā? Visatāti visattikā; visālāti visattikā; visaṭāti visattikā; visakkatīti visattikā; visaṃharatīti visattikā; visaṃvādikāti visattikā; visamūlāti visattikā; visaphalāti visattikā; visaparibhogoti visattikā; visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe, kule gaṇe āvāse lābhe yase, pasaṃsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre, kāmadhātuyā rūpadhātuyā arūpadhātuyā, kāmabhave rūpabhave arūpabhave, saññābhave asaññābhave nevasaññānāsaññābhave, ekavokārabhave catuvokārabhave pañcavokārabhave, atīte anāgate paccuppanne, diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā.

Regarding Visattikā. In what sense is it Visattikā? It is Visattikā because it spreads out; it is Visattikā because it is extensive; it is Visattikā because it pervades; it is Visattikā because it entangles; it is Visattikā because it brings suffering; it is Visattikā because it is deceptive; it is Visattikā because it is the root of suffering; it is Visattikā because its fruit is suffering; it is Visattikā because its enjoyment is suffering. Or else, that craving is extensive, and in regard to forms, sounds, smells, tastes, tactile objects; families, groups, dwellings, gains, fame; praise, pleasure, robes, almsfood, lodgings, and medicinal requisites for the sick; the sense-sphere realm, the form-sphere realm, the formless-sphere realm; sense-sphere existence, form-sphere existence, formless-sphere existence; existence with perception, existence without perception, existence with neither perception nor non-perception; one-constituent existence, four-constituent existence, five-constituent existence; the past, future, and present; and in regard to things seen, heard, sensed, and cognized, it pervades and spreads out—therefore, it is called Visattikā.

Loketi apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato.

Regarding 'in the world' (loke): this refers to the plane of misery, the human plane, and the divine plane; the world of the aggregates, the world of the elements, and the world of the sense bases. Regarding 'mindful' (sato): one is mindful for four reasons—by developing the establishment of mindfulness by contemplating the body in the body, one is mindful; [and similarly for] feelings... mind... and by developing the establishment of mindfulness by contemplating phenomena in phenomena, one is mindful.

Aparehipi catūhi kāraṇehi sato – asatiparivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satiparibandhānaṃ dhammānaṃ hatattā sato, satinimittānaṃ dhammānaṃ asammuṭṭhattā sato.

Also for another four reasons, one is mindful: one is mindful by avoiding unmindfulness; one is mindful because of having done those things that are to be done with mindfulness; one is mindful because of having destroyed the hindrances to mindfulness; one is mindful because of not being forgetful of the basis for mindfulness.

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohaṇatāya sato.

Also for another four reasons, one is mindful: by being possessed of mindfulness, by having mastery over mindfulness, by being skilled in mindfulness, and by the non-decline of mindfulness.

Aparehipi [Pg.8] catūhi kāraṇehi sato – sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṃ vuccati sati. Imāya satiyā upeto hoti samupeto upagato samupagato upapanno samupapanno samannāgato, so vuccati sato.

Also for another four reasons, one is mindful: because of the state of being, one is mindful; because of being tranquil, one is mindful; because of being pacified, one is mindful; because of being endowed with the qualities of the virtuous, one is mindful. One is mindful through recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of the deities, mindfulness of breathing, mindfulness of death, mindfulness of the body, and recollection of peace. Whatever is mindfulness, recollection, re-mindfulness, the state of remembering, the state of bearing in mind, non-superficiality, non-confusion, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called mindfulness. One who is possessed of this mindfulness, fully possessed, has attained it, fully attained it, is endowed with it, accomplished in it, and furnished with it, is called 'mindful'.

Somaṃ visattikaṃ loke, sato samativattatīti. Loke vā sā visattikā, loke vā taṃ visattikaṃ sato tarati uttarati patarati samatikkamati vītivattatīti – somaṃ visattikaṃ loke, sato samativattati.

Regarding the line, 'The mindful one transcends this attachment in the world': Whatever attachment there is in the world, that attachment in the world the mindful one crosses over, transcends, passes beyond, overcomes, and surmounts. Thus, 'The mindful one transcends this attachment in the world'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattatī’’ti.

“He who avoids sensual pleasures, as one would avoid a snake’s head with the foot; that one, being mindful, transcends this attachment in the world.”

4.

4.

Khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ;

Thiyo bandhū puthu kāme, yo naro anugijjhati.

Fields, land, or gold, cattle and horses, slaves and servants, women and relatives—whatever various pleasures a person greedily desires,

Khettaṃ vatthuṃ hiraññaṃ vāti. Khettanti sālikkhettaṃ vīhikkhettaṃ muggakkhettaṃ māsakkhettaṃ yavakkhettaṃ godhumakkhettaṃ tilakkhettaṃ. Vatthunti gharavatthuṃ koṭṭhakavatthuṃ purevatthuṃ pacchāvatthuṃ ārāmavatthuṃ vihāravatthuṃ. Hiraññanti hiraññaṃ vuccati kahāpaṇoti – khettaṃ vatthuṃ hiraññaṃ vā.

Regarding 'fields, land, or gold': 'Field' means a field of fine rice, a field of paddy, a field of green gram, a field of beans, a field of barley, a field of wheat, or a field of sesame. 'Land' means a house-site, a granary-site, land in front of a house, land behind a house, park-land, or a monastery-site. Regarding 'gold,' a coin is what is meant. Thus, 'fields, land, or gold'.

Gavāssaṃ dāsaporisanti. Gavanti gavā vuccanti. Assāti pasukādayo vuccanti. Dāsāti cattāro dāsā – antojātako dāso, dhanakkītako dāso, sāmaṃ vā dāsabyaṃ upeti, akāmako vā dāsavisayaṃ upeti.

Regarding 'cattle, horses, slaves, and servants': By 'cattle' are meant cows. By 'horses' are meant livestock and the like. By 'slaves' are meant four kinds of slaves: one born in the household, one bought with money, one who enters slavery of his own accord, or one who falls into the state of a slave against his will.

‘‘Āmāya [Pg.9] dāsāpi bhavanti heke, dhanena kītāpi bhavanti dāsā;

Sāmañca eke upayanti dāsyaṃ, bhayāpanuṇṇāpi bhavanti dāsā’’ti.

“Some become slaves born in the house, some become slaves bought with wealth; some approach slavery of their own accord, and some become slaves driven by fear.”

Purisāti tayo purisā – bhatakā, kammakarā, upajīvinoti – gavāssaṃ dāsaporisaṃ.

By 'servants' are meant three kinds of persons: hired men, laborers, and dependents. Thus, 'cattle, horses, slaves, and servants'.

Thiyo bandhū puthu kāmeti. Thiyoti itthipariggaho vuccati. Bandhūti cattāro bandhū – ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mantabandhavāpi bandhu, sippabandhavāpi bandhu. Puthu kāmeti bahū kāme. Ete puthu kāmā manāpikā rūpā…pe… manāpikā phoṭṭhabbāti – thiyo bandhū puthu kāme.

Regarding 'women, relatives, and various pleasures': By 'women' is meant the possession of women. By 'relatives' are meant four kinds of relatives: relatives by blood, relatives by lineage, relatives by shared teaching, and relatives by craft. By 'various pleasures' are meant many pleasures. These various pleasures are agreeable forms… and agreeable tactile sensations. Thus, 'women, relatives, and various pleasures'.

Yo naro anugijjhatīti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Naroti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. Anugijjhatīti kilesakāmena vatthukāmesu gijjhati anugijjhati paligijjhati palibajjhatīti – yo naro anugijjhati.

Regarding 'the person who greedily desires': By 'who' is meant: whoever, of whatever kind, however engaged, however disposed, in whatever way, having attained whatever status, endowed with whatever qualities—whether a noble, a brahmin, a merchant, a worker, a householder, a renunciate, a deva, or a human being. By 'person' is meant: a being, a person, a human, an individual, a person, a living being, a creature that is born, a creature, one that goes by the senses, a human being. By 'greedily desires' is meant: with the craving of defilement, for the objects of craving, he craves, repeatedly craves, and intensely craves. Thus, 'the person who greedily desires'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavāssaṃ dāsaporisaṃ;

Thiyo bandhū puthu kāme, yo naro anugijjhatī’’ti.

“A field, property, or gold; cattle, horses, slaves, and servants; women, relatives, and many sense pleasures—the person who greedily desires these.”

5.

5.

Abalā naṃ balīyanti, maddante naṃ parissayā;

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodakaṃ.

The weak overpower him, dangers crush him; then suffering follows him, as water enters a broken boat.

Abalā naṃ balīyantīti. Abalāti abalā kilesā dubbalā appabalā appathāmakā hīnā nihīnā ( ) omakā lāmakā chatukkā parittā. Te kilesā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddantīti, evampi abalā naṃ balīyanti. Atha vā, abalaṃ puggalaṃ dubbalaṃ appabalaṃ appathāmakaṃ hīnaṃ nihīnaṃ omakaṃ lāmakaṃ chatukkaṃ parittaṃ, yassa natthi saddhābalaṃ vīriyabalaṃ satibalaṃ samādhibalaṃ paññābalaṃ hiribalaṃ ottappabalaṃ[Pg.10]. Te kilesā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddantīti – evampi abalā naṃ balīyantīti.

Regarding 'The weak overpower him': By 'the weak' are meant the defilements that are weak, feeble, lacking strength, lacking force, inferior, abject, paltry, wretched, contemptible, and trifling. These defilements assail, oppress, overpower, overwhelm, ensnare, and crush that person—thus, 'The weak overpower him.' Alternatively, 'the weak' refers to a person who is weak, feeble, lacking strength, lacking force, inferior, abject, paltry, wretched, contemptible, and trifling; one who lacks the strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, the strength of wisdom, the strength of moral shame, and the strength of moral dread. These defilements assail, oppress, overpower, overwhelm, ensnare, and crush that person—thus also, 'The weak overpower him.'

Maddante naṃ parissayāti. Dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahivicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo, kāso sāso pināso ḍāho jaro, kucchirogo mucchā pakkhandikā sūlā visūcikā, kuṭṭhaṃ gaṇḍo kilāso soso apamāro, daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ, madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā, opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā iti vā – ime vuccanti pākaṭaparissayā.

Regarding 'Dangers crush him': There are two kinds of dangers: manifest dangers and hidden dangers. What are the manifest dangers? Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or robbers, or violent men, perpetrators, or would-be perpetrators; eye diseases, ear diseases, nose diseases, tongue diseases, body diseases, head diseases, ear diseases, mouth diseases, tooth diseases; cough, asthma, catarrh, burning, fever; stomach diseases, fainting, dysentery, colic, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itching, scabies, scratches, sores on hands and feet, disorders of the blood and bile; diabetes, shoulder ailments, pimples, fistulas; ailments arising from bile, ailments arising from phlegm, ailments arising from wind, ailments arising from a combination of the humors, ailments arising from seasonal changes, ailments arising from imbalanced postures, ailments caused by external attack, ailments resulting from karmic retribution; cold, heat, hunger, thirst, excrement, urine; contact with gadflies, mosquitoes, wind, sun, and creeping creatures—these are called manifest dangers.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ, rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ, māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā – ime vuccanti paṭicchannaparissayā.

What are the hidden dangers? Misconduct of body, misconduct of speech, misconduct of mind; the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; greed, hatred, delusion, anger, resentment, denigration, spite, envy, stinginess; deceit, treachery, stubbornness, contention, conceit, arrogance, intoxication, heedlessness; all defilements, all misconducts, all anxieties, all fevers, all torments, all unwholesome volitional formations—these are called hidden dangers.

Parissayāti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti parissayā. Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ [Pg.11] kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya, sīlesu paripūrikāritāya indriyesu guttadvāratāya bhojane mattaññutāya, jāgariyānuyogassa satisampajaññassa, catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ bhāvanānuyogassa catunnaṃ iddhipādānaṃ bhāvanānuyogassa, pañcannaṃ indriyānaṃ bhāvanānuyogassa pañcannaṃ balānaṃ bhāvanānuyogassa, sattannaṃ bojjhaṅgānaṃ bhāvanānuyogassa ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evaṃ parihānāya saṃvattantīti – parissayā.

In what sense are they dangers? They are dangers because they oppress, because they lead to decline, because they have their abode therein. How are they dangers because they oppress? These dangers oppress, thoroughly oppress, overwhelm, completely envelop, seize, and crush that person. Thus, they are dangers because they oppress. How are they dangers because they lead to decline? These dangers lead to the obstruction and decline of wholesome qualities. Of which wholesome qualities? Of right practice, practice in conformity, unoppositional practice, non-conflicting practice, practice according to the goal, practice in accordance with the Dhamma; of fulfillment in virtues, of guarding the sense doors, of moderation in eating; of devotion to wakefulness, of mindfulness and clear comprehension; of the development of the four foundations of mindfulness, of the development of the four right strivings, of the development of the four bases of spiritual power, of the development of the five faculties, of the development of the five powers, of the development of the seven factors of enlightenment, and of the development of the Noble Eightfold Path—these dangers lead to the obstruction and decline of such wholesome qualities. Thus, they are dangers because they lead to decline.

Kathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti, evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Evampi tatrāsayāti – parissayā.

How are they dangers because they have their abode therein? Therein these evil, unwholesome states arise dependent on personal existence. Just as creatures that dwell in holes lie in holes, creatures that dwell in water lie in water, creatures that dwell in the forest lie in the forest, and creatures that dwell in trees lie in trees, even so, therein these evil, unwholesome states arise dependent on personal existence. In this way also, they are dangers because they have their abode therein.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti ye pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāsavanti pāpakā akusalā dhammāti – tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti. Samudācaranti naṃ pāpakā akusalā dhammāti – tasmā sācariyakoti vuccati.

“Monks, a bhikkhu with an inner resident and a companion dwells in suffering, not at ease. And how, monks, does a bhikkhu with an inner resident and a companion dwell in suffering, not at ease? Here, monks, when a bhikkhu sees a form with the eye, there arise evil, unwholesome states, lustful thoughts that are connected with the fetters. These evil, unwholesome states dwell within him and flow along with him—therefore he is called ‘one with an inner resident.’ They assail him. These evil, unwholesome states assail him—therefore he is called ‘one with a companion.’”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā, ghānena gandhaṃ ghāyitvā, jivhāya rasaṃ sāyitvā, kāyena phoṭṭhabbaṃ phusitvā, manasā dhammaṃ viññāya uppajjanti ye pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāsavanti pāpakā akusalā dhammāti – tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti. Samudācaranti naṃ pāpakā akusalā dhammāti – tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi tatrāsayāti – parissayā.

“Furthermore, monks, when a bhikkhu, having heard a sound with the ear, having smelled an odor with the nose, having tasted a flavor with the tongue, having felt a tangible object with the body, or having cognized a mental object with the mind, there arise evil, unwholesome states, lustful thoughts that are connected with the fetters. These evil, unwholesome states dwell within him and flow along with him—therefore he is called ‘one with an inner resident.’ They assail him. These evil, unwholesome states assail him—therefore he is called ‘one with a companion.’ In this way, monks, a bhikkhu with an inner resident and a companion dwells in suffering, not at ease.” In this way also, they are dangers because they have their abode therein.

Vuttañhetaṃ [Pg.12] bhagavatā –

For this was said by the Blessed One:

‘‘Tayome, bhikkhave, antarāmalā – antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalaṃ antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso…pe… moho, bhikkhave, antarāmalaṃ antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā – antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā.

“Monks, these are three internal stains, internal enemies, internal adversaries, internal killers, internal opponents. Which three? Greed, monks, is an internal stain, an internal enemy, an internal adversary, an internal killer, an internal opponent. Hatred… delusion, monks, is an internal stain, an internal enemy, an internal adversary, an internal killer, an internal opponent. These, monks, are the three internal stains, internal enemies, internal adversaries, internal killers, internal opponents.”

‘‘Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Greed brings about what is not beneficial, greed agitates the mind; danger is born from within, that the common person does not understand.”

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

“A greedy person does not know what is beneficial, a greedy person does not see the Dhamma; it is then utter darkness when greed overpowers a person.”

‘‘Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Hatred brings about what is not beneficial, hatred agitates the mind; danger is born from within, that the common person does not understand.”

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.

“An angry person does not know what is beneficial, an angry person does not see the Dhamma; it is then utter darkness when hatred overpowers a person.”

‘‘Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Delusion brings about what is not beneficial, delusion agitates the mind; danger is born from within, that the common person does not understand.”

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti.

“A deluded person does not know what is beneficial, a deluded person does not see the Dhamma; it is then utter darkness when delusion overpowers a person.”

Evampi tatrāsayāti – parissayā.

In this way also, they are dangers because they have their abode therein.

Vuttampi hetaṃ bhagavatā – ‘‘tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti, ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati, ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati, ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti, ahitāya dukkhāya aphāsuvihārāya.

This too was spoken by the Blessed One: “Great king, three qualities of a person, arising internally, arise for what is not beneficial, for suffering, and for an uncomfortable abiding. Which three? Greed, great king, is a quality of a person that, arising internally, arises for what is not beneficial, for suffering, and for an uncomfortable abiding. Hatred, great king… delusion, great king, is a quality of a person that, arising internally, arises for what is not beneficial, for suffering, and for an uncomfortable abiding. These, great king, are the three qualities of a person that, arising internally, arise for what is not beneficial, for suffering, and for an uncomfortable abiding.”

‘‘Lobho [Pg.13] doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

“Greed, hatred, and delusion, born of oneself, injure the person of evil mind, just as its own fruit destroys the bamboo.”

Evampi tatrāsayāti – parissayā.

In this way also, they are dangers because they have their abode therein.

Vuttampi cetaṃ bhagavatā –

And this too was spoken by the Blessed One:

‘‘Rāgo ca doso ca itonidānā, arati rati lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti.

Lust and hatred have their origin here; discontent, delight, and horripilation are born from this. Arising from this, thoughts of the mind are sent forth, like boys letting a crow fly off.

Evampi tatrāsayāti – parissayā. Maddante naṃ parissayāti. Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddantīti – maddante naṃ parissayā.

In this way also: its haunts are perils. ‘The perils crush him’: those perils afflict, completely afflict, overcome, overwhelm, exhaust, and crush that person—thus, ‘the perils crush him.’

Tato naṃ dukkhamanvetīti. Tatoti tato tato parissayato taṃ puggalaṃ dukkhaṃ anveti anugacchati anvāyikaṃ hoti, jātidukkhaṃ anveti anugacchati anvāyikaṃ hoti, jarādukkhaṃ anveti anugacchati anvāyikaṃ hoti, byādhidukkhaṃ anveti anugacchati anvāyikaṃ hoti, maraṇadukkhaṃ anveti anugacchati anvāyikaṃ hoti, sokaparidevadukkhadomanassupāyāsadukkhaṃ anveti anugacchati anvāyikaṃ hoti, nerayikaṃ dukkhaṃ, tiracchānayonikaṃ dukkhaṃ, pettivisayikaṃ dukkhaṃ anveti anugacchati anvāyikaṃ hoti, mānusikaṃ dukkhaṃ… gabbhokkantimūlakaṃ dukkhaṃ… gabbhe ṭhitimūlakaṃ dukkhaṃ… gabbhā vuṭṭhānamūlakaṃ dukkhaṃ… jātassūpanibandhakaṃ dukkhaṃ… jātassa parādheyyakaṃ dukkhaṃ… attūpakkamaṃ dukkhaṃ… parūpakkamaṃ dukkhaṃ anveti anugacchati anvāyikaṃ hoti, dukkhadukkhaṃ anveti anugacchati anvāyikaṃ hoti, saṅkhāradukkhaṃ… vipariṇāmadukkhaṃ … cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo, kāso sāso pināso ḍāho jaro, kucchirogo mucchā pakkhandikā sūlā visūcikā, kuṭṭhaṃ gaṇḍo kilāso soso apamāro, daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ, madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā [Pg.14] utupariṇāmajā ābādhā visamaparihārajā ābādhā, opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassadukkhaṃ… mātumaraṇaṃ dukkhaṃ… pitumaraṇaṃ dukkhaṃ… bhātumaraṇaṃ dukkhaṃ… bhaginimaraṇaṃ dukkhaṃ… puttamaraṇaṃ dukkhaṃ… dhītumaraṇaṃ dukkhaṃ … ñātibyasanaṃ dukkhaṃ… bhogabyasanaṃ dukkhaṃ… rogabyasanaṃ dukkhaṃ… sīlabyasanaṃ dukkhaṃ… diṭṭhibyasanaṃ dukkhaṃ anveti anugacchati anvāyikaṃ hotīti – tato naṃ dukkhamanveti.

‘Then suffering follows him.’ ‘Then’ means: from this or that peril, suffering follows that person, accompanies him, and is attendant on him. The suffering of birth follows him, accompanies him, and is attendant on him. The suffering of aging follows him… The suffering of illness… The suffering of death… The suffering of sorrow, lamentation, pain, grief, and despair follows him… The suffering of hell… the suffering of the animal realm… the suffering of the sphere of ghosts… human suffering… suffering rooted in conception… suffering rooted in remaining in the womb… suffering rooted in emerging from the womb… suffering connected with the care of a newborn… suffering of a newborn's dependence on others… suffering caused by oneself… suffering caused by others… the suffering of pain… the suffering of formations… the suffering of change… eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, ear-disease, mouth-disease, tooth-disease; cough, asthma, catarrh, burning, fever; stomach-ache, fainting, dysentery, colic, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itching, scabies, sores from scratching, chapping of hands and feet; bleeding disorder, diabetes, piles, abscesses, fistula; ailments arising from bile, from phlegm, from wind, from their combination; ailments produced by change of climate, by imbalanced conduct, by external assault, or as the result of kamma; cold, heat, hunger, thirst, defecation, urination; suffering from contact with gadflies, mosquitoes, wind, sun, and reptiles… the death of one’s mother is suffering… the death of one’s father… the death of one’s brother… the death of one’s sister… the death of one’s son… the death of one’s daughter… the calamity of relatives is suffering… the calamity of wealth… the calamity of disease… the calamity of virtue… the calamity of view follows him, accompanies him, and is attendant on him—thus, ‘then suffering follows him.’

Nāvaṃ bhinnamivodakanti. Yathā bhinnaṃ nāvaṃ dakamesiṃ tato tato udakaṃ anveti anugacchati anvāyikaṃ hoti, puratopi udakaṃ anveti anugacchati anvāyikaṃ hoti, pacchatopi… heṭṭhatopi… passatopi udakaṃ anveti anugacchati anvāyikaṃ hoti; evameva tato tato parissayato taṃ puggalaṃ dukkhaṃ anveti anugacchati anvāyikaṃ hoti, jātidukkhaṃ anveti anugacchati anvāyikaṃ hoti…pe… diṭṭhibyasanaṃ dukkhaṃ anveti anugacchati anvāyikaṃ hotīti – nāvaṃ bhinnamivodakaṃ.

‘Like water into a broken boat.’ Just as water enters a broken boat, and from this place and that the water follows, accompanies, and is attendant on it; as water follows, accompanies, and is attendant on it from the front, and from the back… from below… and from the sides water follows, accompanies, and is attendant on it; just so, from this and that peril, suffering follows, accompanies, and is attendant on that person; the suffering of birth follows, accompanies, and is attendant on him… the suffering of the calamity of view follows, accompanies, and is attendant on him—thus, ‘like water into a broken boat.’

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Abalā naṃ balīyanti, maddante naṃ parissayā;

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodaka’’nti.

“Weaknesses overpower him, perils crush him; then suffering follows him, like water into a broken boat.”

6.

6.

Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū.

Therefore a being, ever mindful, should avoid sensual pleasures; having abandoned them, they would cross the flood, like one who, having bailed out the boat, has gone to the far shore.

Tasmā jantu sadā satoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamāno kāmesūti – tasmā. Jantūti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ avīci santati sahitaṃ phassitaṃ, purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ, kāḷe juṇhe vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. Aparehi catūhi [Pg.15] kāraṇehi sato…pe… so vuccati satoti – tasmā jantu sadā sato.

‘Therefore a being, always mindful.’ ‘Therefore’ means: for that reason, on that account, for that cause, from that source—seeing this danger in sensual pleasures—therefore. ‘A being’ means: a creature, a man, a young man, a person, an individual, a living being, a creature, a being, a creature of Indra, a human. ‘Always’ means: always, at all times, perpetually, continuously, constantly, ceaselessly, without interruption, in close succession, like a series of water waves, an unbroken continuity, connected, in contact—before the meal, after the meal, in the first watch of the night, the middle watch, the last watch; in the dark fortnight, the bright fortnight; in the rainy season, the winter, the summer; in the first stage of life, the middle stage, the last stage. ‘Mindful’ means: one is mindful for four reasons: one is mindful while developing the establishment of mindfulness by contemplating the body in the body, by contemplating feelings in feelings… by contemplating mind in the mind… by contemplating phenomena in phenomena. For another four reasons one is mindful… and so on… thus one is called mindful. Thus: ‘Therefore a being, always mindful.’

Kāmāni parivajjayeti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Kāmāni parivajjayeti dvīhi kāraṇehi kāme parivajjeyya – vikkhambhanato vā samucchedato vā. Kathaṃ vikkhambhanato kāme parivajjeyya? ‘‘Aṭṭhikaṅkalūpamā kāmā appassādaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeyya, ‘‘maṃsapesūpamā kāmā bahusādhāraṇaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeyya, ‘‘tiṇukkūpamā kāmā anudahanaṭṭhenā’’ti passanto vikkhambhanato kāme parivajjeyya…pe… nevasaññānāsaññāyatanasamāpattiṃ bhāvento vikkhambhanato kāme parivajjeyya. Evaṃ vikkhambhanato kāme parivajjeyya…pe… evaṃ samucchedato kāme parivajjeyyāti – kāmāni parivajjaye.

Regarding 'One should avoid sensual pleasures.' Regarding 'sensual pleasures': by way of summary, there are two kinds of sensual pleasures—sensual pleasures as objects and sensual pleasures as defilements... [etc.]... These are called sensual pleasures as objects... [etc.]... These are called sensual pleasures as defilements. Regarding 'One should avoid sensual pleasures': one should avoid sensual pleasures for two reasons—either by suppression or by eradication. How does one avoid sensual pleasures by suppression? Seeing, 'Sensual pleasures are like a skeleton because they are unsavoury,' one avoids sensual pleasures by suppression. Seeing, 'Sensual pleasures are like a piece of meat because they are common to many,' one avoids sensual pleasures by suppression. Seeing, 'Sensual pleasures are like a grass torch because they burn,' one avoids sensual pleasures by suppression... [etc.]... Developing the attainment of neither-perception-nor-non-perception, one avoids sensual pleasures by suppression. Thus, one avoids sensual pleasures by suppression... [etc.]... Thus, one should avoid sensual pleasures by eradication. This is [the meaning of] 'one should avoid sensual pleasures'.

Te pahāya tare oghanti. Teti vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā; kāmacchandanīvaraṇaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā; byāpādanīvaraṇaṃ…pe… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – te pahāya tare oghaṃ.

Regarding 'Having abandoned them, one should cross the flood.' Regarding 'them': having fully known sensual pleasures as objects by means of full understanding as investigation, and having abandoned sensual pleasures as defilements by means of full understanding as abandoning—having relinquished them, dispelled them, brought them to an end, and brought them to non-existence; and having abandoned the hindrance of sensual desire, the hindrance of ill will... [etc.]... the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt—having relinquished them, dispelled them, brought them to an end, and brought them to non-existence; one should cross over, go beyond, traverse, transcend, and pass beyond the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. This is [the meaning of] 'Having abandoned them, one should cross the flood'.

Nāvaṃ sitvāva pāragūti. Yathā garukaṃ nāvaṃ bhārikaṃ udakaṃ sitvā osiñcitvā chaḍḍetvā lahukāya nāvāya khippaṃ lahuṃ appakasireneva pāraṃ gaccheyya; evameva vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā; kāmacchandanīvaraṇaṃ… byāpādanīvaraṇaṃ… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gamitvā khippaṃ lahuṃ appakasireneva pāraṃ gaccheyya. Pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ[Pg.16]. Pāraṃ gaccheyyāti – pāraṃ adhigaccheyya, pāraṃ phuseyya, pāraṃ sacchikareyya. Pāragūti yopi pāraṃ gantukāmo sopi pāragū; yopi pāraṃ gacchati sopi pāragū; yopi pāraṃ gato, sopi pāragū.

‘Having bailed out the boat, one has gone to the far shore.’ Just as, having bailed out, poured out, and discarded the water from a heavy, laden boat, one would quickly and lightly reach the far shore with little effort by means of a light boat; so too, having fully understood sensual pleasures as objects, and having abandoned, relinquished, dispelled, brought to an end, and brought to non-existence sensual pleasures as defilements; and having abandoned, relinquished, dispelled, brought to an end, and brought to non-existence the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt, one would quickly and lightly reach the far shore with little effort. The far shore is called the Deathless, Nibbāna. That is the calming of all formations, the relinquishment of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. To go to the far shore means to attain the far shore, to touch the far shore, to realize the far shore. One who has gone to the far shore is one who desires to go to the far shore, one who is going to the far shore, and one who has gone to the far shore.

Vuttampi hetaṃ bhagavatā –

Indeed, this was also said by the Blessed One:

Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti. Brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacanaṃ. So abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū. Abhiññāpāragū sabbadhammānaṃ, pariññāpāragū sabbadukkhānaṃ, pahānapāragū sabbakilesānaṃ, bhāvanāpāragū catunnaṃ ariyamaggānaṃ, sacchikiriyāpāragū nirodhassa, samāpattipāragū sabbasamāpattīnaṃ. So vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā. So pāraṃ gato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiko pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho, dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ.

‘Having crossed over and gone to the far shore, a brahmin stands on dry land.’ For, monks, ‘brahmin’ is a designation for the Arahant. He is one who has reached the far shore in direct knowledge, in full understanding, in abandoning, in development, in realization, and in meditative attainment. He has reached the far shore in direct knowledge of all things, in full understanding of all suffering, in abandoning all defilements, in development of the four noble paths, in realization of cessation, and in meditative attainment of all meditative attainments. He has attained mastery and perfection in noble virtue, in noble concentration, in noble wisdom, and in noble liberation. He has gone to the far shore by the path and reached the far shore by the fruit; gone to the end by the path and reached the end by the fruit; gone to the limit by the path and reached the limit by the fruit; gone to the boundary by the path and reached the boundary by the fruit; gone to the conclusion by the path and reached the conclusion by the fruit; gone to protection by the path and reached protection by the fruit; gone to shelter by the path and reached shelter by the fruit; gone to refuge by the path and reached refuge by the fruit; gone to the fearless by the path and reached the fearless by the fruit; gone to the immutable by the path and reached the immutable by the fruit; gone to the deathless by the path and reached the deathless by the fruit; gone to Nibbāna by the path and reached Nibbāna by the fruit. He has completed the living of the holy life, is accomplished in conduct, has traversed the journey, has reached the destination, has arrived at the limit, has guarded the holy life, has attained the supreme view, has developed the path, has abandoned the defilements, has penetrated the unshakeable, and has realized cessation. Suffering has been fully understood by him, the origin has been abandoned, the path has been developed, and cessation has been realized. What was to be directly known has been directly known, what was to be fully understood has been fully understood, what was to be abandoned has been abandoned, what was to be developed has been developed, and what was to be realized has been realized.

So ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So nevācinati nāpacinati, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva saṃsibbati na ussineti, visinitvā [Pg.17] ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena… asekkhena paññākkhandhena… asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṃ sampaṭipādiyitvā ṭhito. Ejaṃ samatikkamitvā ṭhito. Kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttipaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya… muditāya… upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, akammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santussitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, (bhavapariyante ṭhito, saṃsārapariyante ṭhito vaṭṭapariyante ṭhito, antime bhave ṭhito,) antime samussaye ṭhito, antimadehadharo arahā.

He is one with the door-bolt lifted up, the moat uncluttered, the city-pillar pulled out, unbarred; the noble one, with banner lowered, burden laid down, and detached. He has abandoned the five factors, is endowed with the six factors, is guarded by one, is supported by four, has dispelled individual truths, has abandoned the quest of craving, has unclouded thought, has bodily formations calmed, a mind well liberated, and wisdom well liberated. He is an accomplished one, one who has lived the holy life, the supreme person, the highest person, one who has reached the ultimate attainment. He neither accumulates nor destroys; having destroyed the defilements, he stands. He neither abandons nor grasps; having abandoned, he stands. He is not sewn together by craving nor puffed up by conceit; having become un-puffed up, he stands. He neither extinguishes nor makes blaze the fire of defilements; having extinguished it, he stands. He stands, being endowed with the aggregate of virtue of one beyond training. He stands, being endowed with the aggregate of concentration of one beyond training… with the aggregate of wisdom… with the aggregate of liberation… with the aggregate of the knowledge and vision of liberation of one beyond training. He stands, having realized the Truths. He stands, having transcended agitation. He stands, having extinguished the fire of defilements. He stands through non-return. He stands, having undertaken what was to be done. He stands by partaking with liberation. He stands with the purity of loving-kindness, with the purity of compassion, of sympathetic joy, and of equanimity. He stands in utter purity. He stands with the purity that is free from craving and conceit. He stands through being liberated. He stands through being content. He stands at the end of the aggregates, at the end of the elements, at the end of the sense bases, at the end of destinations, at the end of rebirths, at the end of re-linking, at the end of existence, at the end of the cycle of existence, at the end of the round, in the final existence, at the end of the final composite. He is the bearer of the final body, an Arahant.

‘‘Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavo’’ti.

This is his last becoming, this is his final aggregation; for him, the wandering on of birth and death, the further becoming, is no more.

Nāvaṃ sitvāva pāragūti. Tenāha bhagavā –

Having bailed out the boat, one has gone to the far shore. Therefore, the Blessed One said:

‘‘Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragū’’ti.

“Therefore, a person, ever mindful, should avoid sensual pleasures; having abandoned them, one crosses the flood; having bailed out the boat, one has gone to the far shore.”

Kāmasuttaniddeso paṭhamo.

The First Exposition of the Kāma Sutta.

2. Guhaṭṭhakasuttaniddeso

2. Exposition of the Guhaṭṭhaka Sutta

Atha guhaṭṭhakasuttaniddesaṃ vakkhati –

2. Now, the exposition of the Guhaṭṭhaka Sutta will be expounded:

7.

7.

Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā.

Attached in the cave, covered by many, a person stands immersed in what is deluding. Far from seclusion indeed is such a one, for sensual pleasures in the world are not easily abandoned.

Satto guhāyaṃ bahunābhichannoti. Sattoti hi kho vuttaṃ, api ca guhā tāva vattabbā. Guhā vuccati kāyo. Kāyoti vā guhāti vā dehoti [Pg.18] vā sandehoti vā nāvāti vā rathoti vā dhajoti vā vammikoti vā nagaranti vā niḍḍanti vā kuṭīti vā gaṇḍoti vā kumbhoti vā nāgoti vā kāyassetaṃ adhivacanaṃ. Satto guhāyanti guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā gaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ; evameva guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Vuttañhetaṃ bhagavatā –

Regarding 'Attached in the cave, covered by many.' Although 'attached' is mentioned, 'cave' will be explained first. The cave is called the body. 'Body,' or 'cave,' 'form,' 'accumulation,' 'boat,' 'chariot,' 'banner,' 'anthill,' 'city,' 'nest,' 'hut,' 'boil,' 'pot,' or 'Nāga'—these are designations for the body. 'Attached in the cave' means: in the cave one is attached, especially attached, clinging, stuck, fastened, and entangled. Just as on a wall-peg or an elephant's tusk a boil is attached, especially attached, clinging, stuck, fastened, and entangled; even so, in the cave one is attached, especially attached, clinging, stuck, fastened, and entangled. And this was said by the Blessed One:

‘‘Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Vedanāya kho, rādha…pe… saññāya kho, rādha… saṅkhāresu kho, rādha… viññāṇe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Sattoti lagganādhivacana’’nti – satto guhāyaṃ. Bahunābhichannoti bahukehi kilesehi channo, rāgena channo dosena channo mohena channo kodhena channo upanāhena channo makkhena channo paḷāsena channo issāya channo macchariyena channo māyāya channo sāṭheyyena channo thambhena channo sārambhena channo mānena channo atimānena channo madena channo pamādena channo. Sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi channo vichanno ucchanno āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – satto guhāyaṃ bahunābhichanno.

“Rādha, whatever desire, whatever passion, whatever delight, whatever craving, whatever attachments and clingings, resolutions, adherences, and underlying tendencies of the mind there are for form—one is attached there, one is especially attached there. Therefore, one is called a ‘being.’ Rādha, for feeling… for perception… for formations… Rādha, whatever desire, whatever passion, whatever delight, whatever craving, whatever attachments and clingings, resolutions, adherences, and underlying tendencies of the mind there are for consciousness—one is attached there, one is especially attached there. Therefore, one is called a ‘being.’ ‘Being’ is a term for being especially attached.” Thus, ‘attached in the cave.’ ‘Covered by many’ means covered by many defilements: covered by lust, covered by hatred, covered by delusion, covered by anger, covered by enmity, covered by contempt, covered by spite, covered by envy, covered by stinginess, covered by deceit, covered by craftiness, covered by obstinacy, covered by presumption, covered by conceit, covered by arrogance, covered by vanity, covered by negligence. Covered, especially covered, covered over, obstructed, shrouded, hindered, closed off, hidden, and turned upside down by all defilements, all misconducts, all vexations, all torments, all fevers, and all unwholesome volitional formations. Thus, ‘attached in the cave, covered by many.’

Tiṭṭhaṃ naro mohanasmiṃ pagāḷhoti tiṭṭhanto naro ratto rāgavasena tiṭṭhati, duṭṭho dosavasena tiṭṭhati, mūḷho mohavasena tiṭṭhati, vinibaddho mānavasena tiṭṭhati, parāmaṭṭho diṭṭhivasena tiṭṭhati, vikkhepagato uddhaccavasena tiṭṭhati, aniṭṭhaṅgato vicikicchāvasena tiṭṭhati, thāmagato anusayavasena tiṭṭhati. Evampi tiṭṭhaṃ naro.

‘A person stands, immersed in delusion’: A person stands infatuated by the power of lust, corrupted by the power of hatred, deluded by the power of delusion, fettered by the power of conceit, wrongly grasping by the power of views, distracted by the power of restlessness, irresolute by the power of doubt, and firmly established by the power of underlying tendencies. In this way, too, ‘a person stands.’

Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati [Pg.19] ajjhosāya tiṭṭhati. Santi, bhikkhave, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhatī’’ti. Evampi tiṭṭhaṃ naro.

This was said by the Blessed One: “There are, bhikkhus, forms cognizable by the eye—desirable, agreeable, pleasant, delightful, endearing, connected with sensual desire, arousing passion. If a bhikkhu delights in them, welcomes them, and remains clinging to them... There are, bhikkhus, sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... touches cognizable by the body... mental phenomena cognizable by the mind—desirable, agreeable, pleasant, delightful, endearing, connected with sensual desire, arousing passion. If a bhikkhu delights in them, welcomes them, and remains clinging to them...” In this way, too, ‘a person stands.’

Vuttañhetaṃ bhagavatā – ‘‘rūpūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, rūpārammaṇaṃ rūpapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Vedanūpayaṃ vā, bhikkhave…pe… saññūpayaṃ… saṅkhārūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, saṅkhārārammaṇaṃ saṅkhārapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjatī’’ti. Evampi tiṭṭhaṃ naro.

This was said by the Blessed One: “Bhikkhus, when consciousness, resorting to form, is established, it stands; with form as its object, with form as its support, watered by delight, it attains growth, increase, and abundance. When consciousness, resorting to feeling… resorting to perception… resorting to mental formations, is established, it stands; with mental formations as its object, with mental formations as its support, watered by delight, it attains growth, increase, and abundance.” In this way also, ‘a person stands’.

Vuttampi hetaṃ bhagavatā – ‘‘kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī’’ti. Evampi tiṭṭhaṃ naro.

This too was said by the Blessed One: “Bhikkhus, if there is lust, if there is delight, if there is craving for the nutriment of physical food, consciousness is established there and grows. Where consciousness is established and grows, there is a descent of name-and-form. Where there is a descent of name-and-form, there is a growth of formations. Where there is a growth of formations, there is a future re-becoming and renewal of existence. Where there is a future re-becoming and renewal of existence, there is future birth, aging, and death. Where there is future birth, aging, and death, that, Bhikkhus, I say is with sorrow, with dust, and with despair.” In this way also, ‘a person stands’.

‘‘Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī’’ti. Evampi tiṭṭhaṃ naro.

“Bhikkhus, if for the nutriment that is contact… if for the nutriment that is mental volition… if for the nutriment that is consciousness, there is lust, there is delight, there is craving, consciousness is established there and grows. Where consciousness is established and grows, there is a descent of name-and-form. Where there is a descent of name-and-form, there is a growth of formations. Where there is a growth of formations, there is a future re-becoming and renewal of existence. Where there is a future re-becoming and renewal of existence, there is future birth, aging, and death. Where there is future birth, aging, and death, that, Bhikkhus, I say is with sorrow, with dust, and with despair.” In this way also, this is the meaning of ‘a person stands’.

Mohanasmiṃ pagāḷhoti. Mohanā vuccanti pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Kiṃ kāraṇā mohanā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā [Pg.20] pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti, mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitā, taṃ kāraṇā mohanā vuccanti pañca kāmaguṇā. Mohanasmiṃ pagāḷhoti mohanasmiṃ pagāḷho ogāḷho ajjhogāḷho nimuggoti – tiṭṭhaṃ naro mohanasmiṃ pagāḷho.

‘Immersed in delusion.’ The five cords of sensual pleasure are called ‘delusions.’ Forms cognizable by the eye that are desirable, pleasing, agreeable, endearing, connected with sensual pleasure, and enticing; sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are desirable, pleasing, agreeable, endearing, connected with sensual pleasure, and enticing. For what reason are the five cords of sensual pleasure called ‘delusions’? Because for the most part, gods and humans are deluded, utterly deluded, and completely deluded by the five cords of sensual pleasure; they are bewildered, utterly bewildered, and completely bewildered, blinded by ignorance, obstructed, hindered, enveloped, covered, concealed, and overturned. For that reason, the five cords of sensual pleasure are called ‘delusions.’ ‘Immersed in delusion’ means immersed, plunged, deeply plunged, and submerged in delusion. This is the meaning of: ‘a person stands, immersed in delusion.’

Dūre vivekā hi tathāvidho soti. Vivekāti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Kāyena vivitto viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. Ayaṃ kāyaviveko.

‘Far indeed from seclusion is such a one.’ ‘Seclusion’ refers to three kinds of seclusion: bodily seclusion, mental seclusion, and seclusion from the substrata of existence. What is bodily seclusion? Here, a bhikkhu resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland grove, an open space, or a heap of straw. He dwells secluded in body. He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms alone, returns alone, sits in solitude alone, and undertakes walking meditation alone. Alone he comports himself, dwells, carries on, maintains himself, sustains himself, and supports his life. This is bodily seclusion.

Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti. Tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti. Catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūpārūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā[Pg.21], tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti. Ayaṃ cittaviveko.

What is mental seclusion? For one who has attained the first jhāna, the mind is secluded from the hindrances. For one who has attained the second jhāna, the mind is secluded from applied and sustained thought. For one who has attained the third jhāna, the mind is secluded from rapture. For one who has attained the fourth jhāna, the mind is secluded from pleasure and pain. For one who has attained the base of the infinity of space, the mind is secluded from the perception of form, the perception of resistance, and the perception of diversity. For one who has attained the base of the infinity of consciousness, the mind is secluded from the perception of the base of the infinity of space. For one who has attained the base of nothingness, the mind is secluded from the perception of the base of the infinity of consciousness. For one who has attained the base of neither-perception-nor-non-perception, the mind is secluded from the perception of the base of nothingness. For a stream-enterer, the mind is secluded from identity view, doubt, and grasping at precepts and practices, from the underlying tendency to views and the underlying tendency to doubt, and from the defilements associated with them. For a once-returner, the mind is secluded from the gross fetter of sensual lust and the fetter of aversion, from the gross underlying tendency to sensual lust and the underlying tendency to aversion, and from the defilements associated with them. For a non-returner, the mind is secluded from the subtle fetter of sensual lust and the fetter of aversion, from the subtle underlying tendency to sensual lust and the underlying tendency to aversion, and from the defilements associated with them. For an Arahant, the mind is secluded from lust for form and the formless, from conceit, restlessness, and ignorance, from the underlying tendency to conceit, the underlying tendency for existence, and the underlying tendency to ignorance, and from the defilements associated with them, and externally from all signs. This is mental seclusion.

Katamo upadhiviveko? Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ.

What is seclusion from upadhi? Upadhi are called defilements, aggregates, and volitional formations. Seclusion from upadhi is called the Deathless, Nibbāna. It is the stilling of all formations, the relinquishing of all upadhi, the destruction of craving, dispassion, cessation, Nibbāna. This is seclusion from upadhi. Bodily seclusion is for those whose bodies are secluded and who delight in renunciation; mental seclusion is for those with purified minds who have attained supreme purity; and seclusion from upadhi is for those persons without upadhi who have attained the unconditioned.

Dūre vivekā hīti. Yo so evaṃ guhāyaṃ satto, evaṃ bahukehi kilesehi channo, evaṃ mohanasmiṃ pagāḷho, so kāyavivekāpi dūre, cittavivekāpi dūre, upadhivivekāpi dūre vidūre suvidūre na santike na sāmantā anāsanne vivekaṭṭhe. Tathāvidhoti tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so mohanasmiṃ pagāḷhoti – dūre vivekā hi tathāvidho so.

‘Far indeed is seclusion for such a one.’ He who is thus attached in the cave of the body, thus covered by many defilements, thus immersed in sensual pleasures, is far from bodily seclusion, far from mental seclusion, and far from seclusion from upadhi—far, very far, exceedingly far; not near, not in the vicinity, not close, but established in remoteness. ‘Such a one’ means of such a kind, of such a state, of such a type, of such a portion—that is, he who is immersed in sensual pleasures; for such a one, seclusion is indeed far.

Kāmā hi loke na hi suppahāyāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthu hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyaṃ vatthu – vatthukāmā. Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā, ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā paccupaṭṭhitā kāmā, nimmitā kāmā animmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā. Ime vuccanti vatthukāmā.

‘Indeed, sensual pleasures in the world are not easily abandoned.’ As for sensual pleasures, by way of summary, there are two kinds: object-based sensual pleasures and defilement-based sensual pleasures. What are object-based sensual pleasures? Appealing sights, appealing sounds, appealing smells, appealing tastes, appealing tactile objects; spreads, coverings, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares; fields, land, silver, and gold; villages, market towns, and royal capitals; the country and the province; the treasury and the storehouse; and whatever object is worthy of attachment—these are object-based sensual pleasures. Moreover: past sensual pleasures, future sensual pleasures, present sensual pleasures; internal sensual pleasures, external sensual pleasures, internal-and-external sensual pleasures; inferior sensual pleasures, middling sensual pleasures, superior sensual pleasures; sensual pleasures of the woeful states, human sensual pleasures, divine sensual pleasures; immediately present sensual pleasures; created sensual pleasures, uncreated sensual pleasures, sensual pleasures created by others; possessed sensual pleasures, unpossessed sensual pleasures; sensual pleasures made ‘mine’, sensual pleasures not made ‘mine’; also all phenomena of the sense-sphere realm, all phenomena of the form realm, and all phenomena of the formless realm—being a basis for craving and an object of craving—are kāmā (sensual pleasures) in the sense of being desirable, infatuating, and intoxicating. These are called object-based sensual pleasures.

Katame [Pg.22] kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo, saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ.

What are the defilement-based sensual pleasures? Desire is kāma, lust is kāma, desire-and-lust is kāma; thought is kāma, lust is kāma, thought-and-lust is kāma; whatever sensual desire for sensual pleasures, sensual lust, delight in sensual pleasures, craving for sensual pleasures, affection for sensual pleasures, burning for sensual pleasures, infatuation with sensual pleasures, obsession with sensual pleasures, the flood of sensual pleasures, the yoke of sensual pleasures, clinging to sensual pleasures, the hindrance of sensual desire.

‘‘Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

Na taṃ saṅkappayissāmi, evaṃ kāma na hohisī’’ti. –

“I have seen your root, O sensual desire; from intention you are born, O sensual desire. I will not form that intention, and thus, O sensual desire, you will be no more.”

Ime vuccanti kilesakāmā. Loketi apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Kāmā hi loke na hi suppahāyāti. Kāmā hi loke duppahāyā duccajjā duppariccajjā dunnimmadayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattāti – kāmā hi loke na hi suppahāyā.

These are called defilement-based sensual pleasures. ‘In the world’ means in the plane of misery, in the human world, in the deva world, in the world of aggregates, in the world of elements, in the world of sense bases. ‘For sensual pleasures in the world are not easily abandoned.’ For sensual pleasures in the world are hard to abandon, hard to relinquish, hard to give up completely, hard to be free from their intoxication, hard to escape from, hard to be freed from, hard to cross over, hard to traverse, hard to overcome, hard to turn back from—thus, ‘for sensual pleasures in the world are not easily abandoned.’

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā’’ti.

“A being attached in a cave, thickly covered, a person stands, deeply immersed in delusion; far indeed is seclusion for such a one, for sensual pleasures in the world are not easily abandoned.”

8.

8.

Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappaṃ.

Rooted in desire, bound by delight in existence, they are hard to release, for they are not liberated by any other means; longing for the future or the past, they crave these very sensual pleasures or former ones.

Icchānidānā bhavasātabaddhāti. Icchā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo, cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko, ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā, suttaṃ visaṭā āyūhinī dutiyā paṇidhi bhavanetti, vanaṃ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṃ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā dhanāsā puttāsā jīvitāsā[Pg.23], jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañchikatā sādhukamyatā, adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā, kāmataṇhā bhavataṇhā vibhavataṇhā, rūpataṇhā arūpataṇhā nirodhataṇhā, rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ, upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ, dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ māravisayo, taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ. Icchānidānāti icchānidānakā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti – icchānidānā.

Regarding ‘Rooted in desire, bound by the delight in existence’: Craving (taṇhā) is called desire (icchā). It is passion, intense passion, fondness, compliance, delight, delight in passion, intense passion of the mind, desire, infatuation, engulfing, greed, intense greed, attachment, mire, agitation, deceit, producer, progenitress, seamstress, that which has a net, that which flows, adhesiveness, thread, that which is spread out, striving, a companion, aspiration, the guide to existence, forest, thicket, fetter, affection, longing, bond, hope, wishing, the state of wishing, hope for forms, hope for sounds, hope for smells, hope for tastes, hope for tangibles, hope for gains, hope for wealth, hope for sons, hope for life, yearning, intense yearning, excessive yearning, the act of yearning, the state of having yearned, voracity, the act of being voracious, the state of being voracious, fickleness, desire for what is pleasant, unrighteous passion, inordinate greed, delight, longing, aspiration, yearning, great aspiration, craving for sensual pleasures, craving for existence, craving for non-existence, craving for form, craving for the formless, craving for cessation, craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mind-objects, the flood, the yoke, the bond, clinging, obstruction, hindrance, covering, bondage, defilement, underlying tendency, obsession, the creeper, desire for various things, the root of suffering, the source of suffering, the origin of suffering, Māra’s snare, Māra’s hook, Māra’s domain, the river of craving, the net of craving, the leash of craving, the ocean of craving, covetousness, greed, the unwholesome root. ‘Rooted in desire’ means: having desire as its source, having desire as its cause, having desire as its condition, having desire as its reason, having desire as its origin—this is ‘rooted in desire’.

Bhavasātabaddhāti. Ekaṃ bhavasātaṃ – sukhā vedanā. Dve bhavasātāni – sukhā ca vedanā iṭṭhañca vatthu. Tīṇi bhavasātāni – yobbaññaṃ, ārogyaṃ, jīvitaṃ. Cattāri bhavasātāni – lābho, yaso, pasaṃsā, sukhaṃ. Pañca bhavasātāni – manāpikā rūpā, manāpikā saddā, manāpikā gandhā, manāpikā rasā, manāpikā phoṭṭhabbā. Cha bhavasātāni – cakkhusampadā, sotasampadā, ghānasampadā, jivhāsampadā, kāyasampadā, manosampadā. Bhavasātabaddhā, sukhāya vedanāya sātabaddhā, iṭṭhasmiṃ vatthusmiṃ baddhā, yobbaññe baddhā, ārogye baddhā, jīvite baddhā, lābhe baddhā, yase baddhā, pasaṃsāyaṃ baddhā, sukhe baddhā, manāpikesu rūpesu baddhā, saddesu… gandhesu… rasesu… manāpikesu phoṭṭhabbesu baddhā, cakkhusampadāya baddhā, sotaghānajivhākāyamanosampadāya baddhā, vibaddhā ābaddhā laggā laggitā palibaddhāti – icchānidānā bhavasātabaddhā.

Bound to the delights of existence. One delight of existence is pleasant feeling. Two delights of existence are pleasant feeling and a desirable object. Three delights of existence are youth, health, and life. Four delights of existence are gain, retinue, praise, and happiness. Five delights of existence are agreeable forms, agreeable sounds, agreeable odors, agreeable tastes, and agreeable tangible objects. Six delights of existence are excellence of the eye, excellence of the ear, excellence of the nose, excellence of the tongue, excellence of the body, and excellence of the mind. Bound to the delights of existence: they are bound to pleasant feeling, bound to a desirable object, bound to youth, bound to health, bound to life, bound to gain, bound to retinue, bound to praise, bound to happiness, bound to agreeable forms, sounds, odors, tastes, and agreeable tangible objects, bound to the excellence of the eye, bound to the excellence of the ear, nose, tongue, body, and mind; they are fettered, shackled, attached, clinging, obstructed—this is being bound to the delights of existence, which is caused by craving.

Te duppamuñcā na hi aññamokkhāti te vā bhavasātavatthū duppamuñcā, sattā vā etto dummocayā. Kathaṃ te bhavasātavatthū duppamuñcā? Sukhā vedanā duppamuñcā, iṭṭhaṃ vatthu duppamuñcaṃ, yobbaññaṃ duppamuñcaṃ, ārogyaṃ duppamuñcaṃ, jīvitaṃ duppamuñcaṃ, lābho duppamuñco, yaso duppamuñco, pasaṃsā duppamuñcā, sukhaṃ duppamuñcaṃ, manāpikā rūpā duppamuñcā, manāpikā saddā… gandhā… rasā… phoṭṭhabbā duppamuñcā, cakkhusampadā duppamuñcā, sotaghānajivhākāyamanosampadā duppamuñcā dummocayā duppamocayā dunniveṭhayā dubbiniveṭhayā[Pg.24], duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ te bhavasātavatthū duppamuñcā.

Regarding 'They are hard to release, for they are not freed by any other means': this means that either the bases for the delights of existence are hard to be released from, or beings are hard to be liberated from them. How are these bases for the delights of existence hard to be released from? Pleasant feeling is hard to be released from, a desirable object is hard to be released from, youth is hard to be released from, health is hard to be released from, life is hard to be released from, gain is hard to be released from, retinue is hard to be released from, praise is hard to be released from, happiness is hard to be released from, agreeable forms are hard to be released from, agreeable sounds, odors, tastes, and tangible objects are hard to be released from. The excellence of the eye is hard to be released from, the excellence of the ear, nose, tongue, body, and mind is hard to be released from; they are hard to be liberated from, very hard to be liberated from, hard to disentangle from, very hard to disentangle from, hard to cross over, very hard to cross over, hard to overcome, and hard to surmount. Thus, these bases for the delights of existence are hard to be released from.

Kathaṃ sattā etto dummocayā? Sukhāya vedanāya sattā dummocayā, iṭṭhasmā vatthusmā dummocayā, yobbaññā dummocayā, ārogyā dummocayā, jīvitā dummocayā, lābhā dummocayā, yasā dummocayā, pasaṃsāya dummocayā, sukhā dummocayā, manāpikehi rūpehi dummocayā, manāpikehi saddehi… gandhehi… rasehi… phoṭṭhabbehi dummocayā, cakkhusampadāya dummocayā, sotaghānajivhākāyamanosampadāya dummocayā duruddharā, dussamuddharā dubbuṭṭhāpayā dussamuṭṭhāpayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ sattā etto dummocayāti – te duppamuñcā.

How are beings hard to free from this? Beings are hard to free from pleasant feeling, hard to free from desirable objects, hard to free from youth, hard to free from health, hard to free from life, hard to free from gain, hard to free from retinue, hard to free from praise, hard to free from happiness, hard to free from agreeable forms, hard to free from agreeable sounds, odors, tastes, and tangible objects, hard to free from the excellence of the eye, hard to free from the excellence of the ear, nose, tongue, body, and mind—difficult to draw out, difficult to uproot, difficult to raise up, difficult to lift up, difficult to unwind, difficult to untwist, difficult to cross, very difficult to cross, difficult to overcome, difficult to turn back from. Thus, beings are hard to free from this—they are hard to release.

Na hi aññamokkhāti te attanā palipapalipannā na sakkonti paraṃ palipapalipannaṃ uddharituṃ. Vuttañhetaṃ bhagavatā – ‘‘so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatī’’ti. Evampi na hi aññamokkhā.

There is no liberation by another. They, being mired themselves, are not able to pull out another who is mired. For this was said by the Blessed One: “It is impossible, Cunda, that one who is oneself mired should pull out another who is mired. It is impossible, Cunda, that one who is oneself untamed, undisciplined, and unquenched should tame, discipline, or quench another.” In this way also, there is no liberation by another.

Atha vā natthañño koci mocetā. Te yadi muñceyyuṃ, sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā muñceyyunti. Evampi na hi aññamokkhā.

Alternatively, there is no other liberator. If they were to be liberated, it would be by their own steadfastness, their own strength, their own energy, their own effort, their own manly steadfastness, their own manly strength, their own manly energy, and their own manly effort—by practicing the right practice, the concordant practice, the unopposed practice, the practice in line with the meaning, the practice in conformity with the Dhamma, they would be liberated. In this way also, there is no liberation by another.

Vuttampi hetaṃ bhagavatā –

And this was said by the Blessed One:

‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kiñci loke;

Dhammañca seṭṭhaṃ abhijānamāno, evaṃ tuvaṃ oghamimaṃ taresī’’ti.

“I am not able, Dhotaka, to bring about the release of anyone in the world who is in doubt. But by knowing the supreme Dhamma, you shall cross this flood.”

Evampi na hi aññamokkhā.

In this way also, there is no liberation by another.

Vuttampi hetaṃ bhagavatā –

And this was said by the Blessed One:

‘‘Attanāva [Pg.25] kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.

“By oneself is evil done; by oneself is one defiled. By oneself is evil not done; by oneself is one purified. Purity and impurity are personal matters; no one can purify another.”

Evampi na hi aññamokkhā.

In this way also, there is no liberation by another.

Vuttampi hetaṃ bhagavatā – ‘‘evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmimaggo, tiṭṭhāmahaṃ samādapetā. Atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati. Attanā paṭipajjamānā muñceyyu’’nti. Evampi na hi aññamokkhāti – te duppamuñcā na hi aññamokkhā.

And this was said by the Blessed One: ‘Just so, brahmin, Nibbāna exists, the path leading to Nibbāna exists, and I exist as one who encourages. And yet, when my disciples are thus advised and instructed by me, some attain the ultimate goal, Nibbāna, while some do not. In this matter, brahmin, what am I to do? The Tathāgata, brahmin, is one who points out the path. By practicing for themselves, they can be freed.’ In this way also, there is no liberation by another. They are hard to release; indeed, there is no liberation by another.

Pacchā pure vāpi apekkhamānāti. Pacchā vuccati anāgataṃ, pure vuccati atītaṃ. Api ca atītaṃ upādāya anāgatañca paccuppannañca pacchā, anāgataṃ upādāya atītañca paccuppannañca pure. Kathaṃ pure apekkhaṃ karoti? ‘‘Evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ samannāneti. ‘‘Evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ samannāneti. Evampi pure apekkhaṃ karoti.

Considering what is later or what was formerly. 'Later' refers to the future; 'formerly' refers to the past. Furthermore, with the past as a basis, the future and the present are 'later'; with the future as a basis, the past and the present are 'formerly'. How does one consider what was 'formerly'? Thinking, ‘I was of such a form in the past,’ one brings forth delight in that. Thinking, ‘I had such a feeling… such a perception… such formations… such a consciousness in the past,’ one brings forth delight in that. In this way, one considers what was 'formerly'.

Atha vā ‘‘iti me cakkhu ahosi atītamaddhānaṃ, iti rūpā’’ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ, iti saddā’’ti…pe… ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ, iti gandhā’’ti… ‘‘iti me jivhā ahosi atītamaddhānaṃ, iti rasā’’ti… ‘‘iti me kāyo ahosi atītamaddhānaṃ, iti phoṭṭhabbā’’ti… ‘‘iti me mano ahosi atītamaddhānaṃ, iti dhammā’’ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti.

Or, ‘Thus was my eye-sensitivity in the past, thus were forms,’ and consciousness connected with desire and passion arises there. Because of the consciousness being connected with desire and passion, one delights in that. Delighting in that, one thus looks back to the past. ‘Thus was my ear-sensitivity in the past, thus were sounds…’ … ‘Thus was my nose-sensitivity in the past, thus were smells…’ ‘Thus was my tongue-sensitivity in the past, thus were tastes…’ ‘Thus was my body-sensitivity in the past, thus were tangible objects…’ ‘Thus was my mind in the past, thus were mental objects,’ and consciousness connected with desire and passion arises there. Because of the consciousness being connected with desire and passion, one delights in that. Delighting in that, one thus looks back to the past.

Atha [Pg.26] vā yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tadassādeti taṃ nikāmeti, tena ca vittiṃ āpajjati. Evampi pure apekkhaṃ karoti.

Or, whatever laughter, talk, and play one had in the past with a woman, one relishes that, one desires that, and thereby one attains delight. In this way also, one looks back to the past.

Kathaṃ pacchā apekkhaṃ karoti? ‘‘Evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ samannāneti. ‘‘Evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ samannāneti. Evampi pacchā apekkhaṃ karoti.

How does one look to the future? ‘May I be of such form in the future,’ and one brings about delight in that. ‘May I be of such feeling… such perception… such formations… such consciousness in the future,’ and one brings about delight in that. In this way, one looks to the future.

Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ, iti rūpā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ, iti saddā’’ti… ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ, iti gandhā’’ti… ‘‘iti me jivhā siyā anāgatamaddhānaṃ, iti rasā’’ti… ‘‘iti me kāyo siyā anāgatamaddhānaṃ, iti phoṭṭhabbā’’ti… ‘‘iti me mano siyā anāgatamaddhānaṃ, iti dhammā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti.

Or again, one directs one’s mind to gain what has not been gained, thinking: ‘May my eye be thus in the future, and forms thus.’ Because of the aspiration of the mind, one delights in that. Delighting in that, one also looks forward to the future. ‘May my ear be thus in the future, and sounds thus’… ‘May my nose be thus in the future, and smells thus’… ‘May my tongue be thus in the future, and tastes thus’… ‘May my body be thus in the future, and tangible objects thus’… ‘May my mind be thus in the future, and mental objects thus’—one directs one’s mind to gain what has not been gained. Because of the aspiration of the mind, one delights in that. Delighting in that, one also looks forward to the future.

Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karotīti – pacchā pure vāpi apekkhamānā.

Or again, one directs one’s mind to gain what has not been gained, thinking: ‘By this virtue, or observance, or austerity, or holy life, I shall become a god or some other god.’ Because of the aspiration of the mind, one delights in that. Delighting in that, one also in this way looks forward to the future. This is the meaning of the phrase ‘looking forward to the future or back to the past.’

Ime va kāme purime va jappanti. Ime va kāmeti paccuppanne pañca kāmaguṇe icchantā sādiyantā patthayantā pihayantā abhijappantā. Purime va jappanti atīte pañca kāmaguṇe jappantā pajappantā abhijappantāti – ime va kāme purime va jappaṃ.

They praise these very sensual pleasures and those of the past. ‘These very sensual pleasures’ means desiring, enjoying, wishing for, longing for, and intensely praising the five present strands of sensual pleasure. ‘And those of the past they praise’ means praising, praising in detail, and intensely praising the five past strands of sensual pleasure. This is the meaning of the phrase ‘praising these very sensual pleasures and those of the past.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappa’’nti.

“Rooted in craving, bound by delight in existence, they are hard to release, for there is no other deliverance. Looking forward to the future or back to the past, they praise these very sensual pleasures and those of the past.”

9.

9.

Kāmesu [Pg.27] giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse.

Greedy for sensual pleasures, devoted, deluded, and incorrigible, they are entrenched in the wrong path. Afflicted by suffering, they lament: “What shall we become after passing away from here?”

Kāmesu giddhā pasutā pamūḷhāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kilesakāmena vatthukāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti – kāmesu giddhā.

‘Greedy for sensual pleasures, devoted, deluded.’ Sensual pleasures are twofold by way of enumeration: object-based sensual pleasures and defilement-based sensual pleasures… These are called object-based sensual pleasures… These are called defilement-based sensual pleasures. Greed is called craving. That which is passion, intense passion… covetousness, greed, the unwholesome root. Those who are enamored, greedy, obsessed, infatuated, engrossed, stuck, clinging, and ensnared in object-based sensual pleasures by means of defilement-based sensual pleasures—this is the meaning of ‘greedy for sensual pleasures.’

Pasutāti yepi kāme esanti gavesanti pariyesanti, taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe … rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti … sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yathā kalahakārako kalahapasuto, kammakārako kammapasuto, gocare caranto gocarapasuto, jhāyī jhānapasuto; evameva yepi kāme esanti gavesati pariyesanti, taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe… rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā [Pg.28] tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti… sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā.

‘Devoted’: Those who seek, search, and pursue sensual pleasures, who are habituated to them, much given to them, esteeming them, inclined toward them, bent on them, wholly given over to them, intent upon them, and dominated by them—they too are devoted to sensual pleasures. Those who, driven by craving, seek, search, and pursue forms… sounds… smells… tastes… tangible objects… who are habituated to them, much given to them, esteeming them, inclined toward them, bent on them, wholly given over to them, intent upon them, and dominated by them—they too are devoted to sensual pleasures. Those who, driven by craving, obtain forms… sounds… smells… tastes… tangible objects… who are habituated to them, much given to them, esteeming them, inclined toward them, bent on them, wholly given over to them, intent upon them, and dominated by them—they too are devoted to sensual pleasures. Those who, driven by craving, indulge in forms… sounds… smells… tastes… tangible objects… who are habituated to them, much given to them, esteeming them, inclined toward them, bent on them, wholly given over to them, intent upon them, and dominated by them—they too are devoted to sensual pleasures. Just as one who makes quarrels is devoted to quarrels, one who does work is devoted to work, one who frequents a domain is devoted to that domain, and one who meditates is devoted to meditation; even so, those who seek, search, and pursue sensual pleasures, who are habituated to them, much given to them, esteeming them, inclined toward them, bent on them, wholly given over to them, intent upon them, and dominated by them—they too are devoted to sensual pleasures.

Pamūḷhāti yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – kāmesu giddhā pasutā pamūḷhā.

‘Deluded’: For the most part, gods and humans are deluded, utterly deluded, completely deluded in the five sensual pleasures; they are deluded, utterly deluded, completely deluded, blinded by ignorance, enveloped, wrapped, covered, obscured, concealed, and turned upside down. Thus, ‘greedy for sensual pleasures, devoted, and deluded.’

Avadāniyā te visame niviṭṭhāti. Avadāniyāti avagacchantītipi avadāniyā, maccharinopi vuccanti avadāniyā, buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā. Kathaṃ avagacchantīti avadāniyā? Nirayaṃ gacchanti, tiracchānayoniṃ gacchanti, pettivisayaṃ gacchantīti, evaṃ āgacchantīti – avadāniyā. Kathaṃ maccharino vuccanti avadāniyā? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa, idaṃ vuccati macchariyaṃ. Api ca, khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho. Idaṃ vuccati macchariyaṃ. Iminā macchariyena avadaññutāya samannāgatā janā pamattā. Evaṃ maccharino vuccanti avadāniyā. Kathaṃ buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā? Buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ na ādiyanti na sussusanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino, aññeneva mukhaṃ karonti. Evaṃ buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti avadāniyāti – avadāniyā.

‘Those bound for decline, they are entrenched in the uneven.’ As for ‘bound for decline’ (avadāniyā): they are avadāniyā because they go downwards (avagacchanti); the miserly are also called avadāniyā; and they are avadāniyā because they do not accept the concise speech, the detailed speech, the teaching, and the instruction of the Buddhas and their disciples. How are they avadāniyā because they go downwards? They go to hell, they go to the animal realm, they go to the realm of ghosts; thus, because they go to these lower realms, they are called avadāniyā. How are the miserly called avadāniyā? There are five kinds of stinginess: stinginess regarding dwellings, stinginess regarding supporter families, stinginess regarding gains, stinginess regarding beauty, and stinginess regarding the Dhamma. Whatever stinginess of this sort—being miserly, the state of being a miser, avarice, ignobility, hard-heartedness, the mind’s lack of generosity—this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, and stinginess regarding the sense bases is also a grasping. This is called stinginess. Heedless people are endowed with this stinginess and with not knowing the teaching. Thus, the miserly are called avadāniyā. How are they avadāniyā because they do not accept the concise speech, the detailed speech, the teaching, and the instruction of the Buddhas and their disciples? They do not accept, do not listen to, do not lend an ear to, and do not apply their minds to understanding the concise speech, the detailed speech, the teaching, and the instruction of the Buddhas and their disciples. They are unhearing, disobedient, acting contrarily; they simply turn their faces away. Thus, because they do not accept the concise speech, the detailed speech, the teaching, and the instruction of the Buddhas and their disciples, they are called avadāniyā.

Te visame niviṭṭhāti visame kāyakamme niviṭṭhā, visame vacīkamme niviṭṭhā, visame manokamme niviṭṭhā, visame pāṇātipāte niviṭṭhā, visame adinnādāne niviṭṭhā, visame kāmesumicchācāre niviṭṭhā, visame musāvāde niviṭṭhā, visamāya pisuṇāya vācāya niviṭṭhā, visamāya pharusāya vācāya… visame samphappalāpe… visamāya abhijjhāya niviṭṭhā, visame byāpāde… visamāya micchādiṭṭhiyā niviṭṭhā, visamesu saṅkhāresu niviṭṭhā, visamesu pañcasu kāmaguṇesu niviṭṭhā, visamesu pañcasu nīvaraṇesu niviṭṭhā viniviṭṭhā [Pg.29] patiṭṭhitā allīnā upagatā ajjhositā adhimuttā laggā laggitā palibuddhāti – avadāniyā te visame niviṭṭhā.

‘They are entrenched in what is wrong’: They are entrenched in wrong bodily action, entrenched in wrong verbal action, and entrenched in wrong mental action. They are entrenched in killing living beings, which is wrong; entrenched in taking what is not given, which is wrong; entrenched in sexual misconduct, which is wrong; entrenched in false speech, which is wrong; entrenched in divisive speech, which is wrong; entrenched in harsh speech, which is wrong… entrenched in idle chatter, which is wrong… entrenched in covetousness, which is wrong; entrenched in ill will, which is wrong… entrenched in wrong view, which is wrong. They are entrenched in the five wrong strands of sensual pleasure and entrenched in the five wrong hindrances. They are thoroughly entrenched, established, clinging, become subject to, obsessed, resolved, stuck, fastened, and entangled. Thus: ‘Those bound for decline, they are entrenched in what is wrong.’

Dukkhūpanītā paridevayantīti. Dukkhūpanītāti dukkhappattā dukkhasampattā dukkhūpagatā, mārappattā mārasampattā mārūpagatā, maraṇappattā maraṇasampattā maraṇūpagatā. Paridevayantīti lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – dukkhūpanītā paridevayanti.

‘Afflicted by suffering, they lament.’ ‘Afflicted by suffering’ means they have reached suffering, attained suffering, become subject to suffering; they have reached Māra, attained Māra, become subject to Māra; they have reached death, attained death, become subject to death. ‘Lamenting’ means they wail, they wail aloud, they grieve, they are distressed, they lament, they cry while beating their breasts, and they fall into bewilderment. Thus, ‘afflicted by suffering, they lament.’

Kiṃsū bhavissāma ito cutāseti ito cutā kiṃ bhavissāma? Nerayikā bhavissāma, tiracchānayonikā bhavissāma, pettivisayikā bhavissāma, manussā bhavissāma, devā bhavissāma, rūpī bhavissāma, arūpī bhavissāma, saññī bhavissāma, asaññī bhavissāma, nevasaññīnāsaññī bhavissāma, ‘‘bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna’’nti saṃsayapakkhandā vimatipakkhandā dveḷhakajātā lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – kiṃsū bhavissāma ito cutāse.

‘What shall we become after passing away from here?’ means: After passing away from here, what shall we become? Shall we become hell-beings? Shall we become animals? Shall we become petas? Shall we become humans? Shall we become devas? Shall we become beings with form? Shall we become formless beings? Shall we become beings with perception? Shall we become beings without perception? Shall we become beings with neither perception nor non-perception? ‘Shall we indeed exist in the future? Shall we indeed not exist in the future? What indeed shall we become in the future? In what way indeed shall we become in the future? Having become what king, what brahmin shall we indeed become in the future?’ Thus, having rushed into doubt, having fallen into uncertainty, having become of two minds, they wail, they lament intensely, they grieve, they become weary, they lament aloud, they beat their chests and cry, they fall into bewilderment. This is the meaning of ‘What shall we become after passing away from here?’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse’’ti.

“Greedy for sensual pleasures, engrossed, deluded, and impure, they are established in what is uneven. Afflicted by suffering, they lament: ‘What shall we become after passing away from here?’”

10.

10.

Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā.

Therefore, a being should train right here. Whatever in the world one might know as ‘uneven,’ one should not practice what is uneven on account of that. For the wise have said that this life is short.

Tasmā hi sikkhetha idheva jantūti. Tasmāti taṃkāraṇā taṃhetu tappaccayā tannidānā, etamādīnavaṃ sampassamāno kāmesūti – tasmā. Sikkhethāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

“Therefore, a being should train right here.” “Therefore” means: for that reason, seeing this danger in sensual pleasures. “Should train” refers to the three trainings: the training in higher virtue, the training in higher mind, the training in higher wisdom.

Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto [Pg.30] viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho, mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

What is the training in higher virtue? Here, a bhikkhu is virtuous; he dwells restrained with the restraint of the Pātimokkha, endowed with proper conduct and resort, seeing danger in the slightest faults; he trains by undertaking the training rules. The minor aggregate of virtue, the major aggregate of virtue; virtue is the foundation, the beginning, the basis, restraint, control, the opening, the foremost for the attainment of wholesome states—this is the training in higher virtue.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

What is the training in higher mind? Here, a bhikkhu, secluded from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the stilling of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away of rapture, dwelling equanimous, mindful, and clearly comprehending, and experiencing happiness with the body, he enters and dwells in the third jhāna, a state of which the Noble Ones declare: ‘Equanimous, mindful, one dwells in happiness.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity. This is the training in higher mind.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ime āsavā’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.

What is the training in higher wisdom? Here, a bhikkhu is wise, endowed with the wisdom that leads to the arising and passing away of phenomena, which is noble, penetrative, and leads to the complete destruction of suffering. He understands as it actually is: "This is suffering," "This is the origin of suffering," "This is the cessation of suffering," "This is the path leading to the cessation of suffering." He understands as it actually is: "These are the taints," "This is the origin of the taints," "This is the cessation of the taints," "This is the path leading to the cessation of the taints." This is the training in higher wisdom.

Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya[Pg.31], sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyya.

Reflecting on these three trainings, one should train; knowing, one should train; seeing, one should train; reviewing, one should train; making the mind steadfast, one should train; being resolved through faith, one should train; exerting energy, one should train; establishing mindfulness, one should train; concentrating the mind, one should train; understanding with wisdom, one should train; directly knowing what is to be directly known, one should train; fully understanding what is to be fully understood, one should train; abandoning what is to be abandoned, one should train; developing what is to be developed, one should train; realizing what is to be realized, one should train. One should practice the higher virtue; one should practice the higher mind; undertaking the higher wisdom, one should practice.

Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke – tena vuccati idhāti. Jantūti satto naro…pe… manujoti – tasmā hi sikkhetha idheva jantu.

"Here" means: in this view, in this forbearance, in this inclination, in this undertaking, in this Dhamma, in this discipline, in this Dhamma-Vinaya, in this teaching, in this holy life, in this Teacher’s instruction, in this state of existence, in this human world—for that reason, it is called 'here.' 'A being' means a sentient being, a person... a human being. Thus: 'Therefore, right here a being should train.'

Yaṃ kiñci jaññā visamanti loketi. Yaṃ kiñcīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yaṃ kiñcīti. Visamanti jaññāti visamaṃ kāyakammaṃ visamanti jāneyya, visamaṃ vacīkammaṃ visamanti jāneyya, visamaṃ manokammaṃ visamanti jāneyya, visamaṃ pāṇātipātaṃ visamoti jāneyya, visamaṃ adinnādānaṃ visamanti jāneyya, visamaṃ kāmesumicchācāraṃ visamoti jāneyya, visamaṃ musāvādaṃ visamoti jāneyya, visamaṃ pisuṇaṃ vācaṃ visamāti jāneyya, visamaṃ pharusaṃ vācaṃ visamāti jāneyya, visamaṃ samphappalāpaṃ visamoti jāneyya, visamaṃ abhijjhaṃ visamāti jāneyya, visamaṃ byāpādaṃ visamoti jāneyya, visamaṃ micchādiṭṭhiṃ visamāti jāneyya, visame saṅkhāre visamāti jāneyya, visame pañca kāmaguṇe visamāti jāneyya, visame pañca nīvaraṇe visamāti jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyya. Loketi apāyaloke…pe… āyatanaloketi – yaṃ kiñci jaññā visamanti loke.

Whatever one may know as uneven in the world. Herein, 'Whatever' is a term of complete inclusion, meaning: completely, in all respects, without remainder, without omission. 'One should know as uneven': one should know uneven bodily action as 'uneven,' uneven verbal action as 'uneven,' uneven mental action as 'uneven,' uneven destruction of life as 'uneven,' uneven taking of what is not given as 'uneven,' uneven sexual misconduct as 'uneven,' uneven false speech as 'uneven,' uneven divisive speech as 'uneven,' uneven harsh speech as 'uneven,' uneven idle chatter as 'uneven,' uneven covetousness as 'uneven,' uneven ill will as 'uneven,' uneven wrong view as 'uneven,' uneven formations as 'uneven,' the five uneven strands of sensual pleasure as 'uneven,' and the five uneven hindrances as 'uneven.' One should know it directly, know it distinctly, know it repeatedly, and penetrate it. 'In the world' means in the world of woe... (etc.)... in the world of the sense bases. Thus, 'Whatever one may know as uneven in the world.'

Na tassa hetū visamaṃ careyyāti. Visamassa kāyakammassa hetu visamaṃ na careyya, visamassa vacīkammassa hetu visamaṃ na careyya, visamassa manokammassa hetu visamaṃ na careyya, visamassa pāṇātipātassa hetu visamaṃ na careyya, visamassa adinnādānassa hetu visamaṃ na careyya, visamassa kāmesumicchācārassa hetu visamaṃ na careyya, visamassa musāvādassa hetu visamaṃ na careyya, visamāya pisuṇāya vācāya hetu visamaṃ na careyya, visamāya pharusāya vācāya hetu visamaṃ na careyya, visamassa samphappalāpassa hetu visamaṃ na careyya, visamāya abhijjhāya [Pg.32] hetu visamaṃ na careyya, visamassa byāpādassa hetu visamaṃ na careyya, visamāya micchādiṭṭhiyā hetu visamaṃ na careyya, visamānaṃ saṅkhārānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ kāmaguṇānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ nīvaraṇānaṃ hetu visamaṃ na careyya, visamāya cetanāya hetu visamaṃ na careyya, visamāya patthanāya hetu visamaṃ na careyya, visamāya paṇidhiyā hetu visamaṃ na careyya na ācareyya na samācareyya na samādāya vatteyyāti – na tassa hetū visamaṃ careyya.

One should not act unevenly on that account. One should not act unevenly on account of uneven bodily action; one should not act unevenly on account of uneven verbal action; one should not act unevenly on account of uneven mental action; one should not act unevenly on account of killing living beings; one should not act unevenly on account of taking what is not given; one should not act unevenly on account of sexual misconduct; one should not act unevenly on account of false speech; one should not act unevenly on account of divisive speech; one should not act unevenly on account of harsh speech; one should not act unevenly on account of idle chatter; one should not act unevenly on account of covetousness; one should not act unevenly on account of ill will; one should not act unevenly on account of wrong view; one should not act unevenly on account of uneven formations; one should not act unevenly on account of the five uneven strands of sensual pleasure; one should not act unevenly on account of the five uneven hindrances; one should not act unevenly on account of uneven intention; one should not act unevenly on account of uneven aspiration; one should not act unevenly on account of uneven resolve. One should not practice it, engage in it, undertake it, or persist in it. Thus, one should not act unevenly on that account.

Appañhidaṃ jīvitamāhu dhīrāti. Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya appakaṃ jīvitaṃ? Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati.

The wise say that this life is short. 'Life' means age, duration, sustenance, maintenance, carrying on, proceeding, preservation, vitality, the life faculty. Moreover, life is short for two reasons: because of limited duration or because of limited essence. How is life short because of limited duration? In a past moment of consciousness, one lived, but one does not live now, nor will one live in the future; in a future moment of consciousness, one will live, but one does not live now, nor did one live in the past; in a present moment of consciousness, one lives, but one did not live in the past, nor will one live in the future.

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

Life and individuality, and mere pleasure and pain, are associated with a single mind-moment; the moment passes swiftly.

‘‘Cullāsītisahassāni, kappā tiṭṭhanti ye marū;

Natveva tepi jīvanti, dvīhi cittehi saṃyutā.

Those deities who endure for eighty-four thousand aeons, even they do not live associated with two mind-moments.

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

Whether for one who is dying or for one who is remaining here, all those aggregates that have ceased are similar, having gone without relinking.

‘‘Anantarā ca ye bhaggā, ye ca bhaggā anāgatā;

Tadantare niruddhānaṃ, vesamaṃ natthi lakkhaṇe.

Those aggregates that have immediately broken up and those that will break up in the future—for those that have ceased in between, there is no difference in their characteristic.

‘‘Anibbattena na jāto, paccuppannena jīvati;

Cittabhaggā mato loko, paññatti paramatthiyā.

One is not born by the unarisen; one lives by the present. The world is considered dead due to the breaking up of the mind; this is a designation in the ultimate sense.

‘‘Yathā ninnā pavattanti, chandena pariṇāmitā;

Acchinnadhārā vattanti, saḷāyatanapaccayā.

As things flow to a low-lying place, so do those inclined by desire proceed; unbroken streams occur, conditioned by the six sense bases.

‘‘Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā.

Having perished without being stored, there is no accumulation in the future; and those that have arisen remain like a mustard seed on the point of an awl.

‘‘Nibbattānañca [Pg.33] dhammānaṃ, bhaṅgo nesaṃ purakkhato;

Palokadhammā tiṭṭhanti, purāṇehi amissitā.

For phenomena that have arisen, their dissolution is imminent; they stand as things of a perishable nature, unmixed with previous ones.

‘‘Adassanato āyanti, bhaṅgā gacchanti dassanaṃ;

Vijjuppādova ākāse, uppajjanti vayanti cā’’ti.

From the unseen they come; having perished, they go to the unseen. Like the appearance of lightning in the sky, they arise and perish.

Evaṃ ṭhitiparittatāya appakaṃ jīvitaṃ.

Thus, due to the brevity of its duration, life is short.

Kathaṃ sarasaparittatāya appakaṃ jīvitaṃ? Assāsūpanibandhaṃ jīvitaṃ, passāsūpanibandhaṃ jīvitaṃ, assāsapassāsūpanibandhaṃ jīvitaṃ, mahābhūtūpanibandhaṃ jīvitaṃ, kabaḷīkārāhārūpanibandhaṃ jīvitaṃ, usmūpanibandhaṃ jīvitaṃ, viññāṇūpanibandhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā. Ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā. Sahabhūmi imesaṃ dubbalā, sampayogāpi imesaṃ dubbalā, sahajāpi imesaṃ dubbalā, yāpi payojikā sāpi dubbalā, aññamaññaṃ ime niccadubbalā, aññamaññaṃ anavaṭṭhitā ime. Aññamaññaṃ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṃ ime. Yopi nibbattako so na vijjati.

How is life short due to its limited essence? Life is dependent on inhalation, life is dependent on exhalation, life is dependent on inhalation and exhalation, life is dependent on the great elements, life is dependent on physical nutriment, life is dependent on heat, and life is dependent on consciousness. Their root is also weak, and their prior causes are also weak. Those conditions are also weak, and those that are influential are also weak. Their co-arisen factors are also weak, their associated factors are also weak, their co-nascent factors are also weak, and the impelling factor is also weak. These are constantly weak in relation to each other; these are unstable in relation to each other. These cause each other to fall away, for there is no protector for one another, nor do these establish one another. And the producer of these is not found.

‘‘Na ca kenaci koci hāyati, gandhabbā ca ime hi sabbaso;

Purimehi pabhāvikā ime, yepi pabhāvikā te pure matā;

Purimāpi ca pacchimāpi ca, aññamaññaṃ na kadāci maddasaṃsū’’ti.

And not any one [dhamma] is diminished by any other; indeed, these are in every way conjoined for cessation. These [present dhammas] are produced by preceding [causes]; and those which were produced, they ceased before. And neither the preceding nor the succeeding ever saw one another.

Evaṃ sarasaparittatāya appakaṃ jīvitaṃ.

Thus, life is short due to having little functional essence.

Api ca cātumahārājikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ. Tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ.

Moreover, in comparison with the lifespan of the devas of the Four Great Kings, the life of humans is scant, limited, trifling, momentary, fleeting, transient, not long-lasting, and does not endure for long. In comparison with the lifespan of the Tāvatiṃsa devas… the Yāma devas… the Tusita devas… the Nimmānaratī devas… the Paranimmitavasavattī devas… the Brahmakāyika devas, the life of humans is scant, limited, trifling, momentary, fleeting, transient, not long-lasting, and does not endure for long.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Appamidaṃ[Pg.34], bhikkhave, manussānaṃ āyu. Gamaniyo samparāyo mantāya boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo’’.

“Brief, O monks, is this life of humans. The next world is to be gone to; it should be understood with wisdom. The wholesome should be done, the holy life should be lived; for one who is born, there is no non-dying. Whoever, O monks, lives long, lives for a hundred years, or a little less, or a little more.”

‘‘Appamāyu manussānaṃ, hīḷeyya naṃ suporiso;

Careyyādittasīsova natthi maccussanāgamo.

“The life of humans is short; a noble person should disdain it. One should live as if one’s head were ablaze; there is no non-arrival of death.”

‘‘Accayanti ahorattā, jīvitaṃ uparujjhati;

Āyu khiyyati maccānaṃ, kunnadīnaṃva odaka’’nti.

“Days and nights pass by, life is brought to an end; the lifespan of mortals wastes away, like the water of small rivers.”

Appañhidaṃ jīvitamāhu dhīrāti. Dhīrāti dhīrā, dhitimāti dhīrā, dhitisampannāti dhīrā, dhīkatapāpāti dhīrā. Dhī vuccati paññā. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, tāya paññāya samannāgatattā dhīrā. Api ca khandhadhīrā dhātudhīrā āyatanadhīrā, paṭiccasamuppādadhīrā satipaṭṭhānadhīrā sammappadhānadhīrā iddhipādadhīrā, indriyadhīrā baladhīrā bojjhaṅgadhīrā maggadhīrā phaladhīrā nibbānadhīrā. Te dhīrā evamāhaṃsu – ‘‘manussānaṃ appakaṃ jīvitaṃ, parittakaṃ jīvitaṃ, thokaṃ jīvitaṃ, khaṇikaṃ jīvitaṃ, lahukaṃ jīvitaṃ, ittaraṃ jīvitaṃ, anaddhanīyaṃ jīvitaṃ, naciraṭṭhitikaṃ jīvita’’nti. Evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – appañhidaṃ jīvitamāhu dhīrā.

The wise say that this life is short. ‘Dhīrā’ means the wise; because they are resolute, they are ‘dhīrā’; because they are endowed with resolution, they are ‘dhīrā’; because they have blocked evil, they are ‘dhīrā’. ‘Dhī’ is said to be wisdom. That which is wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, marking, close marking, repeated close marking, proficiency, skill, expertise, discrimination, thought, examination, breadth, sagacity, guidance, insight, clear comprehension, a goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the splendor of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, and right view—because they are endowed with that wisdom, they are ‘dhīrā’. Moreover, they are wise regarding the aggregates, wise regarding the elements, wise regarding the sense bases, wise regarding dependent origination, wise regarding the right exertions, wise regarding the bases of spiritual power, wise regarding the faculties, wise regarding the powers, wise regarding the factors of enlightenment, wise regarding the path, wise regarding the fruits, and wise regarding Nibbāna. Those wise ones have spoken thus: ‘The life of humans is short, life is limited, life is brief, life is momentary, life is swift, life is transient, life is not long-lasting, life is not of long duration.’ Thus they have spoken, thus they say, thus they speak, thus they make it clear, thus they designate it: ‘The wise say that this life is short.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā’’ti.

“Therefore, let a being train right here. Whatever one might know to be unrighteous in the world, one should not practice unrighteousness on account of that. The wise say that this life is short.”

11.

11.

Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesu.

“I see this generation in the world trembling, afflicted by craving for states of existence. Lowly people lament in the mouth of Death, their craving for the various states of existence unabandoned.”

Passāmi [Pg.35] loke pariphandamānanti. Passāmīti maṃsacakkhunāpi passāmi, dibbacakkhunāpi passāmi, paññācakkhunāpi passāmi, buddhacakkhunāpi passāmi, samantacakkhunāpi passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmi. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke.

Regarding 'I see in the world trembling': 'I see' means: I see with the physical eye, I see with the divine eye, I see with the eye of wisdom, I see with the Buddha-eye, I see with the all-seeing eye—I see, I behold, I look, I contemplate, I examine. 'In the world' means: in the world of woe, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense-bases.

Pariphandamānanti taṇhāphandanāya phandamānaṃ, diṭṭhiphandanāya phandamānaṃ, kilesaphandanāya phandamānaṃ, payogaphandanāya phandamānaṃ, vipākaphandanāya phandamānaṃ, duccaritaphandanāya phandamānaṃ, rattaṃ rāgena phandamānaṃ, duṭṭhaṃ dosena phandamānaṃ, mūḷhaṃ mohena phandamānaṃ, vinibaddhaṃ mānena phandamānaṃ, parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ, vikkhepagataṃ uddhaccena phandamānaṃ, aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ, thāmagataṃ anusayehi phandamānaṃ, lābhena phandamānaṃ, alābhena phandamānaṃ, yasena phandamānaṃ, ayasena phandamānaṃ, pasaṃsāya phandamānaṃ, nindāya phandamānaṃ, sukhena phandamānaṃ, dukkhena phandamānaṃ, jātiyā phandamānaṃ, jarāya phandamānaṃ, byādhinā phandamānaṃ, maraṇena phandamānaṃ, sokaparidevadukkhadomanassupāyāsehi phandamānaṃ, nerayikena dukkhena phandamānaṃ, tiracchānayonikena dukkhena phandamānaṃ, pettivisayikena dukkhena phandamānaṃ, mānusikena dukkhena phandamānaṃ, gabbhokkantimūlakena dukkhena phandamānaṃ, gabbhe ṭhitimūlakena dukkhena phandamānaṃ, gabbhā vuṭṭhānamūlakena dukkhena phandamānaṃ, jātassūpanibandhakena dukkhena phandamānaṃ, jātassa parādheyyakena dukkhena phandamānaṃ, attūpakkamena dukkhena phandamānaṃ, parūpakkamena dukkhena phandamānaṃ, dukkhadukkhena phandamānaṃ, saṅkhāradukkhena phandamānaṃ, vipariṇāmadukkhena phandamānaṃ, cakkhurogena dukkhena phandamānaṃ, sotarogena dukkhena phandamānaṃ, ghānarogena dukkhena…pe… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… dāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya … visucikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena [Pg.36] … kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya … uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi loke pariphandamānaṃ.

‘Agitated’ means trembling with the trembling of craving, trembling with the trembling of views, trembling with the trembling of defilements, trembling with the trembling of resultants, trembling with the trembling of misconduct; trembling, impassioned by attachment; trembling, corrupted by hatred; trembling, bewildered by delusion; trembling, bound by conceit; trembling, grasped by views; trembling, gone to distraction through restlessness; trembling, gone to uncertainty through doubt; trembling, firmly established in latent tendencies; trembling from gain, trembling from loss, trembling from fame, trembling from disrepute, trembling from praise, trembling from blame, trembling from pleasure, trembling from pain; trembling from birth, trembling from aging, trembling from sickness, trembling from death; trembling from sorrow, lamentation, pain, grief, and despair; trembling from the suffering of hell, trembling from the suffering of the animal realm, trembling from the suffering of the realm of ghosts, trembling from human suffering; trembling from suffering rooted in conception, trembling from suffering rooted in abiding in the womb, trembling from suffering rooted in emerging from the womb, trembling from the suffering that binds one who is born, trembling from the suffering of being dependent after birth; trembling from suffering of self-inflicted pain, trembling from suffering of pain inflicted by others; trembling from the suffering of pain, trembling from the suffering of formations, trembling from the suffering of change; trembling from the suffering of eye disease, trembling from the suffering of ear disease, trembling from the suffering of nose disease… (and so on for the rest of the body’s ailments)… trembling from the suffering of a mother’s death, trembling from the suffering of a father’s death, trembling from the suffering of a brother’s death, trembling from the suffering of a sister’s death, trembling from the suffering of a son’s death, trembling from the suffering of a daughter’s death; trembling from the loss of relatives, trembling from the loss of wealth, trembling from the affliction of disease, trembling from the loss of virtue, trembling from the loss of right view—trembling, quivering, shaking, shuddering, convulsing, violently convulsing. I see, I behold, I examine, I scrutinize, I investigate. Thus: ‘I see the world agitated.’

Pajaṃ imaṃ taṇhagataṃ bhavesūti. Pajāti sattādhivacanaṃ. Taṇhāti rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Taṇhagatanti taṇhāgataṃ taṇhānugataṃ taṇhāyānusaṭaṃ taṇhāyāsannaṃ taṇhāya pātitaṃ abhibhūtaṃ pariyādinnacittaṃ. Bhavesūti kāmabhave rūpabhave arūpabhaveti – pajaṃ imaṃ taṇhagataṃ bhavesu.

This generation, entangled in craving in the existences. 'Generation' is a designation for beings. 'Craving' means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, and craving for mental phenomena. 'Entangled in craving' means caused by craving, following after craving, pervaded by craving, sunk in craving, cast down by craving, overwhelmed, and with a mind seized and consumed. 'In the existences' means in the sensual-sphere existence, the form-sphere existence, and the formless-sphere existence—this generation, entangled in craving in the existences.

Hīnā narā maccumukhe lapantīti. Hīnā narāti hīnā narā hīnena kāyakammena samannāgatāti hīnā narā, hīnena vacīkammena samannāgatāti hīnā narā, hīnena manokammena samannāgatāti hīnā narā, hīnena pāṇātipātena samannāgatāti hīnā narā, hīnena adinnādānena…pe… hīnena kāmesumicchācārena… hīnena musāvādena… hīnāya pisuṇāya vācāya… hīnāya pharusāya vācāya… hīnena samphappalāpena… hīnāya abhijjhāya… hīnena byāpādena… hīnāya micchādiṭṭhiyā… hīnehi saṅkhārehi… hīnehi pañcahi kāmaguṇehi nīvaraṇehi… hīnāya cetanāya… hīnāya patthanāya… hīnāya paṇidhiyā samannāgatāti hīnā narā hīnā nihīnā ohīnā omakā lāmakā chatukkā parittāti – hīnā narā. Maccumukhe lapantīti. Maccumukheti māramukhe maraṇamukhe, maccuppattā maccusampattā maccūpāgatā, mārappattā mārasampattā mārūpāgatā, maraṇappattā maraṇasampattā maraṇūpāgatā lapanti lālapanti socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – hīnā narā maccumukhe lapanti.

Lowly people wail in the mouth of death. ‘Lowly people’ means those endowed with lowly bodily action, lowly verbal action, and lowly mental action; those endowed with lowly killing of living beings, lowly taking what is not given, lowly sexual misconduct, lowly false speech, lowly divisive speech, lowly harsh speech, lowly idle chatter, lowly covetousness, lowly ill will, and lowly wrong view; those endowed with lowly formations, with the five lowly strands of sensual pleasure and the five lowly hindrances; with lowly intention, lowly aspiration, and lowly resolve—thus they are lowly people. They are lowly, of low practice, of low capacity, of low effort, of low nature, of low disposition, and of low strength—thus they are ‘lowly people’. ‘They wail in the mouth of death’: ‘in the mouth of death’ means in the mouth of Māra, at the entrance of death. They have reached, arrived near, and approached death; they have reached, arrived near, and approached Māra; they have reached, arrived near, and approached dying. They wail, they wail intensely, they grieve, they become weary, they lament, beating their breasts they cry, and they fall into confusion—thus, lowly people wail in the mouth of death.

Avītataṇhāse bhavābhavesūti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave [Pg.37] arūpabhave punabbhave punappunabbhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā, avītataṇhā avigatataṇhā acattataṇhā avantataṇhā. Amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.

They are not free from craving in states of becoming. 'Craving' means craving for forms... and craving for mental phenomena. 'In states of becoming' means: in the various states of becoming (sensual, form, and formless); in kamma-becoming and in resultant-becoming; in kamma-becoming of the sensual sphere and resultant-becoming of the sensual sphere; in kamma-becoming of the form sphere and resultant-becoming of the form sphere; in kamma-becoming of the formless sphere and resultant-becoming of the formless sphere; in repeated becoming, in repeated destinies, in repeated rebirth, in repeated relinking, and in the repeated manifestation of individual existence. They have craving that has not departed, craving that has not gone away, craving that is not given up, craving that is not vomited out, craving that is not released, craving that is not abandoned, and craving that is not relinquished. Thus, 'they are not free from craving in states of becoming'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesū’’ti.

“I see the world agitated, this generation gone to craving in states of becoming; lowly people wail in the jaws of death, they are not free from craving in states of becoming.”

12.

12.

Mamāyite passatha phandamāne, maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

See those who tremble over what is cherished as 'mine,' like fish in little water, with dwindling streams. Seeing even this, one should fare on unattached, not creating attachment to states of becoming.

Mamāyite passatha phandamāneti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca. Katamaṃ taṇhāmamattaṃ? Yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ. Idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasataṃ taṇhāvicaritaṃ, idaṃ taṇhāmamattaṃ.

In the phrase 'See those who tremble over what is cherished as 'mine'': 'Mine-making' is twofold: the 'mine-making' of craving and the 'mine-making' of wrong view. What is the 'mine-making' of craving? To whatever extent something is marked off, limited, bounded, confined, possessed, and cherished as 'mine' by way of craving—'this is mine, that is mine, so much is mine, up to this point is mine': my forms, sounds, smells, tastes, tactile objects; my floor coverings and robes; my male and female slaves; my goats and sheep; my chickens and pigs; my elephants, cattle, horses, and mares; my fields and land; my silver and gold; my villages, towns, and royal cities; my country and district; my treasury and storehouse—one even cherishes the entire great earth as 'mine' through craving. To whatever extent there are the one hundred and eight proliferations of craving, this is the 'mine-making' of craving.

Katamaṃ diṭṭhimamattaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi; yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphandikaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho. Yāvatā dvāsaṭṭhidiṭṭhigatāni, idaṃ diṭṭhimamattaṃ. Mamāyite passatha phandamāneti mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti. Evaṃ phandamāne paphandamāne samphandamāne vipphandamāne vedhamāne pavedhamāne sampavedhamāne passatha [Pg.38] dakkhatha oloketha nijjhāyatha upaparikkhathāti – mamāyite passatha phandamāne.

What is the 'mine-making' of wrong view? The personality-view with twenty bases, the wrong view with ten bases, the view that grasps at extremes with ten bases; whatever view is of such a kind: a view-point, a jungle of views, a wilderness of views, a thorn of a view, a vacillating view, the fetter of views, grasping, a stronghold, adherence, misapprehension, a wrong path, a wrong way, wrongness, a resort of sectarians, perverted grasping, grasping what is contrary to the true nature, distorted grasping, wrong grasping, the grasping that 'in what is not the reality, there is reality.' Insofar as there are the sixty-two kinds of views, this is the 'mine-making' of wrong view. 'See those who tremble over what is cherished as 'mine'': Those who are apprehensive that a cherished object will be taken away tremble; even while it is being taken away, they tremble; even when it has been taken away, they tremble. Those who are apprehensive that a cherished object will change tremble; even while it is changing, they tremble; even when it has changed, they tremble, they tremble exceedingly, they tremble all around, they tremble violently, they quake, they quake exceedingly, they quake thoroughly. Thus, regarding those who are trembling, trembling exceedingly, trembling all around, trembling violently, quaking, quaking exceedingly, quaking thoroughly: see them, perceive them, behold them, contemplate them, investigate them—this is the meaning of 'See those who tremble over what is cherished as 'mine'.'

Maccheva appodake khīṇasoteti. Yathā macchā appodake parittodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – maccheva appodake khīṇasote.

'Like fish in little water, in a depleted stream.' Just as fish in a place with little water, in scant water, in water that is exhausted, being harassed, pulled out, and eaten by crows, or by kites, or by cranes, tremble, tremble exceedingly, tremble all around, tremble violently, quake, quake exceedingly, and quake thoroughly; in the very same way, beings, being apprehensive that a cherished object will be taken away, tremble; even while it is being taken away, they tremble; even when it has been taken away, they tremble. Being apprehensive that a cherished object will change, they tremble; even while it is changing, they tremble; even when it has changed, they tremble, they tremble exceedingly, they tremble all around, they tremble violently, they quake, they quake exceedingly, and they quake thoroughly. This is the meaning of 'like fish in little water, in a depleted stream.'

Etampi disvā amamo careyyāti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti – etampi disvā. Amamo careyyāti mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ amamāyanto sotaṃ amamāyanto ghānaṃ amamāyanto jivhaṃ amamāyanto kāyaṃ amamāyanto manaṃ amamāyanto rūpe… sadde… gandhe… rase… phoṭṭhabbe… dhamme… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme amamāyanto agaṇhanto aparāmasanto anabhinivisanto careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – etampi disvā amamo careyya.

“Seeing this also, one should fare on without possessiveness.” Having seen, perceived, weighed, judged, discerned, and made manifest this danger in possessiveness—this is “seeing this also.” “One should fare on without possessiveness”: “Possessiveness” refers to two kinds of possessiveness—the possessiveness of craving and the possessiveness of views… this is the possessiveness of craving… this is the possessiveness of views. Having abandoned the possessiveness of craving and having relinquished the possessiveness of views, not making the eye one’s own, not making the ear one’s own, not making the nose one’s own, not making the tongue one’s own, not making the body one’s own, not making the mind one’s own; not making forms… sounds… smells… tastes… tactile objects… mental phenomena… family… group… dwelling… gain… fame… praise… pleasure… robes… almsfood… lodging… requisites of medicine for the sick… the sense-sphere realm… the form-sphere realm… the formless-sphere realm… sense-sphere existence… form-sphere existence… formless-sphere existence… existence with perception… existence without perception… existence with neither perception nor non-perception… existence with one constituent… existence with four constituents… existence with five constituents… the past… the future… the present… or things seen, heard, sensed, and cognized one’s own; not grasping, not clinging to, not adhering, one should fare on, dwell, conduct oneself, act, maintain, and sustain oneself. This is the meaning of “Seeing this also, one should fare on without possessiveness.”

Bhavesu āsattimakubbamānoti. Bhavesūti kāmabhave rūpabhave arūpabhave. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Bhavesu āsattimakubbamānoti. Bhavesu āsattiṃ akubbamāno, chandaṃ pemaṃ rāgaṃ khantiṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – bhavesu āsattimakubbamāno.

“Not making an attachment in existences.” “In existences” means in the sense-sphere existence, the form-sphere existence, and the formless-sphere existence. “Attachment” is a term for craving. Whatever is lust, passion… greed, the unwholesome root. “Not making an attachment in existences” means: not making an attachment in existences; not making, not generating, not producing, not bringing into being, not causing to arise desire, affection, passion, or approval. Thus, “not making an attachment in existences.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Mamāyite [Pg.39] passatha phandamāne, maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno’’ti.

“‘See those who tremble over what is held as ‘mine,’ like fish in the scant water of a dried-up stream. Seeing this also, one should fare on without possessiveness, not making an attachment in existences.’”

13.

13.

Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

Yadattagarahī tadakubbamāno, na limpatī diṭṭhasutesu dhīro.

Having dispelled desire for both extremes, having fully understood contact and being unattached, not doing that which is blameworthy to oneself, the steadfast one is not tainted by what is seen or heard.

Ubhosu antesu vineyya chandanti. Antāti phasso eko anto phassasamudayo dutiyo anto, atīto eko anto anāgato dutiyo anto, sukhā vedanā eko anto dukkhā vedanā dutiyo anto, nāmaṃ eko anto rūpaṃ dutiyo anto, cha ajjhattikāni āyatanāni eko anto cha bāhirāni āyatanāni dutiyo anto, sakkāyo eko anto sakkāyasamudayo dutiyo anto. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Ubhosu antesu vineyya chandanti ubhosu antesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – ubhosu antesu vineyya chandaṃ.

“Having dispelled desire for both extremes.” As for “extremes”: contact is one extreme, the origin of contact is the second extreme; the past is one extreme, the future is the second extreme; pleasant feeling is one extreme, painful feeling is the second extreme; name is one extreme, form is the second extreme; the six internal sense bases are one extreme, the six external sense bases are the second extreme; the existing body is one extreme, the origin of the existing body is the second extreme. As for “desire”: whatever in regard to sensual pleasures is sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual burning, sensual infatuation, sensual engulfing, the flood of sensuality, the yoke of sensuality, sensual grasping, the hindrance of sensual desire. “Having dispelled desire for both extremes” means: having dispelled, having removed, having abandoned, having gotten rid of, having brought to an end, having brought to non-existence the desire for both extremes. Thus, “Having dispelled desire for both extremes.”

Phassaṃ pariññāya anānugiddhoti. Phassoti cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso, paṭighasamphasso, sukhavedanīyo samphasso dukkhavedanīyo samphasso adukkhamasukhavedanīyo samphasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno [Pg.40] phasso, yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.

“Having fully understood contact, being unattached.” As for “contact”: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact; designation-contact, impingement-contact; contact associated with pleasant feeling, contact associated with painful feeling, contact associated with neither-painful-nor-pleasant feeling; wholesome contact, unwholesome contact, indeterminate contact; sense-sphere contact, form-sphere contact, formless-sphere contact; contact that is void, contact that is signless, contact that is aimless; worldly contact, supramundane contact; past contact, future contact, present contact; whatever is such contact, touching, the state of having been in contact—this is called “contact.”

Phassaṃ pariññāyāti phassaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Phassaṃ jānāti – ayaṃ cakkhusamphasso, ayaṃ sotasamphasso, ayaṃ ghānasamphasso, ayaṃ jivhāsamphasso, ayaṃ kāyasamphasso, ayaṃ manosamphasso, ayaṃ adhivacanasamphasso, ayaṃ paṭighasamphasso, ayaṃ sukhavedanīyo phasso, ayaṃ dukkhavedanīyo phasso, ayaṃ adukkhamasukhavedanīyo phasso, ayaṃ kusalo phasso, ayaṃ akusalo phasso, ayaṃ abyākato phasso, ayaṃ kāmāvacaro phasso, ayaṃ rūpāvacaro phasso, ayaṃ arūpāvacaro phasso, ayaṃ suññato phasso, ayaṃ animitto phasso, ayaṃ appaṇihito phasso, ayaṃ lokiyo phasso, ayaṃ lokuttaro phasso, ayaṃ atīto phasso, ayaṃ anāgato phasso, ayaṃ paccuppanno phassoti jānāti passati – ayaṃ ñātapariññā.

By “full understanding of contact” is meant having fully known contact through three full understandings: full understanding as the known, full understanding as investigation, and full understanding as abandoning. What is full understanding as the known? One knows contact: ‘This is eye-contact, this is ear-contact, this is nose-contact, this is tongue-contact, this is body-contact, this is mind-contact, this is designation-contact, this is impingement-contact, this is contact to be felt as pleasant, this is contact to be felt as painful, this is contact to be felt as neither-painful-nor-pleasant, this is wholesome contact, this is unwholesome contact, this is indeterminate contact, this is sense-sphere contact, this is form-sphere contact, this is formless-sphere contact, this is contact that is void, this is contact that is signless, this is contact that is aimless, this is worldly contact, this is supramundane contact, this is past contact, this is future contact, this is present contact.’ Thus one knows and sees. This is full understanding as the known.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā phassaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātijarābyādhimaraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

What is full understanding as investigation? Having thus known, one investigates contact. One investigates it as impermanent, as suffering, as a disease, as a boil, as a dart, as misfortune, as an affliction, as other, as perishable, as a calamity, as a disaster, as fear, as a peril, as unsteady, as fragile, as not lasting, as without protection, as without shelter, as without refuge, as destitute, as worthless, as empty, as not-self, as a danger, as subject to change, as without substance, as the root of misfortune, as a murderer, as subject to destruction, as with taints, as conditioned, as Māra's bait, as subject to birth, aging, sickness, and death, as subject to sorrow, lamentation, pain, grief, and despair, as subject to defilement, as origin, as cessation, as gratification, as danger, and as escape. This is full understanding as investigation.

Katamā pahānapariññā? Evaṃ tīrayitvā phasse chandarāgaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, phassesu chandarāgo taṃ pajahatha. Evaṃ so phasso pahīno bhavissati ucchinnamūlo tālāvatthukato anabhāvaṃ kato āyatiṃ [Pg.41] anuppādadhammo’’ti – ayaṃ pahānapariññā. Phassaṃ pariññāyāti. Phassaṃ imāhi tīhi pariññāhi parijānitvā. Anānugiddhoti. Gedhovuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati agiddho. So rūpe agiddho sadde agiddho gandhe agiddho rase agiddho phoṭṭhabbe agiddho kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte… senāsane… gilānapaccayabhesajjaparikkhāre agiddho kāmadhātuyā… rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhāpanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – phassaṃ pariññāya anānugiddho.

What is comprehension by abandonment? Having thus discerned, one abandons, dispels, eradicates, and causes to vanish the desire and passion for contact. For this has been said by the Blessed One: 'Monks, whatever desire and passion there is for contacts, abandon that. Thus, that contact will be abandoned, with its root cut off, made like a palm stump, brought to non-existence, and of a nature not to arise again in the future.' This is comprehension by abandonment. ‘Having fully comprehended contact’ means having fully comprehended contact by means of these three comprehensions. ‘Not clinging’: ‘Clinging’ (gedha) is a term for craving. That which is lust, strong passion… covetousness, greed, the unwholesome root. For whom this clinging is abandoned, eradicated, pacified, calmed, incapable of arising, and burned by the fire of knowledge—such a one is called ‘one who is not clinging.’ He is not clinging to forms, sounds, smells, tastes, or touches; not clinging to family, group, dwelling, gain, fame, praise, pleasure, robes, alms-food, lodgings, or medicinal requisites; not clinging to the sensual realm, the realm of form, or the formless realm; not clinging to sensual existence, form existence, formless existence, existence of perception, existence of non-perception, existence of neither-perception-nor-non-perception, one-constituent existence, four-constituent existence, or five-constituent existence; not clinging to the past, the future, or the present. In regard to things seen, heard, sensed, and cognized, he is not clinging, not greedy, not infatuated, and unattached. He is with clinging gone, with clinging departed, with clinging given up, with clinging relinquished, with clinging released, with clinging abandoned, with clinging cast off; he is without lust, with lust departed, with lust given up, with lust relinquished, with lust released, with lust abandoned, with lust cast off. He is without thirst, extinguished, become cool, and dwells with a self that has become sublime. This is the meaning of ‘having fully comprehended contact, one is not clinging.’

Yadattagarahī tadakubbamānoti. Yadanti yaṃ. Attagarahīti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucaritanti – attānaṃ garahati. Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritanti – attānaṃ garahati. Kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti – attānaṃ garahati. Kato me pāṇātipāto, akatā me pāṇātipātā veramaṇīti – attānaṃ garahati. Kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇīti – attānaṃ garahati. Kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇīti – attānaṃ garahati. Kato me musāvādo, akatā me musāvādā veramaṇīti – attānaṃ garahati. Katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇīti – attānaṃ garahati. Katā me pharusā vācā, akatā me pharusāya vācāya veramaṇīti – attānaṃ garahati. Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti – attānaṃ [Pg.42] garahati. Katā me abhijjhā, akatā me anabhijjhāti – attānaṃ garahati. Kato me byāpādo, akato me abyāpādoti – attānaṃ garahati. Katā me micchādiṭṭhi, akatā me sammādiṭṭhīti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Atha vā, sīlesumhi na paripūrakārīti – attānaṃ garahati. Indriyesumhi aguttadvāroti – attānaṃ garahati. Bhojanemhi amattaññūti – attānaṃ garahati. Jāgariyaṃ ananuyuttoti – attānaṃ garahati. Satisampajaññena asamannāgatoti – attānaṃ garahati. Abhāvitā me cattāro satipaṭṭhānāti – attānaṃ garahati. Abhāvitā me cattāro sammappadhānāti – attānaṃ garahati. Abhāvitā me cattāro iddhipādāti – attānaṃ garahati. Abhāvitāni me pañcindriyānīti – attānaṃ garahati. Abhāvitāni me pañca balānīti – attānaṃ garahati. Abhāvitā me satta bojjhaṅgāti – attānaṃ garahati. Abhāvito me ariyo aṭṭhaṅgiko maggoti – attānaṃ garahati. Dukkhaṃ me apariññātanti – attānaṃ garahati. Samudayo me appahīnoti – attānaṃ garahati. Maggo me abhāvitoti – attānaṃ garahati. Nirodho me asacchikatoti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahitaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – yadattagarahī tadakubbamāno. Na limpatī diṭṭhasutesu dhīroti. Lepoti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Dhīroti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati, na palimpati, na upalimpati. Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpatī diṭṭhasutesu dhīroti.

‘Not doing what is self-reproachable’: ‘what’ means that which. ‘Self-reproachable’ means one reproaches oneself for two reasons: for what has been done and for what has not been done. How does one reproach oneself for what has been done and what has not been done? ‘I have committed bodily misconduct; I have not performed bodily good conduct’—thus one reproaches oneself. ‘I have committed verbal misconduct; I have not performed verbal good conduct’—thus one reproaches oneself. ‘I have committed mental misconduct; I have not performed mental good conduct’—thus one reproaches oneself. ‘I have killed living beings; I have not abstained from killing living beings’—thus one reproaches oneself. ‘I have taken what is not given; I have not abstained from taking what is not given’—thus one reproaches oneself. ‘I have engaged in sexual misconduct; I have not abstained from sexual misconduct’—thus one reproaches oneself. ‘I have spoken falsely; I have not abstained from false speech’—thus one reproaches oneself. ‘I have spoken divisively; I have not abstained from divisive speech’—thus one reproaches oneself. ‘I have spoken harshly; I have not abstained from harsh speech’—thus one reproaches oneself. ‘I have engaged in idle chatter; I have not abstained from idle chatter’—thus one reproaches oneself. ‘I have harbored covetousness; I have not cultivated non-covetousness’—thus one reproaches oneself. ‘I have harbored ill will; I have not cultivated non-ill will’—thus one reproaches oneself. ‘I have held wrong views; I have not cultivated right view’—thus one reproaches oneself. In this way, one reproaches oneself for what has been done and what has not been done. Alternatively: ‘I have not fulfilled virtuous conduct’—thus one reproaches oneself. ‘I have not guarded the sense doors’—thus one reproaches oneself. ‘I have not known moderation in eating’—thus one reproaches oneself. ‘I have not applied myself to wakefulness’—thus one reproaches oneself. ‘I am not endowed with mindfulness and clear comprehension’—thus one reproaches oneself. ‘The four foundations of mindfulness have not been developed by me’—thus one reproaches oneself. ‘The four right efforts have not been developed by me’—thus one reproaches oneself. ‘The four bases of spiritual power have not been developed by me’—thus one reproaches oneself. ‘The five faculties have not been developed by me’—thus one reproaches oneself. ‘The five powers have not been developed by me’—thus one reproaches oneself. ‘The seven factors of enlightenment have not been developed by me’—thus one reproaches oneself. ‘The Noble Eightfold Path has not been developed by me’—thus one reproaches oneself. ‘Suffering has not been fully comprehended by me’—thus one reproaches oneself. ‘The origin has not been abandoned by me’—thus one reproaches oneself. ‘The path has not been developed by me’—thus one reproaches oneself. ‘Cessation has not been realized by me’—thus one reproaches oneself. In this way, one reproaches oneself for what has been done and what has not been done. Thus, not doing, not generating, not producing, not bringing forth, not giving rise to such self-reproachable action—this is what is meant by ‘not doing what is self-reproachable.’ ‘The wise one is not smeared by what is seen or heard.’ ‘Smear’ refers to two types of smears: the smear of craving and the smear of views… This is the smear of craving… This is the smear of views. ‘The wise one’ means one who is sagacious, discerning, intelligent, knowledgeable, insightful, and astute. The wise one, having abandoned the smear of craving and relinquished the smear of views, is not smeared by the seen, is not smeared by the heard, is not smeared by the sensed, is not smeared by the cognized; he is not further smeared, nor is he thoroughly smeared. Unsmeared, unsoiled, untainted, gone forth, detached, completely liberated, disjoined, one dwells with a mind that has transcended limitations. This is what is meant by ‘the wise one is not smeared by what is seen or heard.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

Yadattagarahī tadakubbamāno, na limpatī diṭṭhasutesu dhīro’’ti.

Having disciplined desire for both extremes, having fully comprehended contact, and being unattached; not doing that which is self-reproachable, the wise one is not smeared by what is seen and heard.

14.

14.

Saññaṃ [Pg.43] pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañca.

Having fully comprehended perception, one may cross the flood; the sage is not defiled by attachments. Having extracted the dart, practicing heedfully, he does not yearn for this world or the next.

Saññaṃ pariññā vitareyya oghanti. Saññāti kāmasaññā byāpādasaññā vihiṃsāsaññā nekkhammasaññā abyāpādasaññā avihiṃsāsaññā rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammasaññā – yā evarūpā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati saññā. Saññaṃ pariññāti saññaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya.

Regarding 'Having fully comprehended perception, one may cross the flood': Herein, 'perception' means: perception of sensual pleasure, perception of ill-will, perception of cruelty, perception of renunciation, perception of non-ill-will, perception of non-cruelty, perception of form, perception of sound, perception of odor, perception of taste, perception of tangible objects, and perception of mental objects. Whatever such perception, act of perceiving, or state of being a perceiver—this is called 'perception'. 'Having fully comprehended perception' means having fully known perception by means of three full understandings: full understanding as the known, full understanding as judgment, and full understanding as abandoning.

Katamā ñātapariññā? Saññaṃ jānāti – ayaṃ kāmasaññā, ayaṃ byāpādasaññā, ayaṃ vihiṃsāsaññā, ayaṃ nekkhammasaññā, ayaṃ abyāpādasaññā, ayaṃ avihiṃsāsaññā, ayaṃ rūpasaññā, ayaṃ saddasaññā, ayaṃ gandhasaññā, ayaṃ rasasaññā, ayaṃ phoṭṭhabbasaññā, ayaṃ dhammasaññāti jānāti passati – ayaṃ ñātapariññā.

What is full understanding as the known? One knows perception thus: ‘This is perception of sensual pleasure, this is perception of ill-will, this is perception of cruelty, this is perception of renunciation, this is perception of non-ill-will, this is perception of non-cruelty, this is perception of form, this is perception of sound, this is perception of odor, this is perception of taste, this is perception of tangible objects, this is perception of mental objects.’ One knows and sees in this way. This is full understanding as the known.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā saññaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto…pe… samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

What is full understanding as judgment? Having known it thus, one judges perception. One judges it as impermanent, as suffering, as a disease, as a boil, as a dart, as a misfortune, as an affliction, as other, as perishable, as a calamity, as a danger, as fear, as a disaster, as unsteady, as fragile... as origination, as passing away, as gratification, as disadvantage, and as escape. This is full understanding as judgment.

Katamā pahānapariññā? Evaṃ tīrayitvā saññāya chandarāgaṃ pajahati vinodeti anabhāvaṃ gameti. Vuttampi hetaṃ bhagavatā – ‘‘yo, bhikkhave, saññāya chandarāgo, taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃ katā āyatiṃ anuppādadhammā’’ti – ayaṃ pahānapariññā. Saññaṃ pariññāti saññaṃ imāhi tīhi pariññāhi parijānitvā. Vitareyya oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – saññaṃ pariññā vitareyya oghaṃ.

What is full understanding by abandonment? Having thus discerned, one abandons, dispels, and brings to non-existence the desire and passion for perception. And this was said by the Blessed One: 'Monks, whatever desire and passion there is for perception, that you should abandon. Thus, that perception will be abandoned, its root cut off, made like a palm stump, brought to non-existence, and subject to no further arising in the future.' This is full understanding by abandonment. ‘Having fully comprehended perception’ means having fully comprehended perception by means of these three full comprehensions. ‘One should cross the flood’ means one should cross, go beyond, pass over, overcome, and transcend the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance. This is the meaning of 'having fully comprehended perception, one should cross the flood'.

Pariggahesu muni nopalittoti. Pariggahāti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho [Pg.44] dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappattoti. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.

‘The sage is not defiled by attachments.’ ‘Attachments’ refers to two attachments: attachment by craving and attachment by views… This is attachment by craving… This is attachment by views. ‘The sage’—‘sagacity’ is a term for knowledge. That which is wisdom, understanding… non-delusion, investigation of phenomena, right view. A sage is one endowed with such knowledge, one who has attained sagacity. There are three kinds of sagacity: sagacity of body, sagacity of speech, and sagacity of mind.

Katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.

What is sagacity of body? The abandoning of threefold bodily misconduct is sagacity of body; threefold bodily good conduct is sagacity of body; knowledge with the body as object is sagacity of body; full comprehension of the body is sagacity of body; the path accompanied by full comprehension is sagacity of body; the abandoning of desire and passion for the body is sagacity of body; the cessation of the bodily formation, which is the attainment of the fourth jhāna, is sagacity of body—this is sagacity of body.

Katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.

What is sagacity of speech? The abandoning of fourfold verbal misconduct is sagacity of speech; fourfold verbal good conduct is sagacity of speech; knowledge with speech as object is sagacity of speech; full comprehension of speech is sagacity of speech; the path accompanied by full comprehension is sagacity of speech; the abandoning of desire and passion for speech is sagacity of speech; the cessation of the verbal formation, which is the attainment of the second jhāna, is sagacity of speech—this is sagacity of speech.

Katamaṃ manomoneyyaṃ? Tividhamanoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhaṃ manomoneyyaṃ – idaṃ manomoneyyaṃ.

What is sagacity of mind? The abandoning of threefold mental misconduct is sagacity of mind; threefold mental good conduct is sagacity of mind; knowledge with the mind as object is sagacity of mind; full comprehension of the mind is sagacity of mind; the path accompanied by full comprehension is sagacity of mind; the abandoning of desire and passion for the mind is sagacity of mind; the cessation of the mental formation, which is the attainment of the cessation of perception and feeling, is sagacity of mind—this is sagacity of mind.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

Him who is a sage of body, a sage of speech, a sage of mind without taints; a sage endowed with sagacity, they call one who has abandoned all.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti.

Him who is a sage of body, a sage of speech, a sage of mind without taints; a sage endowed with sagacity, they call one who has washed away evil.

Imehi tīhi moneyyehi dhammehi samannāgatā cha munino – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.

Endowed with these three qualities of sagacity, there are six kinds of sages: householder sages, homeless sages, trainee sages, non-trainee sages, individual sages, and the sage of sages. Who are the householder sages? Those householders who have seen the state [Nibbāna] and have understood the teaching—these are the householder sages. Who are the homeless sages? Those who have gone forth, have seen the state [Nibbāna], and have understood the teaching—these are the homeless sages. The seven kinds of trainees are the trainee sages. The Arahants are the non-trainee sages. The Paccekabuddhas are the individual sages. The sage of sages are called the Tathāgatas, Arahants, the Perfectly Self-Enlightened Ones.

‘‘Na [Pg.45] monena muni hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

One does not become a sage by silence, if one is of a deluded nature and unknowing. But the wise person who, as if holding up a scale, takes what is excellent...

‘‘Pāpāni parivajjeti, sa muni tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

...avoids evil deeds; for that reason he is a sage. He who knows both worlds—for that reason he is called a sage.

‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjito yo, saṅgajālamaticca so munī’’ti.

Having known the principle of the wicked and the virtuous, internally and externally, in the entire world; he who is honored by gods and humans, having transcended the net of attachments—he is the sage.

Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā pariggahesu na limpati na palimpati na upalimpati. Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – pariggahesu muni nopalitto.

Regarding 'smearing,' there are two kinds of smearing: the smearing of craving and the smearing of views... This is the smearing of craving... This is the smearing of views. The sage, having abandoned the smearing of craving and having relinquished the smearing of views, is not smeared, not thoroughly smeared, and not defiled by acquisitions. Unsullied, untarnished, unwetted, escaped, cast off, well-freed, disjoined, he dwells with a mind that has been made boundless. Thus, 'the sage is not defiled by acquisitions.'

Abbūḷhasallo caramappamattoti. Sallanti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Yassete sallā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati abbūḷhasallo abbahitasallo uddhatasallo samuddhatasallo uppāṭitasallo samuppāṭitasallo cattasallo vantasallo muttasallo pahīnasallo paṭinissaṭṭhasallo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – abbūḷhasallo.

Regarding 'Having drawn out the dart, he wanders heedful': As for 'dart,' there are seven darts: the dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, and the dart of doubt. For whom these seven darts are abandoned, well cut off, pacified, stilled, incapable of arising again, and burned by the fire of knowledge, he is called 'one with the dart drawn out,' 'one with the dart cast out,' 'one with the dart extracted,' 'one with the dart well extracted,' 'one with the dart uprooted,' 'one with the dart well uprooted,' 'one with the dart discarded,' 'one with the dart vomited out,' 'one with the dart released,' 'one with the dart abandoned,' and 'one with the dart relinquished.' He is without craving, extinguished, cooled, experiencing happiness, and dwells with a sublime self. Thus, 'one with the dart drawn out.'

Caranti caranto viharanto iriyanto vattanto pālento yapento yāpento. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ paripūreyyaṃ, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya [Pg.46] anuggaṇheyya’’nti…pe… kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā paññākkhandhaṃ paripūreyyaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ, paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. ‘‘Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – abbūḷhasallo caramappamatto.

Regarding 'wandering': wandering, dwelling, moving, conducting oneself, maintaining, sustaining, continuing. Regarding 'heedful': one who acts earnestly, acts persistently, acts resolutely, whose conduct is not slack, who has not laid down his desire, who has not laid down his burden in wholesome states. ‘How might I fulfill the aggregate of virtue that is incomplete, or how might I support with wisdom in various instances the aggregate of virtue that is complete?’—herein, whatever desire, effort, exertion, striving, unflagging persistence, mindfulness, clear comprehension, ardor, endeavor, determination, application, and heedfulness there is toward wholesome states. ‘How might I fulfill the aggregate of concentration that is incomplete, or how might I support with wisdom in various instances the aggregate of concentration that is complete?’… and heedfulness there is toward wholesome states. ‘How might I fulfill the aggregate of wisdom that is incomplete… the aggregate of liberation… fulfill the aggregate of the knowledge and vision of liberation, or how might I support with wisdom in various instances the aggregate of the knowledge and vision of liberation that is complete?’—herein, whatever desire, effort, exertion, striving, unflagging persistence, mindfulness, clear comprehension, ardor, endeavor, determination, application, and heedfulness there is toward wholesome states. ‘How might I fully comprehend suffering that has not been fully comprehended, abandon defilements that have not been abandoned, develop the path that has not been developed, and realize cessation that has not been realized?’—herein, whatever desire, effort, exertion, striving, unflagging persistence, mindfulness, clear comprehension, ardor, endeavor, determination, application, and heedfulness there is toward wholesome states—thus, 'having drawn out the dart, he wanders heedful.'

Nāsīsatī lokamimaṃ parañcāti imaṃ lokaṃ nāsīsati sakattabhāvaṃ, paralokaṃ nāsīsati parattabhāvaṃ; imaṃ lokaṃ nāsīsati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ lokaṃ nāsīsati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ; imaṃ lokaṃ nāsīsati cha ajjhattikāni āyatanāni, paraṃ lokaṃ nāsīsati cha bāhirāni āyatanāni; imaṃ lokaṃ nāsīsati manussalokaṃ, paraṃ lokaṃ nāsīsati devalokaṃ. Imaṃ lokaṃ nāsīsati kāmadhātuṃ, paraṃ lokaṃ nāsīsati rūpadhātuṃ arūpadhātuṃ; imaṃ lokaṃ nāsīsati kāmadhātuṃ rūpadhātuṃ, paraṃ lokaṃ nāsīsati arūpadhātuṃ. Puna gatiṃ vā upapattiṃ vā paṭisandhiṃ vā bhavaṃ vā saṃsāraṃ vā vaṭṭaṃ vā nāsīsati na icchati na sādiyati na pattheti na piheti nātijappatīti – nāsīsatī lokamimaṃ parañcāti.

Regarding 'He does not long for this world or the next': He does not long for this world, which is his own state of being; he does not long for the next world, which is another's state of being. He does not long for this world, which is his own form, feeling, perception, formations, and consciousness; he does not long for the next world, which is another's form, feeling, perception, formations, and consciousness. He does not long for this world, which is the six internal sense bases; he does not long for the next world, which is the six external sense bases. He does not long for this world, which is the human world; he does not long for the next world, which is the deva world. He does not long for this world, which is the sense-sphere realm; he does not long for the next world, which is the form-sphere realm and the formless-sphere realm. He does not long for this world, which is the sense-sphere realm and the form-sphere realm; he does not long for the next world, which is the formless-sphere realm. He does not long for a new destiny, or arising, or relinking, or existence, or the round of rebirth, or the cycle; he does not wish for it, does not delight in it, does not yearn for it, does not crave it, does not cherish it. Thus, 'He does not long for this world or the next'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañcā’’ti.

“Having fully known perception, one may cross over the flood; the sage, unstained by acquisitions, with dart removed, wandering heedfully, does not long for this world or the next.”

Guhaṭṭhakasuttaniddeso dutiyo.

The Exposition of the Guhaṭṭhaka Sutta, the second, is concluded.

3. Duṭṭhaṭṭhakasuttaniddeso

3. The Exposition of the Duṭṭhaṭṭhaka Sutta

Atha [Pg.47] duṭṭhaṭṭhakasuttaniddesaṃ vakkhati –

Now the exposition of the Duṭṭhaṭṭhaka Sutta will be spoken:

15.

15.

Vadanti ve duṭṭhamanāpi eke, athopi ve saccamanā vadanti;

Vādañca jātaṃ muni no upeti, tasmā munī natthi khilo kuhiñci.

“Some indeed speak with malicious minds, and others indeed speak with minds that hold it as true; but the sage does not take up a dispute that has arisen, therefore the sage has no inner thorn anywhere.”

Vadanti ve duṭṭhamanāpi eketi te titthiyā duṭṭhamanā viruddhamanā paṭiviruddhamanā āhatamanā paccāhatamanā āghātitamanā paccāghātitamanā vadanti upavadanti bhagavantañca bhikkhusaṅghañca abhūtenāti – vadanti ve duṭṭhamanāpi eke.

Regarding 'Some indeed speak with malicious minds': This means those sectarians with malicious minds, hostile minds, very hostile minds, offended minds, retaliating minds, afflicted minds, and greatly afflicted minds speak against and slander the Blessed One and the Sangha of monks with what is untrue. Thus, 'Some indeed speak with malicious minds'.

Athopi ve saccamanā vadantīti ye tesaṃ titthiyānaṃ saddahantā okappentā adhimuccantā saccamanā saccasaññino bhūtamanā bhūtasaññino tathamanā tathasaññino yāthāvamanā yāthāvasaññino aviparītamanā aviparītasaññino vadanti upavadanti bhagavantañca bhikkhusaṅghañca abhūtenāti – athopi ve saccamanā vadanti.

Regarding 'And others indeed speak with minds that hold it as true': This refers to those who, believing, accepting, and being convinced of the words of those sectarians, have a mind that it is true, a perception that it is true; a mind that it is real, a perception that it is real; a mind that it is so, a perception that it is so; a mind that it is factual, a perception that it is factual; a mind that is not mistaken, a perception that is not mistaken. They speak against and slander the Blessed One and the Sangha of monks with what is untrue. Thus, 'And others indeed speak with minds that hold it as true'.

Vādañca jātaṃ muni no upetīti. So vādo jāto hoti sañjāto nibbatto abhinibbatto pātubhūto paratoghoso akkoso upavādo bhagavato ca bhikkhusaṅghassa ca abhūtenāti – vādañca jātaṃ. Muni no upetīti. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā amoho dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappatto…pe… saṅgajālamaticca so muni. Yo vādaṃ upeti so dvīhi kāraṇehi vādaṃ upeti – kārako kārakatāya vādaṃ upeti, atha vā vuccamāno upavadiyamāno kuppati byāpajjati patiṭṭhiyati kopañca dosañca appaccayañca pātukaroti. Akārakomhīti yo vādaṃ upeti so imehi dvīhi kāraṇehi vādaṃ upeti. Muni dvīhi kāraṇehi vādaṃ na upeti – akārako muni akārakatāya vādaṃ na upeti, atha vā vuccamāno upavadiyamāno na kuppati na byāpajjati na patiṭṭhiyati na kopañca dosañca appaccayañca pātukaroti. Akārakomhīti muni imehi dvīhi kāraṇehi vādaṃ na upeti na upagacchati [Pg.48] na gaṇhāti na parāmasati na abhinivisatīti – vādañca jātaṃ muni no upeti.

“And the sage does not approach a dispute that has arisen.” That dispute has arisen, been born, produced, fully produced, manifested; it is a sound from another, abuse, and censure against the Blessed One and the Sangha of monks based on what is not real—thus, “a dispute that has arisen.” “The sage does not approach.” As to “sage”: knowledge is called mona. That which is wisdom, understanding, non-delusion, investigation of the Dhamma, right view—the sage is one endowed with that knowledge, who has attained mona… having transcended the net of entanglements, that is the sage. One who approaches a dispute does so for two reasons: being the perpetrator, on account of being the perpetrator, he approaches the dispute; or, when spoken to and censured, he becomes angry, hostile, and obstinate, and he makes manifest anger, ill will, and displeasure. One who approaches a dispute thinking, “I am not the perpetrator,” does so for these two reasons. The sage does not approach a dispute for two reasons: the sage, being a non-perpetrator, on account of being a non-perpetrator, does not approach the dispute; or, when spoken to and censured, he does not become angry, is not hostile, is not obstinate, and does not make manifest anger, ill will, and displeasure. Thinking, “I am not the perpetrator,” the sage, for these two reasons, does not approach a dispute, does not go near it, does not take it up, does not grasp it, and does not settle upon it—thus, “And the sage does not approach a dispute that has arisen.”

Tasmā munī natthi khilo kuhiñcīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānaṃ munino āhatacittatā khilajātatāpi natthi. Pañcapi cetokhilā natthi, tayopi khilā natthi. Rāgakhilo dosakhilo mohakhilo natthi na santi na saṃvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – tasmā munī natthi khilo kuhiñcīti.

“Therefore, for the sage, there is no mental thorn anywhere.” ‘Therefore’ means for that reason, that cause, that condition, that origin, for the sage there is no afflicted state of mind, nor the state of being a mental thorn. The five mental thorns are absent, and the three thorns are absent. The thorn of lust, the thorn of hatred, and the thorn of delusion do not exist, are not present, are not found, are not perceived; they are abandoned, cut off at the root, pacified, quieted, incapable of arising again, burned by the fire of knowledge. ‘Anywhere’ means anywhere, in anything, in any place, whether internal, or external, or both internal and external—thus, “therefore, for the sage, there is no mental thorn anywhere.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Vadanti ve duṭṭhamanāpi eke, athopi ve saccamanā vadanti;

Vādañca jātaṃ muni no upeti, tasmā munī natthi khilo kuhiñcī’’ti.

“Some indeed speak with malicious minds, and others indeed speak with truthful minds; but the sage does not engage in a dispute that has arisen, therefore the sage has no mental thorn anywhere.”

16.

16.

Sakañhi diṭṭhiṃ kathamaccayeyya, chandānunīto ruciyā niviṭṭho;

Sayaṃ samattāni pakubbamāno, yathā hi jāneyya tathā vadeyya.

“For how could one transcend one's own view, being led by zeal, fixed on liking? Perfecting them for oneself, as one might know, so one would speak.”

Sakañhi diṭṭhiṃ kathamaccayeyyāti. Yaṃ te titthiyā sundariparibbājikaṃ hantvā samaṇānaṃ sakyaputtiyānaṃ avaṇṇaṃ pakāsayitvā ‘‘evaṃ etaṃ lābhaṃ yasasakkāraṃ sammānaṃ paccāharissāmā’’ti te evaṃdiṭṭhikā evaṃkhantikā evaṃrucikā evaṃladdhikā evaṃajjhāsayā evaṃadhippāyā, te nāsakkhiṃsu sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ atikkamituṃ; atha kho sveva ayaso te paccāgatoti, evampi – sakañhi diṭṭhiṃ kathamaccayeyya. Atha vā ‘‘sassato loko, idameva saccaṃ moghamañña’’nti yo so evaṃvādo, so sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ kathaṃ accayeyya atikkameyya samatikkameyya vītivatteyya? Taṃ kissa hetu? Tassa sā diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti. Evampi – sakañhi diṭṭhiṃ kathamaccayeyya? ‘‘Asassato loko…pe… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ [Pg.49] jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti yo so evaṃ vādo, so sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ kathaṃ accayeyya atikkameyya samatikkameyya vītivatteyya? Taṃ kissa hetu? Tassa sā diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti. Evampi – sakañhi diṭṭhiṃ kathamaccayeyya.

“How could one transcend one's own view?” Because those sectarians, having killed the female wanderer Sundarī and then made known the disrepute of the Sakyan ascetics, thinking, “Thus we shall regain profit, fame, honor, and respect”—those of such views, such tolerance, such preferences, such tenets, such inclinations, and such intentions—they were unable to transcend their own view, their own tolerance, their own preference, their own tenet, their own inclination, their own intention. But instead, that very disgrace returned to them. Thus also—how could one transcend one's own view? Or, for one who has the doctrine, “The world is eternal; this alone is true, all else is vain”—how could such a one transcend, go beyond, pass beyond, or overcome their own view, their own tolerance, their own preference, their own tenet, their own inclination, their own intention? For what reason? Because that view of theirs is thus thoroughly taken up, undertaken, grasped, adhered to, resolved upon, settled upon, and decided upon. Thus also—how could one transcend one's own view? “The world is not eternal… the world is finite… the world is infinite… the soul and the body are the same… the soul and the body are different… the Tathāgata exists after death… the Tathāgata does not exist after death… the Tathāgata both exists and does not exist after death… the Tathāgata neither exists nor does not exist after death; this alone is true, all else is vain.” How could one who has such a doctrine transcend, go beyond, pass beyond, or overcome their own view, their own tolerance, their own preference, their own tenet, their own inclination, their own intention? For what reason? Because that view of theirs is thus thoroughly taken up, undertaken, grasped, adhered to, resolved upon, settled upon, and decided upon. Thus also—how could one transcend one's own view?

Chandānunīto ruciyā niviṭṭhoti. Chandānunītoti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā yāyati niyyati vuyhati saṃharīyati. Yathā hatthiyānena vā assayānena vā rathayānena vā goyānena vā ajayānena vā meṇḍayānena vā oṭṭhayānena vā kharayānena vā yāyati niyyati vuyhati saṃharīyati, evameva sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā yāyati niyyati vuyhati saṃharīyatīti – chandānunīto. Ruciyā niviṭṭhoti sakāya diṭṭhiyā sakāya ruciyā sakāya laddhiyā niviṭṭho patiṭṭhito allīno upagato ajjhosito adhimuttoti – chandānunīto ruciyā niviṭṭho.

“Led by zeal, fixed on liking.” ‘Led by zeal’ means one is carried along, led, borne away, and conveyed by one's own view, one's own tolerance, one's own liking, one's own doctrine. Just as one is carried along, led, borne away, and conveyed by a vehicle—whether an elephant vehicle, a horse vehicle, a chariot vehicle, an ox vehicle, a goat vehicle, a ram vehicle, a camel vehicle, or a donkey vehicle—even so one is carried along, led, borne away, and conveyed by one's own view, one's own tolerance, one's own liking, one's own doctrine—this is ‘led by zeal.’ ‘Fixed on liking’ means one is fixed, established, attached, closely adhering, intent, and resolved on one's own view, one's own liking, and one's own doctrine—this is ‘led by zeal, fixed on liking.’

Sayaṃ samattāni pakubbamānoti. Sayaṃ samattaṃ karoti paripuṇṇaṃ karoti anomaṃ karoti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ karoti. ‘‘Ayaṃ satthā sabbaññū’’ti sayaṃ samattaṃ karoti paripuṇṇaṃ karoti anomaṃ karoti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ karoti. ‘‘Ayaṃ dhammo svākkhāto…pe… ayaṃ gaṇo suppaṭipanno… ayaṃ diṭṭhi bhaddikā… ayaṃ paṭipadā supaññattā… ayaṃ maggo niyyāniko’’ti sayaṃ samattaṃ karoti paripuṇṇaṃ karoti anomaṃ karoti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ karoti janeti sañjaneti nibbatteti abhinibbattetīti – sayaṃ samattāni pakubbamāno.

Making perfect for oneself. He himself makes perfect, makes complete, makes peerless, makes supreme, excellent, distinguished, foremost, highest, and sublime. He himself makes perfect, makes complete, makes peerless, makes supreme, excellent, distinguished, foremost, highest, and sublime, saying, 'This Teacher is all-knowing.' 'This Dhamma is well-proclaimed... this Sangha is practicing the good way... this view is auspicious... this practice is well-declared... this path leads to liberation,' he himself makes perfect, makes complete, makes peerless, makes supreme, excellent, distinguished, foremost, highest, and sublime; he generates, produces, brings forth, and manifests—thus, 'making perfect for oneself.'

Yathā hi jāneyya tathā vadeyyāti yathā jāneyya, tathā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti yathā jāneyya, tathā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya. ‘‘Asassato loko…pe… neva hoti [Pg.50] na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti yathā jāneyya, tathā vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti – yathā hi jāneyya tathā vadeyya.

As one knows, so one should speak. As one knows, so one should speak, declare, explain, illuminate, or proclaim. 'The world is eternal; this alone is true, all else is false'—as one knows, so one should speak, declare, explain, illuminate, or proclaim. 'The world is not eternal... a Tathāgata neither exists nor does not exist after death; this alone is true, all else is false'—as one knows, so one should speak, declare, explain, illuminate, or proclaim. Thus, as one knows, so one should speak.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sakañhi diṭṭhiṃ kathamaccayeyya, chandānunīto ruciyā niviṭṭho;

Sayaṃ samattāni pakubbamāno, yathā hi jāneyya tathā vadeyyā’’ti.

"How could one overcome one's own view, being led by desire, settled in one's preference? Perfecting it for oneself, as one knows, so one would speak."

17.

17.

Yo attano sīlavatāni jantu, anānupuṭṭhova paresa pāva pāvā (sī. syā.) ;

Anariyadhammaṃ kusalā tamāhu, yo ātumānaṃ sayameva pāva .

He who, though unasked, proclaims his own precepts and practices to others; the wise call that an ignoble practice, for one to praise oneself.

Yo attano sīlavatāni jantūti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Sīlavatānīti atthi sīlañceva vatañca, atthi vataṃ na sīlaṃ. Katamaṃ sīlañceva vatañca? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yo tattha saṃyamo saṃvaro avītikkamo, idaṃ sīlaṃ. Yaṃ samādānaṃ taṃ vataṃ. Saṃvaraṭṭhena sīlaṃ; samādānaṭṭhena vataṃ – idaṃ vuccati sīlañceva vatañca. Katamaṃ vataṃ, na sīlaṃ? Aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅgaṃ – idaṃ vuccati vataṃ, na sīlaṃ. Vīriyasamādānampi vuccati vataṃ, na sīlaṃ. ‘‘Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’ti – cittaṃ paggaṇhāti padahati. Evarūpaṃ vīriyasamādānaṃ – idaṃ vuccati vataṃ, na sīlaṃ.

Regarding 'A being who has his own virtues and observances...': 'Whoever' (Yo) refers to any individual, of whatever kind, as they are engaged, as they are disposed, as they are inclined, whatever position they have attained, whatever qualities they possess—whether a noble, a brahmin, a merchant, a laborer, a householder, or a renunciant, a god or a human. By 'virtues and observances' (sīlavatāni) is meant that there is both virtue and observance, and there is observance but not virtue. What is both virtue and observance? Here, a monk is virtuous, restrained by the restraint of the Pātimokkha, perfect in conduct and resort, seeing danger in the slightest faults, and undertaking and training in the training rules. The restraint, control, and non-transgression therein—this is virtue. The undertaking is observance. By the meaning of restraint, it is virtue; by the meaning of undertaking, it is observance—this is called both virtue and observance. What is observance, but not virtue? The eight ascetic practices: the forest-dwelling practice, the alms-food practice, the rag-robe practice, the three-robes practice, the practice of going for alms from house to house, the practice of refusing food offered after one has started eating, the sitter's practice, and the practice of using whatever lodging is offered—this is called observance, but not virtue. The undertaking of energy is also called observance, but not virtue. 'Let only skin, sinews, and bones remain; let the flesh and blood dry up in the body. Whatever can be achieved by human strength, human effort, human vigor, human exertion—without reaching that, there will be no relaxing of energy.' Thus, one rouses the mind and makes an effort. Such an undertaking of energy—this is called observance, but not virtue.

‘‘Nāsissaṃ [Pg.51] na pivissāmi, vihārato na nikkhame;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate’’ti.

“I will not eat, I will not drink, I will not leave the dwelling; nor will I lay down my side, until the dart of craving is removed.”

Cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. ‘‘Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. ‘‘Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi, caṅkamā orohissāmi, vihārā nikkhamissāmi, aḍḍhayogā nikkhamissāmi, pāsādā nikkhamissāmi, hammiyā nikkhamissāmi, guhāya nikkhamissāmi, leṇā nikkhamissāmi, kuṭiyā nikkhamissāmi, kūṭāgārā nikkhamissāmi, aṭṭā nikkhamissāmi, māḷā nikkhamissāmi, uddaṇḍā nikkhamissāmi upaṭṭhānasālāya nikkhamissāmi maṇḍapā nikkhamissāmi, rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. ‘‘Imasmiññeva pubbaṇhasamayaṃ ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī’’ti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. ‘‘Imasmiññeva majjhanhikasamayaṃ, sāyanhasamayaṃ, purebhattaṃ, pacchābhattaṃ, purimaṃ yāmaṃ, majjhimaṃ yāmaṃ, pacchimaṃ yāmaṃ, kāḷe, juṇhe, vasse, hemante, gimhe, purime vayokhandhe, majjhime vayokhandhe, pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī’’ti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Jantūti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujoti – yo attano sīlavatāni jantu.

He rouses his mind and makes an effort. Such an undertaking of energy is also called an observance, not virtue. 'I shall not break this cross-legged posture until my mind is liberated from the cankers without clinging'—he rouses his mind and makes an effort. Such an undertaking of energy is also called an observance, not virtue. 'I shall not rise from this seat, descend from the walking path, depart from the monastery, depart from the half-gabled house, depart from the mansion, depart from the flat-roofed house, depart from the cave, depart from the rock-shelter, depart from the hut, depart from the gabled hall, depart from the watchtower, depart from the upper chamber, depart from the raised platform, depart from the service hall, depart from the pavilion, depart from the foot of a tree, until my mind is liberated from the cankers without clinging'—he rouses his mind and makes an effort. Such an undertaking of energy is also called an observance, not virtue. 'In this very morning period, I will bring forth, gather, attain, touch, and realize the Noble Dhamma'—he rouses his mind and makes an effort. Such an undertaking of energy is also called an observance, not virtue. 'In this very midday period, evening period, before the meal, after the meal, the first watch of the night, the middle watch of the night, the last watch of the night, during the dark fortnight, during the bright fortnight, during the rainy season, during the winter season, during the summer season, during the first stage of life, during the middle stage of life, during the final stage of life, I will bring forth, gather, attain, touch, and realize the Noble Dhamma'—he rouses his mind and makes an effort. Such an undertaking of energy is also called an observance, not virtue. 'Being' (jantu) means: a being, a person, a man, a human, an individual, a living being, a creature, a being, one of Indra's folk, one born of Manu—this is the 'being' in 'A being who has his own virtues and observances'.

Anānupuṭṭhova paresa pāvāti. Paresanti paresaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Anānupuṭṭhoti apuṭṭho apucchito ayācito anajjhesito apasādito. Pāvāti attano sīlaṃ vā vataṃ vā sīlabbataṃ vā pāvadati. Ahamasmi sīlasampannoti vā, vatasampannoti vā, sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena [Pg.52] vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā, uccā kulā pabbajitoti vā, mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā, uḷārabhogakulā pabbajitoti vā, ñāto yasassī sagahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti vā, suttantikoti vā, vinayadharoti vā, dhammakathikoti vā, āraññikoti vā, piṇḍapātikoti vā, paṃsukūlikoti vā, tecīvarikoti vā, sapadānacārikoti vā, khalupacchābhattikoti vā, nesajjikoti vā, yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā, dutiyassa jhānassa lābhīti vā, tatiyassa jhānassa lābhīti vā, catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā lābhīti vā, viññāṇañcāyatanasamāpattiyā lābhīti vā, ākiñcaññāyatanasamāpattiyā lābhīti vā, nevasaññānāsaññāyatanasamāpattiyā lābhīti vā pāvadati katheti bhaṇati dīpayati voharatīti – anānupuṭṭhova paresaṃ pāva.

Regarding the phrase 'Without being asked, he proclaims to others.' 'To others' (paresaṃ) refers to other khattiyas, brahmins, vessas, suddas, householders, renunciants, devas, and humans. 'Without being asked' (anānupuṭṭho) means not being asked, not being questioned, not being requested, not being entreated, not being solicited. 'Proclaims' (pāvati) means declaring one's own virtue, observance, or virtuous conduct. He declares, 'I am endowed with virtue,' or 'I am endowed with observance,' or 'I am endowed with virtuous conduct,' or by birth, clan, being of good family, beauty of complexion, wealth, study, field of action, craft, field of knowledge, erudition, ready wit, or any other thing, 'I have gone forth from a high family,' or 'from a great family,' or 'from a prosperous family,' or 'from an affluent family,' or 'I am well-known and famous among householders and renunciants,' or 'I am one who obtains robes, almsfood, lodging, and medicinal requisites for the sick,' or 'I am a Suttantika,' or 'I am a Vinayadhara,' or 'I am a preacher of the Dhamma,' or 'I am a forest-dweller,' or 'I am an alms-goer,' or 'I am a rag-robe wearer,' or 'I am a triple-robe wearer,' or 'I am one who walks for alms without skipping houses,' or 'I am one who refuses later food,' or 'I am a sitter,' or 'I am one who is content with whatever lodging is offered,' or 'I have attained the first jhāna,' or 'the second jhāna,' or 'the third jhāna,' or 'the fourth jhāna,' or 'I have attained the base of infinite space,' or 'the base of infinite consciousness,' or 'the base of nothingness,' or 'the base of neither perception nor non-perception'—he proclaims, speaks, declares, explains, or utters. This is 'proclaiming to others without being asked.'

Anariyadhammaṃ kusalā tamāhūti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā evamāhaṃsu – ‘‘anariyānaṃ eso dhammo, neso dhammo ariyānaṃ; bālānaṃ eso dhammo, neso dhammo paṇḍitānaṃ; asappurisānaṃ eso dhammo, neso dhammo sappurisāna’’nti. Evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – anariyadhammaṃ kusalā tamāhu.

The wise call that an ignoble practice. 'The wise' are those skilled in the aggregates, elements, sense bases, dependent origination, foundations of mindfulness, right efforts, bases of psychic power, faculties, powers, factors of enlightenment, the path, the fruits, and Nibbāna. Those wise ones speak thus: 'This is a practice of the ignoble, not of the noble; this is a practice of fools, not of the wise; this is a practice of inferior persons, not of superior persons.' Thus they speak, thus they relate, thus they state, thus they explain, thus they express—thus, 'the wise call that an ignoble practice'.

Yo ātumānaṃ sayameva pāvāti. Ātumā vuccati attā. Sayameva pāvāti sayameva attānaṃ pāvadati – ‘‘ahamasmi sīlasampannoti vā, vatasampannoti vā, sīlabbatasampannoti vā, jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā, uccā kulā pabbajitoti [Pg.53] vā, mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā, uḷārabhogakulā pabbajitoti vā, ñāto yasassī sagahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, suttantikoti vā, vinayadharoti vā, dhammakathikoti vā, āraññikoti vā, piṇḍapātikoti vā, paṃsukūlikoti vā, tecīvarikoti vā, sapadānacārikoti vā, khalupacchābhattikoti vā, nesajjikoti vā, yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā, dutiyassa jhānassa lābhīti vā, tatiyassa jhānassa lābhīti vā, catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā lābhīti vā, viññāṇañcāyatanasamāpattiyā lābhīti vā,

Regarding the phrase 'He who proclaims himself by himself.' Ātumā is said to be the self. 'He proclaims himself by himself' means he proclaims his own self—'I am endowed with virtue,' or 'I am endowed with observance,' or 'I am endowed with virtue and observance'; or by birth, or by clan, or by being of good family, or by beauty of complexion, or by wealth, or by study, or by field of action, or by craft, or by field of knowledge, or by erudition, or by ready wit, or by any other thing; or 'I have gone forth from a high family,' or 'from a great family,' or 'from a family of great wealth,' or 'from a family of abundant wealth'; or 'I am well-known and famous among householders and renunciants'; or 'I am one who obtains robes, almsfood, lodging, and medicinal requisites for the sick'; or 'I am a Suttantika,' or 'I am a Vinayadhara,' or 'I am a preacher of the Dhamma'; or 'I am a forest-dweller,' or 'I am an alms-goer,' or 'I am a rag-robe wearer,' or 'I am a triple-robe wearer,' or 'I am one who walks for alms without skipping houses,' or 'I am one who refuses food offered later,' or 'I am a sitter,' or 'I am one who is content with whatever lodging is offered'; or 'I have attained the first jhāna,' or 'I have attained the second jhāna,' or 'I have attained the third jhāna,' or 'I have attained the fourth jhāna'; or 'I have attained the base of infinite space,' or 'I have attained the base of infinite consciousness,'

Vibhavañca bhavañca vippahāya, vusitavā khīṇapunabbhavo sa bhikkhū’’ti.

Having abandoned both non-becoming and becoming, that monk has lived the holy life, with rebirth destroyed.

Ākiñcaññāyatanasamāpattiyā lābhīti vā, nevasaññānāsaññāyatanasamāpattiyā lābhīti vā’’ pāvadati katheti bhaṇati dīpayati voharatīti – yo ātumānaṃ sayameva pāvāti.

or 'I have attained the base of nothingness,' or 'I have attained the base of neither-perception-nor-non-perception'—he proclaims, speaks, declares, explains, and utters. This is 'he who proclaims himself by himself.'

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yo attano sīlavatāni jantu, anānupuṭṭhova paresa pāva;

Anariyadhammaṃ kusalā tamāhu, yo ātumānaṃ sayameva pāvā’’ti.

“That being who, though unasked, proclaims his own virtues and observances to others—the wise call that an ignoble practice, this proclaiming of oneself by oneself.”

18.

18.

Santo ca bhikkhu abhinibbutatto, itihanti sīlesu akatthamāno;

Tamariyadhammaṃ kusalā vadanti, yassussadā natthi kuhiñci loke.

But the monk who is peaceful, with self utterly cooled, not boasting about his virtues, saying, 'Thus I am'—this the wise call a noble practice; for him there are no upsurges anywhere in the world.

Santo ca bhikkhu abhinibbutattoti. Santoti rāgassa samitattā santo, dosassa samitattā santo, mohassa samitattā santo, kodhassa…pe… upanāhassa… makkhassa… paḷāsassa … issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto [Pg.54] vūpasanto nibbuto paṭipassaddhoti – santo. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu – sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. Bhinnāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

And a monk is peaceful, with his being utterly cooled. Peaceful: because of the stilling of lust, he is peaceful; because of the stilling of hatred, he is peaceful; because of the stilling of delusion, he is peaceful; because of the stilling of anger… resentment… contempt… insolence… envy… stinginess… deceit… fraud… obstinacy… rivalry… conceit… arrogance… intoxication… heedlessness… all defilements… all misconduct… all distress… all fevers… all torments… all unwholesome volitional formations—because they have been stilled, calmed, tranquilized, extinguished, cooled, departed, and pacified—he is peaceful, calmed, tranquilized, cooled, and pacified. Thus, he is peaceful. Monk: because of the breaking of seven things, he is a monk—identity view is broken, doubt is broken, adherence to rites and rituals is broken, lust is broken, hatred is broken, delusion is broken, and conceit is broken. His evil, unwholesome qualities—which are defiling, lead to renewed existence, are accompanied by distress, result in suffering, and lead to future birth, aging, and death—have been broken.

‘‘Pajjena katena attanā, [sabhiyāti bhagavā]Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya,Vusitavā khīṇapunabbhavo sa bhikkhū’’ti.

By the path he himself has made, [said the Blessed One to Sabhiya,] gone to final Nibbāna, having crossed beyond doubt; having abandoned both non-becoming and becoming, he has lived the holy life, with renewed existence exhausted—such is the monk.

Santo ca bhikkhu abhinibbutattoti rāgassa nibbāpitattā abhinibbutatto, dosassa nibbāpitattā abhinibbutatto, mohassa nibbāpitattā abhinibbutatto, kodhassa…pe… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ nibbāpitattā abhinibbutattoti – santo ca bhikkhu abhinibbutatto.

And a monk is peaceful, with his being utterly cooled: he is one whose being is utterly cooled because of the extinguishing of lust, he is one whose being is utterly cooled because of the extinguishing of hatred, he is one whose being is utterly cooled because of the extinguishing of delusion, he is one whose being is utterly cooled because of the extinguishing of anger… resentment… contempt… insolence… envy… stinginess… deceit… fraud… obstinacy… rivalry… conceit… arrogance… intoxication… heedlessness… all defilements… all misconduct… all distress… all fevers… all torments… all unwholesome volitional formations. Thus, a monk is peaceful, with his being utterly cooled.

Itihanti sīlesu akatthamānoti. Itihanti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itihanti. Sīlesu akatthamānoti. Idhekacco katthī hoti vikatthī. So katthati vikatthati. Ahamasmi sīlasampannoti vā, vatasampannoti vā, sīlabbatasampannoti vā, jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na katthati na vikatthati. Katthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – itihanti sīlesu akatthamāno.

Not boasting 'Thus I am' in regard to virtues. Itihanti: this is the joining of words, the connection of terms, the completion of phrases, the harmony of syllables, the smoothness of consonants, the sequence of words—this is itihanti. Not boasting about virtues: Here, some individual is a boaster, a braggart. He boasts and brags: 'I am accomplished in virtue,' or 'I am accomplished in observance,' or 'I am accomplished in virtue and observance,' or about birth, lineage, family status, excellence of complexion... [and so on]... or 'I am an attainer of the attainment of the base of neither-perception-nor-non-perception.' He does not boast or brag in this way. He abstains from boasting, refrains, desists, withdraws, departs, is released, detached, and dwells with a mind free from boundaries—this is 'not boasting "Thus I am" in regard to virtues'.

Tamariyadhammaṃ [Pg.55] kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā evaṃ vadanti – ‘‘ariyānaṃ eso dhammo, neso dhammo anariyānaṃ; paṇḍitānaṃ eso dhammo, neso dhammo bālānaṃ; sappurisānaṃ eso dhammo, neso dhammo asappurisāna’’nti. Evaṃ vadanti, ariyānaṃ evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – tamariyadhammaṃ kusalā vadanti.

The skilled call this the Ariyan Dhamma. Skilled: those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right exertions, skilled in the bases of spiritual power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruit, skilled in Nibbāna. These skilled ones speak thus: 'This is the Dhamma of the noble ones, not the Dhamma of the ignoble; this is the Dhamma of the wise, not the Dhamma of the fools; this is the Dhamma of true persons, not the Dhamma of untrue persons.' Thus they speak, thus they declare, thus they expound, thus they illuminate, thus they express it—the skilled call this the Ariyan Dhamma.

Yassussadā natthi kuhiñci loketi. Yassāti arahato khīṇāsavassa. Ussadāti sattussadā – rāgussado, dosussado, mohussado, mānussado, diṭṭhussado, kilesussado, kammussado. Yassime ussadā natthi na santi na vijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – yassussadā natthi kuhiñci loke.

For whom there are no upsurges anywhere in the world. For whom: for the Arahant, the one whose taints are destroyed. Upsurges: the seven upsurges—the upsurge of lust, the upsurge of hatred, the upsurge of delusion, the upsurge of conceit, the upsurge of views, the upsurge of defilements, and the upsurge of kamma. For whom these upsurges do not exist, are not present, are not found, are not perceived; they have been abandoned, cut off, stilled, allayed, are incapable of future arising, and have been burned by the fire of knowledge. Anywhere: in any place, in any thing, in any respect—internally, externally, or both internally and externally. In the world: in the world of woe, the human world, the divine world, the world of aggregates, the world of elements, or the world of sense bases—for whom there are no upsurges anywhere in the world.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Santo ca bhikkhu abhinibbutatto, itihanti sīlesu akatthamāno;

Tamariyadhammaṃ kusalā vadanti, yassussadā natthi kuhiñci loke’’ti.

“The peaceful monk, with his being utterly cooled, not boasting ‘Thus I am’ in regard to virtues; the skilled call this the Ariyan Dhamma, for whom there are no upsurges anywhere in the world.”

19.

19.

Pakappitā saṅkhatā yassa dhammā, purakkhatā santi avīvadātā;

Yadattani passati ānisaṃsaṃ, taṃ nissito kuppapaṭiccasantiṃ.

For one whose doctrines are fabricated and conditioned, held foremost and unpurified; seeing an advantage in what pertains to self, he relies on a peace dependent on the unstable.

Pakappitā saṅkhatā yassa dhammāti. Pakappanāti dve pakappanā – taṇhāpakappanā ca diṭṭhipakappanā ca…pe… ayaṃ taṇhāpakappanā…pe… ayaṃ diṭṭhipakappanā. Saṅkhatāti saṅkhatā abhisaṅkhatā saṇṭhapitātipi – saṅkhatā. Atha vā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammātipi – saṅkhatā[Pg.56]. Yassāti diṭṭhigatikassa. Dhammā vuccanti dvāsaṭṭhi diṭṭhigatānīti – pakappitā saṅkhatā yassa dhammā.

One whose doctrines are fabricated and conditioned. Fabricated: there are two kinds of fabrication—fabrication by craving and fabrication by views... This is fabrication by craving... This is fabrication by views. Conditioned: constructed, prepared, established—thus, conditioned. Alternatively, impermanent, conditioned, dependently arisen, subject to destruction, subject to decay, subject to fading away, subject to cessation—thus, conditioned. Of whom: of one who holds views. Doctrines: the sixty-two kinds of views—thus, one whose doctrines are fabricated and conditioned.

Purakkhatā santi avīvadātāti. Purakkhatāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro appahīno, diṭṭhipurekkhāro appaṭinissaṭṭho. Tassa taṇhāpurekkhārassa appahīnattā, diṭṭhipurekkhārassa appaṭinissaṭṭhattā so taṇhaṃ vā diṭṭhiṃ vā purato katvā carati taṇhādhajo taṇhāketu taṇhādhipateyyo, diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo, taṇhāya vā diṭṭhiyā vā parivārito caratīti – purakkhatā. Santīti santi saṃvijjanti atthi upalabbhanti. Avīvadātāti avevadātā avodātā aparisuddhā saṃkiliṭṭhā saṃkilesikāti – purakkhatā santi avīvadātā.

They are held foremost and are unpurified. 'Held foremost': there are two kinds of holding foremost—holding foremost of craving and holding foremost of views... This is holding foremost of craving... This is holding foremost of views. For him, holding foremost of craving is not abandoned, holding foremost of views is not relinquished. Because his holding foremost of craving is not abandoned and his holding foremost of views is not relinquished, he acts with craving or views placed foremost—a banner of craving, a standard of craving, under the sovereignty of craving; a banner of views, a standard of views, under the sovereignty of views; surrounded by craving or views—thus, 'held foremost'. 'They are': means they are, they exist, are present, are found. 'Unpurified': means not purified, not cleansed, impure, defiled, defiling—thus, they are held foremost and are unpurified.

Yadattani passati ānisaṃsanti. Yadattanīti yaṃ attani. Attā vuccati diṭṭhigataṃ. Attano diṭṭhiyā dve ānisaṃse passati – diṭṭhadhammikañca ānisaṃsaṃ, samparāyikañca ānisaṃsaṃ. Katamo diṭṭhiyā diṭṭhadhammiko ānisaṃso? Yaṃdiṭṭhiko satthā hoti, taṃdiṭṭhikā sāvakā honti. Taṃdiṭṭhikaṃ satthāraṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti apacitiṃ karonti. Labhati ca tatonidānaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ – ayaṃ diṭṭhiyā diṭṭhadhammiko ānisaṃso. Katamo diṭṭhiyā samparāyiko ānisaṃso? Ayaṃ diṭṭhi alaṃ nāgattāya vā supaṇṇattāya vā yakkhattāya vā asurattāya vā gandhabbattāya vā mahārājattāya vā indattāya vā brahmattāya vā devattāya vā. Ayaṃ diṭṭhi suddhiyā visuddhiyā parisuddhiyā, muttiyā vimuttiyā parimuttiyā. Imāya diṭṭhiyā sujjhanti visujjhanti parisujjhanti muccanti vimuccanti parimuccanti. Imāya diṭṭhiyā sujjhissāmi visujjhissāmi parisujjhissāmi, muccissāmi vimuccissāmi parimuccissāmīti āyatiṃ phalapāṭikaṅkhī hoti – ayaṃ diṭṭhiyā samparāyiko ānisaṃso. Attano diṭṭhiyā ime dve ānisaṃse passati dakkhati oloketi nijjhāyati upaparikkhatīti – yadattani passati ānisaṃsaṃ.

Seeing an advantage in what pertains to self. 'What pertains to self': that which is in the self. 'Self' is said to be a view. He sees two advantages in his own view: an advantage in this present life and an advantage in the future life. What is the advantage of a view in this present life? A teacher holds such a view, and his disciples hold such a view. The disciples honor, respect, revere, venerate, and pay homage to the teacher who holds such a view. And because of that, he obtains robes, almsfood, lodging, and medicinal requisites for the sick—this is the advantage of a view in this present life. What is the advantage of a view in the future life? This view is sufficient for becoming a nāga, a supaṇṇa, a yakkha, an asura, a gandhabba, a great king, an Indra, a Brahmā, or a deva. This view is for purity, for utter purity, for complete purity; for liberation, for deliverance, for final liberation. Through this view, beings are purified, utterly purified, completely purified; are liberated, delivered, finally liberated. He anticipates a future fruit, thinking, 'Through this view, I will be purified, utterly purified, completely purified; I will be liberated, delivered, finally liberated.'—this is the advantage of a view in the future life. He sees these two advantages in his own view, perceives, observes, examines, scrutinizes, and investigates—thus, seeing an advantage in what pertains to self.

Taṃ [Pg.57] nissito kuppapaṭiccasantinti. Tisso santiyo – accantasanti, tadaṅgasanti, sammutisanti. Katamā accantasanti? Accantasanti vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Ayaṃ accantasanti. Katamā tadaṅgasanti? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇā santā honti; dutiyaṃ jhānaṃ samāpannassa vitakkavicārā santā honti; tatiyaṃ jhānaṃ samāpannassa pīti santā hoti; catutthaṃ jhānaṃ samāpannassa sukhadukkhā santā honti; ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭighasaññā nānattasaññā santā hoti; viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā santā hoti; ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā santā hoti; nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā santā hoti. Ayaṃ tadaṅgasanti. Katamā sammutisanti? Sammutisantiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo. Api ca sammutisanti imasmiṃ atthe adhippetā santīti. Taṃ nissito kuppapaṭiccasantinti. Kuppasantiṃ pakuppasantiṃ eritasantiṃ sameritasantiṃ calitasantiṃ ghaṭṭitasantiṃ kappitasantiṃ pakappitasantiṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, santiṃ nissito asito allīno upagato ajjhosito adhimuttoti – taṃ nissito kuppapaṭiccasantiṃ.

He is dependent on an unstable, conditioned peace. There are three kinds of peace: ultimate peace, temporary peace, and conventional peace. What is ultimate peace? Ultimate peace is called the Deathless, Nibbāna. That which is the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. This is ultimate peace. What is temporary peace? For one who has attained the first jhāna, the hindrances are at peace; for one who has attained the second jhāna, initial and sustained thought are at peace; for one who has attained the third jhāna, rapture is at peace; for one who has attained the fourth jhāna, pleasure and pain are at peace; for one who has attained the base of infinite space, the perception of form, the perception of resistance, and the perception of diversity are at peace; for one who has attained the base of infinite consciousness, the perception of the base of infinite space is at peace; for one who has attained the base of nothingness, the perception of the base of infinite consciousness is at peace; for one who has attained the base of neither-perception-nor-non-perception, the perception of the base of nothingness is at peace. This is temporary peace. What is conventional peace? The sixty-two speculative views are called conventional peace, the peace of views. However, in this context, 'peace' is intended as conventional peace. 'Dependent on an unstable, conditioned peace': A peace that is unstable, very unstable, agitated, thoroughly agitated, wavering, disturbed, contrived, and thoroughly contrived—a peace that is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation—one who depends on, relies on, clings to, resorts to, is attached to, and is resolved upon such peace—thus, 'he is dependent on an unstable, conditioned peace'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Pakappitā saṅkhatā yassa dhammā, purakkhatā santi avīvadātā;

Yadattani passati ānisaṃsaṃ, taṃ nissito kuppapaṭiccasanti’’nti.

“For whom doctrines are contrived and conditioned, held foremost and unpurified; seeing an advantage for himself in that, he relies on an unstable, conditioned peace.”

20.

20.

Diṭṭhīnivesā na hi svātivattā, dhammesu niccheyya samuggahītaṃ;

Tasmā naro tesu nivesanesu, nirassatī ādiyatī ca dhammaṃ.

Adherences to views are indeed not easily transcended, being that which is decisively determined and firmly grasped among doctrines; therefore, a person, in those adherences, both discards and adopts a doctrine.

Diṭṭhīnivesā na hi svātivattāti. Diṭṭhīnivesāti ‘‘sassato loko, idameva saccaṃ moghamañña’’nti abhinivesaparāmāso diṭṭhinivesanaṃ. ‘‘Asassato loko…pe… antavā loko… anantavā loko [Pg.58] … taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti abhinivesaparāmāso diṭṭhinivesananti. Diṭṭhīnivesā na hi svātivattāti diṭṭhinivesā na hi svātivattā durativattā duttarā duppatarā dussamatikkamā dubbinivattāti – diṭṭhīnivesā na hi svātivattā.

Adherences to views are indeed not easily transcended. 'Adherence to views': the mental application and grasping of such views as: 'The world is eternal; this alone is true, all else is false'; 'The world is not eternal'... and so on... 'the Tathāgata neither exists nor does not exist after death; this alone is true, all else is false.' This mental application and grasping is called adherence to views. 'Adherences to views are indeed not easily transcended' means that adherences to views are not easily transcended; they are difficult to transcend, difficult to cross over, very difficult to cross over, difficult to overcome, and difficult to turn away from. Thus, 'Adherences to views are indeed not easily transcended'.

Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhi diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Samuggahītanti nivesanesu odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho. Idaṃ saccaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparītaṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttanti – dhammesu niccheyya samuggahītaṃ.

What is meant by 'having decisively determined and firmly grasped among doctrines'? 'Among doctrines' refers to the sixty-two views. 'Having decisively determined' means having ascertained, scrutinized, thoroughly examined, investigated, weighed, judged, analyzed, and made distinct. 'Firmly grasped' refers to adherences such as limited grasping, grasping in bulk, grasping the choice part, grasping by division, grasping by accumulation, and complete grasping. 'This is true, real, so, actual, as it is, not distorted—it is grasped, held to, adhered to, clung to, and resolved upon'—this is 'having decisively determined and firmly grasped among doctrines'.

Tasmā naro tesu nivesanesūti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānaṃ. Naroti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. Tesu nivesanesūti tesu diṭṭhinivesanesūti – tasmā naro tesu nivesanesu.

What is meant by 'therefore, a person in those adherences'? 'Therefore' means for that reason, because of that cause, dependent on that condition, rooted in that origin. 'A person' means a being, a human, a man, an individual, a living being, a life-goer, a creature, a human being. 'In those adherences' means in those adherences to views—thus, 'therefore, a person in those adherences'.

Nirassatī ādiyatī ca dhammanti. Nirassatīti dvīhi kāraṇehi nirassati – paravicchindanāya vā nirassati, anabhisambhuṇanto vā nirassati. Kathaṃ paravicchindanāya nirassati? Paro vicchindeti – so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti – evaṃ paro vicchindeti. Evaṃ vicchindiyamāno satthāraṃ nirassati, dhammakkhānaṃ nirassati, gaṇaṃ nirassati, diṭṭhiṃ nirassati, paṭipadaṃ nirassati, maggaṃ nirassati. Evaṃ paravicchindanāya nirassati. Kathaṃ anabhisambhuṇanto nirassati? Sīlaṃ anabhisambhuṇanto sīlaṃ nirassati, vataṃ anabhisambhuṇanto vataṃ nirassati, sīlabbataṃ [Pg.59] anabhisambhuṇanto sīlabbataṃ nirassati. Evaṃ anabhisambhuṇanto nirassati. Ādiyatī ca dhammanti. Satthāraṃ gaṇhāti, dhammakkhānaṃ gaṇhāti, gaṇaṃ gaṇhāti, diṭṭhiṃ gaṇhāti, paṭipadaṃ gaṇhāti, maggaṃ gaṇhāti parāmasati abhinivisatīti – nirassatī ādiyatī ca dhammaṃ.

'One rejects and takes up a doctrine.' 'One rejects' means one rejects for two reasons: by being induced by another to abandon it, or by being unable to fulfill it. How does one reject by being induced by another to abandon it? Another causes dissociation, saying: 'That teacher is not all-knowing, that doctrine is not well-proclaimed, that group is not of good practice, that view is not good, that practice is not well-prescribed, that path does not lead out. Herein there is no purity, or special purity, or complete purity, or release, or liberation, or complete liberation. Herein none are purified, or specially purified, or completely purified, or released, or liberated, or completely liberated. They are inferior, base, of little effort, of poor cause, of inferior disposition, of little power.' Thus another causes dissociation. Being caused to dissociate in this way, one rejects the teacher, one rejects the teaching of the doctrine, one rejects the group, one rejects the view, one rejects the practice, one rejects the path. Thus one rejects by being induced by another to abandon it. How does one reject by being unable to fulfill it? Being unable to fulfill virtue, one rejects virtue. Being unable to fulfill an observance, one rejects the observance. Being unable to fulfill virtue and observance, one rejects virtue and observance. Thus one rejects by being unable to fulfill it. 'And takes up a doctrine' means: one takes up the teacher, one takes up the teaching of the doctrine, one takes up the group, one takes up the view, one takes up the practice, one takes up the path; one grasps it, one adheres to it—this is 'one rejects and takes up a doctrine'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Diṭṭhīnivesā na hi svātivattā, dhammesu niccheyya samuggahītaṃ;

Tasmā naro tesu nivesanesu, nirassatī ādiyatī ca dhamma’’nti.

“For adherences to views are not easily overcome, nor is that which has been decided upon and well-grasped among doctrines. Therefore a person, amidst those adherences, rejects one doctrine and takes up another.”

21.

21.

Dhonassa hi natthi kuhiñci loke, pakappitā diṭṭhi bhavābhavesu;

Māyañca mānañca pahāya dhono, sa kena gaccheyya anūpayo so.

For the purified one, there is nowhere in the world a specifically conceived view concerning various states of becoming. Having abandoned deceit and conceit, that purified one, being devoid of grasping—by what would he proceed?

Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesūti. Dhonoti. Dhonā vuccati paññā – yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca; vacīduccaritaṃ… manoduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca; rāgo dhuto ca dhoto ca sandhoto ca niddhoto ca; doso…pe… moho… kodho… upanāho… makkho… paḷāso dhuto ca dhoto ca sandhoto ca niddhoto ca; issā dhutā ca dhotā ca sandhotā ca niddhotā ca; macchariyaṃ dhutañca dhotañca sandhotañca niddhotañca; māyā dhutā ca dhotā ca sandhotā ca niddhotā ca; sāṭheyyaṃ dhutañca dhotañca sandhotañca niddhotañca; thambho dhuto ca dhoto ca sandhoto ca niddhoto ca; sārambho… māno… atimāno… mado… pamādo dhuto ca dhoto ca sandhoto ca niddhoto ca; sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā, sabbe santāpā, sabbākusalābhisaṅkhārā [Pg.60] dhutā ca dhotā ca sandhotā ca niddhotā ca. Taṃkāraṇā dhonā vuccati paññā.

For the purified one, there is indeed no constructed view anywhere in the world concerning various states of becoming. Herein, what is meant by 'the purified'? Wisdom is called 'the purified'—that wisdom which is understanding, investigation, thorough investigation, discernment of phenomena, examination, close examination, detailed examination, sagacity, skill, ingenuity, precision, thought, consideration, breadth of intelligence, intelligence, guidance, insight, clear comprehension, the goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the lamp of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, and right view. Why is wisdom called 'the purified'? Because through that wisdom, bodily misconduct is shaken off, washed off, thoroughly cleansed, and completely cleansed; verbal misconduct and mental misconduct are shaken off, washed off, thoroughly cleansed, and completely cleansed; greed is shaken off, washed off, thoroughly cleansed, and completely cleansed; so too are hatred, delusion, anger, resentment, denigration, spite, envy, stinginess, deceit, fraud, obstinacy, rivalry, conceit, arrogance, intoxication, and heedlessness shaken off, washed off, thoroughly cleansed, and completely cleansed; all defilements, all misconduct, all distresses, all fevers, all torments, and all unwholesome formations are shaken off, washed off, thoroughly cleansed, and completely cleansed. For this reason, wisdom is called 'the purified'.

Atha vā sammādiṭṭhiyā micchādiṭṭhi dhutā ca dhotā ca sandhotā ca niddhotā ca; sammāsaṅkappena micchāsaṅkappo dhuto ca dhoto ca sandhoto ca niddhoto ca; sammāvācāya micchāvācā dhutā ca dhotā ca…pe… sammākammantena micchākammanto dhuto ca… sammāājīvena micchāājīvo dhuto ca… sammāvāyāmena micchāvāyāmo dhuto ca… sammāsatiyā micchāsati dhutā ca… sammāsamādhinā micchāsamādhi dhuto ca dhoto ca sandhoto ca niddhoto ca; sammāñāṇena micchāñāṇaṃ dhutaṃ ca… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca.

Alternatively, by right view associated with the path, wrong view is shaken off, washed, thoroughly cleansed, and completely cleansed; by right thought, wrong thought is shaken off, washed, thoroughly cleansed, and completely cleansed; by right speech, wrong speech is shaken off, washed... and so on... by right action, wrong action is shaken off... by right livelihood, wrong livelihood is shaken off... by right effort, wrong effort is shaken off... by right mindfulness, wrong mindfulness is shaken off... by right concentration associated with the path, wrong concentration is shaken off, washed, thoroughly cleansed, and completely cleansed; by right knowledge associated with the path, perverted and incorrect knowledge is shaken off... by liberation through cutting off, perverted and incorrect liberation is shaken off, washed, thoroughly cleansed, and completely cleansed.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā, sabbe santāpā, sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Arahā imehi dhoneyyehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato; tasmā arahā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhono. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloke.

Or, by the noble path endowed with eight factors, all defilements, all misconducts, all distresses, all fevers, all torments, and all unwholesome formations are shaken off, washed, well cleansed, and especially cleansed. The Arahant is endowed with these qualities that cleanse, is well endowed, has approached, has well approached, has arisen, has well arisen, and has attained to perfect endowment. Therefore, the Arahant is called 'Dhona' (the cleansed one). He has shaken off lust, shaken off evil, shaken off defilements, shaken off burning—thus, he is 'Dhona'. 'Anywhere' means in any one thing, in any place, whether internally, or externally, or both internally and externally. 'In the world' means in the world of woe... and so on... in the world of the sense bases.

Pakappitāti dve pakappanā – taṇhāpakappanā ca diṭṭhipakappanā ca…pe… ayaṃ taṇhāpakappanā…pe… ayaṃ diṭṭhipakappanā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabhave punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesūti dhonassa kuhiñci loke bhavābhavesu ca kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhi natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – dhonassa hi natthi kuhiñci loke pakappitā diṭṭhi bhavābhavesu.

‘Conceived’: there are two conceptions—conception through craving and conception through views… This is conception through craving… This is conception through views. ‘In states of existence’: in great and small existences, in kamma-existence, in renewed existence, in sensual existence; in kamma-existence, in sensual existence, in renewed existence, in form existence; in kamma-existence, in form existence, in renewed existence, in formless existence; in kamma-existence, in formless existence, in renewed existence; in repeated existence, in repeated destiny, in repeated arising, in repeated relinking, in the repeated production of individuality. ‘For the cleansed one, there is indeed no conceived view anywhere in the world regarding states of existence’: For the cleansed one, anywhere in the world and in great and small existences, a view that is devised, conceived, fabricated, or established does not exist, is not present, is not found. It has been abandoned, cut off, appeased, calmed, is incapable of arising again, and has been burned by the fire of wisdom. This is the meaning of ‘For the cleansed one, there is indeed no conceived view anywhere in the world regarding states of existence.’

Māyañca mānañca pahāya dhonoti. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ [Pg.61] caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati – ‘‘mā maṃ jaññā’’ti icchati, ‘‘mā maṃ jaññā’’ti saṅkappeti, ‘‘mā maṃ jaññā’’ti vācaṃ bhāsati, ‘‘mā maṃ jaññā’’ti kāyena parakkamati. Yā evarūpā māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānikammaṃ anāvikammaṃ vocchādanā pāpakiriyā, ayaṃ vuccati māyā.

‘Having abandoned deceit and conceit, the cleansed one’: Deceit is called deceptive conduct. Here, someone, having engaged in misconduct by body, misconduct by speech, and misconduct by mind, establishes an evil wish for the sake of concealing it. He wishes, ‘May they not know me’; he intends, ‘May they not know me’; he speaks words, ‘May they not know me’; he strives with his body, ‘May they not know me.’ Whatever is of such a nature—deceit, deceitfulness, transgression, deception, fraud, dissimulation, evasion, hiding, concealment, covering, thorough covering, not making things plain, not making things manifest, obscuring, evil-doing—this is called deceit.

Mānoti ekavidhena māno – yā cittassa unnati. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Catubbidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – ‘‘lābhimhi manāpikānaṃ rūpāna’’nti mānaṃ janeti, ‘‘lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbāna’’nti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – māno, atimāno, mānātimāno, omāno, adhimāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti, dukkhena omānaṃ janeti. Navavidhena māno – seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamasmīti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnāmo dhajo sampaggāho [Pg.62] ketukamyatā cittassa – ayaṃ vuccati māno. Māyañca mānañca pahāya dhonoti. Dhono māyañca mānañca pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – māyañca mānañca pahāya dhono.

Conceit: in one way, conceit is the exaltation of the mind. Conceit is of two kinds: conceit that exalts oneself, and conceit that disparages others. Conceit is of three kinds: the conceit 'I am superior,' the conceit 'I am equal,' and the conceit 'I am inferior.' Conceit is of four kinds: one generates conceit from gain, generates conceit from fame, generates conceit from praise, and generates conceit from pleasure. Conceit is of five kinds: one generates conceit thinking, 'I am a gainer of agreeable sights'; one generates conceit thinking, 'I am a gainer of agreeable sounds... smells... tastes... touches.' Conceit is of six kinds: one generates conceit from excellence of the eye faculty, from excellence of the ear faculty... nose faculty... tongue faculty... body faculty... mind faculty. Conceit is of seven kinds: conceit, excessive conceit, conceit of superiority over a former equal, inferiority conceit, overweening conceit, the conceit 'I am,' and wrong conceit. Conceit is of eight kinds: one generates conceit from gain, one generates inferiority conceit from loss; one generates conceit from fame, one generates inferiority conceit from disgrace; one generates conceit from praise, one generates inferiority conceit from blame; one generates conceit from pleasure, and one generates inferiority conceit from pain. Conceit is of nine kinds: the conceit 'I am superior to a superior person,' the conceit 'I am equal to a superior person,' the conceit 'I am inferior to a superior person'; the conceit 'I am superior to an equal person,' the conceit 'I am equal to an equal person,' the conceit 'I am inferior to an equal person'; the conceit 'I am superior to an inferior person,' the conceit 'I am equal to an inferior person,' and the conceit 'I am inferior to an inferior person.' Conceit is of ten kinds: here, a certain person generates conceit due to birth, or lineage, or high birth, or excellence of complexion, or wealth, or study, or occupation, or skill, or knowledge, or learning, or intelligence, or due to some other reason. Whatever conceit of this sort—conceiving, the state of being conceited, exaltation, arrogance, a banner of pride, self-exaltation, the mind's desire for prominence—this is called conceit. ‘Having abandoned deceit and conceit, the cleansed one’: The cleansed one is one who has abandoned deceit and conceit, having relinquished them, dispelled them, destroyed them, and brought them to non-existence. This is the meaning of 'the cleansed one, having abandoned deceit and conceit'.

Sa kena gaccheyya anūpayo soti. Upayāti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kena rāgena gaccheyya, kena dosena gaccheyya, kena mohena gaccheyya, kena mānena gaccheyya, kāya diṭṭhiyā gaccheyya, kena uddhaccena gaccheyya, kāya vicikicchāya gaccheyya, kehi anusayehi gaccheyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyo kena gaccheyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi, yena gaccheyyāti – sa kena gaccheyya anūpayo so.

“By what would he go, one without support?” Here, ‘support’ refers to two kinds of support: the support of craving and the support of views… This is the support of craving… This is the support of views. For him, the support of craving is abandoned, the support of views is relinquished. Because the support of craving is abandoned and because the support of views is relinquished, by what passion could the person without support go, by what aversion could he go, by what delusion could he go, by what conceit could he go, by what view could he go, by what restlessness could he go, by what doubt could he go, by what underlying tendencies could he go—as one impassioned, or hostile, or deluded, or bound, or clinging, or scattered, or one who has reached indecision, or one who has become forceful? Those formations are abandoned. Because the formations are abandoned, by what would he go to the destinations—as a hell-being, or one in the animal realm, or one in the realm of spirits, or a human, or a deva, or one with form, or one without form, or one with perception, or one without perception, or one with neither-perception-nor-non-perception? That cause does not exist, that condition does not exist, that reason does not exist, by which he would go. Thus: “By what would he go, one without support?”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Dhonassa hi natthi kuhiñci loke, pakappitā diṭṭhi bhavābhavesu;

Māyañca mānañca pahāya dhono, sa kena gaccheyya anūpayo so’’ti.

“For the cleansed one, indeed, there is no fabricated view anywhere in the world concerning states of existence. That cleansed one, having abandoned deceit and conceit, being without support—by what would he go?”

22.

22.

Upayo hi dhammesu upeti vādaṃ, anūpayaṃ kena kathaṃ vadeyya;

Attā nirattā na hi tassa atthi, adhosi so diṭṭhimidheva sabbaṃ.

“Indeed, one who has supports enters into disputes about doctrines. Of one without support, by what and how could one speak? For him, there is neither ‘self’ nor ‘non-self.’ He has cast off all views right here.”

Upayo hi dhammesu upeti vādanti. Upayāti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo appahīno, diṭṭhūpayo appaṭinissaṭṭho. Taṇhūpayassa appahīnattā[Pg.63], diṭṭhūpayassa appaṭinissaṭṭhattā dhammesu vādaṃ upeti – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā appahīnā. Abhisaṅkhārānaṃ appahīnattā gatiyā vādaṃ upeti. Nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā vādaṃ upeti upagacchati gaṇhāti parāmasati abhinivisatīti – upayo hi dhammesu upeti vādaṃ.

“One who has supports, indeed, engages in assertion regarding phenomena.” Here, 'support' refers to two kinds of support: the support of craving and the support of views... This is the support of craving... This is the support of views. For that person, the support of craving is not abandoned, and the support of views is not relinquished. Because the support of craving is not abandoned and the support of views is not relinquished, one engages in assertion regarding phenomena—as one who is impassioned, hostile, deluded, bound, grasping, distracted, irresolute, or forceful. Those formations are not abandoned. Because the formations are not abandoned, one engages in assertion regarding one's destination—as a hell-being, one born in the animal realm, one in the sphere of spirits, a human being, a deva, a being with form, a formless being, a being with perception, a being without perception, or a being with neither-perception-nor-non-perception. One engages in assertion, approaches, grasps, misapprehends, and adheres to it. Thus: “One who has supports, indeed, engages in assertion regarding phenomena.”

Anūpayaṃ kena kathaṃ vadeyyāti. Upayāti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayaṃ puggalaṃ kena rāgena vadeyya, kena dosena vadeyya, kena mohena vadeyya, kena mānena vadeyya, kāya diṭṭhiyā vadeyya, kena uddhaccena vadeyya, kāya vicikicchāya vadeyya, kehi anusayehi vadeyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyo kena vadeyya – nerayikoti vā…pe… nevasaññīnāsaññīti vā. So hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti – anūpayaṃ kena kathaṃ vadeyya.

“Regarding one without support, by what and how could one speak?” Here, 'support' refers to two kinds of support: the support of craving and the support of views… This is the support of craving… This is the support of views. For that person, the support of craving is abandoned, and the support of views is relinquished. Because the support of craving is abandoned and the support of views is relinquished, by what could one speak of a person without support? By what passion could one speak, by what aversion could one speak, by what delusion could one speak, by what conceit could one speak, by what view could one speak, by what restlessness could one speak, by what doubt could one speak, by what underlying tendencies could one speak—as one who is impassioned, hostile, deluded, bound, grasping, distracted, irresolute, or forceful? Those formations are abandoned. Because the formations are abandoned, by what could one speak of one's destination—as a hell-being… or as a being with neither-perception-nor-non-perception? That cause does not exist, that condition does not exist, that reason does not exist, by which one could speak, discuss, declare, explain, or designate. Thus: “Regarding one without support, by what and how could one speak?”

Attā nirattā na hi tassa atthīti. Attāti attānudiṭṭhi natthi. Nirattāti ucchedadiṭṭhi natthi. Attāti gahitaṃ natthi. Nirattāti muñcitabbaṃ natthi. Yassatthi gahitaṃ, tassatthi muñcitabbaṃ; yassatthi muñcitabbaṃ, tassatthi gahitaṃ. Gahaṇaṃ muñcanā samatikkanto arahā buddhiparihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso jātimaraṇasaṃsāro, natthi tassa punabbhavoti – attā nirattā na hi tassa atthi.

“For him there is neither self nor non-self.” 'Self' means the view of self does not exist. 'Non-self' means the annihilationist view does not exist. 'Self' means nothing is grasped. 'Non-self' means there is nothing to be released. For one for whom there is something grasped, for him there is something to be released; for one for whom there is something to be released, for him there is something grasped. The Arahant has transcended grasping and releasing; he has gone beyond growth and decline. He has completed the dwelling, fulfilled the practice, gone beyond the long course, and reached the destination. For him, the saṃsāra of birth and death, that is, further becoming, does not exist. Thus, “for him there is neither self nor non-self.”

Adhosi so diṭṭhimidheva sabbanti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So sabbadiṭṭhigataṃ idheva adhosi dhuni sandhuni niddhuni pajahi vinodesi byantiṃ [Pg.64] akāsi anabhāvaṃ gamesīti – adhosi so diṭṭhimidheva sabbaṃ.

“He shook off all views right here.” For him, the sixty-two kinds of views have been abandoned, completely cut off, stilled, pacified, rendered incapable of arising again, and burned by the fire of knowledge. He shook off, shook, shook well, shook out completely, abandoned, dispelled, brought to destruction, and caused to not arise again all wrong views right in this very existence. Thus, “he shook off all views right here.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Upayo hi dhammesu upeti vādaṃ, anūpayaṃ kena kathaṃ vadeyya;

Attā nirattā na hi tassa atthi, adhosi so diṭṭhimidheva sabba’’nti.

“Indeed, one who has supports engages in disputes about doctrines; but of one without support, by what means and how could one speak? For him, there is neither a view of self nor of non-self; he has shaken off all views right in this very life.”

Duṭṭhaṭṭhakasuttaniddeso tatiyo.

The Exposition of the Duṭṭhaṭṭhaka Sutta: The Third.

4. Suddhaṭṭhakasuttaniddeso

4. The Exposition of the Suddhaṭṭhaka Sutta

Atha suddhaṭṭhakasuttaniddesaṃ vakkhati –

Now, the exposition of the Suddhaṭṭhaka Sutta will be spoken.

23.

23.

Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;

Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇaṃ.

“I see the pure, the supreme, the free from disease; by this view, a person's complete purification occurs. One who knows thus, having understood that view as supreme, and seeing it as pure, trusts in it as knowledge.”

Passāmi suddhaṃ paramaṃ aroganti. Passāmi suddhanti passāmi suddhaṃ, dakkhāmi suddhaṃ, olokemi suddhaṃ, nijjhāyāmi suddhaṃ, upaparikkhāmi suddhaṃ. Paramaṃ aroganti paramaṃ ārogyappattaṃ tāṇappattaṃ leṇappattaṃ saraṇappattaṃ abhayappattaṃ accutappattaṃ amatappattaṃ nibbānappattanti – passāmi suddhaṃ paramaṃ arogaṃ.

“I see the pure, the supreme, the free from disease.” ‘I see the pure’ means: I see the pure, I shall see the pure, I look upon the pure, I contemplate the pure, I investigate the pure. ‘The supreme, the free from disease’ means the supreme, the attainment of health, the attainment of protection, the attainment of a shelter, the attainment of refuge, the attainment of safety, the attainment of the unshakable, the attainment of the deathless, the attainment of Nibbāna. Thus, “I see the pure, the supreme, the free from disease.”

Diṭṭhena saṃsuddhi narassa hotīti. Cakkhuviññāṇaṃ rūpadassanena narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena saṃsuddhi narassa hoti.

‘By what is seen, a person’s purification comes about.’ Through eye-consciousness, by the seeing of forms, a person’s purity, thorough purity, and perfect purity come about; release, complete release, and all-round release come about. A person is purified, thoroughly purified, and perfectly purified; they are released, completely released, and released in every way. This is the meaning of ‘by what is seen, a person’s purification comes about.’

Evābhijānaṃ paramanti ñatvāti. Evaṃ abhijānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. ‘‘Idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evābhijānaṃ paramanti ñatvā.

‘Knowing thus, “This is the supreme.”’ ‘Knowing thus’ means understanding, comprehending, discerning, fully discerning, and penetrating. Knowing, understanding, weighing, investigating, making clear, and making it manifest that ‘This is supreme, foremost, best, excellent, principal, ultimate, and pre-eminent.’ This is the meaning of ‘knowing thus, “This is the supreme.”’

Suddhānupassīti [Pg.65] pacceti ñāṇanti. Yo suddhaṃ passati, so suddhānupassī, pacceti ñāṇanti cakkhuviññāṇaṃ rūpadassanena ñāṇanti pacceti, maggoti pacceti, pathoti pacceti, niyyānanti paccetīti – suddhānupassī pacceti ñāṇaṃ.

‘To one who contemplates purity, one comes to believe in it as knowledge.’ He who sees the pure is one who contemplates purity. ‘One comes to believe in it as knowledge’ means: through eye-consciousness, by the seeing of a form, one believes it to be knowledge; one believes it to be the path; one believes it to be the way; one believes it to be the means of escape. This is the meaning of ‘to one who contemplates purity, one comes to believe in it as knowledge.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;

Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇa’’nti.

‘I see the pure, the supreme, the diseaseless; by what is seen, a person’s purification comes to be. Having known thus, ‘This is supreme,’ one who contemplates purity comes to believe in it as knowledge.’

24.

24.

Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadānaṃ.

If a person’s purification comes about by what is seen, or if by knowledge one abandons suffering, then one with attachments is purified by another path; for his view itself proclaims that one who speaks thus holds a wrong view.

Diṭṭhena ce suddhi narassa hotīti. Cakkhuviññāṇaṃ rūpadassanena ce narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena ce suddhi narassa hoti.

‘If a person’s purification comes about by what is seen.’ If through eye-consciousness, by the seeing of forms, a person’s purity, thorough purity, and perfect purity come about; release, complete release, and all-round release come about; a person is purified, thoroughly purified, and perfectly purified; they are released, completely released, and released in every way. This is the meaning of ‘if a person’s purification comes about by what is seen.’

Ñāṇena vā so pajahāti dukkhanti cakkhuviññāṇaṃ rūpadassanena ce naro jātidukkhaṃ pajahati, jarādukkhaṃ pajahati, byādhidukkhaṃ pajahati, maraṇadukkhaṃ pajahati, sokaparidevadukkhadomanassupāyāsadukkhaṃ pajahatīti – ñāṇena vā so pajahāti dukkhaṃ.

‘Or by knowledge one abandons suffering.’ If through eye-consciousness, by the seeing of forms, a person abandons the suffering of birth, abandons the suffering of aging, abandons the suffering of illness, abandons the suffering of death, and abandons the suffering of sorrow, lamentation, pain, grief, and despair. This is the meaning of ‘or by knowledge one abandons suffering.’

Aññena so sujjhati sopadhīkoti. Aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccati. Sopadhīkoti sarāgo sadoso samoho samāno sataṇho sadiṭṭhi sakileso saupādānoti – aññena so sujjhati sopadhīko.

‘He is purified by something else, being with acquisitions.’ By another impure path, by wrong practice, by a path that does not lead to deliverance—apart from the establishments of mindfulness, apart from the right exertions, apart from the bases of spiritual power, apart from the faculties, apart from the powers, apart from the enlightenment factors, or apart from the Noble Eightfold Path—a person is purified, thoroughly purified, and perfectly purified; they are released, completely released, and released in every way. ‘Being with acquisitions’ means being with passion, with aversion, with delusion, with conceit, with craving, with views, with defilements, with clinging. This is the meaning of ‘he is purified by something else, being with acquisitions.’

Diṭṭhī hi naṃ pāva tathā vadānanti. Sāva diṭṭhi taṃ puggalaṃ pāvadati – iti vāyaṃ puggalo micchādiṭṭhiko viparītadassano. Tathā vadānanti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. ‘‘Sassato loko[Pg.66], idameva saccaṃ moghamañña’’nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. ‘‘Asassato loko…pe… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantanti – diṭṭhī hi naṃ pāva tathā vadānaṃ.

‘For his view declares him thus.’ That very view declares that person: ‘This person holds wrong view, has perverse vision.’ ‘Thus declaring’ means thus speaking, stating, uttering, explaining, expressing. ‘The world is eternal; this alone is true, anything else is vain’—thus speaking, stating, uttering, explaining, expressing. ‘The world is not eternal… the world is finite… the world is infinite… the soul is the same as the body… the soul is different from the body… the Tathāgata exists after death… the Tathāgata does not exist after death… the Tathāgata both exists and does not exist after death… the Tathāgata neither exists nor does not exist after death; this alone is true, anything else is vain’—thus speaking, stating, uttering, explaining, expressing. This is the meaning of ‘for his view declares him thus.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadāna’’nti.

“If a person’s purification comes about by seeing, or if by knowledge one abandons suffering, then one is purified by another means, though with acquisitions still, for one’s very view declares one thus.”

25.

25.

Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno.

“A brahmin does not declare purity from another source—from what is seen or heard, from virtue and vows, or from what is sensed. Unstained by both merit and evil, having abandoned self, he does not fashion anything here.”

Na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vāti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

‘A brahmin does not declare purity from another source, in what is seen, heard, virtue and vows, or what is sensed.’ ‘Not’ is a negation. A brahmin is so called because he has banished seven things: self-identity view is banished, doubt is banished, adherence to rites and rituals is banished, lust is banished, hatred is banished, delusion is banished, and conceit is banished. Banished are his evil, unwholesome qualities—defiling, leading to renewed existence, fraught with distress, ripening in suffering, leading to future birth, aging, and death.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmā.

O Sabhiya, whoever, having banished all evils, is stainless, well-composed, and of steadfast mind; having transcended saṃsāra, is complete, unattached, and imperturbable—that one is called a Brahmā.

Na [Pg.67] brāhmaṇo aññato suddhimāhāti. Brāhmaṇo aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ, nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha.

‘A brahmin does not declare purity from another source.’ A brahmin does not declare, state, utter, explain, or express purity, thorough purity, or perfect purity—nor release, complete release, or all-round release—by any other impure path, by wrong practice, by a path that does not lead to deliverance, apart from the establishments of mindfulness, apart from the right exertions, apart from the bases of spiritual power, apart from the faculties, apart from the powers, apart from the enlightenment factors, or apart from the Noble Eightfold Path. Thus, ‘a brahmin does not declare purity from another source.’

Diṭṭhe sute sīlavate mute vāti. Santeke samaṇabrāhmaṇā diṭṭhisuddhikā. Te ekaccānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti, ekaccānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni rūpāni passanti – cāṭakasakuṇaṃ passanti, phussaveḷuvalaṭṭhiṃ passanti, gabbhinitthiṃ passanti, kumārakaṃ khandhe āropetvā gacchantaṃ passanti, puṇṇaghaṭaṃ passanti, rohitamacchaṃ passanti, ājaññaṃ passanti, ājaññarathaṃ passanti, usabhaṃ passanti, gokapilaṃ passanti. Evarūpānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti? Palālapuñjaṃ passanti, takkaghaṭaṃ passanti, rittaghaṭaṃ passanti, naṭaṃ passanti, naggasamaṇakaṃ passanti, kharaṃ passanti, kharayānaṃ passanti, ekayuttayānaṃ passanti, kāṇaṃ passanti, kuṇiṃ passanti, khañjaṃ passanti, pakkhahataṃ passanti, jiṇṇakaṃ passanti, byādhikaṃ passanti. Evarūpānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā diṭṭhisuddhikā. Te diṭṭhena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

There are some ascetics and brahmins who hold the view of purification by sight. They consider the sight of certain forms auspicious and the sight of others inauspicious. Which forms do they consider auspicious? Rising early, they see especially auspicious forms: they see a cāṭaka bird; they see a tender young bamboo grown under the Phussa constellation; they see a pregnant woman; they see a person going with a young boy placed on their shoulder; they see a full pot; they see a rohita fish; they see a thoroughbred horse; they see a chariot drawn by thoroughbreds; they see a bull; they see a lowing cow. They consider the sight of such forms auspicious. Which forms do they consider inauspicious? They see a heap of straw; they see a pot of buttermilk; they see an empty pot; they see a dancer; they see a naked ascetic; they see a donkey; they see a donkey-cart; they see a single-yoked vehicle; they see a one-eyed person; they see a person with a crooked hand; they see a lame person; they see a paralyzed person; they see an old person; they see a sick person. They consider the sight of such forms inauspicious. These are those ascetics and brahmins who hold the view of purification by sight. Through what is seen, they believe in purity, special purity, all-round purity, release, special release, and all-round release.

Santeke samaṇabrāhmaṇā sutasuddhikā. Te ekaccānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti, ekaccānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni saddāni suṇanti – vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā asokāti vā sumanāti vā sunakkhattāti vā sumaṅgalāti vā sirīti vā sirīvaḍḍhāti vā. Evarūpānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti? Kāṇoti vā kuṇīti vā khañjoti vā pakkhahatoti vā jiṇṇakoti vā byādhikoti vā matoti vā chindanti vā bhindanti vā daḍḍhanti vā naṭṭhanti vā natthīti vā. Evarūpānaṃ saddānaṃ savanaṃ [Pg.68] amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā sutasuddhikā. Te sutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

There are some ascetics and brahmins who seek purity through hearing. They consider the hearing of certain sounds auspicious and the hearing of others inauspicious. Which sounds do they consider auspicious? They hear sounds such as: “Growth!” or “Prospering!” or “Full!” or “Flowering!” or “Sorrowless!” or “Happy!” or “Lucky Star!” or “Auspicious!” or “Glory!” or “Increasing Glory!” They consider the hearing of such sounds auspicious. Which sounds do they consider inauspicious? They hear sounds such as: “One-eyed!” or “Crooked!” or “Lame!” or “Paralyzed!” or “Decrepit!” or “Sick!” or “Dead!” or “Cutting!” or “Breaking!” or “Burning!” or “Perishing!” or “Non-existent!” They consider the hearing of such sounds inauspicious. These are those ascetics and brahmins who seek purity through hearing. Through hearing, they are convinced of purity, special purity, all-round purity, release, special release, and all-round release.

Santeke samaṇabrāhmaṇā sīlasuddhikā. Te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Samaṇomuṇḍikāputto evamāha – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakaṃ kammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappati, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ’’. Evameva santeke samaṇabrāhmaṇā sīlasuddhikā, te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

There are some ascetics and brahmins who desire purity through virtue. They are convinced of purity, special purity, all-round purity, release, special release, and all-round release through mere virtue, mere restraint, mere control, and mere non-transgression. The ascetic Muṇḍikāputta says this: “Householder, I declare a person endowed with four qualities to be one of accomplished skill, supreme skill, one who has attained the highest attainment, an invincible ascetic. With which four? Here, householder, one does no evil deed with the body, speaks no evil speech, thinks no evil thought, and lives no evil livelihood. Householder, I declare a person endowed with these four qualities to be one of accomplished skill, supreme skill, one who has attained the highest attainment, an invincible ascetic.” In the same way, there are some ascetics and brahmins who desire purity through virtue; they are convinced of purity, special purity, all-round purity, release, special release, and all-round release through mere virtue, mere restraint, mere control, and mere non-transgression.

Santeke samaṇabrāhmaṇā vatasuddhikā. Te hatthivatikā vā honti, assavatikā vā honti, govatikā vā honti, kukkuravatikā vā honti, kākavatikā vā honti, vāsudevavatikā vā honti, baladevavatikā vā honti, puṇṇabhaddavatikā vā honti, maṇibhaddavatikā vā honti, aggivatikā vā honti, nāgavatikā vā honti, supaṇṇavatikā vā honti, yakkhavatikā vā honti, asuravatikā vā honti, gandhabbavatikā vā honti, mahārājavatikā vā honti, candavatikā vā honti, sūriyavatikā vā honti, indavatikā vā honti, brahmavatikā vā honti, devavatikā vā honti, disāvatikā vā honti. Ime te samaṇabrāhmaṇā vatasuddhikā. Te vatena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.

There are some ascetics and brahmins who desire purity through vows. They undertake the elephant-practice, or they undertake the horse-practice, or they undertake the cow-practice, or they undertake the dog-practice, or they undertake the crow-practice, or they undertake the Vāsudeva-practice, or they undertake the Baladeva-practice, or they undertake the Puṇṇabhadda-practice, or they undertake the Maṇibhadda-practice, or they undertake the fire-practice, or they undertake the Nāga-practice, or they undertake the Supaṇṇa-practice, or they undertake the Asura-practice, or they undertake the Gandhabba-practice, or they undertake the Mahārāja-practice, or they undertake the moon-practice, or they undertake the sun-practice, or they undertake the Inda-practice, or they undertake the Brahmā-practice, or they undertake the deva-practice, or they undertake the direction-practice. These are those ascetics and brahmins who desire purity through vows. They are convinced of purity, special purity, all-round purity, release, special release, and all-round release through vows.

Santeke samaṇabrāhmaṇā mutasuddhikā. Te kālato uṭṭhahitvā pathaviṃ āmasanti, haritaṃ āmasanti, gomayaṃ āmasanti, kacchapaṃ āmasanti, phālaṃ akkamanti, tilavāhaṃ āmasanti, phussatilaṃ khādanti, phussatelaṃ [Pg.69] makkhenti, phussadantakaṭṭhaṃ khādanti, phussamattikāya nhāyanti, phussasāṭakaṃ nivāsenti, phussaveṭhanaṃ veṭhenti. Ime te samaṇabrāhmaṇā mutasuddhikā. Te mutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Na brāhmaṇo aññato suddhimāha.

There are some ascetics and brahmins who hold to purity through contact. Rising early, they touch the earth, they touch green grass, they touch cow dung, they touch a tortoise, they step on a ploughshare, they touch sesame, they eat auspicious sesame, they anoint themselves with auspicious oil, they chew an auspicious tooth-stick, they bathe with auspicious clay, they wear an auspicious cloth, and they wrap themselves with an auspicious turban. These are those ascetics and brahmins who hold to purity through contact. Through contact, they are convinced of purity, special purity, all-round purity, release, special release, and all-round release. The brahmin does not declare purity from any other source.

Diṭṭhe sute sīlavate mute vāti. Brāhmaṇo diṭṭhasuddhiyāpi suddhiṃ nāha, sutasuddhiyāpi suddhiṃ nāha, sīlasuddhiyāpi suddhiṃ nāha, vatasuddhiyāpi suddhiṃ nāha, mutasuddhiyāpi suddhiṃ nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vā.

‘Or by what is seen, heard, by precepts and vows, or by what is cognized.’ The brahmin does not declare purity even by purity of what is seen, nor does he declare purity even by purity of what is heard, nor does he declare purity even by purity of precepts, nor does he declare purity even by purity of vows, nor does he declare purity even by purity of what is cognized—he does not state it, does not speak of it, does not make it known, does not proclaim it. Thus: ‘The brahmin does not declare purity from any other source, whether by what is seen, heard, by precepts and vows, or by what is cognized.’

Puññe ca pāpe ca anūpalittoti. Puññaṃ vuccati yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ, apuññaṃ vuccati sabbaṃ akusalaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; ettāvatā puññe ca pāpe ca na limpati na palimpati na upalimpati alitto apalitto anūpalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – puññe ca pāpe ca anūpalitto.

‘Unsullied by merit and demerit.’ Merit is said to be any wholesome volitional formation pertaining to the three realms; demerit is said to be all that is unwholesome. When the volitional formation of merit, the volitional formation of demerit, and the imperturbable volitional formation are abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, and are of a nature not to arise again in the future—to this extent one is not stained by, not smeared with, nor tainted by merit and demerit; unstained, unsmeared, unsullied, escaped, cast off, completely released, disjoined, one dwells with a mind that has its boundaries removed. Thus: ‘Unsullied by merit and demerit.’

Attañjaho nayidha pakubbamānoti. Attañjahoti attadiṭṭhijaho. Attañjahoti gāhaṃ jaho. Attañjahoti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, sabbaṃ taṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Nayidha pakubbamānoti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā apakubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – attañjaho nayidha pakubbamāno.

‘One who has abandoned self, not creating here.’ ‘One who has abandoned self’ means one who has abandoned the view of self. ‘One who has abandoned self’ means one who has abandoned grasping. ‘One who has abandoned self’ means that for such a person, whatever is grasped, misapprehended, adhered to, held on to, and resolved upon by the power of craving and by the power of views—all that is relinquished, vomited, released, abandoned, and fully given up. ‘Not creating here’ means not creating, not generating, not producing, not bringing forth, and not bringing into full existence either meritorious formations, demeritorious formations, or imperturbable formations. Thus: ‘One who has abandoned self, not creating here.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno’’ti.

“A brahmin does not declare purity from another source—from what is seen or heard, from virtues and observances, or from what is cognized. Unsullied by merit and demerit, having abandoned self, one does not create here.”

26.

26.

Purimaṃ [Pg.70] pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;

Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāya.

Abandoning the former, they resort to another; as followers of craving, they do not cross over attachment. They grasp and they release, like a monkey letting go of a branch to grasp another.

Purimaṃ pahāya aparaṃ sitāseti. Purimaṃ satthāraṃ pahāya paraṃ satthāraṃ nissitā; purimaṃ dhammakkhānaṃ pahāya aparaṃ dhammakkhānaṃ nissitā; purimaṃ gaṇaṃ pahāya aparaṃ gaṇaṃ nissitā; purimaṃ diṭṭhiṃ pahāya aparaṃ diṭṭhiṃ nissitā; purimaṃ paṭipadaṃ pahāya aparaṃ paṭipadaṃ nissitā; purimaṃ maggaṃ pahāya aparaṃ maggaṃ nissitā sannissitā allīnā upagatā ajjhositā adhimuttāti – purimaṃ pahāya aparaṃ sitāse.

‘Abandoning the former, they resort to another.’ Having abandoned the former teacher, they depend on another teacher; having abandoned the former declaration of the Dhamma, they depend on another declaration of the Dhamma; having abandoned the former group, they depend on another group; having abandoned the former view, they depend on another view; having abandoned the former practice, they depend on another practice; having abandoned the former path, they depend on another path. They are well-dependent, clinging, have approached, are attached, and are resolved. Thus: ‘Abandoning the former, they resort to another.’

Ejānugā te na taranti saṅganti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ejānugāti ejānugā ejānugatā ejānusaṭā ejāya pannā patitā abhibhūtā pariyādinnacittā. Te na taranti saṅganti rāgasaṅgaṃ dosasaṅgaṃ mohasaṅgaṃ mānasaṅgaṃ diṭṭhisaṅgaṃ kilesasaṅgaṃ duccaritasaṅgaṃ na taranti na uttaranti na pataranti na samatikkamanti na vītivattantīti – ejānugā te na taranti saṅgaṃ.

‘Those who follow craving do not cross the bond.’ ‘Ejā’ is called craving. That is, lust, strong passion… and so forth… covetousness, greed, the unwholesome root. ‘Those who follow craving’ means they follow craving, are led by craving, are permeated by craving, are sunk into craving, have fallen, are overcome, and their minds are consumed by craving. They do not cross the bond of lust, the bond of hatred, the bond of delusion, the bond of conceit, the bond of views, the bond of defilements, or the bond of misconduct. They do not cross, do not cross beyond, do not traverse, do not transcend, do not pass beyond—thus, ‘those who follow craving do not cross the bond.’

Te uggahāyanti nirassajantīti satthāraṃ gaṇhanti, taṃ muñcitvā aññaṃ satthāraṃ gaṇhanti; dhammakkhānaṃ gaṇhanti, taṃ muñcitvā aññaṃ dhammakkhānaṃ gaṇhanti; gaṇaṃ gaṇhanti, taṃ muñcitvā aññaṃ gaṇaṃ gaṇhanti; diṭṭhiṃ gaṇhanti, taṃ muñcitvā aññaṃ diṭṭhiṃ gaṇhanti; paṭipadaṃ gaṇhanti, taṃ muñcitvā aññaṃ paṭipadaṃ gaṇhanti; maggaṃ gaṇhanti, taṃ muñcitvā aññaṃ maggaṃ gaṇhanti; gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – te uggahāyanti nirassajanti.

‘They grasp and reject.’ They grasp a teacher, then having released that, they grasp another teacher; they grasp a Dhamma exposition, then having released that, they grasp another Dhamma exposition; they grasp a group, then having released that, they grasp another group; they grasp a view, then having released that, they grasp another view; they grasp a practice, then having released that, they grasp another practice; they grasp a path, then having released that, they grasp another path. They grasp and release, they adopt and discard—thus, ‘they grasp and reject.’

Kapīva sākhaṃ pamuñcaṃ gahāyāti. Yathā makkaṭo araññe pavane caramāno sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ sākhaṃ gaṇhāti. Evameva puthusamaṇabrāhmaṇā puthudiṭṭhigatāni gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – kapīva sākhaṃ pamuñcaṃ gahāya.

‘Like a monkey letting go of a branch to grasp another.’ Just as a monkey, moving about in a forest grove, grasps a branch, and having released that, grasps another branch; in the same way, various ascetics and brahmins with their various views grasp and release, adopt and discard—thus, ‘like a monkey letting go of a branch to grasp another.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;

Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyā’’ti.

“Abandoning the former, they resort to another; as followers of craving, they do not cross over attachment. They grasp and they release, like a monkey letting go of a branch to grasp another.”

27.

27.

Sayaṃ [Pg.71] samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño.

A being attached to perceptions, undertaking vows by himself, goes to high and low states. But the wise one, the one of vast wisdom, having understood the Dhamma through knowledge, does not go to high and low states.

Sayaṃ samādāya vatāni jantūti. Sayaṃ samādāyāti sāmaṃ samādāya. Vatānīti hatthivataṃ vā assavataṃ vā govataṃ vā kukkūravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā…pe… disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā. Jantūti satto naro …pe… manujoti – sayaṃ samādāya vatāni jantu.

‘A being who undertakes vows by himself.’ ‘By himself undertakes’ means undertaking on one's own. ‘Vows’ refers to the vows of an elephant, or the vows of a horse, or the vows of a cow, or the vows of a dog, or the vows of a crow, or the vows of Vāsudeva, or the vows of Baladeva, or the vows of Puṇṇabhadda, or the vows of Maṇibhadda, or the vows of fire, or the vows of a nāga, or the vows of a supaṇṇa, or the vows of a yakkha, or the vows of an asura… and so on… or the vows of venerating the directions—having taken them up, having well undertaken them, having made them an obligation, having well made them an obligation, having grasped them, having adhered to them, and having settled upon them. ‘Being’ means a sentient being, a person… and so on… a human being. Thus, ‘a being who undertakes vows by himself.’

Uccāvacaṃ gacchati saññasattoti satthārato satthāraṃ gacchati; dhammakkhānato dhammakkhānaṃ gacchati; gaṇato gaṇaṃ gacchati; diṭṭhiyā diṭṭhiṃ gacchati; paṭipadāya paṭipadaṃ gacchati; maggato maggaṃ gacchati. Saññasattoti kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddhoti – uccāvacaṃ gacchati saññasatto.

‘Attached to perceptions, one goes to high and low states’: One goes from teacher to teacher, from Dhamma exposition to Dhamma exposition, from group to group, from view to view, from practice to practice, from path to path. ‘Attached to perceptions’ means one is attached, clinging, fixed, fastened, and ensnared by perceptions of sensuality, perceptions of ill will, perceptions of harm, and perceptions of views. Just as a package is attached, clinging, fixed, fastened, and ensnared on a wall peg or an elephant’s tusk, even so, one is attached, clinging, fixed, fastened, and ensnared by perceptions of sensuality, perceptions of ill will, perceptions of harm, and perceptions of views—thus, ‘attached to perceptions, one goes to high and low states’.

Vidvā ca vedehi samecca dhammanti. Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. Vedehīti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito [Pg.72] hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

‘The wise one, having understood the Dhamma through knowledge.’ Herein, ‘the wise one’ (vidvā) means one who is wise, who has attained special knowledge, who is endowed with wisdom, who investigates with wisdom, who possesses intelligence. ‘Through knowledge’ (vedehi): ‘Knowledges’ (vedā) are said to be the knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of states, investigation, insight, and right view. By means of these knowledges, one has gone to the end of birth, aging, and death, has reached the end; has gone to the extremity, has reached the extremity; has gone to the limit, has reached the limit; has gone to the conclusion, has reached the conclusion; has gone to protection, has reached protection; has gone to shelter, has reached shelter; has gone to refuge, has reached refuge; has gone to security, has reached security; has gone to the immutable, has reached the immutable; has gone to the deathless, has reached the deathless; has gone to Nibbāna, has reached Nibbāna. Or, one is a vedagū because one has gone to the end of knowable things; or, one is a vedagū because one has gone to the end by means of the knowledges; or, one is a vedagū because of having understood the seven things. For him, personality view has been understood, doubt has been understood, grasping of precepts and practices has been understood, lust has been understood, hatred has been understood, delusion has been understood, and conceit has been understood. For him, evil, unwholesome states—which are defiling, productive of renewed existence, accompanied by distress, resulting in suffering, and in the future are the cause of birth, aging, and death—have been understood.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.

The Blessed One said: 'Sabhiya, having investigated all the knowable things that exist here for ascetics and brahmins; being dispassionate towards all feelings, and having overcome all enmity, such a one is a vedagū.'

Vidvā ca vedehi samecca dhammanti. Samecca abhisamecca dhammaṃ. Sabbe saṅkhārā aniccāti samecca abhisamecca dhammaṃ; sabbe saṅkhārā dukkhāti samecca abhisamecca dhammaṃ; sabbe dhammā anattāti samecca abhisamecca dhammaṃ; avijjāpaccayā saṅkhārāti samecca abhisamecca dhammaṃ; saṅkhārapaccayā viññāṇanti samecca abhisamecca dhammaṃ; viññāṇapaccayā nāmarūpanti…pe… nāmarūpapaccayā saḷāyatananti… saḷāyatanapaccayā phassoti… phassapaccayā vedanāti… vedanāpaccayā taṇhāti… taṇhāpaccayā upādānanti… upādānapaccayā bhavoti… bhavapaccayā jātīti… jātipaccayā jarāmaraṇanti samecca abhisamecca dhammaṃ; avijjānirodhā saṅkhāranirodhoti samecca abhisamecca dhammaṃ; saṅkhāranirodhā viññāṇanirodhoti samecca abhisamecca dhammaṃ; viññāṇanirodhā nāmarūpanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… saḷāyatananirodhā phassanirodhoti… phassanirodhā vedanānirodhoti… vedanānirodhā taṇhānirodhoti… taṇhānirodhā upādānanirodhoti… upādānanirodhā bhavanirodhoti… bhavanirodhā jātinirodhoti… jātinirodhā jarāmaraṇanirodhoti samecca abhisamecca dhammaṃ; idaṃ dukkhanti samecca abhisamecca dhammaṃ; ayaṃ dukkhasamudayoti… ayaṃ dukkhanirodhoti… ayaṃ dukkhanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime āsavāti samecca abhisamecca dhammaṃ; ayaṃ āsavasamudayoti… ayaṃ āsavanirodhoti… ayaṃ āsavanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime dhammā abhiññeyyāti samecca abhisamecca dhammaṃ; ime dhammā pariññeyyāti… ime dhammā pahātabbāti… ime dhammā bhāvetabbāti [Pg.73]… ime dhammā sacchikātabbāti samecca abhisamecca dhammaṃ. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti samecca abhisamecca dhammanti – vidvā ca vedehi samecca dhammaṃ.

‘The wise one, having understood the Dhamma with knowledge.’ ‘Having understood’ means having fully understood and penetrated the Dhamma. ‘All conditioned things are impermanent’—one has fully understood and penetrated the Dhamma; ‘All conditioned things are suffering’—one has fully understood and penetrated the Dhamma; ‘All phenomena are not-self’—one has fully understood and penetrated the Dhamma; ‘With ignorance as condition, volitional formations arise’—one has fully understood and penetrated the Dhamma; ‘With volitional formations as condition, consciousness arises’—one has fully understood and penetrated the Dhamma; ‘With consciousness as condition, name-and-form arises’… and so forth… ‘With name-and-form as condition, the six sense bases arise’… ‘With the six sense bases as condition, contact arises’… ‘With contact as condition, feeling arises’… ‘With feeling as condition, craving arises’… ‘With craving as condition, clinging arises’… ‘With clinging as condition, becoming arises’… ‘With becoming as condition, birth arises’… ‘With birth as condition, aging-and-death arises’—one has fully understood and penetrated the Dhamma; ‘With the cessation of ignorance, the cessation of volitional formations’—one has fully understood and penetrated the Dhamma; ‘With the cessation of volitional formations, the cessation of consciousness’—one has fully understood and penetrated the Dhamma; ‘With the cessation of consciousness, the cessation of name-and-form’… ‘With the cessation of name-and-form, the cessation of the six sense bases’… ‘With the cessation of the six sense bases, the cessation of contact’… ‘With the cessation of contact, the cessation of feeling’… ‘With the cessation of feeling, the cessation of craving’… ‘With the cessation of craving, the cessation of clinging’… ‘With the cessation of clinging, the cessation of becoming’… ‘With the cessation of becoming, the cessation of birth’… ‘With the cessation of birth, the cessation of aging-and-death’—one has fully understood and penetrated the Dhamma; ‘This is suffering’—one has fully understood and penetrated the Dhamma; ‘This is the origin of suffering’… ‘This is the cessation of suffering’… ‘This is the path leading to the cessation of suffering’—one has fully understood and penetrated the Dhamma; ‘These are the taints’—one has fully understood and penetrated the Dhamma; ‘This is the origin of the taints’… ‘This is the cessation of the taints’… ‘This is the path leading to the cessation of the taints’—one has fully understood and penetrated the Dhamma; ‘These things are to be known directly’—one has fully understood and penetrated the Dhamma; ‘These things are to be fully understood’… ‘These things are to be abandoned’… ‘These things are to be developed’… ‘These things are to be realized’—one has fully understood and penetrated the Dhamma. One has fully understood and penetrated the Dhamma regarding the origin, passing away, gratification, danger, and escape of the six sense bases. One has fully understood and penetrated the Dhamma regarding the origin, passing away, gratification, danger, and escape of the five aggregates subject to clinging. One has fully understood and penetrated the Dhamma regarding the origin, passing away, gratification, danger, and escape of the four great elements. ‘Whatever is of a nature to arise, all that is of a nature to cease’—one has fully understood and penetrated the Dhamma—thus, ‘the wise one, having understood the Dhamma with knowledge’.

Na uccāvacaṃ gacchati bhūripaññoti na satthārato satthāraṃ gacchati, na dhammakkhānato dhammakkhānaṃ gacchati, na gaṇato gaṇaṃ gacchati, na diṭṭhiyā diṭṭhiṃ gacchati, na paṭipadāya paṭipadaṃ gacchati, na maggato maggaṃ gacchati. Bhūripaññoti bhūripañño mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – na uccāvacaṃ gacchati bhūripañño.

‘The one of vast wisdom does not go to high and low states’ means: one does not go from one teacher to another teacher, one does not go from one Dhamma exposition to another Dhamma exposition, one does not go from one group to another group, one does not go from one view to another view, one does not go from one practice to another practice, one does not go from one path to another path. ‘One of vast wisdom’ means one who has wisdom like the earth (bhūripañño), one with great wisdom (mahāpañño), one with diverse wisdom (puthupañño), one with bright wisdom (hāsapañño), one with swift wisdom (javanapañño), one with sharp wisdom (tikkhapañño), one with penetrating wisdom (nibbedhikapañño). ‘Bhūri’ is said to be the earth. One is endowed with wisdom like that earth, which is extensive and widespread—thus, ‘the one of vast wisdom does not go to high and low states’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sayaṃ samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño’’ti.

“A being attached to perceptions, having undertaken vows by oneself, goes to high and low states; but the wise one, having penetrated the Dhamma with the knowledges, does not go to high and low states—the one of vast wisdom.”

28.

28.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyya.

He stands having vanquished the army in regard to all dhammas—whatever is seen, heard, or sensed. Regarding that very one who sees purity, who fares with the veil uncovered—by what could anyone in this world conceptualize him?

Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vāti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho mārasenā, upanāho…pe… sabbākusalābhisaṅkhārā mārasenā.

‘He stands having vanquished the army in regard to all dhammas—whatever is seen, heard, or sensed.’ ‘Army’ refers to Māra’s army. Bodily misconduct is Māra’s army, verbal misconduct is Māra’s army, mental misconduct is Māra’s army, lust is Māra’s army, hatred is Māra’s army, delusion is Māra’s army, anger is Māra’s army, resentment… all unwholesome formations are Māra’s army.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā vuccati.

“Sensual pleasures are your first army, the second is called discontent; your third is hunger and thirst, the fourth is called craving.

‘‘Pañcamī [Pg.74] thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

“Your fifth is sloth and torpor, the sixth is said to be fear; your seventh is doubt, your eighth is hypocrisy and obstinacy.

‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse, pare ca avajānati.

“Gain, renown, and honor, and fame wrongly gained; and whoever exalts himself and disparages others—

‘‘Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asuro jināti, jetvāva labhate sukha’’nti.

“This, Namuci, is your army, the striking force of the Dark One. One who is not a hero cannot conquer it, but having conquered it, one obtains bliss.”

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, so vuccati visenibhūto. So diṭṭhe visenibhūto, sute visenibhūto, mute visenibhūto, viññāte visenibhūtoti – sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.

When, by the four noble paths, all of Māra’s army and all opposing defilements are conquered, defeated, broken, pulverized, and routed, he is called 'one who has vanquished the army.' He is without defilements in regard to the seen, without defilements in regard to the heard, without defilements in regard to the sensed, and without defilements in regard to the cognized. Thus it is said: ‘He stands having vanquished the army in regard to all dhammas—whatever is seen, heard, or sensed.’

Tameva dassiṃ vivaṭaṃ carantanti. Tameva suddhadassiṃ visuddhadassiṃ parisuddhadassiṃ vodātadassiṃ pariyodātadassiṃ. Atha vā, suddhadassanaṃ visuddhadassanaṃ parisuddhadassanaṃ vodātadassanaṃ pariyodātadassanaṃ. Vivaṭanti taṇhāchadanaṃ diṭṭhichadanaṃ kilesachadanaṃ duccaritachadanaṃ avijjāchadanaṃ. Tāni chadanāni vivaṭāni honti viddhaṃsitāni ugghāṭitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Carantanti carantaṃ vicarantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – tameva dassiṃ vivaṭaṃ carantaṃ.

‘Regarding that very one, the seer, faring unveiled.’ ‘That very one, the seer’ means one who is a pure seer, an exceptionally pure seer, a completely pure seer, a cleansed seer, a thoroughly cleansed seer. Alternatively, it means pure seeing, exceptionally pure seeing, completely pure seeing, cleansed seeing, thoroughly cleansed seeing. ‘Unveiled’ means that the covering of craving, the covering of views, the covering of defilements, the covering of misconduct, and the covering of ignorance—those coverings are opened, destroyed, uprooted, eradicated, abandoned, cut off, pacified, stilled; they have become incapable of arising and are burned by the fire of knowledge. ‘Faring’ means dwelling, maintaining a posture, carrying on, protecting, sustaining, keeping going—thus, ‘regarding that very one, the seer, faring unveiled.’

Kenīdha lokasmi vikappayeyyāti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya, kena dosena kappeyya, kena mohena kappeyya, kena mānena kappeyya, kāya diṭṭhiyā kappeyya, kena uddhaccena kappeyya, kāya vicikicchāya kappeyya, kehi anusayehi kappeyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā [Pg.75] gatiyo kena kappeyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena kappeyya vikappeyya vikappaṃ āpajjeyya. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – kenīdha lokasmiṃ vikappayeyya.

“By what, here in the world, would one conceive?” As for ‘conception,’ there are two conceptions: the conception of craving and the conception of views… this is the conception of craving… this is the conception of views. For that one, the conception of craving is abandoned, the conception of views is relinquished. With the conception of craving abandoned and the conception of views relinquished, by what lust would he conceive, by what hatred would he conceive, by what delusion would he conceive, by what conceit would he conceive, by what view would he conceive, by what restlessness would he conceive, by what doubt would he conceive, by what underlying tendencies would he conceive—as one who is lustful, or hostile, or deluded, or bound, or grasping, or distracted, or undecided, or entrenched? Those formations are abandoned. With the formations abandoned, by what would he be conceived in the destinations—as a hell-being, or an animal, or one in the realm of ghosts, or a human, or a deva, or one with form, or one without form, or one with perception, or one without perception, or one with neither-perception-nor-non-perception? That cause does not exist, that condition does not exist, that reason does not exist, by which one would conceive, differentiate, or arrive at a conception. “In the world” means in the world of woe, the human world, the deva world, the world of aggregates, the world of elements, the world of sense bases—by what, here in the world, would one conceive?

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyyā’’ti.

“He stands having vanquished the army in regard to all dhammas—whatever is seen, heard, or sensed. Regarding that very one who sees purity, who fares with the veil uncovered—by what could anyone in this world conceptualize him?”

29.

29.

Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke.

They do not form conceptions, they do not put anything forward; they do not speak of ‘utter purity.’ Having let go of the binding tie of grasping, they form no craving anywhere in the world.

Na kappayanti na purekkharontīti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tesaṃ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappenti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na kappayanti. Na purekkharontīti. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tesaṃ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā na diṭṭhiṃ vā purato katvā caranti, na taṇhādhajā na taṇhāketū na taṇhādhipateyyā, na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā, na taṇhāya vā na diṭṭhiyā vā parivāritā carantīti – na kappayanti na purekkharonti.

‘They do not conceive, they do not give precedence.’ Conceiving is of two kinds: the conceiving of craving and the conceiving of view… this is the conceiving of craving… this is the conceiving of view. For them, the conceiving of craving is abandoned, the conceiving of view is relinquished. Because the conceiving of craving is abandoned and the conceiving of view is relinquished, they do not conceive, generate, produce, bring into being, or cause to arise the conceiving of craving or the conceiving of view—thus, ‘they do not conceive.’ ‘They do not give precedence.’ Giving precedence is of two kinds: giving precedence to craving and giving precedence to view… this is giving precedence to craving… this is giving precedence to view. For them, giving precedence to craving is abandoned, giving precedence to view is relinquished. Because giving precedence to craving is abandoned and giving precedence to view is relinquished, they do not go about having placed craving or view foremost; they are without craving's banner, without craving's standard, without craving's dominion; without view's banner, without view's standard, without view's dominion; they do not go about surrounded by craving or by view—thus, ‘they do not conceive, they do not give precedence.’

Accantasuddhīti na te vadantīti accantasuddhiṃ saṃsārasuddhiṃ akiriyadiṭṭhiṃ sassatavādaṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – accantasuddhīti na te vadanti.

‘They do not say, “It is absolute purity.”’ They do not say, teach, recite, explain, or speak of absolute purity, purity from saṃsāra, the view of non-action, or the doctrine of eternalism—thus, ‘they do not say, “It is absolute purity.”’

Ādānaganthaṃ [Pg.76] gathitaṃ visajjāti. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho; paravādesu āghāto appaccayo byāpādo kāyagantho; attano sīlaṃ vā vataṃ vā sīlavataṃ vā parāmasantīti sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Kiṃkāraṇā vuccati ādānagantho? Tehi ganthehi rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānagantho. Visajjāti ganthe vosajjitvā vā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā – visajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti; evameva ganthe vosajjitvā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā visajjāti – ādānaganthaṃ gathitaṃ visajja.

Regarding 'One should abandon the grasping-knot that is tied': The knots are four: the bodily knot of covetousness, the bodily knot of ill-will, the bodily knot of clinging to precepts and vows, and the bodily knot of dogmatic adherence that 'this alone is truth'. Lust for one's own views is the bodily knot of covetousness; hatred and displeasure towards the words of others is the bodily knot of ill-will; clinging to one's own precepts, vows, or precepts and vows is the bodily knot of clinging to precepts and vows; adherence to one's own view that 'this alone is truth' is the bodily knot of dogmatic adherence. Why are they called 'grasping-knots'? Because through these knots, one takes up, clings to, grasps, misapprehends, and dogmatically adheres to form… feeling… perception… formations… consciousness… destiny… rebirth… re-linking… existence… the round of saṃsāra. For this reason, they are called 'grasping-knots'. 'One should abandon' means having well cut off the knots—one should abandon. Or, having shaken off the knots that are seized, tied, bound, especially bound, multiply bound, stuck, adhered, obstructed, and are a bond—one should abandon. Just as one might un-harness a burden, a chariot, a cart, or a palanquin, or dismantle it, so too, having well cut off the knots—one should abandon. Or, having shaken off the knots that are seized, tied, bound, especially bound, multiply bound, stuck, adhered, obstructed, and are a bond, one should abandon the grasping-knot that is tied.

Āsaṃ na kubbanti kuhiñci loketi. Āsā vuccati taṇhā yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Āsaṃ na kubbantīti āsaṃ na kubbanti na janenti na sañjanenti na nibbattenti na abhinibbattenti. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloketi – āsaṃ na kubbanti kuhiñci loke.

“They do not create craving anywhere in the world.” `Āsā` is a term for craving (`taṇhā`)—that is, lust, strong lust… covetousness, greed, the unwholesome root. “They do not create craving” means they do not create, generate, well generate, bring into existence, or bring forth craving. “Anywhere” means anywhere, in any respect, in any place—whether internal, external, or both internal and external. “In the world” refers to the world of the states of deprivation… the world of the sense-bases—they do not create craving anywhere in the world.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke’’ti.

“They do not form theories, they do not put anything forward; they do not speak of ‘absolute purity.’ Having released the tied-up knot of grasping, they form no hope anywhere in the world.”

30.

30.

Sīmātigo brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;

Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahītaṃ.

For the brahmin who has gone beyond boundaries, there is nothing grasped based on what is known and seen. Not impassioned by passion, nor impassioned by desire for the higher realms, for him, here in this Dispensation, there is no grasping of anything as supreme.

Sīmātigo [Pg.77] brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītanti. Sīmāti catasso sīmāyo – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo, tadekaṭṭhā ca kilesā – ayaṃ paṭhamā sīmā. Oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ dutiyā sīmā. Anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ tatiyā sīmā. Rūparāgo arūparāgo māno uddhaccaṃ avijjā, mānānusayo bhavarāgānusayo avijjānusayo, tadekaṭṭhā ca kilesā – ayaṃ catutthā sīmā. Yato ca catūhi ariyamaggehi imā catasso sīmāyo atikkanto hoti samatikkanto vītivatto, so vuccati sīmātigo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti…pe… asito tādi pavuccate sa brahmā. Tassāti arahato khīṇāsavassa.

Regarding ‘For the brahmin who has gone beyond boundaries, there is nothing grasped based on what is known and seen’: Boundaries: there are four boundaries—identity view, doubt, clinging to rites and observances, the underlying tendency to views, the underlying tendency to doubt, and the defilements associated with them—this is the first boundary. The gross fetter of sensual desire, the fetter of aversion, the gross underlying tendency to sensual desire, the underlying tendency to aversion, and the defilements associated with them—this is the second boundary. The subtle fetter of sensual desire, the subtle fetter of aversion, the subtle underlying tendency to sensual desire, the subtle underlying tendency to aversion, and the defilements associated with them—this is the third boundary. Desire for form, desire for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to craving for existence, the underlying tendency to ignorance, and the defilements associated with them—this is the fourth boundary. When one has transcended these four boundaries through the four noble paths, fully transcended and gone beyond, he is called one who has gone beyond boundaries. Brahmin: because of having put away seven things, he is a brahmin—identity view is put away, doubt is put away, clinging to rites and observances is put away… he is called unattached, such a one is called Brahma. For him: for the Arahant whose taints are destroyed.

Ñatvāti paracittañāṇena vā ñatvā pubbenivāsānussatiñāṇena vā ñatvā. Disvāti maṃsacakkhunā vā disvā dibbacakkhunā vā disvā. Sīmātigo brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītanti. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – sīmātigo brāhmaṇo tassa natthi ñatvā ca disvā ca samuggahītaṃ.

As for 'knowing': having known through the knowledge of others’ minds or having known through the knowledge of recollection of past lives. As for 'seeing': having seen with the fleshly eye or having seen with the divine eye. As for 'The brahmin who has gone beyond boundaries, for him there is nothing grasped through knowing and seeing': For that one, this is not grasped, misapprehended, insisted upon, dwelled upon, or resolved upon as supreme, highest, best, distinguished, foremost, most excellent, or sublime. It does not exist, is not present, is not found, is not obtainable; it is abandoned, cut off, calmed, fully pacified, incapable of arising, and burned by the fire of knowledge. This is the meaning of 'the brahmin who has gone beyond boundaries, for him there is nothing grasped through knowing and seeing.'

Na rāgarāgī na virāgarattoti. Rāgarattā vuccanti ye pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Virāgarattā vuccanti ye rūpāvacaraarūpāvacarasamāpattīsu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Na rāgarāgī na virāgarattoti yato kāmarāgo ca rūparāgo ca arūparāgo ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ettāvatā na rāgarāgī na virāgaratto.

Not impassioned by passion, nor attached to dispassion. 'Impassioned by passion' are called those who are infatuated, greedy, obsessed, engrossed, clinging, stuck, and bound to the five strands of sensual pleasure. 'Attached to dispassion' are called those who are infatuated, greedy, obsessed, engrossed, clinging, stuck, and bound to the attainments of the form and formless realms. 'Not impassioned by passion, nor attached to dispassion' means that because sensual passion, passion for form, and passion for the formless have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. To this extent, one is not impassioned by passion, nor attached to dispassion.

Tassīdha [Pg.78] natthi paramuggahītanti. Tassāti arahato khīṇāsavassa. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – tassīdha natthi paramuggahītaṃ.

For him, here, there is nothing supremely grasped. 'For him' means: for the Arahant, the one with taints destroyed. For him, this is not grasped, misapprehended, insisted upon, dwelled upon, or resolved upon as supreme, highest, best, distinguished, foremost, most excellent, or sublime; it does not exist, is not present, is not found, is not obtainable—it is abandoned, cut off, calmed, fully pacified, incapable of arising again, and burned by the fire of knowledge. Thus, for him, here, there is nothing supremely grasped.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sīmātigo brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;

Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahīta’’nti.

“The brahmin who has gone beyond boundaries, for him there is nothing grasped through knowing and seeing. Not impassioned by passion, nor delighting in dispassion, for him, here, there is nothing supremely grasped.”

Suddhaṭṭhakasuttaniddeso catuttho.

The Exposition of the Suddhaṭṭhaka Sutta is the fourth.

5. Paramaṭṭhakasuttaniddeso

5. Exposition of the Paramaṭṭhaka Sutta

Atha paramaṭṭhakasuttaniddesaṃ vakkhati –

Now, the exposition of the Paramaṭṭhaka Sutta will be spoken.

31.

31.

Paramanti diṭṭhīsu paribbasāno, yaduttariṃ kurute jantu loke;

Hīnāti aññe tato sabbamāha, tasmā vivādāni avītivatto.

Steeped in views, holding ‘this is supreme,’ whatever a being makes supreme in the world, he says all others are inferior to that; therefore, he has not gone beyond disputes.

Paramanti diṭṭhīsu paribbasānoti. Santeke samaṇabrāhmaṇā diṭṭhigatikā. Te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti pavasanti āvasanti parivasanti. Yathā āgārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva santeke samaṇabrāhmaṇā diṭṭhigatikā. Te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti pavasanti āvasanti parivasantīti – paramanti diṭṭhīsu paribbasāno.

Steeped in views, holding them as supreme. There are some ascetics and brahmins who hold to views. They grasp one or another of the sixty-two views, take it up, seize upon it, adhere to it, and become entrenched in it, declaring: “This is supreme, foremost, best, distinguished, chief, highest, most excellent!” Thus they dwell, live, abide, and persist in their own respective views, just as householders dwell in their homes, offenders dwell in their offenses, or those with defilements dwell in their defilements. In the same way, there are some ascetics and brahmins who hold to views. They grasp one or another of the sixty-two views, take it up, seize upon it, adhere to it, and become entrenched in it, declaring: “This is supreme, foremost, best, distinguished, chief, highest, most excellent!” Thus they dwell, live, abide, and persist in their own respective views. This is the meaning of 'steeped in views, holding them as supreme.'

Yaduttariṃ [Pg.79] kurute jantu loketi. Yadanti yaṃ. Uttariṃ kuruteti uttariṃ karoti, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ karoti ‘‘ayaṃ satthā sabbaññū’’ti uttariṃ karoti, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ karoti. ‘‘Ayaṃ dhammo svākkhāto…, ayaṃ gaṇo suppaṭipanno…, ayaṃ diṭṭhi bhaddikā…, ayaṃ paṭipadā supaññattā…, ayaṃ maggo niyyāniko’’ti uttariṃ karoti, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ karoti nibbatteti abhinibbatteti. Jantūti satto naro…pe… manujo. Loketi apāyaloke…pe… āyatanaloketi – yaduttariṃ kurute jantu loke.

Whatever a being makes supreme in the world. Here, 'whatever' means 'which'. 'Makes supreme' means one makes superior, makes it foremost, best, distinguished, chief, highest, excellent. For example: “This teacher is all-knowing”—thus one makes this view superior, makes it foremost, best, distinguished, chief, highest, excellent. “This Dhamma is well-proclaimed… this Sangha is practicing well… this view is good… this practice is well-prescribed… this path leads to release”—thus one makes these views superior, makes them foremost, best, distinguished, chief, highest, excellent, brings them into being, fully brings them into being. 'Being' means a creature, a person… and so on… a human. 'In the world' means in the world of woe… and so on… in the world of the sense bases. This is the meaning of 'whatever a being makes supreme in the world.'

Hīnāti aññe tato sabbamāhāti attano satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ ṭhapetvā sabbe parappavāde khipati ukkhipati parikkhipati. ‘‘So satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittā’’ti evamāha evaṃ katheti evaṃ bhaṇati evaṃ dīpayati evaṃ voharatīti – hīnāti aññe tato sabbamāha.

He says all others are inferior to that. Setting aside his own teacher, the proclaimed Dhamma, the community, the view, the practice, and the path, he casts away, casts out, and disregards all the doctrines of others, saying: 'That teacher is not all-knowing, the Dhamma is not well-proclaimed, the community is not of good practice, the view is not good, the practice is not well-prescribed, the path does not lead out. Herein there is no purity, or purification, or utter purity; no release, or liberation, or complete liberation. Herein they are not purified, nor are they especially purified, nor are they utterly purified; they are not released, nor are they liberated, nor are they completely released. They are inferior, inferior in application, inferior in effort, inferior in cause, inferior in disposition, inferior in power.' Thus he says, thus he preaches, thus he speaks, thus he points out, thus he calls it. This is the meaning of 'He says all others are inferior to that'.

Tasmā vivādāni avītivattoti. Tasmāti taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Vivādānīti diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni ca. Avītivattoti anatikkanto asamatikkanto avītivattoti – tasmā vivādāni avītivatto.

Therefore, he has not gone beyond disputes. 'Therefore' means: for that reason, for that cause, conditioned by that, founded on that. 'Disputes' refers to quarrels over views, conflicts over views, wrangling over views, disputes over views, and contentions over views. 'Not gone beyond' means not having passed beyond, not having thoroughly passed beyond, not having passed beyond. This is the meaning of 'therefore, he has not gone beyond disputes'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Paramanti diṭṭhīsu paribbasāno, yaduttariṃ kurute jantu loke;

Hīnāti aññe tato sabbamāha, tasmā vivādāni avītivatto’’ti.

“Steeped in views, holding ‘this is supreme,’ whatever a being makes supreme in the world, he says all others are inferior to that; therefore, he has not gone beyond disputes.”

32.

32.

Yadattanī passati ānisaṃsaṃ, diṭṭhe sute sīlavate mute vā;

Tadeva so tattha samuggahāya, nihīnato passati sabbamaññaṃ.

Whatever benefit one sees in oneself—in what is seen, heard, in virtuous conduct and observances, or in what is cognized—grasping that very thing therein, one sees all else as inferior.

Yadattanī [Pg.80] passati ānisaṃsaṃ, diṭṭhe sute sīlavate mute vāti. Yadattanīti yaṃ attani. Attā vuccati diṭṭhigataṃ. Attano diṭṭhiyā dve ānisaṃse passati – diṭṭhadhammikañca ānisaṃsaṃ, samparāyikañca ānisaṃsaṃ. Katamo diṭṭhiyā diṭṭhadhammiko ānisaṃso? Yaṃdiṭṭhiko satthā hoti, taṃdiṭṭhikā sāvakā honti. Taṃdiṭṭhikaṃ satthāraṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, labhati ca tatonidānaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Ayaṃ diṭṭhiyā diṭṭhadhammiko ānisaṃso. Katamo diṭṭhiyā samparāyiko ānisaṃso? Ayaṃ diṭṭhi alaṃ nāgattāya vā supaṇṇattāya vā yakkhattāya vā asurattāya vā gandhabbattāya vā mahārājattāya vā indattāya vā brahmattāya vā devattāya vā; ayaṃ diṭṭhi alaṃ suddhiyā visuddhiyā parisuddhiyā muttiyā vimuttiyā parimuttiyā; imāya diṭṭhiyā sujjhanti visujjhanti parisujjhanti muccanti vimuccanti parimuccanti; imāya diṭṭhiyā sujjhissāmi visujjhissāmi parisujjhissāmi muccissāmi vimuccissāmi parimuccissāmi āyatiṃ phalapāṭikaṅkhī hoti. Ayaṃ diṭṭhiyā samparāyiko ānisaṃso. Attano diṭṭhiyā ime dve ānisaṃse passati, diṭṭhasuddhiyāpi dve ānisaṃse passati, sutasuddhiyāpi dve ānisaṃse passati, sīlasuddhiyāpi dve ānisaṃse passati, vatasuddhiyāpi dve ānisaṃse passati, mutasuddhiyāpi dve ānisaṃse passati – diṭṭhadhammikañca ānisaṃsaṃ samparāyikañca ānisaṃsaṃ. Katamo mutasuddhiyā diṭṭhadhammiko ānisaṃso? Yaṃdiṭṭhiko satthā hoti taṃdiṭṭhikā sāvakā honti…pe… ayaṃ mutasuddhiyā diṭṭhadhammiko ānisaṃso. Katamo mutasuddhiyā samparāyiko ānisaṃso? Ayaṃ diṭṭhi alaṃ nāgattāya vā…pe… ayaṃ mutasuddhiyā samparāyiko ānisaṃso. Mutasuddhiyāpi ime dve ānisaṃse passati dakkhati oloketi nijjhāyati upaparikkhatīti – yadattanī passati ānisaṃsaṃ diṭṭhe sute sīlavate mute vā.

Regarding the passage: 'Whatever benefit one sees in oneself, in what is seen, heard, in virtue and observances, or in what is sensed.' Herein, 'in oneself' means in one's own view. 'Self' refers to a viewpoint. In one's own view, one sees two benefits: a benefit in the present life and a benefit in a future life. What is the benefit in the present life from one's view? When a teacher holds a certain view, his disciples hold that same view. The disciples honor, respect, revere, and venerate the teacher who holds that view, and because of that, he receives robes, almsfood, lodging, and medicinal requisites for the sick. This is the benefit in the present life from one's view. What is the benefit in a future life from one's view? This view is sufficient for becoming a nāga, a supaṇṇa, a yakkha, an asura, a gandhabba, a great king, an Indra, a Brahmā, or a deva. This view is sufficient for purity, for complete purity, for utter purity; for freedom, for release, for full release. Through this view, they are purified, completely purified, and utterly purified; they are freed, released, and fully released. Through this view, one anticipates a future fruit, thinking, 'I will be purified, I will be completely purified, I will be utterly purified; I will be freed, I will be released, I will be fully released.' This is the benefit in a future life from one's view. In one's own view, one sees these two benefits. Likewise, from purity in what is seen, one sees two benefits; from purity in what is heard, one sees two benefits; from purity in virtue, one sees two benefits; from purity in observances, one sees two benefits; and from purity in what is sensed, one sees two benefits—that is, a benefit in the present life and a benefit in a future life. What is the benefit in the present life from purity in what is sensed? When a teacher holds a certain view, his disciples hold that same view… and so on… This is the benefit in the present life from purity in what is sensed. What is the benefit in a future life from purity in what is sensed? This view is sufficient for becoming a nāga… and so on… This is the benefit in a future life from purity in what is sensed. From purity in what is sensed, one also sees, beholds, observes, scrutinizes, and thoroughly examines these two benefits. This is the meaning of: 'Whatever benefit one sees in oneself, in what is seen, heard, in virtue and observances, or in what is sensed.'

Tadeva so tattha samuggahāyāti. Tadevāti taṃ diṭṭhigataṃ. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Samuggahāyāti idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvāti – tadeva so tattha samuggahāya.

Regarding the passage: 'That very thing he clings to there.' Herein, 'that very thing' means that viewpoint. 'There' means in his own view, his own forbearance, his own inclination, his own conviction. 'Clings to' means taking it, seizing it, grasping it, adhering to it, and insisting on it as: ‘This is supreme, best, most excellent, distinguished, foremost, highest, and finest.’ This is the meaning of 'that very thing he clings to there.'

Nihīnato [Pg.81] passati sabbamaññanti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ hīnato nihīnato omakato lāmakato chatukkato parittato dissati passati dakkhati oloketi nijjhāyati upaparikkhatīti – nihīnato passati sabbamaññaṃ.

Regarding the passage: 'He sees all others as inferior.' This means he sees another teacher, another teaching, another community, another view, another practice, or another path as inferior, low, worthless, base, paltry, and limited. He perceives, sees, beholds, observes, scrutinizes, and thoroughly examines them as such. This is the meaning of 'he sees all others as inferior.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yadattanī passati ānisaṃsaṃ, diṭṭhe sute sīlavate mute vā;

Tadeva so tattha samuggahāya, nihīnato passati sabbamañña’’nti.

“Whatever benefit one sees in oneself— in what is seen, heard, in virtue and observances, or in what is sensed— that very thing he clings to there, and sees all others as inferior.”

33.

33.

Taṃ vāpi ganthaṃ kusalā vadanti, yaṃ nissito passati hīnamaññaṃ;

Tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ bhikkhu na nissayeyya.

The skilled call that a bond, relying on which one sees others as inferior. Therefore, a monk should not rely on what is seen, heard, or sensed, or on virtue and observances.

Taṃ vāpi ganthaṃ kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā evaṃ vadanti – ‘‘gantho eso, lagganaṃ etaṃ, bandhanaṃ etaṃ, palibodho eso’’ti. Evaṃ vadanti evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – taṃ vāpi ganthaṃ kusalā vadanti.

Regarding the passage: 'The skilled call that too a bond.' Herein, 'skilled' refers to those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right exertions, skilled in the bases of power, skilled in the faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruits, and skilled in Nibbāna. Those skilled ones say thus: ‘This is a bond, this is a clinging, this is a binding, this is an obstruction.’ Thus they say, thus they relate, thus they speak, thus they clarify, thus they express it. This is the meaning of 'the skilled call that too a bond.'

Yaṃ nissito passati hīnamaññanti. Yaṃ nissitoti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissito sannissito allīno upagato ajjhosito adhimutto. Passati hīnamaññanti aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ hīnato nihīnato omakato lāmakato chatukkato parittato dissati passati dakkhati oloketi nijjhāyati upanijjhāyati upaparikkhatīti – yaṃ nissito passati hīnamaññaṃ.

Regarding the passage: 'Relying on which, one sees others as inferior.' Herein, 'relying on which' means relying on, depending on, clinging to, approaching, being attached to, or being resolved upon a certain teacher, teaching, community, view, practice, or path. 'Sees others as inferior' means one perceives another teacher, teaching, community, view, practice, or path as inferior, low, base, worthless, wretched, or insignificant; one sees, perceives, beholds, observes, contemplates, closely considers, or thoroughly examines it. This is the meaning of 'relying on which, one sees others as inferior.'

Tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ bhikkhu na nissayeyyāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā diṭṭhaṃ vā diṭṭhasuddhiṃ vā sutaṃ vā sutasuddhiṃ vā mutaṃ vā mutasuddhiṃ vā sīlaṃ vā [Pg.82] sīlasuddhiṃ vā vataṃ vā vatasuddhiṃ vā na nissayeyya na gaṇheyya na parāmaseyya nābhiniveseyyāti – tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā sīlabbataṃ bhikkhu na nissayeyya.

Regarding the passage: 'Therefore, a monk should not rely on what is seen, heard, or sensed, or on virtue and observances.' Herein, 'therefore' means: for that reason, for that cause, from that condition, from that source. A monk should not rely on, grasp, hold to, or be intent upon what is seen or the purity of what is seen; what is heard or the purity of what is heard; what is sensed or the purity of what is sensed; virtue or the purity of virtue; or an observance or the purity of an observance. This is the meaning of 'Therefore, a monk should not rely on what is seen, heard, or sensed, or on virtue and observances.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Taṃ vāpi ganthaṃ kusalā vadanti, yaṃ nissito passati hīnamaññaṃ;

Tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ bhikkhu na nissayeyyā’’ti.

“The skilled call that too a bond, relying on which one sees others as inferior. Therefore, a monk should not rely on what is seen, heard, or sensed, or on virtue and observances.”

34.

34.

Diṭṭhimpi lokasmiṃ na kappayeyya, ñāṇena vā sīlavatena vāpi;

Samoti attānamanūpaneyya, hīno na maññetha visesi vāpi.

One should not form a view in the world, either through knowledge or through virtue and observance. One should not present oneself as equal, nor think oneself inferior or superior.

Diṭṭhimpi lokasmiṃ na kappayeyya, ñāṇena vā sīlavatena vāpīti. Aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā, sīlena vā vatena vā sīlabbatena vā, diṭṭhiṃ na kappayeyya na janeyya na sañjaneyya na nibbatteyya na abhinibbatteyya. Lokasminti apāyaloke…pe… āyatanaloketi – diṭṭhimpi lokasmiṃ na kappayeyya ñāṇena vā sīlavatena vāpi.

‘In the world, one should not form a view, either by knowledge or by virtue and observance.’ This means that whether through the knowledge of the eight attainments, the five higher knowledges, or wrong knowledge, or through virtue, observances, or virtue-and-observances, one should not form a view, generate it, produce it, bring it forth, or cause it to arise. Regarding `lokasmiṃ` (in the world): this means in the plane of misery, the human world, the deva world, the world of aggregates, the world of elements, or the world of sense bases. This is the meaning of ‘in the world, one should not form a view, either by knowledge or by virtue and observance’.

Samoti attānamanūpaneyyāti. Sadisohamasmīti attānaṃ na upaneyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – samoti attānamanūpaneyya.

Regarding ‘One should not compare oneself as equal’: One should not compare oneself thinking, ‘I am equal,’ by way of birth, clan, noble lineage, beauty of complexion, wealth, study, sphere of action, sphere of craft, basis of knowledge, learning, ready wit, or by any other reason whatsoever. This is the meaning of ‘one should not compare oneself as equal’.

Hīno na maññetha visesi vāpīti. Hīnohamasmīti attānaṃ na upaneyya jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Seyyohamasmīti attānaṃ na upaneyya jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – hīno na maññetha visesi vāpi.

Regarding ‘One should not think oneself inferior or even superior’: One should not compare oneself thinking, ‘I am inferior,’ by way of birth, clan, and so on, or by any other reason whatsoever. Nor should one compare oneself thinking, ‘I am superior,’ by way of birth, clan, and so on, or by any other reason whatsoever. This is the meaning of ‘one should not think oneself inferior or even superior’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Diṭṭhimpi [Pg.83] lokasmiṃ na kappayeyya, ñāṇena vā sīlavatena vāpi;

Samoti attānamanūpaneyya, hīno na maññetha visesi vāpī’’ti.

“One should not form any view in the world, whether by knowledge or by virtue and observances. One should not compare oneself as equal, nor think oneself inferior or even superior.”

35.

35.

Attaṃ pahāya anupādiyāno, ñāṇenapi so nissayaṃ no karoti;

Sa ve viyattesu na vaggasārī, diṭṭhimpi so na pacceti kiñci.

Having abandoned the self, not clinging, he makes no support even of knowledge. Indeed, amidst the various factions, he is no partisan; he does not revert to any view whatsoever.

Attaṃ pahāya anupādiyānoti. Attaṃ pahāyāti attadiṭṭhiṃ pahāya. Attaṃ pahāyāti gāhaṃ pahāya. Attaṃ pahāyāti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – attaṃ pahāya. Anupādiyānoti catūhi upādānehi anupādiyamāno agaṇhamāno aparāmāsamāno anabhinivisamānoti – attaṃ pahāya anupādiyāno.

Regarding ‘Having abandoned the self, not clinging’: ‘Having abandoned the self’ means having abandoned the view of self. ‘Having abandoned the self’ means having abandoned grasping. ‘Having abandoned the self’ means having abandoned, relinquished, dispelled, brought to an end, and caused to disappear that which—by the power of craving and by the power of views—is grasped, misapprehended, adhered to, mentally consumed, and resolved upon. This is the meaning of ‘having abandoned the self’. ‘Not clinging’ means not clinging by way of the four kinds of clinging, not grasping, not misapprehending, not adhering. This is the meaning of ‘having abandoned the self, not clinging’.

Ñāṇenapi so nissayaṃ no karotīti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhānissayaṃ vā diṭṭhinissayaṃ vā na karoti na janeti na sañjaneti na nibbatteti na abhinibbattetīti – ñāṇenapi so nissayaṃ no karoti.

Regarding ‘He makes no support even of knowledge’: By means of the knowledge of the eight attainments, or the knowledge of the five supernormal powers, or wrong knowledge, he does not create, generate, produce, bring into existence, or fully bring into existence a support based on craving or a support based on views. This is the meaning of ‘he makes no support even of knowledge’.

Sa ve viyattesu na vaggasārīti sa ve viyattesu bhinnesu dvejjhāpannesu dveḷhakajātesu nānādiṭṭhikesu nānākhantikesu nānārucikesu nānāladdhikesu nānādiṭṭhinissayaṃ nissitesu chandāgatiṃ gacchantesu dosāgatiṃ gacchantesu mohāgatiṃ gacchantesu bhayāgatiṃ gacchantesu na chandāgatiṃ gacchati na dosāgatiṃ gacchati na mohāgatiṃ gacchati na bhayāgatiṃ gacchati na rāgavasena gacchati na dosavasena gacchati na mohavasena gacchati na mānavasena gacchati na diṭṭhivasena gacchati na uddhaccavasena gacchati na vicikicchāvasena gacchati na anusayavasena gacchati na vaggehi dhammehi yāyati niyyati vuyhati saṃharīyatīti – sa ve viyattesu na vaggasārī.

Regarding ‘Truly, among those at variance, he is not one to take sides’: This means that among those who are divided, who have fallen into doubt, who have become of two minds, who hold diverse views, diverse inclinations, diverse preferences, diverse doctrines, who rely on the support of diverse views, who go the wrong way through desire, who go the wrong way through hatred, who go the wrong way through delusion, who go the wrong way through fear—he does not go the wrong way through desire, he does not go the wrong way through hatred, he does not go the wrong way through delusion, he does not go the wrong way through fear; he does not go by way of lust, nor by way of hatred, nor by way of delusion, nor by way of conceit, nor by way of views, nor by way of agitation, nor by way of doubt, nor by way of underlying tendencies. He is not moved, not led, not carried away, not seized by factional things. This is the meaning of ‘Truly, among those at variance, he is not one to take sides’.

Diṭṭhimpi [Pg.84] so na pacceti kiñcīti. Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So kiñci diṭṭhigataṃ na pacceti na paccāgacchatīti – diṭṭhimpi so na pacceti kiñci.

Regarding ‘He does not adhere to any view whatsoever’: This means that for him, the sixty-two kinds of views have been abandoned, cut off, pacified, stilled, made incapable of arising, and burned by the fire of knowledge. He does not resort to or return to any view whatsoever. This is the meaning of ‘He does not adhere to any view whatsoever’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Attaṃ pahāya anupādiyāno, ñāṇenapi so nissayaṃ no karoti;

Sa ve viyattesu na vaggasārī, diṭṭhimpi so na pacceti kiñcī’’ti.

“Having abandoned self, not grasping, he makes no support even of knowledge. Truly, among those at variance, he is not one to take sides; he does not adhere to any view whatsoever.”

36.

36.

Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṃ vā;

Nivesanā tassa na santi keci, dhammesu niccheyya samuggahītaṃ.

For whom there is no longing in this world regarding the two extremes, for existence or non-existence, either here or hereafter; for him, there are no settled attachments, nor anything grasped with certainty among the views.

Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṃ vāti yassāti arahato khīṇāsavassa. Antoti phasso eko anto, phassasamudayo dutiyo anto; atīto eko anto, anāgato dutiyo anto; sukhā vedanā eko anto, dukkhā vedanā dutiyo anto; nāmaṃ eko anto, rūpaṃ dutiyo anto; cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto; sakkāyo eko anto, sakkāyasamudayo dutiyo anto. Paṇidhi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ.

Regarding ‘For whom there is no longing here for either extreme, for existence or non-existence, here or hereafter’: ‘For whom’ means for the Arahant whose taints are destroyed. ‘Extreme’ means: contact as one extreme, the origin of contact as the second extreme; the past as one extreme, the future as the second extreme; pleasant feeling as one extreme, painful feeling as the second extreme; name as one extreme, form as the second extreme; the six internal sense bases as one extreme, the six external sense bases as the second extreme; the existing body as one extreme, the origin of the existing body as the second extreme. ‘Longing’ is said to be craving: that which is passion, intense passion, and so on, covetousness, greed, the unwholesome root.

Bhavābhavāyāti bhavābhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Idhāti sakattabhāvo, hurāti parattabhāvo; idhāti sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, hurāti pararūpavedanāsaññāsaṅkhāraviññāṇaṃ; idhāti cha ajjhattikāni āyatanāni, hurāti cha bāhirāni āyatanāni; idhāti manussaloko, hurāti devaloko[Pg.85]; idhāti kāmadhātu, hurāti rūpadhātu arūpadhātu; idhāti kāmadhātu rūpadhātu. Hurāti arūpadhātu. Yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṃ vāti. Yassa ubho ante ca bhavābhavāya ca idha hurañca paṇidhi taṇhā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṃ vā.

‘For great and small existence’ (`bhavābhavāya`): for kamma-existence, for renewed existence; for kamma-existence in the sense-sphere, for renewed existence in the sense-sphere; for kamma-existence in the form-sphere, for renewed existence in the form-sphere; for kamma-existence in the formless-sphere, for renewed existence in the formless-sphere; for existence again and again, for going to a destination again and again, for arising again and again, for relinking again and again, for the repeated production of individual existence. ‘Here’ (`idha`) means one's own individual existence; ‘hereafter’ (`huraṃ`) means another's individual existence. ‘Here’ means one's own form, feeling, perception, formations, and consciousness; ‘hereafter’ means another's form, feeling, perception, formations, and consciousness. ‘Here’ means the six internal sense bases; ‘hereafter’ means the six external sense bases. ‘Here’ means the human world; ‘hereafter’ means the deva world. ‘Here’ means the sense-sphere; ‘hereafter’ means the form-sphere and the formless-sphere. ‘Here’ means the sense-sphere and the form-sphere; ‘hereafter’ means the formless-sphere. Regarding ‘For whom there is no longing here for either extreme, for great and small existence, here or hereafter’: For whom there is no longing (`paṇidhi`), that is, craving (`taṇhā`), for both extremes, for great and small existence, for here and for hereafter—they do not exist, are not found, are not obtainable; they are abandoned, extirpated, stilled, calmed, incapable of arising again, burned by the fire of knowledge. This is the meaning of ‘For whom there is no longing here for either extreme, for great and small existence, here or hereafter’.

Nivesanā tassa na santi kecīti. Nivesanāti dve nivesanā – taṇhānivesanā ca diṭṭhinivesanā ca…pe… ayaṃ taṇhānivesanā…pe… ayaṃ diṭṭhinivesanā. Tassāti arahato khīṇāsavassa. Nivesanā tassa na santi kecīti nivesanā tassa na santi keci natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – nivesanā tassa na santi keci.

Regarding ‘For him there are no settlings whatsoever’: ‘Settlings’ (`nivesanā`) refers to two kinds of settlings: the settling of craving and the settling of view. This is the settling of craving... this is the settling of view. ‘His’ (`tassa`) refers to the Arahant whose cankers are destroyed. ‘For him there are no settlings whatsoever’ means that for him, no settlings whatsoever exist; they are not found, are not obtainable; they are abandoned, completely cut off, stilled, relinquished, incapable of arising again, and burned by the fire of knowledge. This is the meaning of ‘For him there are no settlings whatsoever’.

Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Samuggahītanti odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho, ‘‘idaṃ saccaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjanti nupalabbhanti, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.

Regarding ‘What is grasped after having made a decision among doctrines’: ‘Among doctrines’ (`dhammesu`) refers to the sixty-two kinds of wrong views. ‘After having made a decision’ (`niccheyya`) means having decided, having determined, having investigated, having thoroughly investigated, having weighed, having assessed, having made distinct, and having made manifest. ‘What is grasped’ (`samuggahītaṃ`) refers to limited grasping, grasping in a lump, grasping as the best, grasping in part, grasping in a heap, and collective grasping; that which is grasped, misapprehended, adhered to, settled upon, and resolved upon, thinking, ‘This is true, real, so, existent, as it is, not otherwise’—this does not exist, is not found, is not obtainable; it is abandoned, completely cut off, stilled, relinquished, incapable of arising again, and burned by the fire of knowledge. This is the meaning of ‘what is grasped after having made a decision among doctrines’.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṃ vā;

Nivesanā tassa na santi keci, dhammesu niccheyya samuggahīta’’nti.

“For whom there is no longing here for either extreme, for this state of being or that, whether here or hereafter; for him there are no settlings whatsoever, nor anything grasped after having made a decision among doctrines.”

37.

37.

Tassīdha diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññā;

Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ, kenīdha lokasmiṃ vikappayeyya.

“For him, here, in regard to what is seen, heard, or sensed, not even a subtle perception is formed. That brahmin, not taking up any view, by what could anyone in this world classify him?”

Tassīdha [Pg.86] diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññāti. Tassāti arahato khīṇāsavassa. Tassa diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā saññāpubbaṅgamatā saññāvikappayeyyatā saññāviggahena saññāya uṭṭhapitā samuṭṭhapitā kappitā pakappitā saṅkhatā abhisaṅkhatā saṇṭhapitā, diṭṭhi natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassīdha diṭṭhe va sute mute vā pakappitā natthi aṇūpi saññā.

Regarding ‘For him, here, in what is seen, heard, or sensed, not even a subtle perception is fabricated’: ‘For him’ (`tassa`) means for the Arahant whose cankers are destroyed. For him, in what is seen or in the purity of the seen, in what is heard or in the purity of the heard, in what is sensed or in the purity of the sensed—a view that is preceded by perception, specially fabricated by perception, and, through the special grasping of perception, is raised up, well raised up, fabricated, specially fabricated, formed, volitionally formed, and established—such a view does not exist, is not found, cannot be apprehended; it is abandoned, extirpated, stilled, relinquished, incapable of arising again, and burned by the fire of knowledge. This is the meaning of ‘For him, here, in what is seen, heard, or sensed, not even a subtle perception is fabricated’.

Taṃ brāhmaṇaṃ diṭṭhimanādiyānanti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti…pe… asito tādi pavuccate sa brahmā. Taṃ brāhmaṇaṃ diṭṭhimanādiyānanti. Taṃ brāhmaṇaṃ diṭṭhimanādiyantaṃ agaṇhantaṃ aparāmasantaṃ anabhinivesantanti – taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ.

Regarding ‘That brahmin, not adopting views’: ‘Brahmin’ means one who has banished seven things; identity view is banished... He is called ‘unattached’ and ‘such-like’ (`tādi`), he is a Brahmā. ‘That brahmin, not adopting views’ means that brahmin who is not adopting, not grasping, not misapprehending, and not adhering to a view. This is the meaning of ‘that brahmin, not adopting views’.

Kenīdha lokasmiṃ vikappayeyyāti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya kena dosena kappeyya kena mohena kappeyya kena mānena kappeyya kāya diṭṭhiyā kappeyya kena uddhaccena kappeyya kāya vicikicchāya kappeyya kehi anusayehi kappeyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyo kena kappeyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi, yena kappeyya vikappeyya vikappaṃ āpajjeyya. Lokasminti apāyaloke…pe… āyatanaloketi – kenīdha lokasmiṃ vikappayeyya.

Regarding ‘By what here in the world could he be classified?’: As for ‘conception’ (`kappā`), there are two conceptions: the conception of craving and the conception of views... this is the conception of craving... this is the conception of views. For that Arahant, the conception of craving is abandoned, the conception of views is relinquished. Due to the conception of craving having been abandoned, and due to the conception of views having been relinquished, by what lust could he be classified? By what hatred could he be classified? By what delusion could he be classified? By what conceit could he be classified? By what view could he be classified? By what restlessness could he be classified? By what doubt could he be classified? By what underlying tendencies could he be classified—as one who is ‘attached,’ or ‘hateful,’ or ‘deluded,’ or ‘firmly bound,’ or ‘misapprehending,’ or ‘gone to distraction,’ or ‘undecided,’ or ‘powerful’? Those formations are abandoned. Due to the formations having been abandoned, into what destination could he be classified—as a ‘hell-being,’ or one in the ‘animal realm,’ or one in the ‘realm of ghosts,’ or a ‘human,’ or a ‘deva,’ or ‘one with form,’ or ‘one without form,’ or ‘one with perception,’ or ‘one without perception,’ or ‘one with neither perception nor non-perception’? That cause does not exist, that condition does not exist, that reason does not exist, by which he could be classified, specially classified, or would fall into a special classification. ‘In the world’ means in the world of woe... in the world of the sense bases. This is the meaning of ‘By what here in the world could he be classified?’

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Tassīdha diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññā;

Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ, kenīdha lokasmiṃ vikappayeyyā’’ti.

“For him, here, in what is seen, heard, or sensed, there is not even the slightest conceived perception. That brahmin, not grasping at any view, by what, here in the world, could one characterize him?”

38.

38.

Na [Pg.87] kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;

Na brāhmaṇo sīlavatena neyyo, pāraṅgato na pacceti tādī.

They do not conceive, they do not place anything before them; even doctrines are not accepted by them. A brahmin is not to be led by morality and vows; having gone to the far shore, such a one does not return.

Na kappayanti na purekkharontīti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca. Katamo taṇhākappo? Yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ – ‘‘idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasatataṇhāvicaritaṃ – ayaṃ taṇhākappo. Katamo diṭṭhikappo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho, ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhikappo. Tesaṃ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappenti na janenti na sañjanenti na nibbattenti na abhinibbattentīti – na kappayanti.

They do not conceive nor place anything before them. 'Conceiving' refers to two kinds of conceiving: the conceiving of craving and the conceiving of views. What is the conceiving of craving? To the extent that something is marked off, bounded, limited, confined, grasped, or appropriated by what is called craving—thinking, 'This is mine, this belongs to me, this much is mine, up to this extent is mine; my forms, sounds, smells, tastes, tangibles; my coverings, garments, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses, and mares; fields, lands, silver and gold; villages, towns, and royal capitals; the realm and the countryside; the treasury and the storehouse'—indeed, the entire great earth is appropriated through craving. To the extent of all the one hundred and eight courses of craving: this is the conceiving of craving. What is the conceiving of views? The identity-view with twenty bases, the wrong view with ten bases, the view of extremes with ten bases; whatever such view, viewpoint, thicket of views, wilderness of views, contortion of views, vacillation of views, fetter of views, grasping, adherence, inclination, misapprehension, a bad path, a wrong path, wrongness, sectarian stronghold, perverted grasping, contrary grasping, distorted grasping, wrong grasping; grasping what is not real as real, up to the sixty-two kinds of views: this is the conceiving of views. For them, the conceiving of craving is abandoned, the conceiving of views is relinquished. Because the conceiving of craving is abandoned and the conceiving of views is relinquished, they do not conceive, produce, generate, create, or bring forth either the conceiving of craving or the conceiving of views. Thus, 'they do not conceive'.

Na purekkharontīti. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tesaṃ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā na diṭṭhiṃ vā purato katvā caranti na taṇhādhajā na taṇhāketū na taṇhādhipateyyā na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā. Na taṇhāya vā na diṭṭhiyā vā parivāretvā carantīti – na kappayanti na purekkharonti.

They do not place anything before them. 'Placing before' refers to two kinds of placing before: placing craving before and placing views before... This is placing craving before... This is placing views before. For them, placing craving before is abandoned, and placing views before is relinquished. Because placing craving before is abandoned and placing views before is relinquished, they do not conduct themselves having placed craving or views before them. They are not those with the banner of craving, not those with the standard of craving, not under the dominion of craving; not those with the banner of views, not those with the standard of views, not under the dominion of views. They do not conduct themselves surrounded by craving or by views—thus, 'they do not conceive, they do not place anything before them'.

Dhammāpi [Pg.88] tesaṃ na paṭicchitāseti. Dhammā vuccanti dvāsaṭṭhi diṭṭhigatāni. Tesanti tesaṃ arahantānaṃ khīṇāsavānaṃ. Na paṭicchitāseti ‘‘sassato loko, idameva saccaṃ moghamañña’’nti na paṭicchitāse. ‘‘Asassato loko… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti na paṭicchitāseti – dhammāpi tesaṃ na paṭicchitāse.

Even doctrines are not accepted by them. 'Doctrines' refers to the sixty-two views. 'By them' means by those arahants, whose taints are destroyed. 'Are not accepted' means they do not accept such views as: 'The world is eternal, this alone is true, all else is false'; 'The world is not eternal... the world is finite... the world is infinite... the soul is the same as the body... the soul is different from the body... a Tathāgata exists after death... a Tathāgata does not exist after death... a Tathāgata both exists and does not exist after death... a Tathāgata neither exists nor does not exist after death, this alone is true, all else is false'—thus, 'even doctrines are not accepted by them'.

Na brāhmaṇo sīlavatena neyyoti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti…pe… asito tādi vuccate sa brahmā. Na brāhmaṇo sīlavatena neyyoti. Brāhmaṇo sīlena vā vatena vā sīlabbatena vā na yāyati na niyyati na vuyhati na saṃharīyatīti – na brāhmaṇo sīlavatena neyyo.

A brahmin is not to be led by morality and observances. 'Na' is a negation. A brahmin is so called because he has banished seven things—identity view is banished... and so on... unattached, such a one is called a brahmin. 'A brahmin is not to be led by morality and observances' means: a brahmin is not moved, not led, not carried away, not drawn along by morality, or by observances, or by morality and observances—thus, 'a brahmin is not to be led by morality and observances'.

Pāraṅgato na pacceti tādīti. Pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. So pāraṅgato pārappatto antagato antappatto koṭigato koṭippatto [vitthāro] jātimaraṇasaṃsāro, natthi tassa punabbhavoti – pāraṅgato. Na paccetīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. Anāgāmimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati. Arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti – pāraṅgato na pacceti. Tādīti arahā pañcahākārehi tādī – iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

Having gone to the far shore, such a one does not return. The far shore is called the deathless, Nibbāna: the stilling of all formations, the relinquishing of all substrates, the destruction of craving, dispassion, cessation, Nibbāna. He has gone to the far shore, reached the far shore, gone to the end, reached the end, gone to the summit, reached the summit; for him there is no further becoming—thus, 'having gone to the far shore'. 'Does not return' means: he does not return to, does not go back to, does not revert to those defilements that were abandoned by the path of stream-entry. He does not return to... those defilements that were abandoned by the path of once-returning. He does not return to... those defilements that were abandoned by the path of non-returning. He does not return to... those defilements that were abandoned by the path of arahantship—thus, 'having gone to the far shore, he does not return'. 'Such a one' (tādī) means: an arahant is 'tādī' in five ways: he is 'tādī' in regard to the agreeable and disagreeable; he is 'tādī' because he has abandoned (cattāvī); he is 'tādī' because he has crossed over (tiṇṇāvī); he is 'tādī' because he is liberated (muttāvī); he is 'tādī' because he is so designated (taṃniddesā).

Kathaṃ arahā iṭṭhāniṭṭhe tādī? Arahā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī, nindāyapi tādī, sukhepi tādī, dukkhepi tādī. Ekacce bāhaṃ gandhena limpeyyuṃ, ekacce [Pg.89] bāhaṃ vāsiyā taccheyyuṃ – amusmiṃ natthi rāgo, amusmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno ugghātinighātivītivatto anurodhavirodhasamatikkanto. Evaṃ arahā iṭṭhāniṭṭhe tādī.

How is an arahant 'tādī' in regard to the agreeable and disagreeable? An arahant is 'tādī' in gain and in loss, in status and in disgrace, in praise and in blame, in pleasure and in pain. If some were to anoint one arm with perfumes, and others were to scrape the other arm with an adze—in the former case there is no lust, and in the latter case there is no aversion. He has abandoned attraction and repulsion, has overcome exaltation and denigration, and has fully transcended liking and disliking. In this way, an arahant is 'tādī' in regard to the agreeable and disagreeable.

Kathaṃ arahā cattāvīti tādī? Arahato rāgo catto vanto mutto pahīno paṭinissaṭṭho. Doso…pe… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā. Evaṃ arahā cattāvīti tādī.

How is an Arahant 'such' because of having abandoned? For an Arahant, lust is abandoned, vomited, released, eradicated, and relinquished. So too are hatred... delusion... anger... resentment... denigration of merit... malice... envy... stinginess... deceit... fraud... obstinacy... rivalry... conceit... arrogance... intoxication... heedlessness... all defilements... all misconducts... all distresses... all burnings... all torments... all unwholesome volitional formations—abandoned, vomited, released, eradicated, and relinquished. Thus, an Arahant is 'such' because of having abandoned.

Kathaṃ arahā tiṇṇāvīti tādī? Arahā kāmoghaṃ tiṇṇo bhavoghaṃ tiṇṇo diṭṭhoghaṃ tiṇṇo avijjoghaṃ tiṇṇo sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. So vuṭṭhavāso ciṇṇacaraṇo jātimaraṇasaṃsāro, natthi tassa punabbhavoti. Evaṃ arahā tiṇṇāvīti tādī.

How is an Arahant 'such' because of having crossed over? An Arahant has crossed the flood of sensual desire, crossed the flood of existence, crossed the flood of views, and crossed the flood of ignorance; he has crossed, crossed further, crossed completely, gone beyond, completely gone beyond, and surmounted the entire path of saṃsāra. He has lived the holy life and is perfected in conduct; for him, the saṃsāra of birth and death, which is renewed existence, is no more. Thus, an Arahant is 'such' because of having crossed over.

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

How is an Arahant 'such' because of being liberated? For an Arahant, the mind is freed, especially freed, and well freed from lust; the mind is freed, especially freed, and well freed from hatred; the mind is freed, especially freed, and well freed from delusion; from anger... from resentment... from denigration of merit... from malice... from envy... from stinginess... from deceit... from fraud... from obstinacy... from rivalry... from conceit... from arrogance... from intoxication... from heedlessness... from all defilements... from all misconducts... from all distresses... from all burnings... from all torments... from all unwholesome volitional formations, the mind is freed, especially freed, and well freed. Thus, an Arahant is 'such' because of being liberated.

Kathaṃ arahā taṃniddesā tādī? Arahā sīle sati sīlavāti taṃniddesā tādī; saddhāya sati saddhoti taṃniddesā tādī; vīriye sati vīriyavāti taṃniddesā tādī; satiyā sati satimāti taṃniddesā tādī; samādhimhi sati samāhitoti taṃniddesā tādī; paññāya sati paññavāti taṃniddesā tādī; vijjāya sati tevijjoti taṃniddesā tādī; abhiññāya sati chaḷabhiññoti taṃniddesā tādī. Evaṃ arahā taṃniddesā tādīti – pāraṅgato na pacceti tādī.

How is an Arahant 'such' because of that designation? When virtue is present, an Arahant is called 'virtuous'; because of that designation, he is 'such'. When faith is present, he is called 'faithful'; because of that designation, he is 'such'. When energy is present, he is called 'energetic'; because of that designation, he is 'such'. When mindfulness is present, he is called 'mindful'; because of that designation, he is 'such'. When concentration is present, he is called 'concentrated'; because of that designation, he is 'such'. When wisdom is present, he is called 'wise'; because of that designation, he is 'such'. When knowledge is present, he is called 'one endowed with the three knowledges'; because of that designation, he is 'such'. When direct knowledge is present, he is called 'one endowed with the six direct knowledges'; because of that designation, he is 'such'. Thus, an Arahant is 'such' because of that designation, as in the verse: 'Having gone to the far shore, he does not return, such a one'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na [Pg.90] kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;

Na brāhmaṇo sīlavatena neyyo, pāraṅgato na pacceti tādī’’ti.

“They do not form concepts nor put them forward; doctrines are not accepted by them. A brahmin is not to be led by virtue and vows; having gone to the far shore, such a one does not return.”

Paramaṭṭhakasuttaniddeso pañcamo.

The Fifth, the Exposition of the Paramaṭṭhaka Sutta.

6. Jarāsuttaniddeso

6. The Exposition of the Jarā Sutta

Atha jarāsuttaniddesaṃ vakkhati –

Now the Exposition of the Jarā Sutta will be explained.

39.

39.

Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati ;

Yo cepi aticca jīvati, atha kho so jarasāpi miyyati.

Indeed, this life is short; one dies even within a hundred years. And even if one lives beyond, one still dies of old age.

Appaṃ vata jīvitaṃ idanti. Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ thokaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya vā appakaṃ jīvitaṃ? Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati.

'Indeed, this life is short.' 'Life' means: lifespan, duration, sustenance, maintenance, movement, continuance, preservation, vitality, the life-faculty. Furthermore, for two reasons life is short, life is brief: due to the brevity of its duration, life is short; or due to the brevity of its essence, life is short. How is life short due to the brevity of its duration? In a past mind-moment, one lived; one does not live [now], one will not live. In a future mind-moment, one will live; one does not live [now], one did not live. In the present mind-moment, one lives; one did not live, one will not live.

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

“Life and individuality, and pleasure and pain entire, are associated with a single mind; the moment proceeds swiftly.

‘‘Cullāsītisahassāni, kappā tiṭṭhanti ye marū;

Na tveva tepi jīvanti, dvīhi cittehi saṃyutā.

“Those devas who remain for eighty-four thousand aeons—even they do not live on, being associated with two minds.

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

“Those aggregates which have ceased for one who is dying, or for one who is living here—all are similar, having passed away without relinking.”

‘‘Anantarā ca ye bhaggā, ye ca bhaggā anāgatā;

Tadantare niruddhānaṃ, vesamaṃ natthi lakkhaṇe.

“And for those [aggregates] that have ceased immediately past and those that will cease in the future, there is no difference in the characteristic of the [present] ones that cease in between.”

‘‘Anibbattena na jāto, paccuppannena jīvati;

Cittabhaggā mato loko, paññatti paramatthiyā.

“One is not born from the unmanifest; one lives by the present. The world is dead due to the cessation of the mind; ultimately, it is a mere concept.”

‘‘Yathā [Pg.91] ninnā pavattanti, chandena pariṇāmitā;

Acchinnadhārā vattanti, saḷāyatanapaccayā.

“Inclined by desire, they proceed according to that inclination; conditioned by the six sense bases, unbroken streams occur.”

‘‘Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā ye ca tiṭṭhanti, āragge sāsapūpamā.

“Having perished, they are not stored up; there is no accumulation in the future. Those that have arisen exist like a mustard seed on the point of an awl.”

‘‘Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;

Palokadhammā tiṭṭhanti, purāṇehi amissitā.

“For phenomena that have arisen, their perishing is imminent. They exist as things of a perishable nature, unmixed with those of the past.”

‘‘Adassanato āyanti, bhaṅgā gacchanti dassanaṃ;

Vijjuppādova ākāse, uppajjanti vayanti cā’’ti.

“They come from an unseen state, and upon perishing, they go to an unseen state. Like a flash of lightning in the sky, they arise and then they pass away.”

Evaṃ ṭhitiparittatāya appakaṃ jīvitaṃ.

Thus, life is short due to the brevity of its duration.

Kathaṃ sarasaparittatāya appakaṃ jīvitaṃ? Assāsūpanibaddhaṃ jīvitaṃ, passāsūpanibaddhaṃ jīvitaṃ, assāsapassāsūpanibaddhaṃ jīvitaṃ, mahābhūtūpanibaddhaṃ jīvitaṃ, kabaḷīkārāhārūpanibaddhaṃ jīvitaṃ, usmūpanibaddhaṃ jīvitaṃ, viññāṇūpanibaddhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā, ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā, sahabhūpi imesaṃ dubbalā, sampayogāpi imesaṃ dubbalā, sahajāpi imesaṃ dubbalā, yāpi payojikā sāpi dubbalā. Aññamaññaṃ ime niccadubbalā, aññamaññaṃ anavaṭṭhitā ime. Aññamaññaṃ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṃ ime. Yopi nibbattako so na vijjati.

How is life short due to the meagerness of its essence? Life is dependent on the in-breath; life is dependent on the out-breath; life is dependent on the in-breaths and out-breaths; life is dependent on the great elements; life is dependent on physical nutriment; life is dependent on bodily heat; life is dependent on consciousness. Their root is also weak. Their prior causes are also weak. Whatever conditions there are, they are also weak. Whatever cravings for existence produce them are also weak. Their co-arisen phenomena are also weak. Their associated phenomena are also weak. Their conascent phenomena are also weak. And that which instigates is also weak. These are constantly weak towards one another. These are not established in relation to one another. These cause one another to fall away. For there is no protection for one another. And these are not able to establish one another. And that which generates them is not to be found.

‘‘Na ca kenaci koci hāyati, gandhabbā ca ime hi sabbaso;

Purimehi pabhāvikā ime, yepi pabhāvikā te pure matā;

Purimāpi ca pacchimāpi ca, aññamaññaṃ na kadāci maddasaṃsū’’ti.

“No phenomenon is diminished by any other; for they are all conjoined for the purpose of reaching cessation. These present phenomena are produced by prior causes; and those causes that produced them have already ceased before. Neither the prior causes nor the subsequent results have ever seen one another.”

Evaṃ sarasaparittatāya appakaṃ jīvitaṃ.

Thus, life is short due to the meagerness of its essence.

Api ca, cātumahārājikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ [Pg.92] anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ. Tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ. Vuttañhetaṃ bhagavatā – ‘‘appamidaṃ, bhikkhave, manussānaṃ āyu, gamaniyo samparāyo, mantāya boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo.

Moreover, in comparison with the lifespan of the devas of the Four Great Kings, human life is scant, limited, trifling, momentary, fleeting, insignificant, not long-lasting, and not of long duration. In comparison with the lifespan of the devas of the Thirty-Three… the Yāma devas… the Tusita devas… the devas who delight in creation… the devas who wield power over others’ creations… the devas of Brahmā’s retinue, human life is scant, limited, trifling, momentary, fleeting, insignificant, not long-lasting, and not of long duration. For this was said by the Blessed One: 'Short, monks, is this life of humans; the next world is to be gone to; one should understand with wisdom; what is skillful should be done; the holy life should be lived; there is no non-dying for one who is born. Whoever, monks, lives long, lives for a hundred years, or a little less, or a little more.'

‘‘Appamāyu manussānaṃ, hīḷeyya naṃ suporiso;

Careyyādittasīsova natthi maccussanāgamo.

The life of humans is short; a good person should disdain it. One should fare as if one’s head were on fire, for there is no non-coming of death.

‘‘Accayanti ahorattā, jīvitaṃ uparujjhati;

Āyu khiyyati maccānaṃ, kunnadīnaṃva odaka’’nti.

Days and nights pass by, life is obstructed; the lifespan of mortals dwindles, like the water of small rivers.

Appaṃ vata jīvitaṃ idaṃ.

Indeed, brief is this life.

Oraṃ vassasatāpi miyyatīti. Kalalakālepi cavati marati antaradhāyati vippalujjati, abbudakālepi cavati marati antaradhāyati vippalujjati, pesikālepi cavati marati antaradhāyati vippalujjati, ghanakālepi cavati marati antaradhāyati vippalujjati, pasākhakālepi cavati marati antaradhāyati vippalujjati, jātamattopi cavati marati antaradhāyati vippalujjati, sūtigharepi cavati marati antaradhāyati vippalujjati, addhamāsikopi cavati marati antaradhāyati vippalujjati, māsikopi cavati marati antaradhāyati vippalujjati, dvemāsikopi…pe… temāsikopi… catumāsikopi… pañcamāsikopi cavati marati antaradhāyati vippalujjati, chamāsikopi… sattamāsikopi… aṭṭhamāsikopi… navamāsikopi… dasamāsikopi… saṃvaccharikopi cavati marati antaradhāyati vippalujjati, dvevassikopi… tivassikopi… catuvassikopi… pañcavassikopi … chavassikopi… sattavassikopi… aṭṭhavassikopi… navavassikopi… dasavassikopi… vīsativassikopi… tiṃsavassikopi… cattārīsavassikopi… paññāsavassikopi… saṭṭhivassikopi… sattativassikopi… asītivassikopi… navutivassikopi cavati marati antaradhāyati vippalujjatīti – oraṃ vassasatāpi miyyati.

One dies even before a hundred years. At the stage of the kalala, one passes away, dies, vanishes, and perishes. At the stage of the abbuda, one passes away, dies, vanishes, and perishes. At the stage of the pesi, one passes away, dies, vanishes, and perishes. At the stage of the ghana, one passes away, dies, vanishes, and perishes. At the stage of limb formation, one passes away, dies, vanishes, and perishes. At the very moment of birth, one passes away, dies, vanishes, and perishes. In the delivery chamber, one passes away, dies, vanishes, and perishes. At half a month old, one passes away, dies, vanishes, and perishes. At one month old, one passes away, dies, vanishes, and perishes. At two months old... three months old... four months old... five months old, one passes away, dies, vanishes, and perishes. At six months old... seven months old... eight months old... nine months old... ten months old... one year old, one passes away, dies, vanishes, and perishes. At two years old... three years old... four years old... five years old... six years old... seven years old... eight years old... nine years old... ten years old... twenty years old... thirty years old... forty years old... fifty years old... sixty years old... seventy years old... eighty years old... ninety years old, one passes away, dies, vanishes, and perishes. Thus, one dies even before a hundred years.

Yo [Pg.93] cepi aticca jīvatīti. Yo vassasataṃ atikkamitvā jīvati so ekaṃ vā vassaṃ jīvati, dve vā vassāni jīvati, tīṇi vā vassāni jīvati, cattāri vā vassāni jīvati, pañca vā vassāni jīvati…pe… dasa vā vassāni jīvati, vīsati vā vassāni jīvati, tiṃsaṃ vā vassāni jīvati, cattārīsaṃ vā vassāni jīvatīti – yo cepi aticca jīvati. Atha kho so jarasāpi miyyatīti. Yadā jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto khaṇḍadanto palitakeso vilūnaṃ khalitasiro valinaṃ tilakāhatagatto vaṅko bhoggo daṇḍaparāyano, so jarāyapi cavati marati antaradhāyati vippalujjati, natthi maraṇamhā mokkho.

And even if one lives beyond: Whoever lives, having surpassed a hundred years, that person lives for one year, or lives for two years, or lives for three years, or lives for four years, or lives for five years… or lives for ten years, or lives for twenty years, or lives for thirty years, or lives for forty years—this is 'and even if one lives beyond.' Yet, that one still dies of old age: When one is aged, old, of great age, has traversed the path of life, has reached the final stage of life, has broken teeth, has grey hair, has a bald head as if the hair were plucked out, has a wrinkled body covered with dark spots, is bent, is stooped, has a staff as their support; that person passes away due to old age, dies, vanishes, and perishes. There is no escape from death.

‘‘Phalānamiva pakkānaṃ, pāto patanato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

Just as for ripe fruits, there is fear of falling in the morning, so for mortals who are born, there is constant fear of death.

‘‘Yathāpi kumbhakārassa, katā mattikabhājanā;

Sabbe bhedanapariyantā, evaṃ maccāna jīvitaṃ.

Just as all clay vessels made by a potter have breaking as their end, so is the life of mortals.

‘‘Daharā ca mahantā ca, ye bālā ye ca paṇḍitā;

Sabbe maccuvasaṃ yanti, sabbe maccuparāyanā.

Both the young and the great, both those who are fools and those who are wise—all go into the power of death, all have death as their final destination.

‘‘Tesaṃ maccuparetānaṃ, gacchataṃ paralokato;

Na pitā tāyate puttaṃ, ñātī vā pana ñātake.

Of those overcome by death, going to the next world, a father does not protect his son, nor do relatives protect their kin.

‘‘Pekkhataññeva ñātīnaṃ, passa lālappataṃ puthu;

Ekamekova maccānaṃ, govajjho viya niyyati;

Evamabbhāhato loko, maccunā ca jarāya cā’’ti.

Behold, while their relatives are looking on, the many who are lamenting. Each and every mortal is led away, like an ox to be slaughtered. Thus is the world afflicted by death and by old age.

Atha kho so jarasāpi miyyati.

Yet, that one still dies of old age.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati;

Yo cepi aticca jīvati, atha kho so jarasāpi miyyatī’’ti.

Indeed, brief is this life; one dies before a hundred years. And even if one lives beyond, yet that one still dies of old age.

40.

40.

Socanti [Pg.94] janā mamāyite, na hi santi niccā pariggahā;

Vinābhāvaṃ santamevidaṃ, iti disvā nāgāramāvase.

People grieve on account of what is cherished as 'mine,' for possessions are not permanent. This existing state is simply one of separation; having seen this, one should dwell in the homeless state.

Socanti janā mamāyiteti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Mamāyitaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti. Mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – socanti janā mamāyite.

People grieve over what is cherished as 'mine.' 'People' means nobles, brahmins, merchants, workers, householders, renunciates, devas, and humans. 'Possessiveness' is twofold: possessiveness as craving and possessiveness as wrong view... This is possessiveness as craving... This is possessiveness as wrong view. They grieve over a cherished object, suspecting it will be taken by force; they grieve while it is being taken by force; and they grieve when it has been taken by force. They grieve over a cherished object, suspecting it will alter; they grieve while it is altering; and they grieve when it has altered. They become weary, they lament, they beat their breasts and wail, and they fall into confusion. Thus, people grieve over what is cherished as 'mine.'

Na hi santi niccā pariggahāti. Dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Taṇhāpariggaho anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. Diṭṭhipariggahopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. Vuttañhetaṃ bhagavatā – ‘‘passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāyaṃ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Sādhu, bhikkhave! Ahampi kho etaṃ, bhikkhave, pariggahaṃ na samanupassāmi, yvāyaṃ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’’ti. Pariggahā niccā dhuvā sassatā avipariṇāmadhammā natthi na santi na saṃvijjanti na labbhantīti – na hi santi niccā pariggahā.

For there are no permanent possessions. There are two kinds of possessions: the possession of craving and the possession of views... This is the possession of craving... This is the possession of views. The possession of craving is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation, subject to change. The possession of views is also impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation, subject to change. And this was said by the Blessed One: “Do you see, bhikkhus, any possession that is permanent, stable, eternal, not subject to change, and will remain just the same for all eternity?” “No, venerable sir.” “Good, bhikkhus! I too do not see any possession that is permanent, stable, eternal, not subject to change, and will remain just the same for all eternity.” Permanent, stable, eternal, and unchangeable possessions do not exist, are not, are not found, and are not obtainable—thus: 'For there are no permanent possessions.'

Vinābhāvaṃ santamevidanti. Nānābhāve vinābhāve aññathābhāve sante saṃvijjamāne upalabbhiyamāne. Vuttañhetaṃ bhagavatā – ‘‘alaṃ, ānanda! Mā soci mā paridevi. Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā – yaṃ taṃ jātaṃ [Pg.95] bhūtaṃ saṅkhataṃ palokadhammaṃ taṃ vata mā palujjī’ti! Netaṃ ṭhānaṃ vijjati. Purimānaṃ purimānaṃ khandhānaṃ dhātūnaṃ āyatanānaṃ vipariṇāmaññathābhāvā pacchimā pacchimā khandhā ca dhātuyo ca āyatanāni ca pavattantī’’ti – vinābhāvaṃ santamevidaṃ.

Separation is indeed inherent. This means that difference, separation, and otherness are present, existing, and found. And this was said by the Blessed One: “Enough, Ānanda! Do not grieve, do not lament. Was it not declared by me long ago, Ānanda, that with all that is dear and beloved there is difference, separation, and otherness? How, Ānanda, could it be obtained here that what is born, come to be, conditioned, and of a nature to perish, should not perish? That state of things is not found. Because of the transformation and other-becoming of preceding aggregates, elements, and sense bases, succeeding aggregates, elements, and sense bases come to be.” Thus: 'Separation is indeed inherent.'

Iti disvā nāgāramāvaseti. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ. Itīti iti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti – iti disvā. Nāgāramāvaseti sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – iti disvā nāgāramāvase.

Regarding 'Having seen thus, one should dwell homeless': As for 'iti', it is a word-juncture, a word-connection, a phrase-filler, a combination of syllables, a smoothness of consonants, this being in the sequence of words. As for 'iti disvā', it means having seen, having perceived, having weighed, having judged, having made clear, having made manifest in regard to what is held as 'mine'—thus, 'having seen'. As for 'nāgāramāvase', it means having cut off all the impediments of the household life, having cut off the impediment of children and wife, having cut off the impediment of relatives, having cut off the impediment of friends and associates, having cut off the impediment of stored-up things, having shaved off hair and beard, having donned the saffron-colored robes, having gone forth from the home life into homelessness, having attained the state of possessing nothing, one should fare alone, dwell alone, move about alone, conduct oneself alone, maintain oneself alone, and sustain oneself alone—thus, 'having seen, one should dwell homeless'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Socanti janā mamāyite, na hi santi niccā pariggahā;

Vinābhāvaṃ santamevidaṃ, iti disvā nāgāramāvase’’ti.

“People grieve over what they hold as 'mine,' for possessions are not permanent; seeing that this separation is inherent, one should dwell homeless.”

41.

41.

Maraṇenapi taṃ pahīyati yaṃ puriso mamidanti maññati;

Etampi viditvāna paṇḍito, na mamattāya nametha māmako.

That which a person considers ‘this is mine’ is abandoned even by death; knowing this, the wise person, who is attached to what is 'mine', should not incline towards 'mineness'.

Maraṇenapi taṃ pahīyatīti. Maraṇanti yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccumaraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo. Tanti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Pahīyatīti pahīyati jahīyati vijahīyati antaradhāyati vippalujjati. Bhāsitampi hetaṃ –

Regarding 'By death, even that is abandoned': ‘Death’ means, for those various beings from their various groups of beings, the decease, passing away, breaking up, disappearance, dying as death, completion of time, breaking up of the aggregates, casting off of the corpse, and the cutting off of the life faculty. ‘That’ refers to form, feeling, perception, formations, and consciousness. ‘Is abandoned’ means it is abandoned, given up, relinquished, disappears, and is destroyed. For this too has been stated:

‘‘Pubbeva [Pg.96] maccaṃ vijahanti bhogā, maccova ne pubbataraṃ jahāti;

Asassatā bhogino kāmakāmī, tasmā na socāmahaṃ sokakāle.

“Possessions abandon a mortal beforehand, or the mortal abandons them even earlier. O craver of sensual pleasures, possessions are impermanent; therefore, in a time of sorrow, I do not grieve.

‘‘Udeti āpūrati veti cando, attaṃ gametvāna paleti sūriyo;

Viditā mayā sattuka lokadhammā, tasmā na socāmahaṃ sokakāle’’ti.

“The moon rises, is full, and wanes; the sun, having gone to its setting, departs. O Sattuka, I have understood the worldly conditions; therefore, in a time of sorrow, I do not grieve.”

Maraṇenapi taṃ pahīyati. Yaṃ puriso mamidanti maññatīti. Yanti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Purisoti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Mamidanti maññatīti taṇhāmaññanāya maññati, diṭṭhimaññanāya maññati, mānamaññanāya maññati, kilesamaññanāya maññati, duccaritamaññanāya maññati, payogamaññanāya maññati, vipākamaññanāya maññatīti – yaṃ puriso mamidanti maññati.

Regarding 'By death, even that is abandoned. That which a person considers ‘this is mine’': ‘That which’ refers to form, feeling, perception, formations, and consciousness. ‘Person’ is a reckoning, a designation, a concept, a term of common usage, a name, a naming, a denomination, an utterance, an expression, an appellation. ‘Considers, “this is mine”’ means one considers through the conceiving of craving, the conceiving of views, the conceiving of conceit, the conceiving of defilements, the conceiving of misconduct, the conceiving of exertion, or the conceiving of results—this is 'that which a person considers, “this is mine.”’

Etampi viditvāna paṇḍitoti. Etaṃ ādīnavaṃ ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti, etampi viditvā paṇḍito dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – etampi viditvāna paṇḍito.

Regarding 'Having known this as well, the wise person': This means having known this danger in regard to what is held as 'mine'—having understood, comprehended, weighed, considered, discerned, and made it manifest. A wise person is discerning, intelligent, learned, knowing, discriminating, and insightful. This is the meaning of 'Having known this as well, the wise person'.

Na mamattāya nametha māmakoti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Māmakoti buddhamāmako dhammamāmako saṅghamāmako. So bhagavantaṃ mamāyati, bhagavā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā; apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Na ca te imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā; anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti’’.

Na mamattāya nametha māmakoti. As for ‘possessiveness’ (mamattā), there are two kinds of possessiveness: possessiveness due to craving and possessiveness due to views… This is possessiveness due to craving… This is possessiveness due to views. As for ‘a devotee’ (māmako), this is one who cherishes the Buddha, one who cherishes the Dhamma, one who cherishes the Sangha. That person cherishes the Blessed One, and the Blessed One accepts that person. For this was said by the Blessed One: ‘Bhikkhus, those bhikkhus who are deceitful, obstinate, garrulous, frivolous, arrogant, and unconcentrated—they are not, bhikkhus, my true disciples; and those bhikkhus are far removed from this Dhamma and Discipline. They do not attain growth, increase, and abundance in this Dhamma and Discipline. But, bhikkhus, those bhikkhus who are without deceit, without garrulity, wise, not obstinate, and well-concentrated—they indeed, bhikkhus, are my true disciples; and those bhikkhus are not far removed from this Dhamma and Discipline. They attain growth, increase, and abundance in this Dhamma and Discipline.’”

‘‘Kuhā [Pg.97] thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

“Deceitful, obstinate, garrulous, frivolous, arrogant, and unconcentrated— they do not grow in the Dhamma taught by the Perfectly Enlightened One.”

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’.

“Without deceit, without garrulity, wise, not obstinate, and well-concentrated— they truly grow in the Dhamma taught by the Perfectly Enlightened One.”

Na mamattāya nametha māmakoti. Māmako taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattāya na nameyya na onameyya, na taṃninno assa na tappoṇo na tappabbhāro na tadadhimutto na tadadhipateyyoti – na mamattāya nametha māmako.

‘A devotee should not incline to possessiveness.’ A devotee, having abandoned possessiveness due to craving and relinquished possessiveness due to views, should not incline to possessiveness, nor bend towards it, nor be disposed towards it, nor be inclined towards it, nor be biased towards it, nor be intent on it, nor have it as their master. Thus, ‘a devotee should not incline to possessiveness.’”

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Maraṇenapi taṃ pahīyati, yaṃ puriso mamidanti maññati;

Etampi viditvāna paṇḍito, na mamattāya nametha māmako’’ti.

“That which a person thinks ‘this is mine’ is abandoned even by death; a wise devotee, having understood this, should not incline to possessiveness.”

42.

42.

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passati.

“As a person, upon waking, does not see one they met in a dream; even so, one does not see a beloved person who is departed, who has passed away.”

Supinena yathāpi saṅgatanti. Saṅgataṃ samāgataṃ samāhitaṃ sannipatitanti – supinena yathāpi saṅgataṃ. Paṭibuddho puriso na passatīti yathā puriso supinagato candaṃ passati, sūriyaṃ passati, mahāsamuddaṃ passati, sineruṃ pabbatarājānaṃ passati, hatthiṃ passati, assaṃ passati, rathaṃ passati, pattiṃ passati, senābyūhaṃ passati, ārāmarāmaṇeyyakaṃ passati, vanarāmaṇeyyakaṃ…pe… bhūmirāmaṇeyyakaṃ… pokkharaṇīrāmaṇeyyakaṃ passati; paṭibuddho na kiñci passatīti – paṭibuddho puriso na passati.

“As if met in a dream”: `saṅgataṃ` means met, come together, gathered. This is the meaning of the phrase “as if met in a dream.” “A person, upon waking, does not see”: Just as a person who is dreaming sees the moon, sees the sun, sees the great ocean, sees Sineru, the king of mountains, sees an elephant, sees a horse, sees a chariot, sees an infantryman, sees an army arrayed for battle, sees a delightful park, sees a delightful forest, sees delightful land, sees a delightful square pond; but upon awakening, sees nothing at all. This is the meaning of “a person, upon waking, does not see.”

Evampi piyāyitaṃ jananti. Evanti opammasampaṭipādanaṃ. Piyāyitaṃ jananti mamāyitaṃ janaṃ mātaraṃ vā pitaraṃ vā bhātaraṃ vā bhaginiṃ vā puttaṃ vā dhītaraṃ vā mittaṃ vā amaccaṃ vā ñātiṃ vā sālohitaṃ vāti – evampi piyāyitaṃ janaṃ.

“Even so a beloved person”: `Evaṃ` is for the accomplishment of the simile. “A beloved person” means a person held dear, whether a mother, a father, a brother, a sister, a son, a daughter, a friend, a minister, a maternal relative, or a paternal relative. This is the meaning of “even so a beloved person.”

Petaṃ [Pg.98] kālaṅkataṃ na passatīti. Peto vuccati mato. Kālaṅkataṃ na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – petaṃ kālaṅkataṃ na passati.

“Does not see the departed, the one who has passed away”: The dead are called the departed (`peta`). One does not see, does not behold, does not realize, does not find, does not obtain the one who has passed away. This is the meaning of “does not see the departed, the one who has passed away.”

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passatī’’ti.

“Just as a person, having met someone in a dream, does not see them upon waking; even so, a beloved person, departed and passed away, is not seen.”

43.

43.

Diṭṭhāpi sutāpi te janā, yesaṃ nāmamidaṃ pavuccati;

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno.

Those people have been seen and heard, of whom this name is spoken; for the departed being, only the name to be spoken remains.

Diṭṭhāpi sutāpi te janāti. Diṭṭhāti ye cakkhuviññāṇābhisambhūtā. Sutāti ye sotaviññāṇābhisambhūtā. Te janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā cāti – diṭṭhāpi sutāpi te janā.

“Those people have been seen and heard”: “Seen” means those who are cognized by eye-consciousness. “Heard” means those who are cognized by ear-consciousness. “Those people” means nobles, brahmins, merchants, commoners, householders, renunciants, devas, and humans. This is the meaning of “those people have been seen and heard.”

Yesaṃ nāmamidaṃ pavuccatīti. Yesanti yesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Nāmanti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Pavuccatīti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – yesaṃ nāmamidaṃ pavuccati.

Regarding 'of whom this name is spoken': 'Of whom' refers to those nobles, brahmins, merchants, commoners, householders, renunciants, devas, and humans. 'Name' means reckoning, designation, concept, expression, name, nomenclature, appellation, etymology, that which manifests, and speech. 'Is spoken' means it is said, it is particularly spoken, it is told, it is recited, it is made clear, and it is expressed. This is the meaning of 'of whom this name is spoken'.

Nāmaṃyevāvasissati akkheyyanti. Rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ pahīyati jahīyati vijahīyati antaradhāyati vippalujjati, nāmaṃyevāvasissati. Akkheyyanti. Akkhātuṃ kathetuṃ bhaṇituṃ dīpayituṃ voharitunti – nāmaṃ evāvasissati akkheyyaṃ. Petassa jantunoti. Petassāti matassa kālaṅkatassa. Jantunoti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassāti – petassa jantuno.

Regarding 'Only the name remains to be spoken': That which pertains to form, feeling, perception, formations, and consciousness is abandoned, given up, forsaken, disappears, and is destroyed; only the name remains. 'To be spoken' means for the purpose of telling, speaking, saying, making clear, or expressing. This is the meaning of 'only the name remains to be spoken'. Regarding 'of the departed being': 'Of the departed' means of the dead, of one who has passed away. 'Of a being' means of a creature, a person, a man, an individual, a living being, one who is born, a creature, one who goes by the faculties, or a human. This is the meaning of 'of the departed being'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Diṭṭhāpi [Pg.99] sutāpi te janā, yesaṃ nāmamidaṃ pavuccati;

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno’’ti.

“Those people who were seen and heard, for whom this name is spoken; only the name remains, to be spoken of, for the departed being.”

44.

44.

Sokapparidevamaccharaṃ, na pajahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino.

The greedy, attached to what they consider 'mine', do not abandon sorrow, lamentation, and stinginess. Therefore, the sages, seers of security, having abandoned possessions, went about their way.

Sokapparidevamaccharaṃ na pajahanti giddhā mamāyiteti. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antodāho antoparidāho cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa…pe… diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Macchariyanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Mamāyitaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti, mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti, mamāyitaṃ vatthuṃ acchedasaṅkinopi paridevanti, acchijjantepi [Pg.100] paridevanti, acchinnepi paridevanti. Mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi paridevanti, vipariṇāmantepi paridevanti, vipariṇatepi paridevanti. Mamāyitaṃ vatthuṃ rakkhanti gopenti pariggaṇhanti mamāyanti maccharāyanti; mamāyitasmiṃ vatthusmiṃ sokaṃ na jahanti, paridevaṃ na jahanti, macchariyaṃ na jahanti, gedhaṃ na jahanti nappajahanti na vinodenti na byantiṃ karonti na anabhāvaṃ gamentīti – sokapparidevamaccharaṃ nappajahanti giddhā mamāyite.

“Greedy for what is held as ‘mine’, they do not abandon sorrow, lamentation, and stinginess.” Herein, sorrow is, for one afflicted by the destruction of relatives, or afflicted by the destruction of wealth, or afflicted by the destruction of health, or afflicted by the destruction of virtue, or afflicted by the destruction of right view; for one beset by some other kind of destruction, or for one afflicted by some other state of suffering: sorrow, the act of sorrowing, the state of sorrow, inner sorrow, inner anguish, inner burning, inner torment, the scorching of the mind, dejection, the dart of sorrow. Lamentation is, for one afflicted by the destruction of relatives… or afflicted by the destruction of right view; for one beset by some other kind of destruction, or for one afflicted by some other state of suffering: wailing, lamentation, the act of wailing, the act of lamenting, the state of one who wails, the state of one who laments, verbal prattle, incoherent speech, babbling, the act of babbling, and the state of one who babbles. Stinginess: there are five kinds of stinginess—stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding beauty, and stinginess regarding the Dhamma. Whatever stinginess of this sort—being stingy, the state of being stingy, avarice, miserliness, a constricted mentality, the grasping nature of the mind—this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess, stinginess regarding the elements is also stinginess, stinginess regarding the sense bases is also stinginess; this grasping is called stinginess. Greed is said to be craving. Whatever is passion, intense passion… covetousness, greed, an unwholesome root. ‘Mineness’: there are two kinds of ‘mineness’—‘mineness’ due to craving and ‘mineness’ due to views… This is ‘mineness’ due to craving… This is ‘mineness’ due to views. They sorrow over an object cherished as ‘mine’, fearing it may be seized; they sorrow while it is being seized; they sorrow when it has been seized. They sorrow over an object cherished as ‘mine’, fearing it may change; they sorrow while it is changing; they sorrow when it has changed. They lament over an object cherished as ‘mine’, fearing it may be seized; they lament while it is being seized; they lament when it has been seized. They lament over an object cherished as ‘mine’, fearing it may change; they lament while it is changing; they lament when it has changed. They guard, protect, take possession of, cherish as ‘mine’, and are stingy about an object cherished as ‘mine’. Regarding an object cherished as ‘mine’, they do not abandon sorrow, they do not abandon lamentation, they do not abandon stinginess, they do not abandon greed; they do not utterly abandon it, do not dispel it, do not bring it to an end, do not cause it to cease to be. Thus, “greedy for what is held as ‘mine’, they do not utterly abandon sorrow, lamentation, and stinginess.”

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassinoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamānā mamattesūti – tasmā. Munayoti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgatā munayo monappattā. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ…pe… saṅgajālamaticca so muni. Pariggahoti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Munayo taṇhāpariggahaṃ pariccajitvā diṭṭhipariggahaṃ paṭinissajjitvā cajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā acariṃsu vihariṃsu iriyiṃsu vattiṃsu pāliṃsu yapiṃsu yāpiṃsu. Khemadassinoti khemaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Khemadassinoti khemadassino tāṇadassino leṇadassino saraṇadassino abhayadassino accutadassino amatadassino nibbānadassinoti – tasmā munayo pariggahaṃ hitvā acariṃsu khemadassino.

“Therefore, the sages, having abandoned grasping, practiced as seers of the secure state.” Herein: `Tasmā` (Therefore) means: for that reason, on that account, from that cause, from that ground, seeing this danger in things held as 'mine'—thus, `tasmā`. `Munayo` (sages): `mona` is said to be knowledge. That which is wisdom, understanding... non-delusion, investigation of the Dhamma, right view. Those endowed with that knowledge are `munayo`, sages, who have attained sagehood. There are three sagely practices: sagely practice of body, sagely practice of speech, sagely practice of mind... Having overcome the net of attachments, that one is a sage. `Pariggahaṃ` (grasping): there are two kinds of grasping—grasping through craving and grasping through views... this is grasping through craving... this is grasping through views. The `munayo` (sages), having abandoned grasping through craving, having relinquished grasping through views—having given it up, forsaken it, dispelled it, annihilated it, and brought it to non-existence—practiced, dwelt, moved, conducted themselves, maintained themselves, sustained themselves, and caused themselves to be sustained. `Khemadassino` (seers of the secure state): the secure state (`khema`) is said to be the deathless, Nibbāna. That which is the stilling of all conditioned things, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. `Khemadassino` means: seers of the secure state, seers of the shelter, seers of the refuge, seers of the sanctuary, seers of the fearless state, seers of the unperishing, seers of the deathless, seers of Nibbāna. Thus is the meaning of “Therefore, the sages, having abandoned grasping, practiced as seers of the secure state.”

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Sokapparidevamaccharaṃ, na jahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino’’ti.

“Those who are greedy for what is ‘mine’ do not abandon sorrow, lamentation, and stinginess; therefore, the sages, seers of the secure state, wandered, having abandoned grasping.”

45.

45.

Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

For a monk of withdrawn conduct, who frequents a solitary abode, they call this his harmony: that he does not reveal himself in any state of becoming.

Patilīnacarassa [Pg.101] bhikkhunoti. Patilīnacarā vuccanti satta sekkhā. Arahā patilīno. Kiṃkāraṇā patilīnacarā vuccanti satta sekkhā? Te tato tato cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, sotadvāre cittaṃ…pe… ghānadvāre cittaṃ… jivhādvāre cittaṃ… kāyadvāre cittaṃ… manodvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Yathā kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativaṭṭati na sampasāriyati; evameva tato tato cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṃ…pe… sotadvāre cittaṃ… ghānadvāre cittaṃ… jivhādvāre cittaṃ… kāyadvāre cittaṃ… manodvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Taṃkāraṇā patilīnacarā vuccanti satta sekkhā. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – patilīnacarassa bhikkhuno.

Of the monk with withdrawn conduct. The seven trainees are called 'those of withdrawn conduct.' An Arahant is withdrawn. For what reason are the seven trainees called 'those of withdrawn conduct'? They withdraw, shrink back, roll up, restrain, control, ward off, guard, and protect their minds from this and that as they fare, move about, dwell, maintain their posture, carry on, protect, sustain themselves, and keep themselves going; at the eye-door, they withdraw, shrink back, roll up, restrain, control, ward off, guard, and protect their minds as they fare, move about, dwell, maintain their posture, carry on, protect, sustain themselves, and keep themselves going; and similarly at the ear-door, at the nose-door, at the tongue-door, at the body-door, and at the mind-door, they withdraw, shrink back, roll up, restrain, control, ward off, guard, and protect their minds as they fare, move about, dwell, maintain their posture, carry on, protect, sustain themselves, and keep themselves going. Just as a chicken's feather or a strip of sinew thrown into a fire shrinks, curls up, and rolls up, and does not spread out; just so, they withdraw, shrink back, roll up, restrain, control, ward off, guard, and protect their minds from this and that as they fare, move about, dwell, maintain their posture, carry on, protect, sustain themselves, and keep themselves going; and similarly at the eye-door, at the ear-door, at the nose-door, at the tongue-door, at the body-door, and at the mind-door, they withdraw, shrink back, roll up, restrain, control, ward off, guard, and protect their minds as they fare, move about, dwell, maintain their posture, carry on, protect, sustain themselves, and keep themselves going. For this reason the seven trainees are called 'those of withdrawn conduct.' As for 'of a monk,' it refers to a monk who is a virtuous worldling or a monk who is a trainee—that is, of the monk with withdrawn conduct.

Bhajamānassa vivittamāsananti āsanaṃ vuccati yattha nisīdanti – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyagandhaghāyanena… asappāyarasasāyanena… asappāyaphoṭṭhabbaphusanena… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ vivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajamānassa vivittamāsanaṃ.

For one who frequents a secluded seat: 'Seat' refers to a place where one sits—a bed, a chair, a cushion, a mat, a piece of hide, a grass spread, a leaf spread, or a straw spread. That seat is empty, secluded, and remote from the sight of disagreeable forms, from the sound of disagreeable sounds, from the smell of disagreeable odors, from the taste of disagreeable flavors, from the touch of disagreeable tactile objects, and from the five disagreeable strands of sensual pleasure. For one who resorts to, frequents, cultivates, dwells in, constantly cultivates, or intimately cultivates that secluded seat—this is the meaning of 'for one who frequents a secluded seat.'

Sāmaggiyamāhu [Pg.102] tassa taṃ, yo attānaṃ bhavane na dassayeti. Sāmaggiyoti tisso sāmaggiyo – gaṇasāmaggī, dhammasāmaggī, anabhinibbattisāmaggī. Katamā gaṇasāmaggī? Bahu cepi bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti – ayaṃ gaṇasāmaggī. Katamā dhammasāmaggī? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Te ekato pakkhandanti pasīdanti sampatiṭṭhanti vimuccanti; na tesaṃ dhammānaṃ vivādo pavivādo atthi – ayaṃ dhammasāmaggī. Katamā anabhinibbattisāmaggī? Bahu cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti; na tesaṃ nibbānadhātuyā ūnattaṃ vā puṇṇattaṃ vā paññāyati – ayaṃ anabhinibbattisāmaggī. Bhavaneti nerayikānaṃ nirayo bhavanaṃ, tiracchānayonikānaṃ tiracchānayoni bhavanaṃ, pettivisayikānaṃ pettivisayo bhavanaṃ, manussānaṃ manussaloko bhavanaṃ, devānaṃ devaloko bhavananti. Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassayeti. Tassesā sāmaggī etaṃ channaṃ etaṃ patirūpaṃ etaṃ anucchavikaṃ etaṃ anulomaṃ, yo evaṃ paṭicchanne niraye attānaṃ na dasseyya, tiracchānayoniyaṃ attānaṃ na dasseyya, pettivisaye attānaṃ na dasseyya, manussaloke attānaṃ na dasseyya, devaloke attānaṃ na dasseyyāti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

They speak of harmony for one who does not manifest oneself in any state of existence. As for 'harmony,' there are three kinds of harmony: harmony of the community, harmony of the Dhamma, and harmony of non-becoming. What is harmony of the community? When many bhikkhus dwell together in concord, in mutual appreciation, without dispute, blending like milk and water, regarding one another with loving eyes—this is harmony of the community. What is harmony of the Dhamma? The four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five strengths, the seven factors of enlightenment, and the Noble Eightfold Path. These converge on one object, become clear, are well-established, and are released; there is no dispute or contention among these dhammas—this is harmony of the Dhamma. What is harmony of non-becoming? When many bhikkhus attain final Nibbāna with the Nibbāna-element that has no residue remaining, no deficiency or fullness is discerned in that Nibbāna-element—this is harmony of non-becoming. As for 'state of existence' (bhavana): for hell-beings, hell is their state of existence; for those in the animal realm, the animal realm is their state of existence; for those in the sphere of hungry ghosts, the sphere of hungry ghosts is their state of existence; for humans, the human world is their state of existence; for devas, the deva world is their state of existence. They speak of harmony for one who does not manifest oneself in any state of existence. For such a one, this is harmony, this is fitting, this is suitable, this is appropriate, this is in conformity: that one would not manifest oneself in the hidden hell, would not manifest oneself in the animal realm, would not manifest oneself in the sphere of hungry ghosts, would not manifest oneself in the human world, would not manifest oneself in the deva world. Thus they have declared, thus they teach, thus they recite, thus they illuminate, thus they designate it: 'They speak of harmony for one who does not manifest oneself in any state of existence.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye’’ti.

For the bhikkhu of withdrawn conduct, who frequents a secluded seat, they speak of harmony; for him who does not manifest himself in any state of existence.

46.

46.

Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpati.

The sage is unattached everywhere; he makes nothing dear nor undear. Lamentation and avarice do not adhere to him, just as water does not cling to a lotus leaf.

Sabbattha [Pg.103] munī anissitoti. Sabbaṃ vuccati dvādasāyatanāni – cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Anissitoti. Dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Muni taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito sotaṃ anissito ghānaṃ anissito jivhaṃ anissito kāyaṃ anissito manaṃ anissito rūpe… sadde… gandhe… rase… phoṭṭhabbe… dhamme… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ … nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… sabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – sabbattha muni anissito.

In the explanation of 'Everywhere the sage is unattached': 'All' is said of the twelve sense bases—the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects. As for 'sage,' knowledge is called 'mona'... having transcended the net of attachment, he is a sage. As for 'unattached,' there are two kinds of dependence: dependence on craving and dependence on views... The sage, having abandoned dependence on craving and relinquished dependence on views, is unattached to the eye, unattached to the ear, unattached to the nose, unattached to the tongue, unattached to the body, unattached to the mind; unattached to forms, sounds, odors, tastes, tangibles, mental objects; unattached to family, group, dwelling, gain, fame, praise, pleasure, robes, almsfood, lodging, medicinal requisites and supplies; unattached to the sensual realm, the form realm, the formless realm; unattached to sensual existence, form existence, formless existence, existence with perception, existence without perception, existence with neither perception nor non-perception, existence with one constituent, existence with four constituents, existence with five constituents; unattached to the past, the future, the present, the seen, the heard, the sensed, the cognized. He is unattached to all phenomena, not clinging, not approaching, not adhering, not fixated, released, detached, completely freed, disjoined, and dwells with a mind without limits. Thus, 'everywhere the sage is unattached.'

Na piyaṃ kubbati nopi appiyanti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītarā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā amanāpikā gandhā amanāpikā rasā amanāpikā phoṭṭhabbā – ime saṅkhārā appiyā. Na piyaṃ kubbati nopi appiyanti. ‘‘Ayaṃ me satto piyo, ime ca saṅkhārā manāpā’’ti rāgavasena piyaṃ na karoti; ‘‘ayaṃ me satto appiyo, ime ca saṅkhārā amanāpā’’ti paṭighavasena [Pg.104] appiyaṃ na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na piyaṃ kubbati nopi appiyaṃ.

He makes nothing dear nor undear. 'Dear' refers to two kinds: beings or conditioned things. Which beings are dear? In this case, those who wish for one’s welfare, benefit, comfort, and security from the yokes—mother, father, brother, sister, son, daughter, friends, advisors, relatives, or kin—these beings are dear. Which conditioned things are dear? Agreeable forms, sounds, odors, tastes, and tactile objects—these conditioned things are dear. 'Undear' refers to two kinds: beings or conditioned things. Which beings are undear? In this case, those who wish for one’s harm, non-benefit, discomfort, and insecurity from the yokes, and who desire to deprive one of life—these beings are undear. Which conditioned things are undear? Disagreeable forms, sounds, odors, tastes, and tactile objects—these conditioned things are undear. He makes nothing dear nor undear. Thinking, 'This being is dear to me, and these conditioned things are agreeable,' he does not make them dear out of lust. Thinking, 'This being is undear to me, and these conditioned things are disagreeable,' he does not make them undear out of aversion; he does not produce, generate, bring into being, or cause them to arise. Thus, 'he makes nothing dear nor undear.'

Tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpatīti. Tasminti tasmiṃ puggale arahante khīṇāsave. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Macchariyanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ.

In him, lamentation and stinginess do not cling, like water on a leaf. Herein, 'In him' means in that person, the Arahant, one whose cankers are destroyed. 'Lamentation' means, for one who is afflicted by the loss of relatives, or afflicted by the loss of wealth, or afflicted by the loss of health, or afflicted by the loss of virtue, or afflicted by the loss of right view, who is endowed with some or other misfortune, afflicted by some or other state of suffering: wailing, lamenting, the act of wailing, the act of lamenting, the state of being a wailer, the state of being a lamenter, speech, babble, incoherent talk, prattle, the act of prattling, the state of being a prattler. 'Stinginess' means the five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding appearance, and stinginess regarding the Dhamma. Whatever stinginess of this sort—the act of being stingy, the state of being stingy, selfishness, niggardliness, reluctance to give, the ungenerous state of the mind—this is called stinginess. Furthermore, stinginess regarding the aggregates is also stinginess; stinginess regarding the elements is also stinginess; stinginess regarding the sense bases is also stinginess, a grasping—this is called stinginess.

Paṇṇe vāri yathā na limpatīti. Paṇṇaṃ vuccati padumapattaṃ. Vāri vuccati udakaṃ. Yathā vāri padumapattaṃ na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittaṃ, evameva tasmiṃ puggale arahante khīṇāsave paridevo macchariyañca na limpati na palimpati na upalimpati alittā apalittā anupalittā. So ca puggalo arahanto tehi kilesehi na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpati.

Like water on a leaf does not cling. 'Leaf' (paṇṇa) is said of a lotus leaf. 'Water' (vāri) is said of water. Just as water does not cling to, is not smeared on, and is not sullied on a lotus leaf—it is unclung, unsmeared, and unsullied—even so, in that person, the Arahant, one whose cankers are destroyed, lamentation and stinginess do not cling, are not smeared, and are not sullied; they are unclung, unsmeared, and unsullied. And that person, the Arahant, is not smeared by those defilements, not besmeared by them, not sullied by them; he is unsmeared, unbesmeared, unsullied, departed, cast off, well released, disjoined; he dwells with a mind without boundaries. This is the meaning of the passage: 'In him, lamentation and stinginess do not cling, like water on a leaf.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpatī’’ti.

“Everywhere the sage is unattached; he makes nothing dear nor undear. In him, lamentation and stinginess do not cling, just as water does not cling to a leaf.”

47.

47.

Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā.

Just as a drop of water does not cling to a lotus leaf, or water to a lotus flower, so the sage is not sullied by whatever is seen, heard, or sensed.

Udabindu yathāpi pokkhareti. Udabindu vuccati udakathevo. Pokkharaṃ vuccati padumapattaṃ. Yathā udabindu padumapatte na limpati na palimpati na upalimpati [Pg.105] alittaṃ apalittaṃ anupalittanti – udabindu yathāpi pokkhare. Padume vāri yathā na limpatīti. Padumaṃ vuccati padumapupphaṃ. Vāri vuccati udakaṃ. Yathā vāri padumapupphaṃ na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittanti – padume vāri yathā na limpati.

‘Just as a water drop on a lotus leaf.’ ‘Udabindu’ is said to be a drop of water. ‘Pokkhara’ is said to be a lotus leaf. Just as a drop of water on a lotus leaf is not smeared, not thoroughly smeared, not clung to—it is unsmeared, thoroughly unsmeared, not clung to—thus, ‘just as a water drop on a lotus leaf.’ ‘Just as water is not smeared on a lotus.’ ‘Paduma’ is said to be a lotus flower. ‘Vāri’ is said to be water. Just as water on a lotus flower is not smeared, not thoroughly smeared, not clung to—it is unsmeared, thoroughly unsmeared, not clung to—thus, ‘just as water is not smeared on a lotus.’

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vāti. Evanti opammasampaṭipādanaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā.

‘Thus the sage is not smeared by whatever is seen, heard, or sensed.’ ‘Thus’ is the completion of the simile. ‘Sage’: Knowledge is called ‘mona’ (sagehood)… having transcended the net of attachments, he is a sage. ‘Smearings’: There are two smearings—the smearing of craving and the smearing of views… this is the smearing of craving… this is the smearing of views. The sage, having abandoned the smearing of craving and relinquished the smearing of views, is not smeared by the seen, is not smeared by the heard, is not smeared by the sensed, is not smeared by the cognized; he is not thoroughly smeared, not clung to; he is unsmeared, thoroughly unsmeared, not clung to, has gone forth, is cast off, is completely freed, is disjoined, and dwells with a mind that has its boundaries removed. Thus, ‘the sage is not smeared by whatever is seen, heard, or sensed.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā’’ti.

“Just as a drop of water is not smeared on a lotus leaf, or as water is not smeared on a lotus, so the sage is not smeared by whatever is seen, heard, or sensed.”

48.

48.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vā;

Nāññena visuddhimicchati, na hi so rajjati no virajjati.

The cleansed one does not conceive by means of that, whatever is seen, heard, or sensed; he does not desire purification through another, for he is not impassioned, nor is he dispassionate.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vāti. Dhonoti dhonā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhota ca sandhotañca niddhotañca, vacīduccaritaṃ…pe… manoduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca, rāgo dhuto ca dhoto ca sandhoto ca niddhoto ca, doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Taṃkāraṇā dhonā vuccati paññā.

‘The cleansed one does not conceive by means of that, whatever is seen, heard, or sensed.’ ‘Cleanser’: wisdom is called the cleanser. That wisdom is understanding... non-delusion, investigation of phenomena, right view. For what reason is wisdom called the cleanser? By that wisdom, bodily misconduct is shaken off, washed, well washed, and thoroughly washed; verbal misconduct... mental misconduct is shaken off, washed, well washed, and thoroughly washed; lust is shaken off, washed, well washed, and thoroughly washed; hatred... delusion... anger... enmity... contempt... spite... envy... stinginess... deceit... craftiness... obstinacy... rivalry... conceit... excessive conceit... intoxication... heedlessness... all defilements... all misconducts... all vexations... all fevers... all torments... all unwholesome volitional formations are shaken off, washed, well washed, and thoroughly washed. For that reason, wisdom is called the cleanser.

Atha [Pg.106] vā sammādiṭṭhiyā micchādiṭṭhi dhutā ca dhotā ca sandhotā ca niddhotā ca, sammāsaṅkappena micchāsaṅkappo dhuto ca dhoto ca sandhoto ca niddhoto ca, sammāvācāya micchāvācā dhutā ca… sammākammantena micchākammanto dhuto ca… sammāājīvena micchāājīvo dhuto ca… sammāvāyāmena micchāvāyāmo dhuto ca… sammāsatiyā micchāsati dhutā ca… sammāsamādhinā micchāsamādhi dhuto ca… sammāñāṇena micchāñāṇaṃ dhutañca… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca.

Alternatively, by right view, wrong view is shaken off, washed, well washed, and thoroughly washed; by right thought, wrong thought is shaken off, washed, well washed, and thoroughly washed; by right speech, wrong speech is shaken off...; by right action, wrong action is shaken off...; by right livelihood, wrong livelihood is shaken off...; by right effort, wrong effort is shaken off...; by right mindfulness, wrong mindfulness is shaken off...; by right concentration, wrong concentration is shaken off...; by right knowledge, wrong knowledge is shaken off...; by right liberation, wrong liberation is shaken off, washed, well washed, and thoroughly washed.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Arahā imehi dhonehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato. Tasmā arahā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhono.

Alternatively, by the noble eightfold path, all defilements... all misconducts... all vexations... all fevers... all torments... all unwholesome volitional formations are shaken off, washed, well washed, and thoroughly washed. The Arahant is endowed with these cleansing qualities, fully endowed, approached, fully approached, attained, fully attained, and possessed of them. Therefore, the Arahant is a cleansed one. He is one who has shaken off lust, shaken off evil, shaken off defilements, shaken off fever—thus, he is a ‘cleansed one’.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vāti. Dhono diṭṭhaṃ na maññati, diṭṭhasmiṃ na maññati, diṭṭhato na maññati, diṭṭhā meti na maññati; sutaṃ na maññati, sutasmiṃ na maññati, sutato na maññati, sutaṃ meti na maññati; mutaṃ na maññati, mutasmiṃ na maññati, mutato na maññati, mutaṃ meti na maññati; viññātaṃ na maññati, viññātasmiṃ na maññati, viññātato na maññati, viññātaṃ meti na maññati. Vuttampi hetaṃ bhagavatā – ‘‘asmīti, bhikkhave, maññitametaṃ, ayamahamasmīti maññitametaṃ, bhavissanti maññitametaṃ, na bhavissanti maññitametaṃ, rūpī bhavissanti maññitametaṃ, arūpī bhavissanti maññitametaṃ, saññī bhavissanti maññitametaṃ, asaññī bhavissanti maññitametaṃ, nevasaññīnāsaññī bhavissanti maññitametaṃ. Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ, maññitaṃ upaddavo. Tasmātiha, bhikkhave, amaññamānena cetasā viharissāmāti, evañhi vo, bhikkhave, sikkhitabba’’nti – dhono na hi tena maññati yadidaṃ diṭṭhasutamutesu vā.

‘The cleansed one does not conceive by means of that, whatever is seen, heard, or sensed.’ The cleansed one does not conceive the seen, does not conceive in the seen, does not conceive from the seen, does not conceive 'the seen is mine'; does not conceive the heard, does not conceive in the heard, does not conceive from the heard, does not conceive 'the heard is mine'; does not conceive the sensed, does not conceive in the sensed, does not conceive from the sensed, does not conceive 'the sensed is mine'; does not conceive the cognized, does not conceive in the cognized, does not conceive from the cognized, does not conceive 'the cognized is mine'. For this has been said by the Blessed One: ‘Monks, “I am” is a conceiving; “I am this” is a conceiving; “I shall be” is a conceiving; “I shall not be” is a conceiving; “I shall be possessed of form” is a conceiving; “I shall be formless” is a conceiving; “I shall be percipient” is a conceiving; “I shall be non-percipient” is a conceiving; “I shall be neither percipient nor non-percipient” is a conceiving. Conceiving, monks, is a disease, conceiving is a tumor, conceiving is a dart, conceiving is an affliction. Therefore, monks, you should train thus: “We will dwell with a mind free from conceiving.”’ Thus, ‘the cleansed one does not conceive by means of that, whatever is seen, heard, or sensed.’

Nāññena [Pg.107] visuddhimicchatīti. Dhono aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na icchati na sādiyati na pattheti na piheti nābhijappatīti – nāññena visuddhimicchati.

He does not seek purification through another. The cleansed one does not wish for, delight in, aspire to, yearn for, or crave purity, purification, complete purity, liberation, release, or total release by any other means—that is, by an impure path, by wrong practice, by a path that does not lead out—apart from the foundations of mindfulness, apart from the right efforts, apart from the bases of spiritual power, apart from the spiritual faculties, apart from the powers, apart from the factors of enlightenment, and apart from the Noble Eightfold Path. This is the meaning of 'he does not seek purification through another.'

Na hi so rajjati no virajjatīti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti; arahā neva rajjati no virajjati. Viratto so khayā rāgassa vītarāgattā, khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro, natthi tassa punabbhavoti – na hi so rajjati no virajjati.

Regarding 'For he is neither impassioned nor dispassionate': All foolish worldlings are impassioned; beginning with the virtuous worldling, the seven trainees become dispassionate. The Arahant is neither impassioned nor dispassionate. He is dispassionate due to the destruction of lust, being free from lust; due to the destruction of hatred, being free from hatred; due to the destruction of delusion, being free from delusion. That one, having lived the holy life and fulfilled the practice… for him there is no future existence, which is the saṃsāra of birth, aging, and death. This is the meaning of 'For he is neither impassioned nor dispassionate.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vā;

Nāññena visuddhimicchati, na hi so rajjati no virajjatī’’ti.

“The cleansed one does not conceive by means of that, which is the seen, heard, or cognized; he does not desire purification by another means, for he is neither impassioned nor dispassionate.”

Jarāsuttaniddeso chaṭṭho.

The sixth exposition of the Jarā Sutta is concluded.

7. Tissametteyyasuttaniddeso

7. The Exposition of the Tissametteyya Sutta

Atha tissametteyyasuttaniddesaṃ vakkhati –

Now, the exposition of the Tissa Metteyya Sutta will be spoken.

49.

49.

Methunamanuyuttassa, [iccāyasmā tisso metteyyo]Vighātaṃ brūhi mārisa;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase.

“For one devoted to sexual intercourse, [thus the Venerable Tissa Metteyya] speak of the vexation, O Mārisa; having heard your teaching, we shall train in seclusion.”

Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti [Pg.108] vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.

Regarding 'one devoted to sexual intercourse': The practice of sexual intercourse is that which is an unrighteous practice, a village practice, a base practice, a coarse practice, a practice that ends with washing, a practice for a concealed place, the coming together of a pair. For what reason is it called 'the practice of sexual intercourse'? Because it is the nature of two who are impassioned, intensely impassioned, stained by defilements, assailed by defilements, with minds overcome, the nature of two who are similar—for that reason it is called 'the practice of sexual intercourse'. Just as two who are quarrel-makers are called a couple; two who are dispute-makers are called a couple; two who are harsh speakers are called a couple; two who are disputants are called a couple; two who are litigants are called a couple; two who are debaters are called a couple; two who are conversers are called a couple; even so, it is the nature of two who are impassioned, intensely impassioned, stained by defilements, assailed by defilements, with minds overcome, the nature of two who are similar—for that reason it is called 'the practice of sexual intercourse'.

Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.

Regarding 'one devoted to sexual intercourse': One who is engaged in, diligently engaged in, yoked to, and jointly engaged in the practice of sexual intercourse; one whose conduct is characterized by it, who frequently indulges in it, who gives weight to it, who is inclined toward it, bent on it, leaning toward it, who is intent upon it, and is predominated by it—this is 'one devoted to sexual intercourse'.

Iccāyasmā tisso metteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ – āyasmāti. Tissoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa therassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tisso metteyyo.

Regarding 'Thus the Venerable Tissa Metteyya': 'Thus' is a word-juncture, a word-association, a word-completion, a syllable-harmony, a consonant-cohesion, and this is a word-sequence—this is 'thus.' 'Venerable' is an endearing term, a respectful term, a reverential term, and a deferential term—this is 'Venerable.' 'Tissa' is the name of that elder; it is a reckoning, designation, appellation, expression, name, nomenclature, name-appellation, etymology, verbal expression, and term. 'Metteyya' is the clan of that elder; it is a reckoning, designation, appellation, and expression—this is 'Thus the Venerable Tissa Metteyya.'

Vighātaṃ brūhi mārisāti. Vighātanti vighātaṃ upaghātaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ mārisāti – vighātaṃ brūhi mārisa.

Regarding 'Speak of the vexation, O Mārisa': 'Vexation' means vexation, assault, oppression, friction, trouble, and adversity. 'Speak' means: tell, explain, teach, make known, establish, disclose, analyze, make plain, and declare. 'Mārisa' is an endearing term, a respectful term, a reverential term, and a deferential term—this is 'Mārisa.' This is 'Speak of the vexation, O Mārisa.'

Sutvāna tava sāsananti. Tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – sutvāna tava sāsanaṃ.

Regarding 'Having heard your teaching': Having heard, listened to, learned, considered, and noted your word, utterance, teaching, instruction, and admonition—this is 'Having heard your teaching.'

Viveke sikkhissāmaseti. Vivekoti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palāsapuñjaṃ, kāyena vivitto viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati[Pg.109], eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.

Regarding 'We shall train in seclusion': 'Seclusion' means three kinds of seclusion: physical seclusion, mental seclusion, and seclusion from the substrata of existence. What is physical seclusion? Here, a bhikkhu resorts to a secluded dwelling—a forest, the foot of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a woodland grove, an open space, a heap of straw. He dwells secluded in body. He goes alone, stands alone, sits alone, lies down alone; he enters the village for alms alone, returns alone; he sits in private alone; he undertakes walking meditation alone. He fares alone, dwells alone, comports himself, carries on, maintains himself, sustains himself, and keeps himself going—this is physical seclusion.

Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti, tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti, ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti, sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti, sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti, anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti – ayaṃ cittaviveko.

What is mental seclusion? For one who has attained the first jhāna, the mind is secluded from the hindrances. For one who has attained the second jhāna, the mind is secluded from thought and examination. For one who has attained the third jhāna, the mind is secluded from joy. For one who has attained the fourth jhāna, the mind is secluded from pleasure and pain. For one who has attained the base of infinite space, the mind is secluded from perceptions of form, perceptions of resistance, and perceptions of diversity. For one who has attained the base of infinite consciousness, the mind is secluded from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind is secluded from the perception of the base of infinite consciousness. For one who has attained the base of neither-perception-nor-non-perception, the mind is secluded from the perception of the base of nothingness. For a stream-enterer, the mind is secluded from identity view, doubt, adherence to rites and rituals, the underlying tendency to views, the underlying tendency to doubt, and those defilements associated with them. For a once-returner, the mind is secluded from the coarse fetters of sensual desire and ill will, the coarse underlying tendencies to sensual desire and ill will, and those defilements associated with them. For a non-returner, the mind is secluded from the subtle fetters of sensual desire and ill will, the subtle underlying tendencies to sensual desire and ill will, and those defilements associated with them. For an arahant, the mind is secluded from desire for form, desire for the formless, conceit, restlessness, ignorance, the underlying tendency to conceit, the underlying tendency to craving for existence, the underlying tendency to ignorance, those defilements associated with them, and from all external signs—this is mental seclusion.

Katamo upadhiviveko? Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ; cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ; upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Viveke sikkhissāmaseti. So thero pakatiyā sikkhitasikkho. Api ca dhammadesanaṃ upādāya dhammadesanaṃ sāvento evamāha – viveke sikkhissāmaseti.

What is seclusion from the substrata? Defilements, aggregates, and volitional formations are called substrata. The deathless, Nibbāna, is called seclusion from the substrata. That which is the stilling of all formations, the relinquishment of all substrata, the destruction of craving, dispassion, cessation, Nibbāna—this is seclusion from the substrata. Physical seclusion is for those with bodies suited for seclusion, who delight in renunciation; mental seclusion is for those whose minds are purified and have attained the highest purity; and seclusion from the substrata is for individuals who are without substrata, who have reached the unconditioned. 'We will train in seclusion.' That elder was by nature one who had completed the training. Moreover, in dependence on the teaching of the Dhamma, desiring to hear the teaching of the Dhamma, he spoke thus: 'We will train in seclusion.'

Tenāha thero tissametteyyo –

Therefore, the Elder Tissa Metteyya said:

‘‘Methunamanuyuttassa[Pg.110], [iccāyasmā tisso metteyyo]Vighātaṃ brūhi mārisa;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase’’ti.

"Tell me, venerable sir, the distress of one devoted to sexual intercourse. Having heard your instruction, we will train in seclusion."

50.

50.

Methunamanuyuttassa, [metteyyāti bhagavā]Mussate vāpi sāsanaṃ;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ.

(The Blessed One said:) "Metteyya, for one devoted to sexual intercourse, the teaching is forgotten, and he practices wrongly. This in him is ignoble."

Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.

One devoted to sexual intercourse. 'The practice of sexual intercourse' means that which is an unrighteous practice, a village practice, a base practice, a coarse practice, a practice ending in washing, a secret practice, the coming together of a pair. For what reason is it called 'the practice of sexual intercourse'? Because it is the nature of two who are impassioned, deeply impassioned, stained with defilements, beset by defilements, with minds consumed; it is the nature of two who are similar—for that reason, it is called 'the practice of sexual intercourse'. Just as two who are quarrelsome are called a pair, two who are contentious are called a pair, two who are babblers are called a pair, two who are disputatious are called a pair, two who are litigious are called a pair, two who are debaters are called a pair, and two who are conversationalists are called a pair; even so, it is the nature of two who are impassioned, deeply impassioned, stained with defilements, beset by defilements, with minds consumed; it is the nature of two who are similar—for that reason, it is called 'the practice of sexual intercourse'.

Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.

One devoted to sexual intercourse: One who is engaged in, applied to, devoted to, and fully engaged in the practice of sexual intercourse; one whose conduct is characterized by it, who does it frequently, who makes a habit of it, who is inclined toward it, bent on it, leaning toward it, who delights in it, and is predominated by it—this is one devoted to sexual intercourse.

Metteyyāti bhagavā taṃ theraṃ gottena ālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni [Pg.111] manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – metteyyāti bhagavā.

The Blessed One addressed that elder by his clan name: 'Metteyya.' 'Bhagavā' is a term of respect. Furthermore: because He has broken lust, He is called Bhagavā; because He has broken hatred, He is called Bhagavā; because He has broken delusion, He is called Bhagavā; because He has broken conceit, He is called Bhagavā; because He has broken wrong views, He is called Bhagavā; because He has broken the thorn, He is called Bhagavā; because He has broken the defilements, He is called Bhagavā. Because He has apportioned, distributed, and thoroughly distributed the jewel of the Dhamma, He is called Bhagavā. Because He makes an end of existences, He is called Bhagavā. Because He has a developed body, developed virtue, a developed mind, and developed wisdom, He is called Bhagavā. Or, because the Blessed One resorts to lodgings in forests and woodlands that are remote, with little sound, with little noise, free from the bustle of people, suitable for human seclusion, and fit for solitude, He is called Bhagavā. Or, the Blessed One is a partaker of robes, alms-food, lodgings, and medicinal requisites for the sick; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the flavor of the goal, the flavor of the Dhamma, the flavor of liberation, of higher virtue, of higher mind, and of higher wisdom; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the four jhānas, the four immeasurables, and the four formless attainments; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the eight liberations, the eight spheres of mastery, and the nine successive meditative attainments; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the ten developments of perception, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainment of meditation on foulness; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; therefore, He is called Bhagavā. Or, the Blessed One is a partaker of the ten powers of a Tathāgata, the four kinds of fearlessness, the four analytical knowledges, the six supernormal knowledges, and the six qualities unique to a Buddha; therefore, He is called Bhagavā. This name 'Bhagavā' was not given by His mother, nor given by His father, nor given by His brother, nor given by His sister, nor given by friends and companions, nor given by relatives and kinsmen, nor given by ascetics and brahmins, nor given by deities. It is a designation of the Buddhas, the Blessed Ones, realized at the culmination of liberation—at the root of the Bodhi tree, together with the attainment of omniscient knowledge—that is, 'Bhagavā'. Thus, 'Metteyya,' said the Blessed One.

Mussate vāpi sāsananti. Dvīhi kāraṇehi sāsanaṃ mussati – pariyattisāsanampi mussati, paṭipattisāsanampi mussati. Katamaṃ pariyattisāsanaṃ? Yaṃ tassa pariyāpuṭaṃ – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ – idaṃ pariyattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti – evampi mussate vāpi sāsanaṃ.

Or the Dispensation fades away. The Dispensation fades away for two reasons: the Dispensation of study fades away, and the Dispensation of practice fades away. What is the Dispensation of study? It is what has been learned: the Suttas, mixed prose and verse, explanations, verses, inspired utterances, Itivuttakas, Jātakas, amazing phenomena, and Vedallas—this is the Dispensation of study. That too fades away, is utterly forgotten, is completely forgotten, is entirely forgotten, and becomes external—thus the Dispensation also fades away.

Katamaṃ paṭipattisāsanaṃ? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – idaṃ paṭipattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti. Evampi mussate vāpi sāsanaṃ.

What is the Dispensation of practice? Right practice, conforming practice, unopposed practice, practice in accordance with the meaning, practice in accordance with the Dhamma, complete fulfillment in virtues, guarding the sense doors, moderation in food, devotion to wakefulness, the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path—this is the Dispensation of practice. That too fades away, is utterly forgotten, is completely forgotten, is entirely forgotten, and becomes external. Thus the Dispensation also fades away.

Micchā [Pg.112] ca paṭipajjatīti. Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇatīti – micchā ca paṭipajjati.

And he practices wrongly. He kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, lies in wait on highways, commits adultery, and speaks falsehood—thus he practices wrongly.

Etaṃ tasmiṃ anāriyanti. Etaṃ tasmiṃ puggale anariyadhammo bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammo, yadidaṃ micchāpaṭipadāti – etaṃ tasmiṃ anāriyaṃ.

This is ignoble in him. This in that person is an ignoble nature, a foolish nature, a deluded nature, an ignorant nature, a nature of equivocation—namely, this wrong practice. This is what is ignoble in him.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Methunamanuyuttassa, [metteyyāti bhagavā]Mussate vāpi sāsanaṃ;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriya’’nti.

“For one devoted to sexual intercourse, [Metteyya, said the Blessed One,] the Dispensation also fades away; and he practices wrongly—this is ignoble in him.”

51.

51.

Eko pubbe caritvāna, methunaṃ yo nisevati;

Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjanaṃ.

Having lived alone before, whoever then indulges in sexual intercourse—the world calls that worldling degraded, like a swerving vehicle.

Eko pubbe caritvānāti. Dvīhi kāraṇehi eko pubbe caritvāna – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena eko pubbe caritvāna? Sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti. Evaṃ pabbajjāsaṅkhātena eko pubbe caritvāna.

“Having lived alone before”—one has lived alone before for two reasons: either by way of going forth or by way of abandoning a group. How has one lived alone before by way of going forth? Having cut off all household impediments, having cut off the impediments of sons and wife, having cut off the impediments of relatives, having cut off the impediments of friends and associates, having cut off the impediments of storing up, having shaved off hair and beard, having put on ochre robes, having gone forth from the household life into homelessness, having entered the state of having nothing, one goes alone, dwells, comports oneself, proceeds, maintains oneself, carries on, and supports oneself. Thus, by way of going forth, one has lived alone before.

Kathaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. Evaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna.

How has one lived alone before by way of abandoning the group? Having thus gone forth, one resorts to remote lodgings in forests and woodland groves—quiet, free from noise, secluded from people, suitable for privacy, and fit for solitude. One goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, returns alone, sits in solitude alone, and undertakes walking meditation alone. Alone one conducts oneself, dwells, moves about, carries on, maintains oneself, subsists, and keeps going. Thus, by way of abandoning the group, one has lived alone before.

Methunaṃ yo nisevatīti. Methunadhammo nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunaṃ yo nisevatīti[Pg.113]. Yo aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunaṃ dhammaṃ sevati nisevati saṃsevati paṭisevatīti – methunaṃ yo nisevati.

“One who indulges in the sexual act”—the sexual act is that unrighteous act… for that reason it is called the sexual act. “One who indulges in the sexual act” refers to one who, at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, reverts to the low life and engages in the sexual act, frequently engages in it, engages in it with attachment, and repeatedly engages in it.

Yānaṃ bhantaṃva taṃ loketi. Yānanti hatthiyānaṃ assayānaṃ goyānaṃ ajayānaṃ meṇḍayānaṃ oṭṭhayānaṃ kharayānaṃ bhantaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti, visamaṃ khāṇumpi pāsāṇampi abhiruhati, yānampi ārohanakampi bhañjati, papātepi papatati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti; evamevaṃ so vibbhantako bhantayānapaṭibhāgo uppathaṃ gaṇhāti, micchādiṭṭhiṃ gaṇhāti…pe… micchāsamādhiṃ gaṇhāti. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ visamaṃ khāṇumpi pāsāṇampi abhiruhati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo visamaṃ kāyakammaṃ abhiruhati, visamaṃ vacīkammaṃ abhiruhati, visamaṃ manokammaṃ abhiruhati, visamaṃ pāṇātipātaṃ abhiruhati, visamaṃ adinnādānaṃ abhiruhati, visamaṃ kāmesumicchācāraṃ abhiruhati, visamaṃ musāvādaṃ abhiruhati, visamaṃ pisuṇavācaṃ abhiruhati, visamaṃ pharusavācaṃ abhiruhati, visamaṃ samphappalāpaṃ abhiruhati, visamaṃ abhijjhaṃ abhiruhati, visamaṃ byāpādaṃ abhiruhati, visamaṃ micchādiṭṭhiṃ abhiruhati, visame saṅkhāre abhiruhati, visame pañca kāmaguṇe abhiruhati, visame nīvaraṇe abhiruhati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ yānampi ārohanakampi bhañjati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo niraye attānaṃ bhañjati, tiracchānayoniyaṃ attānaṃ bhañjati, pettivisaye attānaṃ bhañjati, manussaloke attānaṃ bhañjati, devaloke attānaṃ bhañjati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ papāte papatati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo jātipapātampi papatati, jarāpapātampi papatati, byādhipapātampi papatati, maraṇapapātampi papatati, sokaparidevadukkhadomanassupāyāsapapātampi papatati. Loketi apāyaloke manussaloketi – yānaṃ bhantaṃva taṃ loke.

Regarding the phrase, 'That vehicle in the world is like a runaway one.' What is a vehicle? It is an elephant vehicle, a horse vehicle, an ox vehicle, a goat vehicle, a ram vehicle, a camel vehicle, or a donkey vehicle—runaway, untamed, unmastered, untrained—it takes the wrong path, climbs over uneven terrain, stumps, and stones, breaks both the vehicle and its rider, and falls over a precipice. Just as that runaway vehicle, untamed, unmastered, and untrained, takes the wrong path; even so does that wayward one, who is like a runaway vehicle, take the wrong path—he adopts wrong view… up to… wrong concentration. Just as that runaway vehicle, untamed, unmastered, and untrained, climbs over uneven terrain, stumps, and stones; even so does that wayward one, who is like a runaway vehicle, engage in improper bodily action, engage in improper verbal action, engage in improper mental action, engage in improper destruction of life, engage in improperly taking what is not given, engage in improper sexual misconduct, engage in improper false speech, engage in improper divisive speech, engage in improper harsh speech, engage in improper idle chatter, engage in improper covetousness, engage in improper ill will, engage in improper wrong view, engage in improper formations, engage in the improper five strands of sensual pleasure, and engage in improper hindrances. Just as that runaway vehicle, untamed, unmastered, and untrained, breaks both the vehicle and its rider; even so does that wayward one, who is like a runaway vehicle, break himself in hell, break himself in the animal realm, break himself in the realm of ghosts, break himself in the human world, and break himself in the celestial world. Just as that runaway vehicle, untamed, unmastered, and untrained, falls over a precipice; even so does that wayward one, who is like a runaway vehicle, fall into the precipice of birth, fall into the precipice of aging, fall into the precipice of illness, fall into the precipice of death, and fall into the precipice of sorrow, lamentation, pain, distress, and despair. As for 'in the world' (loke): this means in the plane of misery and in the human world. This is the meaning of the phrase, 'That vehicle in the world is like a runaway one.'

Hīnamāhu puthujjananti. Puthujjanāti kenaṭṭhena puthujjanā? Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā[Pg.114], puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santapantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā. Hīnamāhu puthujjananti. Puthujjanaṃ hīnaṃ nihīnaṃ omakaṃ lāmakaṃ chatukkaṃ parittanti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – hīnamāhu puthujjanaṃ.

They call the worldling inferior. In what sense is one a worldling? A worldling is one who generates many defilements; a worldling is one who has not destroyed the many kinds of personality-view; a worldling is one who looks up to the faces of many teachers; a worldling is one who has not risen from all destinations; a worldling is one who forms various formations; a worldling is one who is severely tormented by various torments; a worldling is one who is burned by various fevers; a worldling is one who is infatuated, greedy, captivated, clinging, attached, and ensnared by the five strands of sensual pleasure; a worldling is one who is veiled, obstructed, covered over, shut in, concealed, and overturned by the five hindrances. They call the worldling inferior. The worldling is called inferior, base, low, worthless, vile, and insignificant—thus they say, thus they declare, thus they speak, thus they explain, thus they call him: 'They call the worldling inferior.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Eko pubbe caritvāna, methunaṃ yo nisevati;

Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjana’’nti.

“Having formerly lived alone, one who then indulges in sexual intercourse—he is like a runaway vehicle in the world; they call him an inferior worldling.”

52.

52.

Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

Etampi disvā sikkhetha, methunaṃ vippahātave.

Whatever fame and reputation one had previously, that indeed declines for him. Seeing this as well, one should train in order to abandon sexual intercourse.

Yaso kitti ca yā pubbe, hāyate vāpi tassa sāti. Katamo yaso? Idhekacco pubbe samaṇabhāve sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ – ayaṃ yaso. Katamā kitti? Idhekacco pubbe samaṇabhāve kittivaṇṇagato hoti paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno – suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā piṇḍapātikoti vā paṃsukūlikoti vā tecīvarikoti vā sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā ākāsānañcāyatanasamāpattiyā lābhīti vā viññāṇañcāyatanasamāpattiyā lābhīti vā ākiñcaññāyatanasamāpattiyā lābhīti vā nevasaññānāsaññāyatanasamāpattiyā lābhīti vā, ayaṃ kittīti – yaso kitti ca yā pubbe.

‘Fame and reputation that one had before, that too declines for him.’ What is fame? Here, someone formerly in the monastic life was respected, esteemed, honored, venerated, revered, and obtained robes, almsfood, lodging, and medicinal requisites for the sick—this is fame. What is reputation? Here, someone formerly in the monastic life was spoken of with praise and renown—as wise, competent, intelligent, learned, eloquent, with excellent insight—known as a master of the suttas, or a master of the Vinaya, or a preacher of the Dhamma; or as a forest dweller, or one who lives on almsfood, or one who wears rag-robes, or one who wears only three robes, or one who goes from house to house for alms, or one who refuses later food, or one who undertakes the sitter's practice, or one who uses whatever lodging is allotted; or as one who has attained the first jhāna, or the second jhāna, or the third jhāna, or the fourth jhāna, or the attainment of the base of infinite space, or the attainment of the base of infinite consciousness, or the attainment of the base of nothingness, or the attainment of the base of neither perception nor non-perception. This is reputation. Thus: ‘Fame and reputation that one had before.’

Hāyate [Pg.115] vāpi tassa sāti. Tassa aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa so ca yaso sā ca kitti hāyati parihāyati paridhaṃsati paripatati antaradhāyati vippalujjatīti – yaso kitti ca yā pubbe hāyate vāpi tassa sā.

‘That too declines for him.’ At a later time, for one who has renounced the Buddha, the Dhamma, the Sangha, and the training, and has reverted to a low state, that fame and that reputation decline, diminish, fall to ruin, fall away, disappear, and perish. Thus: ‘Fame and reputation that one had before, that too declines for him.’

Etampi disvā sikkhetha methunaṃ vippahātaveti. Etanti pubbe samaṇabhāve yaso kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiṃ. Disvāti passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etampi disvā. Sikkhethāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho, mahanto sīlakkhandho. Sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

‘Seeing this too, one should train to abandon sexual intercourse.’ Herein, ‘this’ refers to: in the former state as a monk, the gain, honor, and renown; and in the later part, for one who has reverted to the inferior state after renouncing the Buddha, the Dhamma, the Sangha, and the training, the lack of gain and honor, and the lack of renown. Thus, this accomplishment and this ruin. ‘Having seen’ means having seen, having weighed, having investigated, having made it manifest, and having made it distinct—thus, ‘seeing this too.’ ‘One should train’ refers to the three trainings: the training in higher morality, the training in higher mind, and the training in higher wisdom. What is the training in higher morality? Here, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, endowed with proper conduct and resort, seeing danger in the slightest faults, and he trains by undertaking the training rules. The minor section of morality, the major section of morality. For the attainment of wholesome states, morality is the foundation, the beginning, the footing, the restraint, the control, the entrance, and the foremost leader. This is the training in higher morality.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

What is the training in higher mind? Here, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of seclusion... and so on... the second jhāna... the third jhāna... he enters and dwells in the fourth jhāna. This is the training in higher mind.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā. Methunadhammo nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo.

What is the training in higher wisdom? Here, a bhikkhu is wise, endowed with wisdom concerning arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. He understands as it actually is: “This is suffering.” He understands as it actually is: “This is the origin of suffering.” He understands as it actually is: “This is the cessation of suffering.” He understands as it actually is: “This is the path leading to the cessation of suffering.” He understands as it actually is: “These are the taints.” He understands as it actually is: “This is the origin of the taints.” He understands as it actually is: “This is the cessation of the taints.” He understands as it actually is: “This is the path leading to the cessation of the taints.” This is the training in higher wisdom. The practice of sexual intercourse is that which is the ignoble practice... for that reason, it is called the practice of sexual intercourse.

Etampi [Pg.116] disvā sikkhetha, methunaṃ vippahātaveti. Methunadhammassa pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – etampi disvā sikkhetha, methunaṃ vippahātave.

‘Seeing this too, one should train to abandon sexual intercourse.’ For the abandoning, stilling, relinquishment, and quieting of the practice of sexual intercourse, one should train in higher morality, also in higher mind, also in higher wisdom. Directing one’s mind to these three trainings, one should train—knowing, seeing, reviewing, establishing the mind, being resolved through faith, arousing energy, establishing mindfulness, concentrating the mind, understanding with wisdom, directly knowing what should be directly known, fully understanding what should be fully understood, abandoning what should be abandoned, developing what should be developed, realizing what should be realized. One should practice, practice thoroughly, undertake and conduct oneself accordingly. Thus: ‘Seeing this too, one should train to abandon sexual intercourse.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

Etampi disvā sikkhetha, methunaṃ vippahātave’’ti.

“Fame and reputation, whatever one had before, even that diminishes for him; seeing this too, one should train to abandon sexual intercourse.”

53.

53.

Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

Oppressed by intentions, he broods like a wretched person; having heard the reproach of others, such a one becomes downcast.

Saṅkappehi pareto so, kapaṇo viya jhāyatīti. Kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyati. Yathā ulūko rukkhasākhāyaṃ mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā kotthu nadītīre macche magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā biḷāro sandhisamalasaṅkaṭire mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā gadrabho vahacchinno sandhisamalasaṅkaṭire jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevaṃ so vibbhantako kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyatīti – saṅkappehi pareto so kapaṇo viya jhāyati.

"Overcome by thoughts, he broods like a wretched person": Touched, overcome, engulfed, possessed, and enveloped by thoughts of sensual pleasure, thoughts of ill will, thoughts of cruelty, and thoughts of wrong views, he broods like a wretched person, like a dull person, like a deluded person; he broods, broods intensely, broods exhaustively, and broods in seclusion. Just as an owl on a tree branch, seeking a mouse, broods, broods intensely, broods exhaustively, and broods in seclusion; just as a jackal on a riverbank, seeking fish, broods, broods intensely, broods exhaustively, and broods in seclusion; just as a cat in a narrow, squalid, rubbish-strewn place, seeking a mouse, broods, broods intensely, broods exhaustively, and broods in seclusion; just as a donkey with a galled back, in a narrow, squalid, rubbish-strewn place, broods, broods intensely, broods exhaustively, and broods in seclusion; even so, that one who has disrobed, being touched, overcome, engulfed, possessed, and enveloped by thoughts of sensual pleasure, thoughts of ill will, thoughts of cruelty, and thoughts of wrong views, broods like a wretched person, like a dull person, like a deluded person; he broods, broods intensely, broods exhaustively, and broods in seclusion. This is the meaning of "Overcome by thoughts, he broods like a wretched person."

Sutvā [Pg.117] paresaṃ nigghosaṃ, maṅku hoti tathāvidhoti. Paresanti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ evarūpaṃ uḷāraṃ satthāraṃ labhitvā evaṃ svākkhāte dhammavinaye pabbajitvā evarūpaṃ ariyagaṇaṃ labhitvā hīnassa methunadhammassa kāraṇā buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattosi. Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, satipi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesū’’ti. Tesaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā maṅku hoti, pīḷito ghaṭṭito byādhito domanassito hoti. Tathāvidhoti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo. Yo so vibbhantakoti – sutvā paresaṃ nigghosaṃ maṅku hoti tathāvidho.

"Hearing the reproach of others, he becomes disheartened; such is his state": Others—whether preceptors, teachers, those with the same preceptor, those with the same teacher, friends, acquaintances, intimates, or companions—rebuke him thus: "Friend, it is a loss for you, it is ill-gained for you, that having obtained such an excellent Teacher, having gone forth in such a well-proclaimed Dhamma and Discipline, having obtained such a noble community, you have turned back to what is base for the sake of the practice of sexual intercourse, renouncing the Buddha, the Dhamma, the Saṅgha, and the training. You had no faith in wholesome qualities, you had no shame in wholesome qualities, you had no fear of wrongdoing in wholesome qualities, you had no energy in wholesome qualities, you had no mindfulness in wholesome qualities, you had no wisdom in wholesome qualities." Hearing their concise speech, detailed speech, teaching, instruction, and repeated advice—listening, taking it up, holding it, bearing it in mind, and noting it—he becomes disheartened; he is oppressed, crushed, afflicted, and sorrowful. "Such is his state" means of such a nature, of such a kind, established in that state, of that manner, of that likeness. He who has disrobed—this is the meaning of "hearing the reproach of others, he becomes disheartened; such is his state."

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho’’ti.

"Overcome by thoughts, he broods like a wretched person; hearing the reproach of others, such a one becomes disheartened."

54.

54.

Atha satthāni kurute, paravādehi codito;

Esa khvassa mahāgedho, mosavajjaṃ pagāhati .

Then, being reproached by others, he makes weapons; this indeed is his great snare: he engages in false speech.

Atha satthāni kurute, paravādehi coditoti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Satthānīti tīṇi satthāni – kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Tividhaṃ kāyaduccaritaṃ kāyasatthaṃ, catubbidhaṃ vacīduccaritaṃ vacīsatthaṃ, tividhaṃ manoduccaritaṃ manosatthaṃ. Paravādehi coditoti. Upajjhāyehi vā ācariyehi vā samānupajjhāyakehi vā samānācariyakehi vā mittehi vā sandiṭṭhehi vā sambhattehi vā sahāyehi vā codito sampajānamusā bhāsati. ‘‘Abhirato ahaṃ, bhante, ahosiṃ pabbajjāya. Mātā me posetabbā, tenamhi vibbhanto’’ti bhaṇati[Pg.118]. ‘‘Pitā me posetabbo, tenamhi vibbhanto’’ti bhaṇati. ‘‘Bhātā me posetabbo… bhaginī me posetabbā… putto me posetabbo… dhītā me posetabbā… mittā me posetabbā… amaccā me posetabbā… ñātakā me posetabbā… sālohitā me posetabbā, tenamhi vibbhanto’’ti bhaṇati. Vacīsatthaṃ karoti saṅkaroti janeti sañjaneti nibbatteti abhinibbattetīti – atha satthāni kurute, paravādehi codito.

"Then, being reproached by others, he makes weapons": Here, `atha` is a conjunction, a linking of words, a completion of the phrase, a harmony of syllables, a smoothness of consonants, and a sequence of words—this is `atha`. “Weapons” refers to three kinds of weapons: the bodily weapon, the verbal weapon, and the mental weapon. The threefold bodily misconduct is the bodily weapon, the fourfold verbal misconduct is the verbal weapon, and the threefold mental misconduct is the mental weapon. “Being reproached by others” means that, being urged by preceptors, teachers, fellow preceptors, fellow teachers, friends, acquaintances, intimates, or companions, he knowingly speaks falsely. He says, “Venerable sirs, I was greatly delighted in the monastic life. But my mother must be supported, so I have disrobed.” Or he says, “My father must be supported, so I have disrobed.” Or he says, “My brother must be supported… my sister must be supported… my son must be supported… my daughter must be supported… my friends must be supported… my ministers must be supported… my relatives must be supported… my kinsmen must be supported, so I have disrobed.” He makes, constructs, generates, brings forth, produces, and brings into full manifestation the verbal weapon. This is the meaning of "Then, being reproached by others, he makes weapons."

Esa khvassa mahāgedhoti. Eso tassa mahāgedho mahāvanaṃ mahāgahanaṃ mahākantāro mahāvisamo mahākuṭilo mahāpaṅko mahāpalipo mahāpalibodho mahābandhanaṃ, yadidaṃ sampajānamusāvādoti – esa khvassa mahāgedho.

"This indeed is his great snare": This is for him a great snare, a great evil forest, a great thicket, a great wilderness, a great unevenness, a great crookedness, a great mire, a great morass, a great obstruction, and a great bond—namely, knowingly speaking falsely. This is the meaning of "This indeed is his great snare."

Mosavajjaṃ pagāhatīti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, ‘‘jānaṃ’’ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati – idaṃ vuccati mosavajjaṃ.

"He engages in blameworthy falsehood": Blameworthy falsehood is said to be false speech. Here, a certain person, having gone to an assembly, a gathering, among relatives, into the midst of a company, or into the midst of a royal family, being brought forward and questioned as a witness—'Come, good man, speak what you know'—he, not knowing, says, 'I know,' or knowing, says, 'I do not know'; not seeing, says, 'I see,' or seeing, says, 'I do not see.' Thus, for his own sake, for another's sake, or for the sake of some trifling material gain, he knowingly speaks a falsehood. This is called blameworthy falsehood.

Api ca tīhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti. Imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ. Imehi catūhākārehi musāvādo hoti. Api ca pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ. Imehi aṭṭhahākārehi musāvādo hoti. Mosavajjaṃ pagāhatīti. Mosavajjaṃ [Pg.119] pagāhati ogāhati ajjhogāhati pavisatīti – mosavajjaṃ pagāhati.

Furthermore, false speech occurs in three aspects. Beforehand, it occurs to one: ‘I will speak a falsehood.’ While speaking, it occurs to one: ‘I am speaking a falsehood.’ After having spoken, it occurs to one: ‘A falsehood has been spoken by me.’ False speech occurs in these three aspects. Furthermore, false speech occurs in four aspects. Beforehand, it occurs to one: ‘I will speak a falsehood’; while speaking, it occurs to one: ‘I am speaking a falsehood’; after having spoken, it occurs to one: ‘A falsehood has been spoken by me’; and one speaks concealing one's view. False speech occurs in these four aspects. Furthermore, false speech occurs in five aspects… six aspects… seven aspects… eight aspects. Beforehand, it occurs to one: ‘I will speak a falsehood’; while speaking, it occurs to one: ‘I am speaking a falsehood’; after having spoken, it occurs to one: ‘A falsehood has been spoken by me’; and one speaks concealing one's view, concealing one's preference, concealing one's inclination, concealing one's perception, and concealing one's state. False speech occurs in these eight aspects. ‘One plunges into a blameworthy falsehood’: One plunges into, immerses oneself in, is overwhelmed by, and enters into a blameworthy falsehood—this is the meaning of ‘one plunges into a blameworthy falsehood’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Atha satthāni kurute, paravādehi codito;

Esa khvassa mahāgedho, mosavajjaṃ pagāhatī’’ti.

“Then he forges arguments, being incited by the doctrines of others; this indeed is his great snare, as he plunges into a blameworthy falsehood.”

55.

55.

Paṇḍitoti samaññāto, ekaccariyaṃ adhiṭṭhito;

Sa cāpi methune yutto, mandova parikissati.

Renowned as ‘wise,’ established in a noble practice, if he engages in sexual intercourse, he comes to suffering like a fool.

Paṇḍitoti samaññātoti. Idhekacco pubbe samaṇabhāve kitti vaṇṇagato hoti – ‘‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno suttantikoti vā vinayadharoti vā dhammakathikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhī’’ti vā. Evaṃ ñāto hoti paññāto samaññāto hotīti – paṇḍitoti samaññāto.

‘Renowned as wise’: Here, a certain person, in a former state as a monk, was renowned and praised: ‘He is wise, skilled, intelligent, very learned, an eloquent speaker, of fine readiness of wit, an expert in the Suttanta,’ or ‘one who upholds the Vinaya,’ or ‘a preacher of the Dhamma… or one who is an obtainer of the attainment of neither-perception-nor-non-perception.’ Thus he is known, recognized, and well-renowned. This is the meaning of ‘renowned as wise’.

Ekaccariyaṃ adhiṭṭhitoti. Dvīhi kāraṇehi ekaccariyaṃ adhiṭṭhito – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito? Sabbaṃ gharāvāsapalibodhaṃ chinditvā…pe… evaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito. Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhito? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni…pe… evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhitoti – ekaccariyaṃ adhiṭṭhito.

‘Established in a noble practice’: He is established in a noble practice for two reasons: either by its designation as ‘going forth’ or by way of abandoning a group. How is he established in a noble practice by its designation as ‘going forth’? Having cut off all the impediments of household life… thus he is established in a noble practice by its designation as ‘going forth’. How is he established in a noble practice by way of abandoning a group? That person, having thus gone forth, being alone, dwells in remote forest and wilderness tracts… thus he is established in a noble practice by way of abandoning a group. This is the meaning of ‘established in a noble practice’.

Sa cāpi methune yuttoti. Methunadhammo nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Sa cāpi methune yuttoti. So aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunadhamme yutto payutto āyutto samāyuttoti – sa cāpi methune yutto.

‘If he engages in sexual intercourse’: The sexual act, by name, is that unrighteous practice, that vulgar practice… for that reason it is called the sexual act. ‘If he engages in sexual intercourse’: That person, at a later time, having rejected the Buddha, the Dhamma, the Sangha, and the training, and having reverted to the lower life, is engaged, devoted, attached, and completely engaged in the sexual act. This is the meaning of ‘if he engages in sexual intercourse’.

Mandova parikissatīti. Kapaṇo viya mando viya momūho viya kissati parikissati parikilissati. Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evampi kissati parikissati parikilissati. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti [Pg.120] – kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cirakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evampi kissati parikissati parikilissati.

‘He comes to suffering like a fool’: Like a wretched person, like a fool, like one who is bewildered, he suffers, is utterly afflicted, and is greatly tormented. He kills living beings, takes what is not given, breaks into houses, commits plunder, burglarizes a single house, stands on the highway, goes to another's wife, and speaks lies. In this way, too, he suffers, is utterly afflicted, and is greatly tormented. Then kings, having seized him, inflict various forms of punishment upon him: they flog him with whips, they beat him with canes, they strike him with clubs; they cut off his hand, they cut off his foot, they cut off both hand and foot; they cut off his ear, they cut off his nose, they cut off both ear and nose; they inflict the ‘boiling gruel pot’ punishment, the ‘conch-shell tonsure’ punishment, the ‘Rāhu's mouth’ punishment, the ‘fire garland’ punishment, the ‘hand torch’ punishment, the ‘grass-strips’ punishment, the ‘bark-garment’ punishment, the ‘antelope’ punishment, the ‘meat-hooking’ punishment, the ‘coin-cutting’ punishment, the ‘alkaline-pickling’ punishment, the ‘pin-and-pivot’ punishment, and the ‘straw-bundle’ punishment; they pour boiling oil over him; they have him devoured by dogs; they impale him alive on a stake; and they cut off his head with a sword. In this way, too, he suffers, is utterly afflicted, and is greatly tormented.

Atha vā kāmataṇhāya abhibhūto pariyādinnacitto bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kālamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ gacchati, vaṅgaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapāṇiṃ gacchati, suppādakaṃ gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ gacchati, bhaṅgaṇaṃ gacchati, saramataṃ gaṇaṃ gacchati, yonaṃ gacchati, paramayonaṃ gacchati, vinakaṃ gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati, meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati. Evampi kissati parikissati parikilissati.

Or else, overcome and with a mind seized by craving for sensual pleasures, seeking wealth, he embarks on a ship to the great ocean. Facing the cold and facing the heat, tormented by the touch of gadflies, mosquitoes, wind, sun, and creeping things, and dying from hunger and thirst, he goes to Tigumba, Takkola, Takkasīla, Kālamukha, Purapūra, Vesuṅga, Verāpatha, Java, Tāmali, Vaṅga, Eḷabandhana, Suvaṇṇakūṭa, Suvaṇṇabhūmi, Tambapāṇi, Suppādaka, Bhārukaccha, Suraṭṭha, Bhaṅgaloka, Bhaṅgaṇa, Saramataṃgaṇa, Yona, Paramayona, Vinaka, Mūlapada, Marukantāra, Jaṇṇupatha, Ajapatha, Meṇḍapatha, Saṅkupatha, Chattapatha, Vaṃsapatha, Sakuṇapatha, Mūsikapatha, Daripatha, and Vettācāra. In this way, too, he becomes weary, utterly weary, and severely distressed.

Gavesanto na vindati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissati.

Seeking, he does not find it; he experiences suffering and sorrow rooted in non-acquisition. In this way, too, he becomes weary, utterly weary, and severely distressed.

Gavesanto vindati, laddhāpi ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggī daheyyuṃ, na udakaṃ vaheyya, na apiyā dāyādā hareyyu’’nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti. So vippayogamūlakampi [Pg.121] dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissatīti – sa cāpi methune yutto, mandova parikissati.

Seeking, he finds it; yet even after acquiring it, he experiences suffering and sorrow rooted in guarding it: ‘How can it be that kings would not seize my wealth, thieves would not steal it, fire would not burn it, water would not carry it away, or that unloved heirs would not take it?’ While he is thus guarding and protecting it, that wealth is lost. He then experiences suffering and sorrow rooted in separation. In this way, too, he becomes weary, utterly weary, and severely distressed. And if he is devoted to sexual intercourse, he is utterly weary like a fool.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Paṇḍitoti samaññāto, ekaccariyaṃ adhiṭṭhito;

Sa cāpi methune yutto, mandova parikissatī’’ti.

“Though known as a wise one, established in the solitary practice, yet if he engages in sexual intercourse, like a fool he is afflicted.”

56.

56.

Etamādīnavaṃ ñatvā, muniṃ pubbāpare idha;

Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methunaṃ.

Having known this disadvantage concerning the former and latter states, the sage here should firmly undertake the solitary practice; he should not engage in sexual intercourse.

Etamādīnavaṃ ñatvā, muni pubbāpare idhāti. Etanti pubbe samaṇabhāve yaso ca kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiñca. Ñatvāti jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… saṅgajālamaticca so muni. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – etamādīnavaṃ ñatvā muni pubbāpare idha.

The phrase 'Knowing this danger, the sage, concerning the former and latter states here' is explained as follows. 'This' refers to the praise and fame in the former state as a monk, and in the later part, the blame and ill-repute for one who has reverted to the low life, even without having rejected the Buddha, the Dhamma, the Sangha, and the training; this is success and failure. 'Having known' means having understood, weighed, investigated, discerned, and made it clear. As for 'sage' (muni): knowledge is called 'mona'. The wisdom that is understanding... and so on... having transcended the net of attachments, he is a sage. 'Here' means in this view, this forbearance, this inclination, this adherence, this Dhamma, this Vinaya, this holy life, this Teacher's Dispensation, in this individual existence, in this human world. This is the meaning of the phrase 'Knowing this danger, the sage, concerning the former and latter states here'.

Ekaccariyaṃ daḷhaṃ kayirāti. Dvīhi kāraṇehi ekaccariyaṃ daḷahaṃ kareyya – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya? Sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Evaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya.

The phrase 'One should firmly undertake the solitary practice' is explained. One should firmly undertake the solitary practice for two reasons: either by way of ordination or by way of abandoning a group. How does one firmly undertake the solitary practice by way of ordination? Having cut off all impediments of household life, having cut off the impediment of children and spouse, having cut off the impediment of relatives, having cut off the impediment of friends and associates, having cut off the impediment of accumulation; having shaved off his hair and beard, having put on the ochre robes, having gone forth from the household life into homelessness, and having reached the state of possessing nothing, he should wander alone, dwell alone, move about alone, conduct himself alone, maintain himself alone, sustain himself alone, and carry on alone. In this way, one firmly undertakes the solitary practice by way of ordination.

Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyya? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭiseveyya appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gaccheyya, eko tiṭṭheyya, eko nisīdeyya, eko seyyaṃ kappeyya, eko gāmaṃ piṇḍāya paviseyya, eko [Pg.122] paṭikkameyya, eko raho nisīdeyya, eko caṅkamaṃ adhiṭṭheyya, eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyyāti – ekaccariyaṃ daḷhaṃ kareyya, thiraṃ kareyya, daḷhaṃ samādāno assa, avaṭṭhitasamādāno assa kusalesu dhammesūti – ekaccariyaṃ daḷhaṃ kayirā.

How should one make firm the noble practice of solitude by way of abandoning the group? Having thus gone forth, one should resort to lodgings that are in the wilderness and forest groves, that are remote, with little sound, with little noise, free from the bustle of people, suitable for human privacy, and fit for seclusion. One should go alone, stand alone, sit alone, lie down alone, enter the village for alms alone, return alone, sit in a secluded place alone, and undertake walking meditation alone. One should practice alone, dwell, maintain the postures, conduct oneself, guard, subsist, and maintain oneself. Thus, by way of abandoning the group, one should make the noble practice of solitude firm. To 'undertake the solitary practice firmly' means: to make it firm, to make it lasting; to be one who has undertaken it firmly, to be one whose undertaking in wholesome states is established.

Na nisevetha methunanti. Methunadhammo nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunadhammaṃ na seveyya na niseveyya na saṃseveyya na paṭiseveyya na careyya na samācareyya na samādāya vatteyyāti – na nisevetha methunaṃ.

'One should not engage in sexual intercourse.' The practice of sexual intercourse is that which is the unrighteous practice, the practice of villagers... for that reason it is called the practice of sexual intercourse. One should not resort to the practice of sexual intercourse, not indulge in it, not associate with it, not practice it repeatedly, not perform it, not perform it in all its varieties, nor undertake it as a practice. Thus: 'One should not engage in sexual intercourse.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Etamādīnavaṃ ñatvā, muni pubbāpare idha;

Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methuna’’nti.

“Knowing this danger, the sage, considering what is before and after in this world, should make firm the noble practice of solitude and not engage in sexual intercourse.”

57.

57.

Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;

Na tena seṭṭho maññetha, sa ve nibbānasantike.

One should train only in seclusion; this is supreme for the Noble Ones. By means of that, one should not consider oneself superior, for one is indeed in the vicinity of Nibbāna.

Vivekaññeva sikkhethāti. Vivekoti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko…pe… ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Vivekaññeva sikkhethāti vivekaññeva sikkheyya ācareyya samācareyya samādāya vatteyyāti – vivekaññeva sikkhetha.

“One should train only in seclusion.” Herein, seclusion: there are three kinds of seclusion—bodily seclusion, mental seclusion, and seclusion from the substrata. What is bodily seclusion? … this is seclusion from the substrata. Bodily seclusion is for those whose bodies are secluded and who delight in renunciation. Mental seclusion is for those with purified minds who have attained the supreme purification. Seclusion from the substrata is for individuals without substrata, who have gone to the unconditioned. Herein, training: there are three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom … this is the training in higher wisdom. “One should train only in seclusion” means one should train only in seclusion, practice it, cultivate it, and having undertaken it, live by it. This is the meaning of “one should train only in seclusion.”

Etaṃ ariyānamuttamanti. Ariyā vuccanti buddhā ca buddhasāvakā ca paccekabuddhā ca. Ariyānaṃ etaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ yadidaṃ vivekacariyāti – etaṃ ariyānamuttamaṃ.

“This is the highest for the noble ones.” The noble ones are said to be the Buddhas, the disciples of the Buddha, and the Paccekabuddhas. For the noble ones, this practice of seclusion is the chief, the best, the distinguished, the foremost, the supreme, and the most excellent. This is the meaning of “this is the highest for the noble ones.”

Na tena seṭṭho maññethāti. Kāyavivekacariyāya unnatiṃ na kareyya, unnamaṃ na kareyya, mānaṃ na kareyya, thāmaṃ na kareyya, thambhaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – tena seṭṭho na maññetha.

“One should not think oneself superior because of it.” Through the practice of bodily seclusion, one should not become elated, one should not be haughty, one should not have conceit, one should not be forceful, one should not be stubborn. Because of it, one should not generate conceit; because of it, one should not be stiff, very stiff, or with head held high. This is the meaning of “one should not think oneself superior because of it.”

Sa [Pg.123] ve nibbānasantiketi. So nibbānassa santike sāmantā āsanne avidūre upakaṭṭheti – sa ve nibbānasantike.

“He is indeed close to Nibbāna.” He is in the presence of Nibbāna, in its vicinity, near, not far, and close by. This is the meaning of “he is indeed close to Nibbāna.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;

Na tena seṭṭho maññetha, sa ve nibbānasantike’’ti.

“One should train only in seclusion; this is the highest for the noble ones. One should not think oneself superior because of it; he is indeed close to Nibbāna.”

58.

58.

Rittassa munino carato, kāmesu anapekkhino;

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.

Beings attached to sensual pleasures yearn for one who has crossed the flood—the sage who wanders empty, without longing for sensual pleasures.

Rittassa munino caratoti. Rittassa vivittassa pavivittassa, kāyaduccaritena rittassa vivittassa pavivittassa. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi rittassa vivittassa pavivittassa. Muninoti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Caratoti carato viharato iriyato vattato pālayato yapayato yāpayatoti – rittassa munino carato.

“Of the empty, wandering sage.” Empty, secluded, and detached; empty, secluded, and detached from bodily misconduct; from verbal misconduct... from mental misconduct... from lust... from hatred... from delusion... from anger... from hostility... from contempt... from malice... from envy... from stinginess... from deceit... from craftiness... from obstinacy... from rivalry... from conceit... from arrogance... from intoxication... from heedlessness... from all defilements... from all misconduct... from all anxieties... from all torments... from all fevers... from all unwholesome volitional formations, one is empty, secluded, and detached. “Sage”: ‘Mona’ is said to be knowledge... having overcome the net of attachment, that sage stands. “Wandering”: one who wanders, dwells, maintains posture, acts, protects, subsists, and keeps life going. This is the meaning of “of the empty, wandering sage.”

Kāmesu anapekkhinoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā kāmesu anapekkhamāno cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhino.

“Without longing for sensual pleasures.” Herein, sensual pleasures: in summary, there are two kinds of sensual pleasures—sensual objects and sensual defilements... These are called sensual objects... These are called sensual defilements. Having fully understood sensual objects, and having abandoned, relinquished, dispelled, brought to an end, and made non-existent the sensual defilements, one is without longing for sensual pleasures—one who has relinquished sensual desire, vomited up sensual desire, is freed from sensual desire, has abandoned sensual desire, and has completely relinquished sensual desire. One is without lust, has relinquished lust, has vomited up lust, is freed from lust, has abandoned lust, and has completely relinquished lust; without craving, extinguished, cooled, experiencing bliss, one dwells with a self that has become supreme. This is the meaning of “without longing for sensual pleasures.”

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajāti. Pajāti sattādhivacanaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa diṭṭhoghaṃ tiṇṇassa avijjoghaṃ tiṇṇassa sabbasaṅkhārapathaṃ tiṇṇassa uttiṇṇassa nittiṇṇassa atikkantassa samatikkantassa vītivattassa pāraṃ gatassa pāraṃ pattassa [Pg.124] antaṃ gatassa antaṃ pattassa koṭiṃ gatassa koṭiṃ pattassa pariyantaṃ gatassa pariyantaṃ pattassa vosānaṃ gatassa vosānaṃ pattassa tāṇaṃ gatassa tāṇaṃ pattassa leṇaṃ gatassa leṇaṃ pattassa saraṇaṃ gatassa saraṇaṃ pattassa abhayaṃ gatassa abhayaṃ pattassa accutaṃ gatassa accutaṃ pattassa amataṃ gatassa amataṃ pattassa nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappanti. Yathā iṇāyikā ānaṇyaṃ patthenti pihayanti, yathā ābādhikā ārogyaṃ patthenti pihayanti, yathā bandhanabaddhā bandhanamokkhaṃ patthenti pihayanti, yathā dāsā bhujissaṃ patthenti pihayanti, yathā kantāraddhānapakkhandā khemantabhūmiṃ patthenti pihayanti; evamevaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa…pe… nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappantīti – oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.

“Beings ensnared by sensual pleasures yearn for one who has crossed the flood.” Herein, `pajā` is a designation for beings. Beings are impassioned, greedy, ensnared, infatuated, engrossed, clinging, attached, and entangled in sensual pleasures. They yearn for one who has crossed the flood of sensual pleasures, the flood of existence, the flood of views, the flood of ignorance; for one who has crossed the entire path of conditioned phenomena; who has crossed over, fully crossed over, gone beyond, completely gone beyond, and surmounted it; who has gone to the further shore, attained the further shore; gone to the end, attained the end; gone to the culmination, attained the culmination; gone to the limit, attained the limit; gone to the cessation, attained the cessation; gone to the protection, attained the protection; gone to the shelter, attained the shelter; gone to the refuge, attained the refuge; gone to fearlessness, attained fearlessness; gone to the immutable, attained the immutable; gone to the deathless, attained the deathless; gone to Nibbāna, attained Nibbāna. They desire, delight in, aspire to, yearn for, and crave for this. Just as debtors aspire to and yearn for freedom from debt; just as the sick aspire to and yearn for health; just as those bound in prison aspire to and yearn for release from bondage; just as slaves aspire to and yearn for freedom; just as those who have entered upon a wilderness path aspire to and yearn for a land of safety; even so, beings who are impassioned, greedy, ensnared, infatuated, engrossed, clinging, attached, and entangled in sensual pleasures yearn for one who has crossed the flood of sensual pleasures, the flood of existence… and so on… gone to Nibbāna, attained Nibbāna. They desire, delight in, aspire to, yearn for, and crave for this. This is the meaning of: “Beings ensnared by sensual pleasures yearn for one who has crossed the flood.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Rittassa munino carato, kāmesu anapekkhino;

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā’’ti.

“Beings ensnared by sensual pleasures yearn for one who has crossed the flood—the sage who wanders empty, without longing for sensual pleasures.”

Tissametteyyasuttaniddeso sattamo.

The Exposition of the Tissametteyya Sutta, the Seventh.

8. Pasūrasuttaniddeso

8. The Exposition of the Pasūra Sutta

Atha pasūrasuttaniddesaṃ vakkhati –

Now the exposition of the Pasūra Sutta will be spoken.

59.

59.

Idheva suddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā.

“Only herein is purity,” thus they assert; they do not speak of purity in other doctrines. Whatever they are dependent upon, therein they speak of it as good. Many are entrenched in their respective individual truths.

Idheva suddhiṃ iti vādayantīti. Idheva suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko [Pg.125]… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – idheva suddhiṃ iti vādayanti.

'Only herein is purity,' thus they proclaim: Herein alone they speak of purity, special purity, complete purity, release, special release, and complete release; they declare, teach, recite, reveal, and designate it. 'The world is eternal; this alone is true, all else is vain'—thus they speak of purity, special purity, complete purity, release, special release, and complete release; they declare, teach, recite, reveal, and designate it. 'The world is not eternal… the world is finite… the world is infinite… the soul is the same as the body… the soul is different from the body… the Tathāgata exists after death… the Tathāgata does not exist after death… the Tathāgata both exists and does not exist after death… the Tathāgata neither exists nor does not exist after death; this alone is true, all else is vain'—thus they speak of purity, special purity, complete purity, release, special release, and complete release; they declare, teach, recite, reveal, and designate it. This is the meaning of 'Only herein is purity,' thus they proclaim.

Nāññesu dhammesu visuddhimāhūti. Attano satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ ṭhapetvā sabbe paravāde khipanti ukkhipanti parikkhipanti. ‘‘So satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā mutti vā vimutti vā parimutti vā, na tattha sujjhanti vā visujjhanti vā parisujjhanti vā muccanti vā vimuccanti vā parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittā’’ti – evamāhaṃsu evaṃ vadanti evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – nāññesu dhammesu visuddhimāhu.

'They speak of no purity in other doctrines': Setting aside their own teacher, proclaimed doctrine, community, view, practice, and path, they reject, cast out, and condemn all other doctrines. 'That teacher is not all-knowing, the doctrine is not well-proclaimed, the community does not practice well, the view is not good, the practice is not well-prescribed, the path does not lead to deliverance. Therein is no purity, special purity, complete purity, release, special release, or complete release. Therein they do not become pure, specially pure, or completely pure; they are not released, specially released, or completely released. They are inferior, base, low, wretched, faulty, and insignificant'—thus they have said, thus they speak, thus they teach, thus they recite, thus they reveal, and thus they designate. This is the meaning of 'they speak of no purity in other doctrines'.

Yaṃ nissitā tattha subhaṃ vadānāti. Yaṃ nissitāti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissitā ānissitā allīnā upagatā ajjhositā adhimuttā. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Subhaṃ vadānāti subhavādā sobhanavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – yaṃ nissitā tattha subhaṃ vadānā.

'Dependent on which, they there proclaim it as good.' 'Dependent on which' means: on whichever teacher, proclaimed doctrine, community, view, practice, or path they are dependent, closely dependent, clinging, have approached, have undertaken, and are resolved upon. 'There' means: in their own view, their own acceptance, their own preference, their own doctrine. 'Proclaim it as good' means: they speak of it as good, speak of it as excellent, speak as wise ones, speak of what is firm, speak of what is just, speak with reason, speak of characteristics, speak with illustrations, and speak of grounds, in their own doctrine. Thus: 'Dependent on which, they there proclaim it as good.'

Paccekasaccesu puthū niviṭṭhāti. Puthū samaṇabrāhmaṇā puthū paccekasaccesu niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – paccekasaccesu puthū niviṭṭhā.

Variously entrenched in their individual 'truths.' Various ascetics and brahmins are variously entrenched, established, clinging, adhering, devoted, committed, and intent on their individual 'truths.' 'The world is eternal, this alone is true, all else is vain'—thus they are entrenched, established, clinging, adhering, devoted, committed, and intent. 'The world is not eternal... the Tathāgata neither exists nor does not exist after death, this alone is true, all else is vain'—thus they are entrenched, established, clinging, adhering, devoted, committed, and intent. This is the meaning of 'variously entrenched in their individual truths.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Idheva [Pg.126] suddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā’’ti.

“‘Only herein is purity,’ thus they proclaim; they speak of no purity in other doctrines. Dependent on that, they there proclaim it as good, variously entrenched in their individual truths.”

60.

60.

Te vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalāvadānā.

Those who desire debate, having entered an assembly, regard each other as fools. Relying on others, they speak contentious words, desiring praise, claiming to be skilled.

Te vādakāmā parisaṃ vigayhāti. Te vādakāmāti te vādakāmā vādatthikā vādādhippāyā vādapurekkhārā vādapariyesanaṃ carantā. Parisaṃ vigayhāti khattiyaparisaṃ brāhmaṇaparisaṃ gahapatiparisaṃ samaṇaparisaṃ vigayha ogayha ajjhogāhetvā pavisitvāti – te vādakāmā parisaṃ vigayha.

'Those who desire debate, having entered an assembly.' 'Those who desire debate' means: they desire debate, are intent on debate, put debate foremost, and wander in search of debate. 'Having entered an assembly' means: having entered, descended into, plunged into, and penetrated an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics. Thus: 'Those who desire debate, having entered an assembly.'

Bālaṃ dahantī mithu aññamaññanti. Mithūti dve janā dve kalahakārakā dve bhaṇḍanakārakā dve bhassakārakā dve vivādakārakā dve adhikaraṇakārakā dve vādino dve sallāpakā; te aññamaññaṃ bālato hīnato nihīnato omakato lāmakato chatukkato parittato dahanti passanti dakkhanti olokenti nijjhāyanti upaparikkhantīti – bālaṃ dahantī mithu aññamaññaṃ.

'They regard each other as fools.' 'Each other' means: two persons, two quarrel-makers, two brawlers, two arguers, two disputants, two litigants, two debaters, two conversationalists. They regard, see, perceive, look upon, contemplate, and examine one another as foolish, inferior, base, low, wretched, faulty, and insignificant. This is the meaning of 'they regard each other as fools.'

Vadanti te aññasitā kathojjanti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissitā ānissitā allīnā upagatā ajjhositā adhimuttā. Kathojjaṃ vuccati kalaho bhaṇḍanaṃ viggaho vivādo medhagaṃ. Atha vā kathojjanti anojavantī nisākathā kathojjaṃ vadanti, kalahaṃ vadanti, bhaṇḍanaṃ vadanti, viggahaṃ vadanti, vivādaṃ vadanti, medhagaṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – vadanti te aññasitā kathojjaṃ.

'Relying on others, they speak contentious words.' 'Relying on others' means being dependent on, closely dependent on, clinging to, having approached, having undertaken, and being resolved upon another teacher, proclaimed doctrine, community, view, practice, or path. 'Contentious words' is a term for quarreling, brawling, contention, disputing, and strife. Alternatively, 'contentious words' means powerless speech, speech without essence. They speak contentious words; they speak of quarrels, brawling, contention, disputes, and strife; they declare, recite, reveal, and express it. This is the meaning of 'relying on others, they speak contentious words.'

Pasaṃsakāmā kusalāvadānāti. Pasaṃsakāmāti pasaṃsakāmā pasaṃsatthikā pasaṃsādhippāyā pasaṃsapurekkhārā pasaṃsapariyesanaṃ carantā. Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – pasaṃsakāmā kusalāvadānā.

'Desiring praise, claiming to be skilled.' 'Desiring praise' means: desiring praise, seeking praise, intending praise, putting praise foremost, and wandering in search of praise. 'Claiming to be skilled' means: making assertions of skill, assertions of wisdom, faultless assertions, logical assertions, reasoned assertions, assertions based on characteristics, assertions based on illustrations, and unshakeable assertions, according to their own doctrine. This is the meaning of 'desiring praise, claiming to be skilled.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Te [Pg.127] vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalāvadānā’’ti.

“Those who desire debate, having entered an assembly, regard each other as fools. Relying on others, they speak contentious words, desiring praise, claiming to be skilled.”

61.

61.

Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī.

Engaged in debate in the midst of an assembly, desiring praise, one becomes vexed. But when refuted, one becomes dejected; seeking the other's faults, one flares up at blame.

Yutto kathāyaṃ parisāya majjheti. Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano kathāyaṃ yutto payutto āyutto samāyutto sampayutto kathetunti – yutto kathāyaṃ parisāya majjhe.

'Engaged in speech in the midst of an assembly' means: in the midst of an assembly of nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, for his own speech, he is diligently, respectfully, especially, jointly, and well engaged in order to speak. This is the meaning of 'engaged in speech in the midst of an assembly'.

Pasaṃsamicchaṃ vinighāti hotīti. Pasaṃsamicchanti pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahāriyaṃ icchanto sādiyanto patthayanto pihayanto abhijappanto. Vinighāti hotīti pubbeva sallāpā kathaṃkathī vinighātī hoti. ‘‘Jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṃ niggahaṃ karissāmi, kathaṃ paṭikammaṃ karissāmi, kathaṃ visesaṃ karissāmi, kathaṃ paṭivisesaṃ karissāmi, kathaṃ āveṭhiyaṃ karissāmi, kathaṃ nibbeṭhiyaṃ karissāmi, kathaṃ chedaṃ karissāmi, kathaṃ maṇḍalaṃ karissāmī’’ti, evaṃ pubbeva sallāpā kathaṃkathī vinighāti hotīti – pasaṃsamicchaṃ vinighāti hoti.

'Desiring praise, he becomes vexed' means: 'Desiring praise' is one who desires, delights in, aspires to, yearns for, and craves praise, extolling, renown, and eulogy. 'He becomes vexed' means that even before the discussion, he is unable to dispel his doubt, thinking: 'Will I win? Will I lose? How shall I censure? How shall I make a rebuttal? How shall I achieve a distinction? How shall I achieve a counter-distinction? How shall I entangle? How shall I disentangle? How shall I cut off the argument? How shall I complete the circle of argument?' Thus, even before the discussion, being unable to dispel his doubt, he becomes vexed. This is the meaning of 'desiring praise, he becomes vexed'.

Apāhatasmiṃ pana maṅku hotīti. Ye te pañhavīmaṃsakā parisā pārisajjā pāsārikā, te apaharanti. ‘‘Atthāpagataṃ bhaṇita’’nti atthato apaharanti, ‘‘byañjanāpagataṃ bhaṇita’’nti byañjanato apaharanti, ‘‘atthabyañjanāpagataṃ bhaṇita’’nti atthabyañjanato apaharanti, ‘‘attho te dunnīto, byañjanaṃ te duropitaṃ, atthabyañjanaṃ te dunnītaṃ duropitaṃ, niggaho te akato, paṭikammaṃ te dukkaṭaṃ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā, chedo te akato, maṇḍalaṃ te dukkaṭaṃ visamakathaṃ dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsita’’nti apaharanti. Apāhatasmiṃ pana maṅku hotīti[Pg.128]. Apāhatasmiṃ maṅku hoti pīḷito ghaṭṭito byādhito domanassito hotīti – apāhatasmiṃ pana maṅku hoti.

Yet, when refuted, he becomes crestfallen. Those who are investigators of questions, members of the assembly, and skilled in reasoning refute him. They refute him on the grounds of meaning, saying, 'Your statement is devoid of meaning'; they refute him on the grounds of phrasing, saying, 'Your statement is devoid of phrasing'; they refute him on the grounds of meaning and phrasing, saying, 'Your statement is devoid of meaning and phrasing.' They refute him, saying: 'Your meaning is poorly led, your phrasing is poorly emplaced; your meaning and phrasing are poorly led and poorly emplaced. Your censure is not made, your counteraction is badly done; your distinction is not made, your counter-distinction is badly done; your enveloping is not done, your disengaging is badly done; your cutting is not done, your circle is badly done. Your speech is uneven, badly spoken, badly uttered, wrongly pronounced, badly expressed.' Yet, when refuted, he becomes crestfallen. When refuted, he becomes crestfallen, oppressed, harassed, afflicted, and distressed—thus, when refuted, he becomes crestfallen.

Nindāya so kuppati randhamesīti. Nindāya garahāya akittiyā avaṇṇahārikāya kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukarotīti – nindāya so kuppati. Randhamesīti virandhamesī aparaddhamesī khalitamesī gaḷitamesī vivaramesīti – nindāya so kuppati randhamesī.

He gets angry at criticism, seeking flaws. At criticism, blame, ill-repute, and disparagement, he gets angry, becomes resentful, and hostile; he makes manifest irritation, hatred, and displeasure—thus, he gets angry at criticism. Seeking flaws means seeking faults, seeking offenses, seeking slips, seeking defects, seeking openings—thus, he gets angry at criticism, seeking flaws.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī’’ti.

“Engaged in talk amidst the assembly, desiring praise, he becomes vexed. When refuted, he becomes disconcerted; he gets angry at blame, seeking faults.”

62.

62.

Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse ;

Paridevati socati hīnavādo, upaccagā manti anutthunāti.

When the investigators of questions declare his doctrine to be deficient and refuted, he of the deficient doctrine laments and grieves; he groans, 'He has surpassed me!'

Yamassa vādaṃ parihīnamāhūti yaṃ tassa vādaṃ hīnaṃ nihīnaṃ parihīnaṃ parihāpitaṃ na paripūritaṃ, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamassa vādaṃ parihīnamāhu.

“When they declare his doctrine deficient” means that they say his doctrine is inferior, base, deficient, diminished, and not perfected. They say thus, speak thus, declare thus, illuminate thus, and express thus—thus, they declare his doctrine deficient.

Apāhataṃ pañhavimaṃsakāseti. Ye te pañhavīmaṃsakā parisā pārisajjā pāsārikā, te apaharanti. ‘‘Atthāpagataṃ bhaṇita’’nti atthato apaharanti, ‘‘byañjanāpagataṃ bhaṇita’’nti byañjanato apaharanti, ‘‘atthabyañjanāpagataṃ bhaṇita’’nti atthabyañjanato apaharanti, ‘‘attho te dunnīto, byañjanaṃ te duropitaṃ, atthabyañjanaṃ te dunnītaṃ duropitaṃ, niggaho te akato, paṭikammaṃ te dukkaṭaṃ, viseso te akato, paṭiviseso te dukkaṭo, āveṭhiyā te akatā, nibbeṭhiyā te dukkaṭā, chedo te akato, maṇḍalaṃ te dukkaṭaṃ visamakathaṃ dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsita’’nti, apaharantīti – apāhataṃ pañhavimaṃsakāse.

“Refuted in the presence of those who examine questions” means that those who examine questions—the assembly, the members of the assembly, the admirable ones—refute him. They refute him, saying: “Your statement is devoid of meaning,” thus refuting the meaning; “Your statement is devoid of expression,” thus refuting the expression; “Your statement is devoid of both meaning and expression,” thus refuting both meaning and expression. “Your meaning is poorly drawn out, your expression is poorly arranged, both your meaning and expression are poorly drawn out and poorly arranged; your censure is not made, your counter-argument is poorly made, your distinction is not made, your counter-distinction is poorly made, your encompassing is not made, your unraveling is poorly made, your cutting off is not made, your circle is poorly made. Your speech is uneven, poorly spoken, badly uttered, poorly delivered, wrongly spoken, badly expressed.” Thus they refute him—thus, “refuted in the presence of those who examine questions.”

Paridevati [Pg.129] socati hīnavādoti. Paridevatīti ‘‘aññaṃ mayā āvajjitaṃ aññaṃ cintitaṃ aññaṃ upadhāritaṃ, aññaṃ upalakkhitaṃ so mahāpakkho mahāpariso mahāparivāro; parisā cāyaṃ vaggā, na samaggā; samaggāya parisāya hetu kathāsallāpo puna bhañjissāmī’’ti, yā evarūpā vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti – paridevati. Socatīti ‘‘tassa jayo’’ti socati ‘‘mayhaṃ parājayo’’ti socati, ‘‘tassa lābho’’ti socati, ‘‘mayhaṃ alābho’’ti socati, ‘‘tassa yaso’’ti socati, ‘‘mayhaṃ ayaso’’ti socati, ‘‘tassa pasaṃsā’’ti socati, ‘‘mayhaṃ nindā’’ti socati, ‘‘tassa sukha’’nti socati, ‘‘mayhaṃ dukkha’’nti socati, ‘‘so sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, ahamasmi asakkato agarukato amānito apūjito anapacito na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjatīti – paridevati socati. Hīnavādoti hīnavādo nihīnavādo parihīnavādo parihāpitavādo na paripūravādoti – paridevati socati hīnavādo.

“He laments, he grieves, he is one of inferior doctrine.” “Laments” means such speech as prattle, perverse speech, and incessant chatter, the act of chattering, and the state of being a chatterer, such as: ‘I reflected on one thing, considered another, held another, and marked another; he has a great faction, a great assembly, a great retinue; and this assembly is divided, not united. Let there not be conversation in a united assembly; I will break it again.’ “Grieves” means one grieves, thinking, ‘His is the victory’; one grieves, thinking, ‘Mine is the defeat.’ One grieves, thinking, ‘His is the gain’; one grieves, thinking, ‘Mine is the loss.’ One grieves, thinking, ‘His is the fame’; one grieves, thinking, ‘Mine is the disgrace.’ One grieves, thinking, ‘His is the praise’; one grieves, thinking, ‘Mine is the blame.’ One grieves, thinking, ‘His is the happiness’; one grieves, thinking, ‘Mine is the suffering.’ One grieves, thinking, ‘He is honored, respected, revered, worshipped, and esteemed; he is a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. But I am not honored, not respected, not revered, not worshipped, and not esteemed; I am not a recipient of robes, almsfood, lodging, and medicinal requisites for the sick.’ Thus one grieves, becomes weary, laments, beats one's breast and cries, and falls into confusion. This is to lament and to grieve. “One of inferior doctrine” means one with an inferior doctrine, a very inferior doctrine, a completely inferior doctrine, a diminished doctrine, and not one with a complete doctrine. This is ‘he laments, he grieves, he is one of inferior doctrine.’

Upaccagā manti anutthunātīti. So maṃ vādena vādaṃ accagā upaccagā atikkanto samatikkanto vītivattoti. Evampi upaccagā manti. Atha vā maṃ vādena vādaṃ abhibhavitvā ajjhottharitvā pariyādiyitvā maddayitvā carati viharati iriyati vattati pāleti yapeti yāpetīti. Evampi upaccagā manti. Anutthunā vuccati vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattanti – upaccagā manti anutthunāti.

“Thinking, ‘He has surpassed me,’ he groans.” “Thinking, ‘He has surpassed me,’” means he surpassed me in debate, went beyond, transcended, and outdid me. Thus, “thinking, ‘He has surpassed me.’” Alternatively, having overpowered, overwhelmed, completely enveloped, subdued, and crushed me in debate, he moves about, dwells, conducts himself, maintains, subsists, and causes to subsist. Thus, “thinking, ‘He has surpassed me.’” “Groaning” is called speech, prattle, perverse speech, incessant chatter, the act of chattering, or the state of being a chatterer. Thus, “thinking, ‘He has surpassed me,’ he groans.”

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse;

Paridevati socati hīnavādo, upaccagā manti anutthunātī’’ti.

“When they declare his doctrine deficient, refuted in the assembly of questioners, the one with the inferior doctrine laments and grieves; he groans, thinking, ‘He has surpassed me.’”

63.

63.

Ete [Pg.130] vivādā samaṇesu jātā, etesu ugghātinighāti hoti;

Etampi disvā virame kathojjaṃ, na haññadatthatthi pasaṃsalābhā.

“These disputes arise among ascetics; in them there is elation and dejection. Seeing even this, one should abstain from quarrelsome talk, for there is no other benefit apart from the gain of praise.”

Ete vivādā samaṇesu jātāti. Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Ete diṭṭhikalahā diṭṭhibhaṇḍanā diṭṭhiviggahā diṭṭhivivādā diṭṭhimedhagā samaṇesu jātā sañjātā nibbattā abhinibbattā pātubhūtāti – ete vivādā samaṇesu jātā.

“These disputes have arisen among ascetics.” “Ascetics” refers to any outside of this teaching, wanderers who have approached the wandering life or are devoted to the wandering life. These quarrels over views, arguments over views, conflicts over views, debates over views, and strifes concerning views have arisen, been born, originated, come into being, and manifested among ascetics—thus, “these disputes have arisen among ascetics.”

Etesu ugghātinighāti hotīti. Jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃsā hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātitanigghātitaṃ hoti, anurodhavirodho hoti, jayena cittaṃ ugghātitaṃ hoti parājayena cittaṃ nigghātitaṃ hoti, lābhena cittaṃ ugghātitaṃ hoti alābhena cittaṃ nigghātitaṃ hoti, yasena cittaṃ ugghātitaṃ hoti ayasena cittaṃ nigghātitaṃ hoti, pasaṃsāya cittaṃ ugghātitaṃ hoti nindāya cittaṃ nigghātitaṃ hoti, sukhena cittaṃ ugghātitaṃ hoti dukkhena cittaṃ nigghātitaṃ hoti, somanassena cittaṃ ugghātitaṃ hoti domanassena cittaṃ nigghātitaṃ hoti, unnatiyā cittaṃ ugghātitaṃ hoti onatiyā cittaṃ nigghātitaṃ hotīti – etesu ugghātinighāti hoti.

“In these, there is elation and dejection.” There is victory and defeat, gain and loss, fame and ill-fame, praise and blame, pleasure and pain, joy and sorrow, the liked and the disliked, attraction and aversion, elation and dejection, agreement and opposition. The mind is elated by victory and dejected by defeat; elated by gain and dejected by loss; elated by fame and dejected by ill-fame; elated by praise and dejected by blame; elated by pleasure and dejected by pain; elated by joy and dejected by sorrow; elated by elevation and dejected by depression—thus, “in these, there is elation and dejection.”

Etampi disvā virame kathojjanti. Etampi disvāti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā virame kathojjanti. Kathojjaṃ vuccati kalaho bhaṇḍanaṃ viggaho vivādo medhagaṃ. Atha vā kathojjanti anojavantī nisākathā kathojjaṃ na kareyya, kalahaṃ na kareyya, bhaṇḍanaṃ na kareyya, viggahaṃ na kareyya, vivādaṃ na kareyya, medhagaṃ na kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto [Pg.131] nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā virame kathojjaṃ.

“Seeing even this, one should abstain from quarrelsome talk.” “Seeing even this” means: having seen, perceived, weighed, judged, made clear, and made manifest this danger in quarrels over views, arguments over views, conflicts over views, debates over views, and strifes concerning views. “Quarrelsome talk” is called quarrel, argument, conflict, debate, strife. Or alternatively, that talk is lacking in substance; one should not engage in quarrelsome talk. One should not quarrel, should not argue, should not engage in conflict, should not debate, should not engage in strife. One should abandon, dispel, bring to an end, and cause to not arise again quarrel, argument, conflict, debate, and strife. One should be far from, abstaining from, refraining from, gone forth from, released from, detached from, and disassociated from quarrel, argument, conflict, debate, and strife; one should dwell with a mind made boundless. Thus, “seeing even this, one should abstain from quarrelsome talk.”

Na haññadatthatthi pasaṃsalābhāti. Pasaṃsalābhā añño attho natthi attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho natthi na santi na saṃvijjanti nupalabbhantīti – na haññadatthatthi pasaṃsalābhā.

“There is no other benefit from gaining praise.” From gaining praise there is no other benefit—neither personal benefit, nor benefit for others, nor benefit for both; neither benefit to be experienced in the present, nor benefit in a future life; neither shallow benefit, nor deep benefit; neither hidden benefit, nor concealed benefit; neither benefit to be inferred, nor benefit of established meaning; neither blameless benefit, nor benefit free from defilements, nor purified benefit, nor benefit of ultimate meaning. There is none, they do not exist, they are not found, they are not obtained. Thus, “there is no other benefit from gaining praise.”

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Ete vivādā samaṇesu jātā, etesu ugghātinighāti hoti;

Etampi disvā virame kathojjaṃ, na haññadatthatthi pasaṃsalābhā’’ti.

“These disputes arise among ascetics; in them there is elation and dejection. Seeing even this, one should abstain from quarrelsome talk, for there is no other benefit from gaining praise.”

64.

64.

Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

So hassatī unnamatī ca tena, pappuyya tamatthaṃ yathā mano ahu.

But if one is praised there, having proclaimed a doctrine in the midst of an assembly, on that account he laughs and becomes elated, having attained that goal just as his mind had wished.

Pasaṃsito vā pana tattha hotīti. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsito thomito kittito vaṇṇito hotīti – pasaṃsito vā pana tattha hoti.

“Or he is praised therein.” “Therein” means in his own view, in his own forbearance, in his own inclination, in his own doctrine, he is praised, lauded, celebrated, extolled. Thus, “or he is praised therein.”

Akkhāya vādaṃ parisāya majjheti. Khattiyaparisāya vā brāhmaṇaparisāya vā gahapatiparisāya vā samaṇaparisāya vā majjhe attano vādaṃ akkhāya ācikkhitvā anuvādaṃ akkhāya ācikkhitvā thambhayitvā brūhayitvā dīpayitvā jotayitvā voharitvā pariggaṇhitvāti – akkhāya vādaṃ parisāya majjhe.

“Having declared a doctrine in the midst of an assembly.” In the midst of an assembly of nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, having declared his own doctrine, having explained it, having declared and explained the subsequent points, having established it, having expanded it, having illuminated it, having made it shine, having expressed it, having upheld it. Thus, “having declared a doctrine in the midst of an assembly.”

So hassatī unnamatī ca tenāti. So tena jayatthena tuṭṭho hoti haṭṭho pahaṭṭho attamano paripuṇṇasaṅkappo. Atha vā dantavidaṃsakaṃ hasamāno. So hassatī unnamatī ca tenāti so tena jayatthena [Pg.132] unnato hoti unnamo dhajo sampaggāho ketukamyatā cittassāti – so hassatī unnamatī ca tena.

“He laughs and is elated by that.” By that fruit of victory, he is pleased, joyful, overjoyed, satisfied in mind, and with his intention fulfilled. Or alternatively, he is one who laughs showing his teeth. “He laughs and is elated by that” means by that fruit of victory, he becomes arrogant, he has rising arrogance, is like a banner, is full of self-exaltation, and has a mind that desires to be like a standard. Thus, “he laughs and is elated by that.”

Pappuyya tamatthaṃ yathā mano ahūti. Taṃ jayatthaṃ pappuyya pāpuṇitvā adhigantvā vinditvā paṭilabhitvā. Yathā mano ahūti yathā mano ahu, yathā citto ahu, yathā saṅkappo ahu, yathā viññāṇo ahūti – pappuyya tamatthaṃ yathā mano ahu.

“Having attained that goal just as was his mind.” “Having attained that goal” means having reached, attained, found, and gained that fruit of victory. “Just as was his mind” means it was as his mind was, as his thought was, as his intention was, as his consciousness was. Thus, “having attained that goal just as was his mind.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

So hassatī unnamatī ca tena, pappuyya tamatthaṃ yathā mano ahū’’ti.

Or he is praised therein, having declared his doctrine in the midst of the assembly; he laughs and is elated by that, having attained that goal just as was his mind.

65.

65.

Yā unnatī sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadanti.

Whatever elation there is, that is a ground of vexation for him; this person practices pride and excessive pride. Seeing this too, one should not dispute, for the skillful do not speak of purity through that.

Yā unnatī sāssa vighātabhūmīti. Yā unnati unnamo dhajo sampaggāho ketukamyatā cittassāti – yā unnati. Sāssa vighātabhūmīti sā tassa vighātabhūmi upaghātabhūmi pīḷanabhūmi ghaṭṭanabhūmi upaddavabhūmi upasaggabhūmīti – yā unnatī sāssa vighātabhūmi.

'Whatever elation there is, that is a ground of vexation for him': 'Whatever elation' means elation, arrogance, a banner, self-exaltation, the mind's desire to be like a standard. 'That is a ground of vexation for him' means that for him it is a ground of vexation, a ground of assault, a ground of oppression, a ground of friction, a ground of misfortune, a ground of calamity. This is the meaning of 'Whatever elation there is, that is a ground of vexation for him'.

Mānātimānaṃ vadate panesoti. So puggalo mānañca vadati atimānañca vadatīti – mānātimānaṃ vadate paneso.

'This person practices pride and excessive pride': That person practices pride and also practices excessive pride—this is 'this person practices pride and excessive pride'.

Etampi disvā na vivādayethāti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. Na vivādayethāti na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya, na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippayutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.

'Seeing this too, one should not engage in disputes': 'Seeing this too' means having seen, beheld, weighed, judged, clarified, and made manifest this drawback in quarrels over views, contentions over views, conflicts over views, disputes over views, and verbal battles over views. 'One should not engage in disputes' means one should not engage in quarrels, contentions, conflicts, disputes, or verbal battles. One should abandon, dispel, bring to an end, and cause to not arise again quarrels, contentions, conflicts, disputes, and verbal battles. One should be aloof from, abstained from, completely abstained from, gone forth from, detached from, released from, and disjoined from quarrels, contentions, conflicts, disputes, and verbal battles; one should dwell with a mind that has transcended limitations. This is the meaning of 'seeing this too, one should not engage in disputes'.

Na [Pg.133] hi tena suddhiṃ kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā diṭṭhikalahena diṭṭhibhaṇḍanena diṭṭhiviggahena diṭṭhivivādena diṭṭhimedhagena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.

'For the skillful do not speak of purity through that': 'The skillful' means those who are skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the right exertions, skilled in the bases of psychic power, skilled in the spiritual faculties, skilled in the spiritual powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruition, and skilled in Nibbāna. Those skillful ones do not say, declare, state, reveal, or designate that purity, thorough purity, and complete purity, or liberation, complete liberation, and final liberation, come by means of quarrels over views, contentions over views, conflicts over views, disputes over views, or verbal battles over views. This is the meaning of 'for the skillful do not speak of purity through that'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yā unnatī sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadantī’’ti.

Elation is a ground of vexation for him; this person practices pride and excessive pride. Seeing this too, one should not dispute, for the skillful do not speak of purity through that.

66.

66.

Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāya.

Just as a hero, nourished on royal food, goes forward roaring, desiring a rival hero; O hero, go to that very place where he is. That which is for battle was not there from the beginning.

Sūro yathā rājakhādāya puṭṭhoti. Sūroti sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī. Rājakhādāya puṭṭhoti rājakhādanīyena rājabhojanīyena puṭṭho posito apādito vaḍḍhitoti – sūro yathā rājakhādāya puṭṭho.

'As a hero nourished on royal food': 'A hero' means a hero, a valiant one, one who advances, fearless, not trembling, not terrified, not fleeing. 'Nourished on royal food' means nourished by the king's edibles and potables, sustained, brought to fullness, and made to prosper. This is the meaning of 'as a hero nourished on royal food'.

Abhigajjameti paṭisūramicchanti. So gajjanto uggajjanto abhigajjanto eti upeti upagacchati paṭisūraṃ paṭipurisaṃ paṭisattuṃ paṭimallaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – abhigajjameti paṭisūramicchaṃ.

'Advancing with a roar, desiring a rival': He, roaring, shouting, and roaring fearlessly, goes forth, approaches, and draws near; desiring, delighting in, longing for, yearning for, and craving a rival hero, a rival man, an adversary, a challenger. This is the meaning of 'advancing with a roar, desiring a rival'.

Yeneva so tena palehi sūrāti. Yeneva so diṭṭhigatiko tena palehi, tena vaja, tena gaccha, tena atikkama, so tuyhaṃ paṭisūro paṭipuriso paṭisattu paṭimalloti – yeneva so tena palehi sūra.

'Wherever he is, go there, O hero': Wherever that one with such a view is, go there, proceed there, approach there, advance there. He is your rival hero, your rival man, your adversary, your challenger. This is the meaning of 'wherever he is, go there, O hero'.

Pubbeva natthi yadidaṃ yudhāyāti. Pubbeva bodhiyā mūle ye paṭisenikarā kilesā paṭilomakarā paṭikaṇḍakakarā paṭipakkhakarā te natthi na [Pg.134] santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Yadidaṃ yudhāyāti yadidaṃ yuddhatthāya kalahatthāya bhaṇḍanatthāya viggahatthāya vivādatthāya medhagatthāyāti – pubbeva natthi yadidaṃ yudhāya.

'For beforehand, there is nothing here for battle': Beforehand, at the root of the Bodhi tree, whatever defilements are opposing, acting contrary, acting as thorns, acting as adversaries—they do not exist, they are not, they are not found, they are not obtained; they are abandoned, cut off without remainder, pacified, relinquished, incapable of arising again, burned by the fire of knowledge. 'That which is for battle' means that which is for the sake of battle, for the sake of quarreling, for the sake of contention, for the sake of conflict, for the sake of dispute, for the sake of strife. This is the meaning of 'for beforehand, there is nothing here for battle'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāyā’’ti.

‘As a hero nourished on royal food, advancing with a roar, desiring a rival; wherever he is, go there, O hero, for beforehand, there is nothing here for battle.’

67.

67.

Ye diṭṭhimuggayha vivādayanti, idameva saccanti ca vādayanti;

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā.

Those who, having grasped a view, dispute, and declare, 'This alone is true'; to them you should say: 'Indeed, when a dispute has arisen, those opponents do not exist here.'

Ye diṭṭhimuggayha vivādayantīti ye dvāsaṭṭhidiṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā gaṇhitvā uggaṇhitvā parāmasitvā abhinivisitvā vivādayanti kalahaṃ karonti bhaṇḍanaṃ karonti ‘viggahaṃ karonti vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti – ye diṭṭhimuggayha vivādayanti.

'Those who, having grasped a view, dispute': those who, having taken up, grasped, learned, clung to, and become obsessed with any one of the sixty-two kinds of views, then dispute, quarrel, contend, conflict, and argue, saying: 'You do not understand this Dhamma and Discipline—I understand it! How could you understand this Dhamma and Discipline? You are practicing wrongly—I am practicing rightly! What I say is coherent—what you say is not! You said afterwards what should have been said before, and you said before what should have been said afterwards! Your long-practiced position is overturned! A refutation has been brought against you! You are censured! Go and seek release from this debate, or extricate yourself if you can!' This is the meaning of 'those who, having grasped a view, dispute'.

Idameva saccanti ca vādayantīti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti vādayanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vādayanti kathenti bhaṇanti dīpayanti voharantīti – idameva saccanti ca vādayanti.

And they assert, 'This alone is true.' They assert, declare, speak of, illuminate, and express: 'The world is eternal—this alone is true, all else is vain.' They assert, declare, speak of, illuminate, and express: 'The world is not eternal…' … 'After death, the Tathāgata neither exists nor does not exist—this alone is true, all else is vain.' Thus, they assert, 'This alone is true.'

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattāti. Te tvaṃ diṭṭhigatike vadassu vādena vādaṃ, niggahena niggahaṃ, paṭikammena paṭikammaṃ, visesena visesaṃ, paṭivisesena paṭivisesaṃ, āveṭhiyāya āveṭhiyaṃ, nibbeṭhiyāya nibbeṭhiyaṃ, chedena chedaṃ, maṇḍalena maṇḍalaṃ, te [Pg.135] tuyhaṃ paṭisūrā paṭipurisā paṭisattū paṭimallāti – te tvaṃ vadassū na hi tedha atthi. Vādamhi jāte paṭisenikattāti. Vāde jāte sañjāte nibbatte abhinibbatte pātubhūteyeva paṭisenikattā paṭilomakattā paṭibhaṇḍakattā paṭipakkhakattā kalahaṃ kareyyuṃ bhaṇḍanaṃ kareyyuṃ viggahaṃ kareyyuṃ vivādaṃ kareyyuṃ medhagaṃ kareyyuṃ, te natthi na santi na saṃvijjanti nupalabbhanti, pahīnā…pe… ñāṇagginā daḍḍhāti – te tvaṃ vadassū na hi tedha atthi vādamhi jāte paṭisenikattā.

You should tell them, 'For you, there is no adversary here; when a dispute has arisen, there are no opponents.' You should tell those who hold such views: counter debate with debate, refutation with refutation, action with counter-action, surpassing with surpassing, counter-surpassing with counter-surpassing, envelopment with envelopment, disentanglement with disentanglement, cutting with cutting, encirclement with encirclement. They are your counter-heroes, your counter-men, your counter-enemies, your counter-wrestlers—thus, you should tell them, 'For you, there is no adversary here.' When a dispute has arisen, there are no opponents. When a dispute has arisen, is born, produced, manifested, fully manifested, those who would be adversaries, who would be oppositional, who would be contentious, who would be on the opposing side; who would create quarrels, create fights, create disputes, create contention, create brawls—they do not exist, they are not, they are not found, they are not obtained; they are abandoned... burned up by the fire of knowledge. Thus: 'You should tell them, "For you, there is no adversary here; when a dispute has arisen, there are no opponents."'"

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ye diṭṭhimuggayha vivādayanti, idameva saccanti ca vādayanti;

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā’’ti.

“Those who, having grasped a view, dispute and declare, ‘This alone is the truth’; you should tell them, ‘For you, there is no adversary here; when a dispute has arisen, there are no opponents.’”

68.

68.

Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

Tesu tvaṃ kiṃ labhetha pasūra, yesīdha natthi paramuggahītaṃ.

But those who wander having dispelled the army, not clashing view with view; what can you gain from them, Pasūra, in whom here nothing is grasped as supreme?

Visenikatvā pana ye carantīti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, lobho mārasenā, doso mārasenā, moho mārasenā, kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā mārasenā.

“But those who wander having dispelled the army”: here, the army is called Māra’s army. Bodily misconduct is Māra’s army, verbal misconduct is Māra’s army, mental misconduct is Māra’s army, greed is Māra’s army, hatred is Māra’s army, delusion is Māra’s army, anger… resentment… contempt… contentiousness… envy… stinginess… deceit… hypocrisy… obstinacy… presumption… pride… excessive pride… intoxication… negligence… all defilements… all misconduct… all anxieties… all burning anguish… all torments… all unwholesome volitional formations are Māra’s army.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati…pe…;

Na naṃ asuro jināti, jetvāva labhate sukha’’nti.

“Sensual passions are your first army; the second is called discontent... The demon does not conquer him; and having conquered, one obtains happiness.”

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, tena vuccati visenikatvāti. Yeti arahanto khīṇāsavā. Carantīti caranti viharanti [Pg.136] iriyanti vattenti pālenti yapenti yāpentīti – visenikatvā pana ye caranti.

When, by the four noble paths, all the defilements that constitute Māra’s army and all the opposing defilements have been conquered, vanquished, broken, pulverized, and put to flight, for that reason it is called ‘having dispelled the army.’ ‘Those’ refers to the Arahants whose cankers are destroyed. ‘They wander’ means they practice, they dwell, they maintain the postures, they carry on, they maintain, they subsist, and they cause to subsist—this is the meaning of ‘but those who wander, having dispelled the army.’

Diṭṭhīhi diṭṭhiṃ avirujjhamānāti. Yesaṃ dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, te diṭṭhīhi diṭṭhiṃ avirujjhamānā appaṭivirujjhamānā appahīyamānā appaṭihaññamānā appaṭihatamānāti – diṭṭhīhi diṭṭhiṃ avirujjhamānā.

‘Not conflicting with a view by means of views’: For those whose sixty-two kinds of views have been abandoned, cut off, pacified, calmed so as not to arise again, are unfit to arise again, and have been burned by the fire of knowledge, they, by means of views, do not conflict with a view; they are not at variance, are not oppressed, are not impinged upon, are not obstructed—this is the meaning of ‘not conflicting with a view by means of views.’

Tesu tvaṃ kiṃ labhetha pasūrāti. Tesu arahantesu khīṇāsavesu kiṃ labhetha paṭisūraṃ paṭipurisaṃ paṭisattuṃ paṭimallanti – tesu tvaṃ kiṃ labhetha pasūra.

‘What could you find in them, Pasūra?’: Among those Arahants whose cankers are destroyed, what formidable opponent, what true enemy, what adversary, what combatant could you find?—this is the meaning of ‘what could you find in them, Pasūra?’

Yesīdha natthi paramuggahītanti. Yesaṃ arahantānaṃ khīṇāsavānaṃ ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi na saṃvijjanti nupalabbhanti, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – yesīdha natthi paramuggahītaṃ.

‘For whom there is nothing here held as supreme’: For those Arahants whose cankers are destroyed, for whom that which is grasped, clung to, adhered to, settled upon, or resolved upon as ‘this is supreme, this is chief, this is excellent, this is distinguished, this is principal, this is highest, this is sublime’ does not exist, is not present, is not found; it has been abandoned, cut off, pacified, calmed, made unable to arise, and burned by the fire of knowledge—this is the meaning of ‘for whom there is nothing here held as supreme.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

Tesu tvaṃ kiṃ labhetha pasūra, yesīdha natthi paramuggahīta’’nti.

“But those who wander, having dispelled the army, not conflicting with a view by means of views; what could you find in them, Pasūra, for whom there is nothing here held as supreme?”

69.

69.

Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave.

“Then you came with your thoughts, pondering views with your mind. You have come to match yourself against the Washed-Clean One; you will not be able to advance.”

Atha tvaṃ pavitakkamāgamāti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Pavitakkamāgamāti takkento vitakkento saṅkappento ‘‘jayo nu kho me bhavissati, parājayo nu kho me bhavissati, kathaṃ niggahaṃ karissāmi, kathaṃ paṭikammaṃ karissāmi, kathaṃ visesaṃ karissāmi, kathaṃ paṭivisesaṃ karissāmi, kathaṃ āveṭhiyaṃ karissāmi, kathaṃ nibbeṭhiyaṃ karissāmi[Pg.137], kathaṃ chedaṃ karissāmi, kathaṃ maṇḍalaṃ karissāmi’’ evaṃ takkento vitakkento saṅkappento āgatosi upagatosi sampattosi mayā saddhiṃ samāgatosīti – atha tvaṃ pavitakkamāgamā.

‘Then you came full of thought’—‘Then’ is a connection of words, a combination of words, a completion of words, a combination of syllables, a smoothness of consonants, and a sequence of words—this is ‘then.’ ‘Full of thought’ means thinking, reflecting, pondering: ‘Will there be victory for me? Will there be defeat for me? How shall I refute? How shall I counter? How shall I distinguish? How shall I make a counter-distinction? How shall I entangle? How shall I disentangle? How shall I cut off? How shall I encircle?’ Thus thinking, reflecting, pondering, you came, approached, arrived, met with me—thus, ‘then you came full of thought.’

Manasā diṭṭhigatāni cintayantoti. Manoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ, mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena diṭṭhiṃ cintento vicintento ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – manasā diṭṭhigatāni cintayanto.

‘Pondering views with the mind’: ‘Mind’ refers to that which is thought, mind, intellect, heart, the bright, the mind-base, the mind-faculty, consciousness, the consciousness aggregate, the corresponding mind-consciousness element. With the mind, one ponders views, considers: ‘The world is eternal,’ or ‘The world is not eternal,’ … or ‘The Tathāgata neither exists nor does not exist after death’—thus, ‘pondering views with the mind.’

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti. Dhonā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca, vacīduccaritaṃ…pe… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Atha vā sammādiṭṭhiyā micchādiṭṭhi… sammāsaṅkappena micchāsaṅkappo…pe… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca. Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Bhagavā imehi dhoneyyehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato, tasmā bhagavā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhonoti.

‘You have come to contend with the Purified One; you are not able to proceed together.’ Dhonā is called wisdom. That is, the wisdom that is knowing… non-delusion, investigation of the Dhamma, right view. Why is wisdom called Dhonā? By that wisdom, bodily misconduct is shaken off, washed, well-cleansed, and thoroughly purified; verbal misconduct… all unwholesome volitional formations are shaken off, washed, well-cleansed, and thoroughly purified. Or, by right view, wrong view… by right intention, wrong intention… by right liberation, wrong liberation is shaken off, washed, well-cleansed, and thoroughly purified. Or, by the Noble Eightfold Path, all defilements… all misconducts… all vexations… all fevers… all torments… all unwholesome volitional formations are shaken off, washed, well-cleansed, and thoroughly purified. The Blessed One is endowed, fully endowed, has attained, has fully attained, is possessed, is fully possessed, and is furnished with these purifying qualities; therefore, the Blessed One is Dhono. He is one whose lust is shaken off, whose evil is shaken off, whose defilements are shaken off, whose burning anxiety is shaken off—thus, Dhono.

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti. Pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhitvā sākacchetuṃ sallapituṃ sākacchaṃ samāpajjituṃ. Taṃ kissa hetu? Pasūro paribbājako hīno nihīno omako lāmako chatukko paritto. So hi bhagavā aggo ca seṭṭho ca visiṭṭho ca pāmokkho ca uttamo ca pavaro ca. Yathā saso na paṭibalo mattena mātaṅgena saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā kotthuko na paṭibalo sīhena migaraññā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā vacchako taruṇako dhenupako [Pg.138] na paṭibalo usabhena calakakunā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā dhaṅko na paṭibalo garuḷena venateyyena saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā caṇḍālo na paṭibalo raññā cakkavattinā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; yathā paṃsupisācako na paṭibalo indena devaraññā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhituṃ; evameva pasūro paribbājako na paṭibalo dhonena buddhena bhagavatā saddhiṃ yugaṃ samāgamaṃ samāgantvā yugaggāhaṃ gaṇhitvā sākacchetuṃ sallapituṃ sākacchaṃ samāpajjituṃ. Taṃ kissa hetu? Pasūro paribbājako hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapañño. So hi bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido, catuvesārajjappatto dasabaladhārī, purisāsabho purisasīho purisanāgo purisājañño purisadhorayho, anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā, netā vinetā anunetā, paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca panassa etarahi sāvakā viharanti pacchā samannāgatā.

‘You have come to contend with the Purified One; you are not able to proceed together.’ The wanderer Pasūra is not capable of meeting the Purified One, the Buddha, the Blessed One, in debate—to grasp the yoke of discussion, to converse, or to engage in dialogue. Why is that? The wanderer Pasūra is inferior, lowly, insignificant, wretched, vile, and petty. For the Blessed One is supreme, excellent, distinguished, foremost, highest, and sublime. Just as a hare is not capable of grasping the yoke in a meeting with a rutting elephant; just as a jackal is not capable of grasping the yoke in a meeting with a lion, the king of beasts; just as a young, suckling calf is not capable of grasping the yoke in a meeting with a mighty bull with a quivering hump; just as a crow is not capable of grasping the yoke in a meeting with a garuḍa, son of Vinatā; just as an outcaste is not capable of grasping the yoke in a meeting with a wheel-turning monarch; just as a dust-goblin is not capable of grasping the yoke in a meeting with Indra, the king of gods—so too, the wanderer Pasūra is not capable of meeting the Purified One, the Buddha, the Blessed One, in debate—to grasp the yoke of discussion, to converse, or to engage in dialogue. Why is that? The wanderer Pasūra is of inferior wisdom, lowly wisdom, insignificant wisdom, wretched wisdom, vile wisdom, and petty wisdom. For the Blessed One is of great wisdom, broad wisdom, joyful wisdom, swift wisdom, sharp wisdom, and penetrative wisdom; skilled in the distinctions of wisdom, endowed with distinct knowledge, having attained the analytical insights; having reached the fourfold confidence, a bearer of the ten powers; a bull among men, a lion among men, an elephant among men, a thoroughbred among men, a leader among men; of boundless knowledge, boundless splendor, and boundless glory; affluent, of great wealth, and prosperous; a guide, a trainer, a persuader, an expounder, a revealer, a clarifier, and a bringer of faith. For the Blessed One is the producer of the unarisen path, the generator of the ungenerated path, the declarer of the undeclared path; he is the knower of the path, the discoverer of the path, the expert in the path. And now his disciples dwell following the path, having come after him.

So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato; natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi dhammaṃ jānitabbaṃ. Attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.

That Blessed One, knowing what is to be known, knows it; seeing what is to be seen, sees it. He has become the eye, become knowledge, become the Dhamma, become Brahma. He is the speaker, the expounder, the guide to the meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. There is nothing unknown to that Blessed One, nothing unseen, nothing uncomprehended, nothing unrealized, nothing uncontacted by wisdom. With respect to the past, future, and present, all phenomena in every aspect come into the range of the knowledge of the Blessed One, the Buddha. Whatever knowable Dhamma there is to be known—whether it is for one's own benefit, for the benefit of others, or for the benefit of both; whether it is a benefit in the present life or a benefit in a future life; whether it is a benefit that is plain or profound, hidden or concealed, to be inferred or of direct meaning; whether it is a blameless benefit, a benefit free from defilements, a purified benefit, or a benefit of the ultimate meaning—all of that revolves within the Buddha's knowledge.

Sabbaṃ [Pg.139] kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇānuparivatti, sabbaṃ manokammaṃ ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino; yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.

All bodily actions of the Buddha, the Blessed One, follow knowledge; all verbal actions follow knowledge; all mental actions follow knowledge. The knowledge of the Buddha, the Blessed One, regarding the past is unimpeded, knowledge regarding the future is unimpeded, knowledge regarding the present is unimpeded. As far as there is the knowable, so far there is knowledge; as far as there is knowledge, so far there is the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, and there is no path of the knowable beyond knowledge. These phenomena are established within each other's limits. Just as when two halves of a casket are well-fitted, the lower half does not exceed the upper, nor does the upper half exceed the lower—they are established within each other's limits—so too for the Buddha, the Blessed One, the knowable and knowledge are established within each other's limits. As far as there is the knowable, so far there is knowledge; as far as there is knowledge, so far there is the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, and there is no path of the knowable beyond knowledge. These phenomena are established within each other's limits. In all phenomena, the knowledge of the Buddha, the Blessed One, proceeds.

Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati, sabbesañca sattānaṃ bhagavā āsayaṃ jānāti anusayaṃ jānāti caritaṃ jānāti adhimuttiṃ jānāti. Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

All phenomena are connected to the Buddha, the Blessed One, through advertence, aspiration, mental application, and the arising of thought. The knowledge of the Buddha, the Blessed One, proceeds among all beings. The Blessed One knows the disposition of all beings, knows their latent tendencies, knows their conduct, and knows their inclinations. He understands beings—those with little dust, those with much dust; those with keen faculties, those with dull faculties; those with good dispositions, those with bad dispositions; those easy to instruct, those difficult to instruct; those who are capable, and those who are incapable. The world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, with its devas and humans—all revolve within the Buddha’s knowledge.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti. Buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhatiyeva.

Just as whatever fish and turtles there are, even including the Timitimiṅgala, revolve within the great ocean; just so does the world with its devas, its Māra, its Brahmā, this generation with its ascetics and brahmins, its devas and humans, revolve within the Buddha’s knowledge. Just as whatever birds there are, even including the Garuḷa, the descendant of Vinatā, revolve in a portion of the sky; just so do those equal to Sāriputta in wisdom revolve in a portion of the Buddha’s knowledge. The Buddha's knowledge pervades and surpasses the wisdom of devas and humans, and indeed remains.

Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Vobhindantā maññe caranti paññāgatena diṭṭhigatāni[Pg.140]. Te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgate upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati yadidaṃ paññāyāti – dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave.

There are those wise khattiyas, wise brahmins, wise householders, and wise ascetics who are subtle, practiced in the doctrines of others, and like archers who can split a hair. They go about, it seems, shattering views with their wisdom. Having formulated questions, they approach the Tathāgata and ask those that are obscure and veiled. Those questions are spoken and answered by the Blessed One, with their reasons pointed out, and they become devoted followers of the Blessed One. Then, indeed, the Blessed One outshines them there with that which is wisdom. As it is said: 'You have come into a yoke with the Cleansed One; you will not be able to proceed together.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātave’’ti.

“Then you came with discursive thought, pondering views in your mind; you have come into a yoke with the Cleansed One, and you are not able to proceed together.”

Pasūrasuttaniddeso aṭṭhamo.

The Exposition of the Pasūra Sutta, the Eighth.

9. Māgaṇḍiyasuttaniddeso

9. The Exposition of the Māgaṇḍiya Sutta.

Atha māgaṇḍiyasuttaniddesaṃ vakkhati –

Now the exposition of the Māgaṇḍiya Sutta will be spoken.

70.

70.

Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche.

Having seen Taṇhā, Arati, and Rāga, there was no desire even for sexual union. What is this, full of urine and excrement? I would not wish to touch it even with my foot.

Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasminti. Taṇhañca aratiñca ragañca māradhītaro disvā passitvā methunadhamme chando vā rāgo vā pemaṃ vā nāhosīti – disvāna taṇhaṃ aratiṃ ragañca nāhosi chando api methunasmiṃ.

“Having seen Taṇhā, Arati, and Rāga, there was no desire even for sexual union.” This means: having seen and observed Taṇhā, Arati, and Rāga—the daughters of Māra—there arose no desire, passion, or affection for the act of sexual intercourse. Thus it is said: “Having seen Taṇhā, Arati, and Rāga, there was no desire even for sexual union.”

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na iccheti. Kimevidaṃ sarīraṃ muttapuṇṇaṃ karīsapuṇṇaṃ semhapuṇṇaṃ ruhirapuṇṇaṃ aṭṭhisaṅghātanhārusambandhaṃ rudhiramaṃsāvalepanaṃ cammavinaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ uggharantaṃ paggharantaṃ kimisaṅghanisevitaṃ nānākalimalaparipūraṃ pādena akkamituṃ na iccheyya, kuto pana saṃvāso vā samāgamo vāti – kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche. Anacchariyañcetaṃ manusso dibbe kāme patthayanto mānusake kāme na iccheyya, mānusake vā kāme patthayanto [Pg.141] dibbe kāme na iccheyya. Yaṃ tvaṃ ubhopi na icchasi na sādiyasi na patthesi na pihesi nābhijappasi, kiṃ te dassanaṃ, katamāya tvaṃ diṭṭhiyā samannāgatoti pucchatīti.

“What is this, full of urine and excrement, which I would not wish to touch even with my foot?” This body is full of urine and excrement, phlegm and blood, a framework of bones bound with sinews, smeared with flesh and blood, wrapped in skin, covered by a fine hide, with its many openings, oozing and dripping, frequented by a host of worms, and filled with various kinds of filth. One would not wish to tread upon it with the foot—how much less could there be cohabitation or association? This is the meaning of “What is this, full of urine and excrement, which I would not wish to touch even with my foot?” It is not surprising that a person desiring divine sensual pleasures would not desire human sensual pleasures, or that one desiring human sensual pleasures would not desire divine sensual pleasures. Since you do not desire, do not delight in, do not long for, do not crave, and do not strive for either of these, what is your seeing? With what view are you endowed?—thus he asks.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche’’ti.

“Having seen Taṇhā, Arati, and Rāga, there arose no desire even for sexual intercourse. What is this, full of urine and feces? I would not wish even to touch it with my foot.”

71.

71.

Etādisaṃ ce ratanaṃ na icchasi, nāriṃ narindehi bahūhi patthitaṃ;

Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ, bhavūpapattiñca vadesi kīdisaṃ.

If you do not desire such a jewel, a woman desired by many kings, then what sort of views, virtuous conduct, livelihood, and arising in existence do you declare?

72.

72.

Idaṃ vadāmīti na tassa hoti, [māgaṇḍiyāti bhagavā]Dhammesu niccheyya samuggahītaṃ;

Passañca diṭṭhīsu anuggahāya, ajjhattasantiṃ pacinaṃ adassaṃ.

“Māgaṇḍiya,” said the Blessed One, “for such a one, there is no dogmatically grasping a doctrine after investigation and declaring, ‘This I say.’ And seeing without grasping at views, while investigating, I saw internal peace.”

Idaṃ vadāmīti na tassa hotīti. Idaṃ vadāmīti idaṃ vadāmi, etaṃ vadāmi, ettakaṃ vadāmi, ettāvatā vadāmi, idaṃ diṭṭhigataṃ vadāmi – ‘‘sassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. Na tassa hotīti na mayhaṃ hoti, ‘‘ettāvatā vadāmī’’ti na tassa hotīti – idaṃ vadāmīti na tassa hoti.

Regarding “The thought, ‘This I declare,’ does not occur to him”: “This I declare” means: “I declare this,” “I declare that,” “I declare this much,” “I declare by this much,” “I declare this view”—such as “the world is eternal,” or… “the Tathāgata neither is nor is not after death.” “Does not occur to him” means “it does not occur to me.” The thought, “I declare by this much,” does not occur to him. Thus, “The thought, ‘This I declare,’ does not occur to him.”

Māgaṇḍiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.

“Māgaṇḍiya”: thus the Blessed One addresses that brahmin by name. “Bhagavā” is a term of reverence... a designation based on realization, that is, “Bhagavā”. Thus is the meaning of “Māgaṇḍiya, said the Blessed One”.

Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho, ‘‘idaṃ saccaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ [Pg.142] adhimuttaṃ, natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.

Regarding “having decided upon and grasped doctrines”: “Among doctrines” means among the sixty-two views. “Having decided upon” means having decided, having determined, having investigated, having thoroughly investigated, having weighed, having judged, having distinguished, and having made manifest. “Grasped” means the grasping of a limit, grasping in a lump, grasping of the best, grasping of portions, grasping of accumulation, or grasping of collection, whereby something is grasped, held after consideration, adhered to, firmly held, and resolved upon as: “This is true, factual, so, real, actual, not otherwise.” For him, such grasping does not exist, is not, is not found, is not obtained; it is abandoned, cut off, calmed, stilled, made incapable of arising again, and burned by the fire of knowledge. This is the meaning of “having decided upon and grasped doctrines”.

Passañca diṭṭhīsu anuggahāyāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Regarding “And seeing, without grasping at views”: Seeing the danger in views, I do not grasp views, I do not hold to them, I do not adhere to them. Alternatively: they should not be grasped, they should not be held to, they should not be adhered to. In this way also, the meaning of “and seeing, without grasping at views” is to be understood.

Atha vā ‘‘sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ, sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattatīti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Alternatively: “The world is eternal; this alone is true, anything else is futile.” This viewpoint is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and fever; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, or to Nibbāna. Thus, seeing the danger in views, I do not grasp views, I do not hold to them, I do not adhere to them. Alternatively: they should not be grasped, they should not be held to, they should not be adhered to. In this way also, the meaning of “and seeing, without grasping at views” is to be understood.

Atha vā ‘‘asassato loko, antavā loko, anantavā loko, taṃ jīvaṃ taṃ sarīraṃ, aññaṃ jīvaṃ aññaṃ sarīraṃ, hoti tathāgato paraṃ maraṇā, na hoti tathāgato paraṃ maraṇā, hoti ca na ca hoti tathāgato paraṃ maraṇā, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ, sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattatīti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Alternatively: ‘The world is not eternal,’ ‘The world is finite,’ ‘The world is infinite,’ ‘the life-principle is the same as the body,’ ‘the life-principle is one thing, the body another,’ ‘the Tathāgata exists after death,’ ‘the Tathāgata does not exist after death,’ ‘the Tathāgata both exists and does not exist after death,’ ‘the Tathāgata neither exists nor does not exist after death’—‘this alone is true, all else is worthless.’ This viewpoint is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by suffering, vexation, despair, and fever, and it does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Seeing the danger in views, I do not grasp views, I do not hold to them, I do not adhere to them. Alternatively: they should not be grasped, they should not be held to, they should not be adhered to. In this way also, the meaning of “and seeing, without grasping at views” is to be understood.

Atha vā imā diṭṭhiyo evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Alternatively: ‘These views, being thus grasped and held, will have such a destination, such a future state.’ Seeing the danger in views, I do not grasp views, I do not hold to them, I do not adhere to them. Alternatively: they should not be grasped, they should not be held to, they should not be adhered to. In this way also, the meaning of “and seeing, without grasping at views” is to be understood.

Atha vā imā diṭṭhiyo nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi [Pg.143] na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Alternatively: ‘These views lead to hell, to the animal realm, and to the realm of hungry ghosts.’ Seeing the danger in views, I do not grasp views, I do not hold to them, I do not adhere to them. Alternatively: they should not be grasped, they should not be held to, they should not be adhered to. In this way also, the meaning of “and seeing, without grasping at views” is to be understood.

Atha vā imā diṭṭhiyo aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.

Alternatively: ‘These views are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to dispassion, and subject to cessation.’ Seeing the danger in views, I do not grasp views, I do not hold to them, I do not adhere to them. Alternatively: they should not be grasped, they should not be held to, they should not be adhered to. In this way also, the meaning of “and seeing, without grasping at views” is to be understood.

Ajjhattasantiṃ pacinaṃ adassanti. Ajjhattasantiṃ ajjhattaṃ rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa… upanāhassa… makkhassa … paḷāsassa… issāya… macchariyassa … māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ santiṃ. Pacinanti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto, ‘‘sabbe saṅkhārā aniccā’’ti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti pacinanto vicinanto pavicinanto… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. Adassanti adassaṃ adakkhiṃ apassiṃ paṭivijjhinti – ajjhattasantiṃ pacinaṃ adassaṃ.

Discerning inner peace, one has seen. Inner peace means the peace from lust, the peace from hatred, the peace from delusion, the peace from anger, from resentment, from contempt, from insolence, from envy, from stinginess, from deceit, from fraudulence, from obstinacy, from rivalry, from conceit, from arrogance, from intoxication, from heedlessness, from all defilements, from all evil conduct, from all torments, from all fevers, from all anguish, from all unwholesome volitional formations—the peace, the calming, the special appeasement, the extinguishment, and the tranquilization. Discerning is discerning, investigating, discriminating, weighing, judging, making clear, and making manifest; discerning, investigating, discriminating, weighing, judging, making clear, and making manifest that 'All formations are impermanent'; that 'All formations are suffering'; that 'All phenomena are not-self'; that 'Whatever is of a nature to arise, all that is of a nature to cease.' 'One has seen' is: one has seen, one has beheld, one has perceived, one has penetrated—this is the meaning of 'discerning inner peace, one has seen'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Idaṃ vadāmīti na tassa hoti, [māgaṇḍiyāti bhagavā]Dhammesu niccheyya samuggahītaṃ;

Passañca diṭṭhīsu anuggahāya;

Ajjhattasantiṃ pacinaṃ adassa’’nti.

“For him there is no ‘This I declare,’ [said the Blessed One to Māgaṇḍiya], nor any grasping of doctrines by way of determination. And seeing views without supporting them, I discerned inner peace and have seen.”

73.

73.

Vinicchayā yāni pakappitāni, [iti māgaṇḍiyo]Te ve munī brūsi anuggahāya;

Ajjhattasantīti yametamatthaṃ, kathaṃ nu dhīrehi paveditaṃ taṃ.

“Those views which are judgments and constructions,” said Māgaṇḍiya, “you, O Sage, speak of without grasping them. That which is called ‘the inner peace’—how is that proclaimed by the wise?”

Vinicchayā yāni pakappitānīti. Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhivinicchayā. Pakappitānīti kappitā pakappitā abhisaṅkhatā saṇṭhapitātipi pakappitā[Pg.144]. Atha vā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā vipariṇāmadhammātipi pakappitāti – vinicchayā yāni pakappitāni.

Regarding 'Those views which are judgments and constructions': The sixty-two views, which are determinations of views, are called 'judgments'. 'Constructions' means fashioned, specially fashioned, exceedingly fabricated, and well established; for this reason, they are called 'constructions'. Alternatively, 'constructions' also means impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation, and subject to change. Thus, 'Those views which are judgments and constructions'.

Iti māgaṇḍiyoti. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. Māgaṇḍiyoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro – iti māgaṇḍiyoti.

Regarding 'Iti Māgaṇḍiya': 'Iti' is a particle for word-conjunction, word-combination, phrase-completion, combination of syllables, close connection of consonants, and the sequence of words. 'Māgaṇḍiya' is that brahmin's name, appellation, designation, concept, and expression. Thus, 'Iti Māgaṇḍiya'.

Te ve munī brūsi anuggahāya, ajjhattasantīti yametamatthanti. Te veti dvāsaṭṭhi diṭṭhigatāni. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti. Anuggahāyāti diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmīti ca bhaṇasi, ajjhattasantīti ca bhaṇasi. Yametamatthanti yaṃ paramatthanti – te ve munī brūsi anuggahāya, ajjhattasantīti yametamatthaṃ.

Regarding 'You, O Sage, speak of them without grasping; that which is the state called "the inner peace"': 'Them' refers to the sixty-two views. 'Sage' (muni): Knowledge is called 'mona'... having overcome the net of attachment, which consists of craving and views, one is called a 'muni'. 'Without grasping' means: you say, 'Seeing the danger in views, I will not grasp views, I will not be attached to them, I will not adhere to them,' and you also say 'the inner peace'. 'That which is this state' means that which is the ultimate reality. Thus: 'You, O Sage, speak of them without grasping; that which is the state called "the inner peace"'.

Kathaṃ nu dhīrehi paveditaṃ tanti. Kathaṃ nūti padaṃ saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, evaṃ nu kho nanu kho kiṃ nu kho kathaṃ nu khoti – kathaṃ nu. Dhīrehīti dhīrehi paṇḍitehi paññavantehi buddhimantehi ñāṇīhi vibhāvīhi medhāvīhi. Paveditanti veditaṃ paveditaṃ ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – kathaṃ nu dhīrehi paveditaṃ taṃ.

Regarding 'How is that proclaimed by the wise?': The phrase 'Kathaṃ nu' is a question of doubt, a question of uncertainty, a question of perplexity, a question of non-certainty, as in: 'Is it so?', 'Is it not so?', 'What is it?', 'How is it?'. 'By the wise' (dhīrehi) means: by the wise, the learned, the discerning, the intelligent, the knowing, the insightful, and the sagacious. 'Proclaimed' (paveditaṃ) means: known, especially known, declared, taught, designated, established, revealed, analyzed, made plain, and explained. Thus: 'How is that proclaimed by the wise?'

Tenāha so brāhmaṇo –

Therefore, that brahmin said:

‘‘Vinicchayā yāni pakappitāni, [iti māgaṇḍiyo]Te ve munī brūsi anuggahāya;

Ajjhattasantīti yametamatthaṃ, kathaṃ nu dhīrehi paveditaṃ ta’’nti.

“Those views which are judgments and constructions,” said Māgaṇḍiya, “you, O Sage, speak of without grasping them. That which is called ‘the inner peace’—how is that proclaimed by the wise?”

74.

74.

Na diṭṭhiyā na sutiyā na ñāṇena, [māgaṇḍiyāti bhagavā]Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Ete ca nissajja anuggahāya, santo anissāya bhavaṃ na jappe.

“Not by view, not by what is heard, not by knowledge,” said the Blessed One to Māgaṇḍiya, “nor by virtue and vows does one declare purity. Not by non-view, not by non-hearing, not by non-knowledge, not by non-virtue, not by non-vows—not even by these. Having abandoned these and not grasping them, being at peace and unreliant, one would not yearn for becoming.”

Na [Pg.145] diṭṭhiyā na sutiyā na ñāṇenāti. Diṭṭhenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; diṭṭhasutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; ñāṇenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – na diṭṭhiyā na sutiyā na ñāṇena.

Regarding 'Not by view, not by what is heard, not by knowledge': By what is seen, I do not say, do not teach, do not speak of, do not point out, or do not designate purity in the animal realm, purity in the deva realm, purity in the brahma realm, liberation beyond eighty-four thousand eons, release from danger, or complete release in every way; likewise by what is heard; likewise by what is seen and heard. And by knowledge, I do not say, do not teach, do not speak of, do not point out, or do not designate purity in the animal realm, purity in the deva realm, purity in the brahma realm, liberation beyond eighty-four thousand eons, release from danger, or complete release in every way. Thus, 'Not by view, not by what is heard, not by knowledge'.

Māgaṇḍiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.

The Blessed One addressed that brahmin by name, 'Māgaṇḍiya.' 'The Blessed One': This is a term of respect... a realized designation, namely, 'The Blessed One'—thus, 'Māgaṇḍiya,' said the Blessed One.

Sīlabbatenāpi na suddhimāhāti. Sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; vatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – sīlabbatenāpi na suddhimāha.

'Nor by virtue and vows does one declare purity': Even by virtue, one does not say, does not teach, does not speak, does not point out, or does not designate purity in the animal realm, liberation beyond eighty-four thousand eons, release from danger, or complete release in every way. Even by vows, one does not say, does not teach, does not speak, does not point out, or does not designate purity in the animal realm, purity in the deva realm, purity in the brahma realm, or liberation beyond eighty-four thousand eons. Even by virtue and vows, one does not say, does not teach, does not speak, does not point out, or does not designate purity in the animal realm, purity in the deva realm, purity in the brahma realm, liberation beyond eighty-four thousand eons, release from danger, or complete release in every way. This is the meaning of the phrase, 'Nor by virtue and vows does one declare purity'.

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. Diṭṭhipi icchitabbā. Dasavatthukā sammādiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti; savanampi icchitabbaṃ – parato ghoso, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; ñāṇampi icchitabbaṃ – kammassakatañāṇaṃ, saccānulomikañāṇaṃ, abhiññāñāṇaṃ, samāpattiñāṇaṃ; sīlampi icchitabbaṃ – pātimokkhasaṃvaro; vatampi icchitabbaṃ – aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅga, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅganti.

Not by non-seeing, not by non-hearing, not by non-knowing, not by lack of virtue, not by lack of observances, nor even by that. View also should be desired. The tenfold right view: there is what is given, there is the result of what is given, there is what is offered; there is fruit and result of good and bad kamma; there is this world, there is a world beyond; there is mother, there is father; there are spontaneously arisen beings; there are in the world ascetics and brahmins who are gone rightly and practiced rightly, who, having realized this world and the world beyond for themselves with direct knowledge, proclaim it. Hearing also should be desired—a voice from another, discourse, mixed prose and verse, exposition, stanzas, inspired utterances, 'Thus-saids,' birth stories, wonderful phenomena, question-and-answer. Knowledge also should be desired—knowledge of kamma as one's own, knowledge conforming to the truths, direct knowledge, knowledge of attainments. Virtue also should be desired—restraint according to the Pātimokkha. Observances also should be desired—the eight ascetic practices: the practice of a forest dweller, the practice of an alms-food eater, the practice of a rag-robe wearer, the practice of a three-robe wearer, the practice of going on an uninterrupted alms-round, the practice of refusing food offered later, the practice of a sitter, the practice of using whatever dwelling is allotted.

Adiṭṭhiyā [Pg.146] assutiyā añāṇā, asīlatā abbatā nopi tenāti. Nāpi sammādiṭṭhimattena, nāpi savanamattena, nāpi ñāṇamattena, nāpi sīlamattena, nāpi vatamattena ajjhattasantiṃ patto hoti, nāpi vinā etehi dhammehi ajjhattasantiṃ pāpuṇāti. Api ca sambhārā ime dhammā honti ajjhattasantiṃ pāpuṇituṃ adhigantuṃ phassituṃ sacchikātunti – adiṭṭhiyā assutiyā añāṇā asīlatā abbatā nopi tena.

Not by non-seeing, not by non-hearing, not by non-knowing, not by lack of virtue, not by lack of observances, nor even by that. Nor by mere right view, nor by mere hearing, nor by mere knowledge, nor by mere virtue, nor by mere observances, does one attain inner peace. Nor does one reach inner peace without these qualities. Moreover, these qualities are requisites for attaining, realizing, experiencing, and directly knowing inner peace—not by non-seeing, not by non-hearing, not by non-knowing, not by lack of virtue, not by lack of observances, nor even by that.

Ete ca nissajja anuggahāyāti. Eteti kaṇhapakkhikānaṃ dhammānaṃ samugghātato pahānaṃ icchitabbaṃ, tedhātukesu kusalesu dhammesu atammayatā icchitabbā, yato kaṇhapakkhiyā dhammā samugghātapahānena pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tedhātukesu ca kusalesu dhammesu atammayatā hoti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisati. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi ete ca nissajja anuggahāya. Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. Evampi ete ca nissajja anuggahāya.

Regarding the phrase 'Having relinquished these, it is for non-grasping': Here, 'these' means that the abandonment of states of the dark side by way of complete eradication is to be desired, and that the absence of craving for wholesome states in the three realms is to be desired. Because the states of the dark side are abandoned by eradication, with their roots cut off, made into a palm-stump, brought to non-existence, and are of a nature not to arise in the future; and because there is an absence of craving for wholesome states in the three realms—to this extent, one does not grasp, does not misapprehend, does not adhere. Alternatively: they are not to be grasped, not to be misapprehended, not to be adhered to. In this way also is the meaning of 'Having relinquished these, it is for non-grasping'. Because craving, views, and conceit are abandoned, with their roots cut off, made into a palm-stump, brought to non-existence, and are of a nature not to arise in the future—to this extent, one does not grasp, does not misapprehend, does not adhere. In this way also is the meaning of 'Having relinquished these, it is for non-grasping'.

Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. Evampi ete ca nissajja anuggahāya.

Because the meritorious volitional formations, the demeritorious volitional formations, and the imperturbable volitional formations are abandoned—with their roots cut off, made into a palm-stump, brought to non-existence, and are of a nature not to arise in the future—to this extent, one does not grasp, does not misapprehend, does not adhere. In this way also is the meaning of 'Having relinquished these, it is for non-grasping'.

Santo anissāya bhavaṃ na jappeti. Santoti rāgassa samitattā santo, dosassa samitattā santo, mohassa samitattā santo, kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo.

The peaceful one, not relying on anything, does not yearn for becoming. 'Peaceful' means: because passion has been stilled, one is peaceful; because hatred has been stilled, one is peaceful; because delusion has been stilled, one is peaceful; because anger... hostility... denigration... spite... envy... stinginess... deceit... craftiness... obstinacy... contention... conceit... arrogance... intoxication... heedlessness... all defilements... all misconduct... all distress... all fevers... all torments... all unwholesome volitional formations have been stilled, calmed, fully calmed, extinguished, quenched, departed, and subsided—one is peaceful, calmed, fully calmed, quenched, and subsided. This is the meaning of the word 'peaceful'.

Anissāyāti [Pg.147] dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissāya, sotaṃ anissāya, ghānaṃ anissāya, jivhaṃ anissāya, kāyaṃ anissāya, manaṃ anissāya, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme anissāya aggaṇhitvā aparāmasitvā anabhinivisitvāti – santo anissāya. Bhavaṃ na jappeti kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya nappajappeyya na abhijappeyyāti – santo anissāya bhavaṃ na jappe.

'Not relying' refers to two kinds of reliance: reliance on craving and reliance on views... This is reliance on craving... This is reliance on views. Having abandoned reliance on craving and having relinquished reliance on views, not relying on the eye, not relying on the ear, not relying on the nose, not relying on the tongue, not relying on the body, not relying on the mind, not relying on forms... sounds... smells... tastes... tactile objects... family... group... dwelling... gain... fame... praise... pleasure... robes... alms-food... lodging... medicinal requisites... the sense-sphere... the form-sphere... the formless sphere... sense-sphere becoming... form-sphere becoming... formless-sphere becoming... becoming with perception... becoming without perception... becoming with neither perception nor non-perception... becoming with one aggregate... becoming with four aggregates... becoming with five aggregates... the past... the future... the present... not relying on things seen, heard, sensed, or cognized—not grasping, not clinging, not adhering—thus, peaceful, not relying. He does not crave for becoming: he should not crave for sense-sphere becoming, he should not crave for form-sphere becoming, he should not crave for formless-sphere becoming, he should not crave, he should not greatly crave—thus, peaceful, not relying, he does not crave for becoming.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, [māgaṇḍiyāti bhagavā]Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Ete ca nissajja anuggahāya, santo anissāya bhavaṃ na jappe’’ti.

“Not by views, not by what is heard, not by knowledge,” [Māgaṇḍiya, said the Blessed One], “nor by virtue and observances does one declare purity. Not by absence of views, not by absence of what is heard, not by absence of knowledge, not by lack of virtue, not by lack of observances, nor even by that. Having relinquished these and not grasping them, the peaceful one, not relying, does not crave for becoming.”

75.

75.

No ce kira diṭṭhiyā na sutiyā na ñāṇena, [iti māgaṇḍiyo]Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Maññāmahaṃ momuhameva dhammaṃ, diṭṭhiyā eke paccenti suddhiṃ.

“If indeed not by view, not by what is heard, not by knowledge,” [so said Māgaṇḍiya], “nor by virtue and observances does one declare purity; not by absence of views, not by absence of what is heard, not by absence of knowledge, not by lack of virtue, not by lack of observances—nor even by that—then I consider this teaching to be utterly bewildering, for some attain purity by view.”

No ce kira diṭṭhiyā na sutiyā na ñāṇenāti. Diṭṭhiyāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ… diṭṭhasutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ… ñāṇenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na [Pg.148] bhaṇasi na dīpayasi na voharasīti – no ce kira diṭṭhiyā na sutiyā na ñāṇena.

“If indeed not by view, not by what is heard, not by knowledge.” Through view, one neither says, teaches, speaks, points out, nor designates purity, special purity, all-round purity; liberation, special liberation, or all-round liberation. Nor through what is heard... Nor through what is seen and heard... Nor through knowledge does one say, teach, speak, point out, or designate purity, special purity, all-round purity; liberation, special liberation, or all-round liberation. This is the meaning of the phrase, ‘If indeed not by view, not by what is heard, not by knowledge.’

Iti māgaṇḍiyoti itīti padasandhi…pe…. Māgaṇḍiyoti tassa brāhmaṇassa nāmaṃ…pe… iti māgaṇḍiyo.

“Thus, Māgaṇḍiya”—‘Iti’ is a word-joining... “Māgaṇḍiya” is the name of that brahmin... This is the meaning of the phrase, ‘Thus, Māgaṇḍiya.’

Sīlabbatenāpi na suddhimāhāti. Sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ…pe… vatenāpi suddhiṃ visuddhiṃ parisuddhiṃ…pe… sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – sīlabbatenāpi na suddhimāha.

“Nor by virtue and observances does one declare purity.” Through virtue, one neither says, teaches, speaks, points out, nor designates purity, special purity, or all-round purity... Nor through observances... Nor through virtue and observances does one say, teach, speak, point out, or designate purity, special purity, all-round purity; liberation, special liberation, or all-round liberation. This is the meaning of the phrase, ‘Nor by virtue and observances does one declare purity.’

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. Diṭṭhipi icchitabbāti evaṃ bhaṇasi, savanampi icchitabbanti evaṃ bhaṇasi, ñāṇampi icchitabbanti evaṃ bhaṇasi, na sakkosi ekaṃsena anujānituṃ, napi sakkosi ekaṃsena paṭikkhipitunti – adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena.

“Not by absence of views, not by absence of what is heard, not by absence of knowledge, not by lack of virtue, not by lack of observances, nor even by that.” You say that views should be desired, you say that what is heard should be desired, you say that knowledge should be desired. You are unable to affirm categorically, nor are you able to reject categorically. This is the meaning of the phrase, “Not by absence of views, not by absence of what is heard, not by absence of knowledge, not by lack of virtue, not by lack of observances, nor even by that.”

Maññāmahaṃ momuhameva dhammanti. Momūhadhammo ayaṃ tuyhaṃ bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammoti evaṃ maññāmi evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – maññāmahaṃ momuhameva dhammaṃ.

“I consider this Dhamma to be utterly bewildering.” I think, know, understand, discern, comprehend, and penetrate that this Dhamma of yours is a bewildering Dhamma, a foolish Dhamma, a deluded Dhamma, an ignorant Dhamma, a Dhamma of equivocation. This is the meaning of the phrase, “I consider this Dhamma to be utterly bewildering.”

Diṭṭhiyā eke paccenti suddhinti. Suddhidiṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti; ‘‘sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti; ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccentīti – diṭṭhiyā eke paccenti suddhiṃ.

“Some attain purity by view.” Some ascetics and brahmins attain purity, special purity, complete purity, liberation, special liberation, or complete liberation by view. ‘The world is eternal—this alone is true, anything else is foolish’—some ascetics and brahmins attain purity, special purity, complete purity, liberation, special liberation, or complete liberation by view. ‘The world is not eternal... The Tathāgata neither exists nor does not exist after death—this alone is true, anything else is foolish’—some ascetics and brahmins attain purity, special purity, complete purity, liberation, special liberation, or complete liberation by view—this is the meaning of ‘Some attain purity by view.’”

Tenāha so brāhmaṇo –

Therefore, that brahmin said:

‘‘No ce kira diṭṭhiyā na sutiyā na ñāṇena, [iti māgaṇḍiyo]Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;

Maññāmahaṃ momuhameva dhammaṃ, diṭṭhiyā eke paccenti suddhi’’nti.

“If indeed not by view, nor by learning, nor by wisdom,” [so said Māgaṇḍiya], “nor by virtue and vows does he claim purity; without view, without learning, without wisdom, without virtue, without vows—not even by that—then I think this Dhamma is utter delusion, while some attain purity by means of views.”

76.

76.

Diṭṭhiñca [Pg.149] nissāyanupucchamāno, [māgaṇḍiyāti bhagavā]Samuggahītesu pamohamāgā ;

Ito ca nāddakkhi aṇumpi saññaṃ, tasmā tuvaṃ momuhato dahāsi.

“Relying on views and questioning, [O Māgaṇḍiya,” said the Blessed One,] “you have come to confusion regarding what is grasped. And from this teaching, you have not seen even a subtle perception; therefore, you regard it with utter delusion.”

Diṭṭhiñca nissāyanupucchamānoti. Māgaṇḍiyo brāhmaṇo diṭṭhiṃ nissāya diṭṭhiṃ pucchati, lagganaṃ nissāya lagganaṃ pucchati, bandhanaṃ nissāya bandhanaṃ pucchati, palibodhaṃ nissāya palibodhaṃ pucchati. Anupucchamānoti punappunaṃ pucchatīti – diṭṭhiñca nissāyanupucchamāno.

“Relying on views and questioning.” The brahmin Māgaṇḍiya, relying on a view, questions based on views; relying on an attachment, he questions based on attachments; relying on a bond, he questions based on bonds; relying on an encumbrance, he questions based on encumbrances. “Questioning repeatedly” (`anupucchamāno`) means asking again and again. Thus, “relying on views and questioning.”

Māgaṇḍiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.

“O Māgaṇḍiya,” said the Blessed One. The Blessed One addressed that brahmin by name. “The Blessed One” is a term of respect... indeed, the designation of realization is none other than the Blessed One. Thus, “O Māgaṇḍiya,” said the Blessed One.

Samuggahītesu pamohamāgāti. Yā sā diṭṭhi tayā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttā, tāyeva tvaṃ diṭṭhiyā mūḷhosi pamūḷhosi sammūḷhosi mohaṃ āgatosi pamohaṃ āgatosi sammohaṃ āgatosi andhakāraṃ pakkhandosīti – samuggahītesu pamohamāgā.

“You have come to confusion regarding what is grasped.” That view which you have taken up, wrongly grasped, adhered to, held, and are resolved upon—by that very view you are deluded, especially deluded, completely deluded; you have come to delusion, come to special delusion, come to complete delusion; you plunge into darkness. This is the meaning of “you have come to confusion regarding what is grasped.”

Ito ca nāddakkhi aṇumpi saññanti. Ito ajjhattasantito vā paṭipadāto vā dhammadesanāto vā, yuttasaññaṃ pattasaññaṃ lakkhaṇasaññaṃ kāraṇasaññaṃ ṭhānasaññaṃ na paṭilabhati, kuto ñāṇanti. Evampi ito ca nāddakkhi aṇumpi saññaṃ. Atha vā aniccaṃ vā aniccasaññānulomaṃ vā, dukkhaṃ vā dukkhasaññānulomaṃ vā, anattaṃ vā anattasaññānulomaṃ vā, saññuppādamattaṃ vā sañjānitamattaṃ vā na paṭilabhati, kuto ñāṇanti. Evampi ito ca nāddakkhi aṇumpi saññaṃ.

“And from this, you did not see even a subtle perception.” From this—whether from Nibbāna, the quenching of internal passion, or from the practice, or from the teaching of the Dhamma—one does not obtain a suitable perception, an attained perception, a perception of the characteristic, a perception of the cause, or a perception according to the condition. How then could one obtain knowledge? Thus, “And from this, you did not see even a subtle perception.” Or alternatively, one does not obtain the perception of impermanence, or the insight knowledge that conforms with the perception of impermanence; the perception of suffering, or the insight knowledge that conforms with the perception of suffering; the perception of not-self, or the insight knowledge that conforms with the perception of not-self; or merely the arising of perception, or merely what is cognized. How then could one obtain knowledge? Thus also is the meaning of “And from this, you did not see even a subtle perception” to be understood.

Tasmā tuvaṃ momuhato dahāsīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā momūhadhammato bāladhammato mūḷhadhammato aññāṇadhammato amarāvikkhepadhammato dahāsi passasi dakkhasi olokesi nijjhāyasi upaparikkhasīti – tasmā tuvaṃ momuhato dahāsi.

“Therefore, being greatly deluded, you see.” As for `tasmā`: for that reason, from that cause, conditioned by that, on that account—by the nature of great delusion, by the nature of foolishness, by the nature of confusion, by the nature of ignorance, by the nature of distortion like that of the eel-wrigglers, you `dahāsi`, that is, you see (`passasi`), you perceive (`dakkhasi`), you observe (`olokesi`), you contemplate (`nijjhāyasi`), you examine (`upaparikkhasīti`). This is the meaning of the phrase, “Therefore, being greatly deluded, you see.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Diṭṭhiñca [Pg.150] nissāyanupucchamāno, [māgaṇḍiyāti bhagavā]Samuggahītesu pamohamāgā;

Ito ca nāddakkhi aṇumpi saññaṃ, tasmā tuvaṃ momuhato dahāsī’’ti.

“Relying on views and continually questioning, [O Māgaṇḍiya,” said the Blessed One,] “you have come to confusion regarding what is grasped. And from this you have not seen even a subtle perception; therefore, being greatly deluded, you perceive.”

77.

77.

Samo visesī uda vā nihīno, yo maññati so vivadetha tena;

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hoti.

“One who conceives himself to be ‘equal,’ ‘superior,’ or ‘inferior,’ would dispute on account of that. For one who is unshaken in these three distinctions, the thought ‘I am equal,’ ‘I am superior,’ or ‘I am inferior’ does not occur.”

Samo visesī uda vā nihīno, yo maññati so vivadetha tenāti. Sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā yo maññati, so tena mānena tāya diṭṭhiyā tena vā puggalena kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti – samo visesī uda vā nihīno yo maññati so vivadetha tena.

“One who considers himself equal, superior, or inferior—he would dispute by that.” If one thinks, “I am equal,” or “I am superior,” or “I am inferior,” then due to that conceit, because of that view, or with that person, one might engage in quarrels, disputes, strife, arguments, or contention—saying: “You do not understand this Dhamma-Vinaya, I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You are practicing wrongly, I am practicing rightly. My statement is beneficial, yours is not beneficial. What should have been said first, you said last; what should have been said last, you said first. What you have long practiced is overturned. A charge is laid against you. You are censured. Go and try to refute this charge, or disentangle yourself if you can!” Thus, “one who considers himself equal, superior, or inferior—he would dispute by that.”

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hotīti. Yassetā tisso vidhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so tīsu vidhāsu na kampati na vikampati, avikampamānassa puggalassa sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā. Na tassa hotīti. Na mayhaṃ hotīti tīsu vidhāsu avikampamāno, samo visesīti – na tassa hoti.

“Unshaken in the three distinctions, for him there is no ‘equal’ or ‘superior’.” For one for whom these three distinctions have been abandoned, well cut off, stilled, pacified, are incapable of arising again, and have been burned by the fire of wisdom—he is not shaken, not violently shaken, in the three distinctions. For such an unshaken person, the thought, “I am equal,” or “I am superior,” or “I am inferior,” does not occur. For him, it is not so; for me, it is not so. Thus, “unshaken in the three distinctions, for him there is no ‘equal’ or ‘superior’.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Samo visesī uda vā nihīno, yo maññati so vivadetha tena;

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hotī’’ti.

“One who conceives himself to be ‘equal,’ ‘superior,’ or ‘inferior,’ would dispute on account of that; For one who is unshaken in these three distinctions, the thought ‘I am equal,’ ‘I am superior,’ or ‘I am inferior’ does not occur.”

78.

78.

Saccanti [Pg.151] so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyya.

What would that brahmin declare as ‘truth’? Or, saying ‘it is false,’ by what would he dispute? In whom there is neither equal nor unequal, by what would he engage in debate?

Saccanti so brāhmaṇo kiṃ vadeyyāti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Saccanti so brāhmaṇo kiṃ vadeyyāti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti brāhmaṇo kiṃ vadeyya kiṃ katheyya kiṃ bhaṇeyya kiṃ dīpayeyya kiṃ vohareyya; ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti brāhmaṇo kiṃ vadeyya kiṃ katheyya kiṃ bhaṇeyya kiṃ dīpayeyya kiṃ vohareyyāti – saccanti so brāhmaṇo kiṃ vadeyya.

“What would that brahmin declare as ‘truth’?” A brahmin is so called because he has barred out seven things... he is called “unattached, such-like”; he is Brahmā. “What would that brahmin declare as ‘truth’?”: Would that brahmin say, declare, speak, proclaim, or assert that “The world is eternal—this alone is true, all else is false”? Or that “The world is not eternal”... or that “after death, the Tathāgata neither exists nor does not exist—this alone is true, all else is false”? This is the meaning of “What would that brahmin declare as ‘truth’?”

Musāti vā so vivadetha kenāti. Brāhmaṇo mayhaṃva saccaṃ, tuyhaṃ musāti kena mānena, kāya diṭṭhiyā, kena vā puggalena kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – musāti vā so vivadetha kena.

“Or saying ‘it is false,’ by what would he dispute?”: By what conceit, by what view, or with what person would that brahmin, saying, “Only my view is true, yours is false,” engage in quarrels, arguments, contentions, disputes, or wrangles? Would he say, “You don’t understand this Dhamma-Vinaya... or unravel it if you can”? This is the meaning of “Or saying ‘it is false,’ by what would he dispute?”

Yasmiṃ samaṃ visamaṃ vāpi natthīti. Yasminti yasmiṃ puggale arahante khīṇāsave sadisohamasmīti māno natthi, seyyohamasmīti māno natthi, hīnohamasmīti omāno natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – yasmiṃ samaṃ visamaṃ vāpi natthi.

“In whom there is neither equal nor unequal.” In whom, in an arahant whose corruptions are destroyed, there is no conceit “I am equal,” no over-conceit “I am superior,” and no conceit of inferiority “I am inferior”; none exists, is found, or is present. It has been abandoned, cut off, stilled, pacified, is incapable of arising again, and has been burned by the fire of wisdom. This is the meaning of “In whom there is neither equal nor unequal.”

Sa kena vādaṃ paṭisaṃyujeyyāti. So kena mānena, kāya diṭṭhiyā, kena vā puggalena vādaṃ paṭisaññojeyya paṭibaleyya kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – sa kena vādaṃ paṭisaṃyujeyya.

“By what would he engage in debate?”: By what conceit, what view, or what person would he engage in debate, contend, quarrel, dispute, argue, or clash, saying, “You don’t understand this Dhamma-Vinaya... or unravel it if you can”? This is the meaning of “By what would he engage in debate?”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Saccanti so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyyā’’ti.

“What would that brahmin declare as ‘truth’? Or, saying ‘it is false,’ by what would he dispute? In whom there is neither equal nor unequal, by what would he engage in debate?”

79.

79.

Okaṃ [Pg.152] pahāya aniketasārī, gāme akubbaṃ muni santhavāni ;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā.

“Having abandoned the abode, wandering without a home, the sage makes no intimacies in the village. Void of sensual pleasures, not generating a future, how could he engage in disputatious speech with people?”

Atha kho hāliddakāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddakāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ bhante, kaccāna, bhagavatā aṭṭhakavaggike māgaṇḍiyapañhe –

Then the householder Hāliddakāni approached the Venerable Mahākaccāna, paid homage to him, and sat down to one side. Seated to one side, the householder Hāliddakāni said to the Venerable Mahākaccāna: “Venerable Kaccāna, this was said by the Blessed One in the Aṭṭhakavagga, in the Māgaṇḍiya Question—”

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.

“‘Having abandoned the abode, wandering without a home, the sage makes no intimacies in the village. Void of sensual pleasures, not generating a future, how could he engage in disputatious speech with people?’”

‘‘Imassa nu kho bhante, kaccāna, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?

“Venerable Kaccāna, how is the detailed meaning of this brief statement spoken by the Blessed One to be understood?”

‘‘Rūpadhātu kho, gahapati, viññāṇassa oko rūpadhātu rāgavinibandhañca pana viññāṇaṃ okasārīti vuccati. Vedanādhātu kho, gahapati… saññādhātu kho, gahapati… saṅkhāradhātu kho, gahapati, viññāṇassa oko saṅkhāradhātu rāgavinibandhañca pana viññāṇaṃ okasārīti vuccati. Evaṃ kho, gahapati, okasārī hoti.

“The form element, householder, is an abode for consciousness. And consciousness bound by lust for the form element is called 'one who resorts to an abode.' The feeling element, householder… the perception element, householder… the formations element, householder, is an abode for consciousness. And consciousness bound by lust for the formations element is called 'one who resorts to an abode.' Thus, householder, one is 'one who resorts to an abode.'”

‘‘Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato anokasārīti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te [Pg.153] tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato anokasārīti vuccati. Evaṃ kho, gahapati, anokasārī hoti.

“And how, householder, is one who does not resort to an abode? As to the form element, householder, whatever desire, lust, delight, craving, and whatever approaches and clinging, mental standpoints, adherences, and underlying tendencies there are—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. Therefore the Tathāgata is called ‘one who does not resort to an abode.’ As to the feeling element… the perception element… the formations element… As to the consciousness element, householder, whatever desire, lust, delight, craving, and whatever approaches and clinging, mental standpoints, adherences, and underlying tendencies there are—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. Therefore the Tathāgata is called ‘one who does not resort to an abode.’ It is in this way, householder, that one is one who does not resort to an abode.”

‘‘Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. Evaṃ kho, gahapati, niketasārī hoti.

“And how, householder, is one who resorts to a dwelling? One is called ‘one who resorts to a dwelling,’ householder, because one is bound by the fetter of spreading attachment that takes the sign of form as its dwelling. …the sign of sound… the sign of odor… the sign of taste… the sign of a tangible… the sign of a mental phenomenon as its dwelling. It is in this way, householder, that one is one who resorts to a dwelling.”

‘‘Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato aniketasārīti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato aniketasārīti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.

“And how, householder, is one who does not resort to a dwelling? The fetter of spreading attachment that takes the sign of form as its dwelling has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that it is no longer subject to future arising. Therefore the Tathāgata is called ‘one who does not resort to a dwelling.’ The fetter of spreading attachment that takes the sign of sound… the sign of odor… the sign of taste… the sign of a tangible… the sign of a mental phenomenon as its dwelling has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated, so that it is no longer subject to future arising. Therefore the Tathāgata is called ‘one who does not resort to a dwelling.’ It is in this way, householder, that one is one who does not resort to a dwelling.”

‘‘Kathañca, gahapati, gāme santhavajāto hoti? Idha, gahapati, ekacco bhikkhu gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.

“And how, householder, does one become intimate in a village? Here, householder, a certain bhikkhu dwells associated with householders, rejoicing with them and sorrowing with them, happy when they are happy and miserable when they are miserable, and he personally engages in their duties and tasks when these arise. It is in this way, householder, that one becomes intimate in a village.”

‘‘Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, ekacco bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī, na sukhitesu sukhito, na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.

“And how, householder, does one not become intimate in a village? Here, householder, a certain bhikkhu dwells unassociated with householders, not rejoicing with them and not sorrowing with them, not happy when they are happy nor miserable when they are miserable, and he does not personally engage in their duties and tasks when these arise. It is in this way, householder, that one does not become intimate in a village.”

‘‘Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.

“And how, householder, is one not free from sensual pleasures? Here, householder, a certain bhikkhu is one for whom passion for sensual pleasures has not departed, for whom desire has not departed, for whom affection has not departed, for whom thirst has not departed, for whom feverish passion has not departed, for whom craving has not departed. It is in this way, householder, that one is not free from sensual pleasures.”

‘‘Kathañca[Pg.154], gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Evaṃ kho, gahapati, kāmehi ritto hoti.

“And how, householder, is one free from sensual pleasures? Here, householder, a certain bhikkhu is one for whom passion for sensual pleasures has departed, for whom desire has departed, for whom affection has departed, for whom thirst has departed, for whom feverish passion has departed, for whom craving has departed. It is in this way, householder, that one is free from sensual pleasures.”

‘‘Kathañca, gahapati, purekkharāno hoti? Idha, gahapati, ekaccassa bhikkhuno evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samannāneti, ‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samannāneti. Evaṃ kho, gahapati, purekkharāno hoti.

“And how, householder, is one who looks forward? Here, householder, it occurs to a certain bhikkhu: ‘May I be of such a form in the future!’ and he cherishes delight in that. ‘May I be of such a feeling… such a perception… such formations… such a consciousness in the future!’ and he cherishes delight in that. It is in this way, householder, that one is one who looks forward.”

‘‘Kathañca, gahapati, apurekkharāno hoti? Idha, gahapati, ekaccassa bhikkhuno evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhāna’nti na tattha nandiṃ samannāneti, ‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’nti na tattha nandiṃ samannāneti. Evaṃ kho, gahapati, apurekkharāno hoti.

“And how, householder, is one who does not look forward? Here, householder, it occurs to a certain bhikkhu: ‘May I be of such a form in the future!’ but he does not entertain delight in that. ‘May I be of such a feeling… such a perception… such formations… such a consciousness in the future!’ but he does not entertain delight in that. It is in this way, householder, that one is one who does not look forward.”

‘‘Kathañca, gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.

“And how, householder, does one become a speaker of contentious speech with people? Here, householder, a certain person becomes a speaker of such speech: ‘You do not know this Dhamma and Discipline; I know this Dhamma and Discipline. How could you know this Dhamma and Discipline? You have practiced wrongly; I have practiced rightly. My speech is beneficial; yours is not beneficial. What should have been said first you said last; what should have been said last you said first. What you have long practiced has been overturned. A charge has been laid against you. You are censured. Go forth to be freed from this charge, or disentangle yourself if you can!’ It is in this way, householder, that one becomes a speaker of contentious speech with people.”

‘‘Kathañca, gahapati, kathaṃ viggayha janena na kattā hoti? Idha, gahapati, ekacco na evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, viggayha janena na kattā hoti. Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggike māgaṇḍiyapañhe –

And how, householder, does one not become a speaker of contentious speech with people? Here, householder, a certain person does not become a speaker of such speech: ‘You do not know this Dhamma and Discipline… or disentangle yourself if you can!’ It is in this way, householder, that one does not become a speaker of contentious speech with people. Thus, householder, regarding what was said by the Blessed One in the Māgaṇḍiya Question in the Aṭṭhakavagga:

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.

‘Having abandoned home, wandering without a dwelling, a sage not forming intimacies in the village; void of sensual pleasures, not cherishing future hopes—how could he engage in contentious speech with people?’

‘‘Imassa [Pg.155] kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.

Householder, the meaning of this which was spoken in brief by the Blessed One should be seen in detail in this way.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.

‘Having abandoned home, wandering without a dwelling, a sage not forming intimacies in the village; void of sensual pleasures, not cherishing future hopes—how could he engage in contentious speech with people?’

80.

80.

Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

Elambujaṃ kaṇḍakavārijaṃ yathā, jalena paṅkena canūpalittaṃ;

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

From which views he would wander detached in the world, those the Nāga would not grasp and speak of. Just as the thorny-stemmed lotus, born in the water, is unsullied by water and by mud, so the sage, an exponent of peace, ungreedy, is unsullied by both sensual pleasures and the world.

Yehi vivitto vicareyya loketi. Yehīti yehi diṭṭhigatehi. Vivittoti kāyaduccaritena ritto vivitto pavivitto, vacīduccaritena… manoduccaritena… rāgena…pe… sabbākusalābhisaṅkhārehi ritto vivitto pavivitto. Vicareyyāti vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Loketi manussaloketi – yehi vivitto vicareyya loke.

‘From which he would wander detached in the world’: ‘From which’ means from which views. ‘Detached’ means empty of, detached from, secluded from bodily misconduct, from verbal misconduct, from mental misconduct, from lust … from all unwholesome formations. ‘He would wander’ means he would wander, dwell, move about, conduct himself, maintain himself, keep himself going, carry on. ‘In the world’ means in the human world. Thus: ‘From which he would wander detached in the world.’

Na tāni uggayha vadeyya nāgoti. Nāgoti āguṃ na karotīti – nāgo, na gacchatīti – nāgo, nāgacchatīti – nāgo. Kathaṃ āguṃ na karotīti – nāgo? Āgū vuccanti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

‘Those the Nāga would not grasp and speak of’: A ‘Nāga’ is one who does no evil (na āguṃ karoti); a ‘Nāga’ is one who does not go (na gacchati); a ‘Nāga’ is one who does not return (na āgacchati). How is a Nāga one who does no evil? ‘Evil’ is a term for wicked, unwholesome states that are defiling, productive of renewed existence, troublesome, resulting in suffering, and which cause future birth, aging, and death.

Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]Sabbasaññoge visajja bandhanāni;

Sabbattha na sajjati vimutto, nāgo tādī pavuccate tathattā.

‘He does no evil whatsoever in the world,’ (the Blessed One said, addressing Sabhiya by name), ‘having cast off all yokes and bonds. Liberated, he is not attached anywhere. Such a one, for being thus, is called a Nāga.’

Evaṃ āguṃ na karotīti – nāgo.

It is in this way that a Nāga is one who does no evil.

Kathaṃ [Pg.156] na gacchatīti – nāgo? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, nānusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṃharīyati. Evaṃ na gacchatīti – nāgo.

How is a Nāga one who does not go? He does not follow the wrong course through desire, through hate, through delusion, or through fear. He does not go impelled by lust, by hate, by delusion, by conceit, by views, by restlessness, by doubt, or by underlying tendencies. He is not led, guided, carried away, or swept along by any blameworthy states. It is in this way that a Nāga is one who does not go.

Kathaṃ nāgacchatīti – nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ nāgacchatīti – nāgo.

How is a Nāga one who does not return? He does not come back to, does not revert to, does not return to those defilements that have been abandoned by the path of stream-entry. He does not come back to, does not revert to, does not return to those defilements that have been abandoned by the path of the once-returner… by the path of the non-returner… by the path of Arahantship. It is in this way that a Nāga is one who does not return.

Na tāni uggayha vadeyya nāgoti. Nāgo na tāni diṭṭhigatāni gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya; ‘‘sassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti – na tāni uggayha vadeyya nāgo.

‘The Nāga would not grasp and speak of those things’: The Nāga would not, having taken up, grasped, seized, held on to, and adhered to those speculative views, speak of them, talk about them, state them, explain them, or express them, saying: ‘The world is eternal… or the Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile.’ Thus: ‘The Nāga would not grasp and speak of those things.’

Elambujaṃ kaṇḍakavārijaṃ yathā, jalena paṅkena canūpalittanti. Elaṃ vuccati udakaṃ, ambujaṃ vuccati padumaṃ, kaṇḍako vuccati kharadaṇḍo, vāri vuccati udakaṃ, vārijaṃ vuccati padumaṃ vārisambhavaṃ, jalaṃ vuccati udakaṃ, paṅko vuccati kaddamo. Yathā padumaṃ vārijaṃ vārisambhavaṃ jalena ca paṅkena ca na limpati na palimpati na upalimpati, alittaṃ asaṃlittaṃ anupalittanti – elambujaṃ kaṇḍakavārijaṃ yathā jalena paṅkena canūpalittaṃ.

‘Just as a thorny water-born lotus is unsullied by water and by mud’: ‘Ela’ is a term for water; ‘ambuja’ is a term for lotus. ‘Kaṇḍaka’ is a term for a thorny stem; ‘vāri’ is a term for water; ‘vārija’ is a term for a lotus, as it is born from water. ‘Jala’ is a term for water; ‘paṅka’ is a term for mud. Just as the lotus, born from water, arisen from water, is not smeared, besmeared, or tainted by water and by mud—it is unsmeared, unbesmeared, untainted—thus: ‘a thorny water-born lotus is unsullied by water and by mud.’

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalittoti. Evanti opammasaṃpaṭipādanaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Santivādoti santivādo muni tāṇavādo leṇavādo saraṇavādo abhayavādo accutavādo amatavādo nibbānavādoti – evaṃ muni santivādo. Agiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho so vuccati agiddho. So rūpe agiddho, sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte [Pg.157]… senāsane… gilānapaccayabhesajjaparikkhāre… kāmadhātuyā … rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭha-suta-muta-viññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – evaṃ muni santivādo agiddho.

Thus the sage, a proponent of peace, without greed, is unsmeared by sensual pleasures and the world. 'Thus' is a term indicating the completion of a comparison. 'The sage': Wisdom is called 'mona'…pe… having transcended the net of attachments, he is a sage. 'A proponent of peace': The sage is a proponent of peace, a proponent of shelter, a proponent of a haven, a proponent of refuge, a proponent of security, a proponent of the unperishing, a proponent of the deathless, a proponent of Nibbāna—thus the sage is a proponent of peace. 'Without greed': Craving is called 'gedha.' It is lust, strong lust…pe… covetousness, greed, an unwholesome root. One for whom this greed is abandoned, cut off, quieted, pacified, unable to arise, and burnt up by the fire of knowledge is called 'one without greed.' He is without greed for forms, sounds… smells… tastes… tangibles… a dwelling… for gain… honor… praise… pleasure… for the robe… almsfood… lodging… medicinal requisites for the sick… for the sense-sphere… the form-sphere… the formless-sphere… for sense-sphere existence… form-sphere existence… formless-sphere existence… for existence with perception… existence without perception… existence with neither-perception-nor-non-perception… for one-constituent existence… four-constituent existence… five-constituent existence… for the past… the future… the present… for things seen, heard, sensed, and cognized, he is not greedy, not rapacious, not infatuated, not attached. He is without greed, devoid of greed, has discarded greed, has spewed out greed, is freed from greed, has abandoned greed, has relinquished greed; he is without lust, devoid of lust, has discarded lust, has spewed out lust, is freed from lust, has abandoned lust, has relinquished lust. Being without craving, extinguished, become cool, he experiences bliss and dwells with a self that has become sublime. Thus the sage, a proponent of peace, is without greed.

Kāme ca loke ca anūpalittoti. Kāmāti udānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā kāme ca loke ca na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

And is unsmeared by sensual pleasures and the world. 'Sensual pleasures': In brief, there are two kinds of sensual pleasures: sensual pleasures as objects and sensual pleasures as defilements…pe… These are called sensual pleasures as objects…pe… These are called sensual pleasures as defilements. 'The world': This means the plane of misery, the human world, the world of the devas, the world of the aggregates, the world of the elements, the world of the sense bases. 'Smears': There are two smears: the smear of craving and the smear of views…pe… This is the smear of craving…pe… This is the smear of views. The sage, having abandoned the smear of craving and relinquished the smear of views, is not smeared, is not thoroughly smeared, is not closely smeared by sensual pleasures and the world. Unsmeared, not thoroughly smeared, not closely smeared, he has departed, is detached, fully released, dissociated, and dwells with a mind that has transcended boundaries. Thus the sage, a proponent of peace, without greed, is unsmeared by sensual pleasures and the world.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

Elambujaṃ kaṇḍakavārijaṃ yathā, jalena paṅkena canūpalittaṃ;

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto’’ti.

“Detached from these, one should wander in the world; the great being would not grasp and declare them. Just as a thorny water-born lotus is unsmeared by water and mud, so the sage, a proponent of peace, without greed, is unsmeared by sensual pleasures and the world.”

81.

81.

Na vedagū diṭṭhiyā na mutiyā, sa mānameti na hi tammayo so;

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesu.

One who has gone to knowledge’s end does not form conceit through view or through what is sensed; for he is not made of that. He is not to be led by action or by learning; he is not brought into any abodes of attachment.

Na [Pg.158] vedagū diṭṭhiyā na mutiyā, sa mānametīti. Nāti paṭikkhepo. Vedagūti. Vedo vuccati catūsu maggesu ñāṇaṃ, paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto, vedānaṃ vā antaṃ gatoti vedagū, vedehi vā antaṃ gatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū, sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

'One who has gone to knowledge’s end does not form conceit through view or through what is sensed.' 'Na' is a term of negation. 'One who has gone to knowledge’s end': 'Veda' (knowledge) is a term for the knowledge in the four paths: wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of states, inquiry, insight, and right view. Through these knowledges he has gone to the end of birth, aging, and death; he has reached the end, reached the limit, reached the final point, reached the conclusion, reached the shelter, reached the haven, reached the refuge, reached security, reached the unperishing, reached the deathless, and reached Nibbāna. Or, he has gone to the end of knowledges, thus he is a vedagū. Or, by means of knowledges he has gone to the end, thus he is a vedagū. Or, he is a vedagū because he has known seven things: he has known self-identity view, he has known doubt, he has known adherence to rules and observances, he has known lust, he has known hatred, he has known delusion, and he has known conceit. He has known the evil unwholesome states that are defiling, productive of renewed existence, troublesome, ripening in suffering, and leading to future birth, aging, and death.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.

[The Blessed One said to Sabhiya:] ‘Having discerned all the knowledges of the ascetics and brahmins that exist here, being dispassionate toward all feelings, having transcended all knowledge, he is a vedagū.’

Na diṭṭhiyāti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati, napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – na vedagū diṭṭhiyā. Na mutiyāti mutarūpena vā parato ghosena vā mahājanasammutiyā vā mānaṃ neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na vedagū diṭṭhiyā na mutiyā sa mānameti.

'Not by view': For him the sixty-two views are abandoned, cut off, quieted, pacified, unable to arise, and burnt up by the fire of knowledge. He is not moved, led, carried away, or swept along by view, nor does he rely on or revert to that view as the essence. Thus, 'one who has gone to knowledge's end is not by view.' 'Not by what is sensed': He does not form conceit based on what is sensed (i.e., by odors, tastes, or tangibles), or on a report from another, or on popular consensus; he does not approach it, come to it, grasp it, cling to it, or insist on it. Thus, 'One who has gone to knowledge’s end does not form conceit through view or through what is sensed.'

Na hi tammayo soti na taṇhāvasena diṭṭhivasena tammayo hoti tapparamo tapparāyano. Yato taṇhā ca diṭṭhi ca māno cassa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā ettāvatā na tammayo hoti na tapparamo na tapparāyanoti – sa mānameti na hi tammayo so.

'For he is not made of that': He is not made of that, devoted to that, or intent on that by way of craving or by way of view. Since craving, view, and conceit have been abandoned in him—cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future—to that extent he is not made of that, not devoted to that, not intent on that. Thus, 'he does not form conceit, for he is not made of that.'

Na [Pg.159] kammunā nopi sutena neyyoti. Na kammunāti puññābhisaṅkhārena vā apuññābhisaṅkhārena vā āneñjābhisaṅkhārena vā na yāyati na nīyati na vuyhati na saṃharīyatīti – na kammunā. Nopi sutena neyyoti sutasuddhiyā vā parato ghosena vā mahājanasammutiyā vā na yāyati na nīyati na vuyhati na saṃharīyatīti – na kammunā nopi sutena neyyo.

'Not by action nor by learning is he to be led.' 'Not by action': He is not moved, led, carried away, or swept along by meritorious formations, demeritorious formations, or imperturbable formations. Thus, 'not by action.' 'Nor by learning is he to be led': He is not moved, led, carried away, or swept along by purification through learning, by a report from another, or by popular consensus. Thus, 'not by action nor by learning is he to be led.'

Anūpanīto sa nivesanesūti. Upayāti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā so nivesanesu anūpanīto anupalitto anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anūpanīto sa nivesanesu.

'He is not led into any attachments.' 'Clingings': There are two kinds of clinging: clinging through craving and clinging through view…pe… This is clinging through craving…pe… This is clinging through view. For him, clinging through craving is abandoned and clinging through view is relinquished. Because clinging through craving has been abandoned and clinging through view has been relinquished, he is not led into attachments, is unsmeared, unapproached, unattached, uncommitted, has departed, is detached, fully released, dissociated, and dwells with a mind that has transcended boundaries. Thus, 'he is not led into any attachments.'

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Na vedagū diṭṭhiyā na mutiyā, sa mānameti na hi tammayo so;

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesū’’ti.

“One who has gone to knowledge’s end does not form conceit through view or through what is thought; for he is not made of that. He is not led by action or by learning; he is not led into any attachments.”

82.

82.

Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā;

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loke.

For one detached from perception, there are no bonds; for one liberated by wisdom, there are no delusions. Those who have grasped at perception and view wander the world generating conflict.

Saññāvirattassa na santi ganthāti. Yo samathapubbaṅgamaṃ ariyamaggaṃ bhāveti tassa ādito upādāya ganthā vikkhambhitā honti, arahatte patte arahato ganthā ca mohā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – saññāvirattassa na santi ganthā.

'For one detached from perception, there are no bonds.' Whoever develops the noble path which is preceded by serenity and accompanied by insight, for that person the bonds are suppressed, beginning from the first jhāna. When Arahantship has been attained, for the Arahant the bonds, delusions, hindrances, perception of sensual desire, perception of ill will, perception of harming, and perception of views are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. Thus, 'for one detached from perception, there are no bonds.'

Paññāvimuttassa na santi mohāti. Yo vipassanāpubbaṅgamaṃ ariyamaggaṃ bhāveti, tassa ādito upādāya mohā vikkhambhitā honti, arahatte [Pg.160] patte arahato mohā ca ganthā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – paññāvimuttassa na santi mohā.

'For one liberated by wisdom, there are no delusions.' Whoever develops the noble path with insight as its forerunner, for that person the delusions are suppressed, beginning from the initial insight. Upon attaining Arahantship, for the Arahant the delusions, bonds, hindrances, perception of sensual desire, perception of ill will, perception of harming, and perception of views are abandoned—cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. Thus, 'for one liberated by wisdom, there are no delusions.'

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loketi. Ye saññaṃ gaṇhanti kāmasaññaṃ byāpādasaññaṃ vihiṃsāsaññaṃ te saññāvasena ghaṭṭenti saṅghaṭṭenti. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādamāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ye diṭṭhiṃ gaṇhanti ‘‘sassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā te diṭṭhivasena ghaṭṭenti saṅghaṭṭenti, satthārato satthāraṃ ghaṭṭenti, dhammakkhānato dhammakkhānaṃ ghaṭṭenti, gaṇato gaṇaṃ ghaṭṭenti, diṭṭhiyā diṭṭhiṃ ghaṭṭenti, paṭipadāya paṭipadaṃ ghaṭṭenti, maggato maggaṃ ghaṭṭenti.

'Those who have grasped perception and views wander in the world, colliding.' Those who grasp perceptions—perceptions of sensual desire, perceptions of ill will, or perceptions of harming—collide and clash on account of those perceptions. Kings dispute with kings, nobles with nobles, brahmins with brahmins, householders with householders. A mother disputes with her son, a son with his mother, a father with his son, a son with his father, a brother with a brother, a sister with a sister, a brother with a sister, a sister with a brother, a friend with a friend. Having fallen into quarrels, conflicts, and arguments, they attack each other with their hands, with clods, with sticks, and with swords. There they meet death or suffering like unto death. Those who grasp views—such as 'the world is eternal'… or 'the Tathāgata neither exists nor does not exist after death'—collide and clash on account of those views. Teacher collides with teacher, exposition of doctrine with exposition of doctrine, group with group, view with view, practice with practice, path with path.

Atha vā te vivadanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Tesaṃ abhisaṅkhārā appahīnā; abhisaṅkhārānaṃ appahīnattā gatiyā ghaṭṭenti, niraye ghaṭṭenti, tiracchānayoniyā ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ… upapattiyā upapattiṃ… paṭisandhiyā paṭisandhiṃ… bhavena bhavaṃ… saṃsārena saṃsāraṃ… vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti vadanti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Loketi apāyaloke…pe… āyatanaloketi – saññañca diṭṭhiñca ye aggahesuṃ te ghaṭṭamānā vicaranti loke.

Or else, they dispute, quarrel, brawl, contend, and argue, saying: 'You do not understand this Dhamma and Discipline… Unravel it if you can!' Their formations are unabandoned. Because their formations are unabandoned, they come to affliction in their destination: they come to affliction in hell, they come to affliction in the animal realm, they come to affliction in the sphere of ghosts, they come to affliction in the human world, they come to affliction in the deva world. They come to affliction from destination to destination, from rebirth to rebirth, from relinking to relinking, from existence to existence, from saṃsāra to saṃsāra, from the round to the round. They come to affliction, they are thoroughly afflicted; they speak, they wander about, they dwell, they move, they carry on, they maintain themselves, they keep going. 'In the world' means in the world of misery… in the world of the sense bases. Thus, 'Those who have grasped perception and views wander the world, coming to affliction.'

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Saññāvirattassa [Pg.161] na santi ganthā, paññāvimuttassa na santi mohā;

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loke’’ti.

“For one detached from perception there are no bonds; for one liberated by wisdom there are no delusions. Those who have grasped perception and views wander the world, coming to affliction.”

Māgaṇḍiyasuttaniddeso navamo.

The ninth, the Exposition of the Māgaṇḍiya Sutta, is completed.

10. Purābhedasuttaniddeso

10. Exposition of the Sutta 'Before the Breakup'

Atha purābhedasuttaniddesaṃ vakkhati –

Now the exposition of the Sutta 'Before the Breakup' will be told.

83.

83.

Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ.

“Seeing in what way, and of what virtue, is one called ‘at peace’? O Gotama, being asked, please proclaim to me that ultimate person.”

Kathaṃdassī kathaṃsīlo, upasantoti vuccatīti. Kathaṃdassīti kīdisena dassanena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī. Kathaṃsīloti kīdisena sīlena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī kathaṃsīlo. Upasantoti vuccatīti santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyati. Kathaṃdassīti adhipaññaṃ pucchati, kathaṃsīloti adhisīlaṃ pucchati, upasantoti adhicittaṃ pucchatīti – kathaṃdassī kathaṃsīlo upasantoti vuccati.

Regarding the text: 'Endowed with what seeing, with what virtue, is one called 'at peace'?' 'Endowed with what seeing?' means: endowed with what kind of seeing, of what constitution, of what manner, of what sort? Thus, 'endowed with what seeing.' 'Endowed with what virtue?' means: endowed with what kind of virtue, of what constitution, of what manner, of what sort? Thus, 'endowed with what seeing, with what virtue.' 'Is one called 'at peace'?' means: one is called, is spoken of, is said, is uttered, is explained, is designated as being at peace, calmed, fully calmed, extinguished, tranquillized. 'Endowed with what seeing?' is a question about higher wisdom; 'endowed with what virtue?' is a question about higher virtue; 'at peace' is a question about the higher mind. Thus: 'Endowed with what seeing, with what virtue, is one called 'at peace'?'

Taṃ me gotama pabrūhīti. Tanti yaṃ pucchāmi, yaṃ yācāmi, yaṃ ajjhesāmi, yaṃ pasādemi. Gotamāti so nimmito buddhaṃ bhagavantaṃ gottena ālapati. Pabrūhīti brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – taṃ me gotama pabrūhi.

Regarding the text: 'Tell me this, O Gotama.' 'This' refers to that which I ask, which I request, which I entreat, for which I seek your favor. 'O Gotama'—that created one addresses the Buddha, the Blessed One, by his clan name. 'Tell' means: speak, declare, teach, make known, establish, reveal, analyze, make plain, illuminate. Thus: 'Tell me this, O Gotama.'

Pucchito uttamaṃ naranti. Pucchitoti puṭṭho pucchito yācito ajjhesito pasādito. Uttamaṃ naranti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ naranti – pucchito uttamaṃ naraṃ.

Regarding the text: 'You who are asked about the supreme person.' 'You who are asked' means: you who are asked, you who are questioned, you who are requested, you who are entreated, you who are gladdened. 'The supreme person' means: the highest person, the best, the distinguished, the foremost, the ultimate, the excellent person. Thus: 'you who are asked about the supreme person.'

Tenāha so nimmito –

Therefore, that created one said:

‘‘Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ nara’’nti.

“Endowed with what seeing, with what virtue, is one called ‘at peace’? Tell me this, O Gotama, you who are asked about the supreme person.”

84.

84.

Vītataṇho [Pg.162] purābhedā, [iti bhagavā]Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,Tassa natthi purakkhataṃ.

[The Blessed One:] 'Devoid of craving before the breakup, not dependent on the former end, not to be reckoned in the middle—for him, there is nothing put forward.'

Vītataṇho purābhedāti. Purā kāyassa bhedā, purā attabhāvassa bhedā, purā kaḷevarassa nikkhepā, purā jīvitindriyassa upacchedā vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

'Devoid of craving before the breakup.' Before the breakup of the body, before the breakup of individual existence, before the casting off of the corpse, before the cutting off of the life faculty, one is devoid of craving, rid of craving, has discarded craving, has spewed out craving, is freed from craving, has abandoned craving, has relinquished craving; one is devoid of lust, rid of lust, has discarded lust, has spewed out lust, is freed from lust, has abandoned lust, has relinquished lust; desireless, extinguished, become cool, experiencing bliss, one dwells with a mind that has become supreme.

Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ paññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ[Pg.163], na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – vītataṇho purābhedāti bhagavā.

'Blessed One' is a term of reverence. Moreover, He is called Bhagavā because He has destroyed lust; He is called Bhagavā because He has destroyed hatred; He is called Bhagavā because He has destroyed delusion; He is called Bhagavā because He has destroyed craving; He is called Bhagavā because He has destroyed defilements. He is called Bhagavā because He frequented, analyzed, and analyzed in detail the jewel of the Dhamma. He is called Bhagavā because He is the maker of the end of the nine states of existence. He is called Bhagavā because He has a developed body, developed virtue, a developed mind, and developed wisdom. Alternatively, the Blessed One is called Bhagavā because He resorted to forest groves, remote resting places that are quiet, with little noise, free from the bustle of people, suitable for seclusion, and fit for solitary retreat. Alternatively, the Blessed One is called Bhagavā because He is a partaker of robes, almsfood, lodgings, and medicinal requisites for the sick. Alternatively, He is called Bhagavā because He is a partaker of the essence of the goal, the essence of the Dhamma, the essence of liberation, of higher virtue, of the higher mind, and of higher wisdom. Alternatively, He is called Bhagavā because He is a partaker of the four jhānas, the four immeasurables, and the four formless attainments. Alternatively, He is called Bhagavā because He is a partaker of the eight liberations, the eight bases of mastery, and the nine successive meditative attainments. Alternatively, He is called Bhagavā because He is a partaker of the ten developments of wisdom, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainments of foulness. Alternatively, He is called Bhagavā because He is a partaker of the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. Alternatively, the Blessed One is called Bhagavā because He is a partaker of the ten powers of a Tathāgata, the four grounds of self-confidence, the four analytical knowledges, the six direct knowledges, and the six qualities of a Buddha. 'Bhagavā' is not a name given by His mother, not given by His father, not given by His brother, not given by His sister, not given by friends and colleagues, not given by relatives and kinsmen, nor by ascetics and brahmins, nor by deities. This name 'Bhagavā' is a designation that is final in liberation, a personally realized term for the Buddhas, the Blessed Ones, that comes together with the attainment of omniscient knowledge at the foot of the Bodhi tree. The Blessed One is one who is devoid of craving before the breakup of the body.

Pubbamantamanissitoti pubbanto vuccati atīto addhā. Atītaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā. Evampi pubbamantamanissito. Atha vā ‘‘evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi pubbamantamanissito. Atha vā ‘‘iti me cakkhu ahosi atītamaddhānaṃ – iti rūpā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā ahosi atītamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo ahosi atītamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano ahosi atītamaddhānaṃ – iti dhammā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. Atha vā yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni na tadassādeti, na taṃ nikāmeti, na ca tena vittiṃ āpajjati. Evampi pubbamantamanissito.

Regarding 'not dependent on the past end': the past end is called the bygone time. With regard to the past time, craving has been abandoned and view has been relinquished. Because of the abandoning of craving and the relinquishing of view, in this way too, one is not dependent on the past end. Alternatively, one does not entertain delight in the thought, “In the past, I was of such a form,” or “In the past, I was of such a feeling … such a perception … such volitional formations … such a consciousness.” In this way too, one is not dependent on the past end. Alternatively, in regard to “Thus was my eye in the past, and thus were forms,” consciousness is not bound by desire and lust; because consciousness is not bound by desire and lust, one does not delight in that. Not delighting in it, in this way too, one is not dependent on the past end. In regard to “Thus was my ear in the past, and thus were sounds,” … “Thus was my nose in the past, and thus were odors,” … “Thus was my tongue in the past, and thus were tastes,” … “Thus was my body in the past, and thus were tactile objects,” … “Thus was my mind in the past, and thus were mental phenomena,” consciousness is not bound by desire and lust; because consciousness is not bound by desire and lust, one does not delight in that. Not delighting in it, in this way too, one is not dependent on the past end. Alternatively, one does not savor, desire, or become satisfied with past laughter, talk, and games with women. In this way too, one is not dependent on the past end.

Vemajjhe nupasaṅkheyyoti. Vemajjhaṃ vuccati paccuppanno addhā. Paccuppannaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā. Taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā rattoti nupasaṅkheyyo, duṭṭhoti nupasaṅkheyyo, mūḷhoti nupasaṅkheyyo, vinibaddhoti nupasaṅkheyyo, parāmaṭṭhoti nupasaṅkheyyo, vikkhepagatoti nupasaṅkheyyo, aniṭṭhaṅgatoti nupasaṅkheyyo, thāmagatoti nupasaṅkheyyo; te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā nupasaṅkheyyo, nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā [Pg.164] devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – vemajjhe nupasaṅkheyyo.

Regarding 'one would not be reckoned in the middle': 'the middle' is called the present time. With regard to the present time, craving has been abandoned and view has been relinquished. Because of the abandoning of craving and the relinquishing of view, one would not be reckoned as ‘passionate,’ ‘hostile,’ ‘deluded,’ ‘bound,’ ‘one who misapprehends,’ ‘one who has attained non-distraction,’ ‘one who has reached an undesirable state,’ or ‘one who has attained strength.’ Those volitional formations have been abandoned. Because of the abandoning of volitional formations, one would not be reckoned by way of destination: as a hell-being, or one in the animal realm, or in the sphere of ghosts, or as a human, or a deva; or as one with form, or without form; or as one with perception, or without perception, or with neither perception nor non-perception. There is no cause, no condition, no reason whereby one might be reckoned. Thus, one would not be reckoned in the middle.

Tassa natthi purakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā diṭṭhiyā vā parivārito carati. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā siyā anāgatamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo siyā anāgatamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro’’ti vā appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandato. Evampi tassa natthi purakkhataṃ.

Regarding 'for him there is nothing put forward': 'for him' means for the Arahant, the one whose taints are destroyed. 'Things put forward' are twofold: putting craving forward and putting view forward… This is putting craving forward… This is putting view forward. For him, putting craving forward is abandoned, putting view forward is relinquished. Because putting craving forward has been abandoned and putting view forward has been relinquished, he does not fare having put craving or view before him. He is not one with craving as his banner, craving as his standard, craving as his sovereign; not one with view as his banner, view as his standard, view as his sovereign. He does not fare surrounded by craving or view. In this way also, for him there is nothing put forward. Alternatively, he does not entertain delight in the thought, “May I be of such a form in the future,” “May I be of such a feeling… may I be of such a perception… may I be of such formations… may I be of such a consciousness in the future,” thus he does not entertain delight in that. In this way also, for him there is nothing put forward. Alternatively, thinking, “May my eye be thus in the future—may forms be thus,” he does not set his mind on attaining what has not been attained. Because his mind is not set on it, he does not delight in that; not delighting in it. In this way also, for him there is nothing put forward. Thinking, “May my ear be thus in the future—may sounds be thus,” “May my nose be thus in the future—may odors be thus,” “May my tongue be thus in the future—may tastes be thus,” “May my body be thus in the future—may tactile objects be thus,” “May my mind be thus in the future—may mental phenomena be thus,” he does not set his mind on attaining what has not been attained. Because his mind is not set on it, he does not delight in that; not delighting in it. In this way also, for him there is nothing put forward. Alternatively, thinking, “By this virtue, or observance, or austerity, or holy life, may I become a deva or one among the devas,” he does not set his mind on attaining what has not been attained. Because his mind is not set on it, he does not delight in that; not delighting in it. In this way also, for him there is nothing put forward.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Vītataṇho purābhedā, [iti bhagavā]Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,Tassa natthi purakkhata’’nti.

“Devoid of craving before the breakup, not dependent on the past end; in the middle he is not reckoned: for him there is nothing put forward.”

85.

85.

Akkodhano [Pg.165] asantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato muni.

Not angry and not trembling, not boastful and free from remorse, speaking with wisdom and not arrogant—that sage is truly restrained in speech.

Akkodhano asantāsīti. Akkodhanoti yañhi kho vuttaṃ. Api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati – ‘‘anatthaṃ me acarī’’ti kodho jāyati, ‘‘anatthaṃ me caratī’’ti kodho jāyati, ‘‘anatthaṃ me carissatī’’ti kodho jāyati, ‘‘piyassa me manāpassa anatthaṃ acari… anatthaṃ carati… anatthaṃ carissatī’’ti kodho jāyati, ‘‘appiyassa me amanāpassa atthaṃ acari… atthaṃ carati… atthaṃ carissatī’’ti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ, asuropo anattamanatā cittassa – ayaṃ vuccati kodho.

“Not angry and not trembling”: As to “not angry,” this has been said. However, anger should first be explained. Anger arises on ten grounds: Anger arises with the thought, ‘They have done me harm.’ Anger arises with the thought, ‘They are doing me harm.’ Anger arises with the thought, ‘They will do me harm.’ Anger arises with the thought, ‘They have done harm to someone dear and pleasing to me … are doing harm … will do harm.’ Anger arises with the thought, ‘They have benefited someone disliked and unpleasing to me … are benefiting … will benefit.’ Or anger arises without due cause. Whatever resentment, repugnance, aversion, opposition, rage, fury, intense fury, hatred, malice, intense malice, ill will of the mind, corruption of the mind, anger, the act of being angry, the state of being angry, hatred, the act of hating, the state of being hateful, ill will, the act of bearing ill will, the state of bearing ill will, opposition, hostility, ferocity, ill-temper, and displeasure of the mind—this is called anger.

Api ca kodhassa adhimattaparittatā veditabbā. Atthi kañci kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti; atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti; atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo hoti; atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti; atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti; atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti; atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti; atthi kañci kālaṃ kodho [Pg.166] daṇḍasatthaabhinipātamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti; atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti; atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti; atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano hoti; atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho parapuggalaṃ ghāṭetvā attānaṃ ghāṭeti, ettāvatā kodho paramussadagato paramavepullappatto hoti. Yassa so kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhanoti – akkodhano.

Moreover, the greatness and smallness of anger should be understood. There are times when anger merely agitates the mind, but does not yet cause the face to contort; there are times when anger causes the face to contort, but does not yet cause the jaws to tremble; there are times when anger causes the jaws to tremble, but does not yet cause harsh speech to be uttered; there are times when anger causes harsh speech to be uttered, but does not yet cause one to look around in all directions; there are times when anger causes one to look around in all directions, but does not yet cause one to take up a stick or a weapon; there are times when anger causes one to take up a stick or a weapon, but does not yet cause one to raise it; there are times when anger causes one to raise it, but does not yet cause one to strike with it; there are times when anger causes one to strike with it, but does not yet cause cutting and severing; there are times when anger causes cutting and severing, but does not yet cause smashing and crushing; there are times when anger causes smashing and crushing, but does not yet cause the tearing of limb from limb; there are times when anger causes the tearing of limb from limb, but does not yet cause the taking of life; there are times when anger causes the taking of life, but is not yet resolved upon total abandonment. When anger, having killed another person, kills oneself, to that extent anger has reached its highest flood, has attained its greatest proliferation. One for whom that anger is abandoned, cut off, quieted, pacified, unable to arise again, burnt up by the fire of knowledge, is called ‘one free from anger.’ Because of the abandoning of anger, he is free from anger; because of the full understanding of the ground for anger, he is free from anger; because of the cutting off of the cause of anger, he is free from anger—thus, ‘one free from anger.’

Asantāsīti idhekacco tāsī hoti uttāsī parittāsī, so tasati na uttasati parittasati bhāyati santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti tasati uttasati parittasati bhāyati santāsaṃ āpajjati.

As for 'not trembling': Here, a certain person is a trembler, is terrified, and is beset by fear. He trembles, is terrified, is beset by fear, is afraid, and falls into trepidation. [Thinking,] 'I do not obtain a family of supporters, or a group, or a dwelling, or gain, or a retinue, or praise, or happiness, or robes, or almsfood, or a lodging, or medicinal requisites for the sick, or an attendant for the sick; I am of little wisdom!', he trembles, is terrified, is beset by fear, is afraid, and falls into trepidation.

Idha bhikkhu asantāsī hoti anuttāsī aparittāsī; so na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjatīti – akkodhano asantāsī.

Here, a monk is not a trembler, is not terrified, and is not beset by fear; he does not tremble, is not terrified, is not beset by fear, is not afraid, and does not fall into trepidation. [Thinking,] 'I do not obtain a family of supporters, or a group, or a dwelling, or gain, or a retinue, or praise, or happiness, or robes, or almsfood, or a lodging, or medicinal requisites for the sick, or an attendant for the sick; I am of little wisdom!', he does not tremble, is not terrified, is not beset by fear, is not afraid, and does not fall into trepidation. This is the meaning of 'free from anger, not trembling'.

Avikatthī akukkucoti. Idhekacco katthī hoti vikatthī, so katthati vikatthati – ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya [Pg.167] vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā, ñāto yasassī gahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, suttantikoti vā vinayadharoti vā dhammakathikoti vā, āraññikoti vā piṇḍapātikoti vā paṃsukūlikoti vā tecīvarikoti vā, sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na katthati na vikatthati, katthanā vikatthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – avikatthī.

‘One who is not a boaster’: Here, a certain person is a boaster, a braggart; he boasts and brags: ‘I am accomplished in virtue,’ or ‘accomplished in observances,’ or ‘accomplished in virtue and observances’; or by his birth, lineage, ancestry, beauty, wealth, learning, field of work, skill, branch of knowledge, learning, eloquence, or by some other ground whatsoever. He boasts and brags: ‘I have gone forth from a high family,’ or ‘from a great family,’ or ‘from a family of great wealth,’ or ‘from a family of extensive wealth’; or ‘I am well-known and famous among householders and those gone forth’; or ‘I am a recipient of robes, almsfood, lodging, and medicinal requisites for the sick’; or ‘I am an expert on the suttas,’ or ‘an expert on the Vinaya,’ or ‘a speaker of the Dhamma’; or ‘I am a forest-dweller,’ or ‘an almsfood-eater,’ or ‘a rag-robe-wearer,’ or ‘a triple-robe-wearer,’ or ‘one who eats on a continuous alms-round,’ or ‘one who refuses food offered later,’ or ‘a sitter,’ or ‘one who accepts any lodging’; or ‘I am an obtainer of the first jhāna,’ or ‘of the second jhāna,’ or ‘of the third jhāna,’ or ‘of the fourth jhāna’; or ‘of the attainment of the base of infinite space… of the attainment of the base of infinite consciousness… of the attainment of the base of nothingness… of the attainment of the base of neither-perception-nor-non-perception.’ One who does not boast or brag thus, who abstains from boasting and bragging, desists from it, refrains from it, has departed from it, has cast it off, is released from it, is disjoined from it, and dwells with a mind freed from boundaries—this is one who is not a boaster.

Akukkucoti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā kāle vikālasaññitā, avajje vajjasaññitā vajje avajjasaññitā; yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.

‘One without remorse’: What is remorse? Remorse over wrongdoing with the hands is remorse; remorse over wrongdoing with the feet is remorse; remorse over wrongdoing with both hands and feet is remorse. It is perceiving the unallowable as allowable, and perceiving the allowable as unallowable; perceiving the wrong time as the right time, and perceiving the right time as the wrong time; perceiving the blameless as blameworthy, and perceiving the blameworthy as blameless. Whatever remorse of this kind, the act of feeling remorse, the state of having felt remorse, mental regret, and vexation of mind—this is called remorse.

Api ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’ntiuppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritaṃ… kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti – uppajjati kukkuccaṃ [Pg.168] cetaso vippaṭisāro manovilekho; ‘‘kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti… ‘‘katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī’’ti… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti… ‘‘kato me byāpādo, akato me abyāpādo’’ti… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Furthermore, remorse, mental regret, and vexation of mind arise from two causes: because of what has been done and because of what has not been done. How do remorse, mental regret, and vexation of mind arise because of what has been done and because of what has not been done? ‘Bodily misconduct has been done by me; bodily good conduct has not been done by me’—thus remorse, mental regret, and vexation of mind arise. ‘Verbal misconduct has been done by me; verbal good conduct has not been done by me… Mental misconduct has been done by me; mental good conduct has not been done by me’—thus remorse, mental regret, and vexation of mind arise. ‘The destruction of life has been done by me; abstinence from the destruction of life has not been done by me’—thus remorse, mental regret, and vexation of mind arise. ‘The taking of what is not given has been done by me; abstinence from taking what is not given has not been done by me’—thus remorse, mental regret, and vexation of mind arise. ‘Sexual misconduct has been done by me; abstinence from sexual misconduct has not been done by me’—thus remorse, mental regret, and vexation of mind arise. ‘False speech has been done by me; abstinence from false speech has not been done by me’… ‘Slanderous speech has been done by me; abstinence from slanderous speech has not been done by me’… ‘Harsh speech has been done by me; abstinence from harsh speech has not been done by me’… ‘Frivolous chatter has been done by me; abstinence from frivolous chatter has not been done by me’… ‘Covetousness has been done by me; non-covetousness has not been done by me’… ‘Ill will has been done by me; non-ill will has not been done by me’… ‘Wrong view has been held by me; right view has not been held by me’—thus remorse, mental regret, and vexation of mind arise. Thus, because of what has been done and because of what has not been done, remorse, mental regret, and vexation of mind arise.

Atha vā ‘‘sīlesumhi na paripūrakārī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘samudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Yassetaṃ kukkuccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati akukkuccoti – avikatthī akukkuco.

Or else: ‘I am not one who fulfills the moral precepts’—remorse, mental regret, and vexation of mind arise; ‘I have unguarded doors in the sense faculties’… ‘I do not know the measure in food’… ‘I am not devoted to wakefulness’… ‘I am not endowed with mindfulness and clear comprehension’… ‘The four foundations of mindfulness have not been developed by me’… ‘The four right strivings have not been developed by me’… ‘The four bases of spiritual power have not been developed by me’… ‘The five spiritual faculties have not been developed by me’… ‘The five powers have not been developed by me’… ‘The seven factors of enlightenment have not been developed by me’… ‘The Noble Eightfold Path has not been developed by me’… ‘Suffering has not been fully understood by me’… ‘The origin has not been abandoned by me’… ‘The path has not been developed by me’… ‘Cessation has not been realized by me’—remorse, mental regret, and vexation of mind arise. One for whom this remorse is abandoned, cut off at the root, quieted, allayed, incapable of future arising, and burnt up by the fire of knowledge, is called one without remorse. This is the meaning of the term ‘one who is not a boaster, one without remorse’.

Mantabhāṇī anuddhatoti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Mantāya pariggahetvā pariggahetvā vācaṃ bhāsati bahumpi kathento bahumpi bhaṇanto bahumpi dīpayanto bahumpi voharanto. Dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsitaṃ vācaṃ na bhāsatīti – mantabhāṇī. Anuddhatoti. Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ [Pg.169] avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati uddhaccaṃ. Yassetaṃ uddhaccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati anuddhatoti – mantabhāṇī anuddhato.

Regarding ‘one who speaks thoughtfully, one who is not restless’ (`mantabhāṇī anuddhato`): `Mantā` is a term for wisdom (`paññā`). That is, the wisdom which is understanding… and so on… non-delusion, investigation of phenomena, right view. Having comprehended and reflected with wisdom, one utters speech. Even when relating much, speaking much, explaining much, or conversing much, one does not utter speech that is ill-spoken, ill-phrased, ill-expressed, ill-articulated, or ill-delivered—this is one who speaks thoughtfully (`mantabhāṇī`). Regarding ‘one who is not restless’ (`anuddhato`): Therein, what is restlessness (`uddhacca`)? Whatever is the mind’s restlessness, its lack of calm, the mind’s distraction, and its state of agitation—this is called restlessness. One for whom this restlessness is abandoned, cut off at the root, quieted, allayed, incapable of future arising, and burnt up by the fire of knowledge, is called one who is not restless (`anuddhato`). Thus: one who speaks thoughtfully, one who is not restless.

Sa ve vācāyato munīti. Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti – kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catuddosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati.

‘He is indeed a sage restrained in speech.’ Here, a bhikkhu, having abandoned false speech, abstains from false speech. He is a truth-speaker, one who keeps his word, trustworthy, reliable, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech. He does not repeat there what he has heard here in order to divide those people from these, nor does he repeat here what he has heard there in order to divide these people from those. Thus he is a reconciler of those who are divided and a supporter of those who are united. He delights in harmony, rejoices in harmony, is fond of harmony, and speaks words that create harmony. Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are blameless, pleasing to the ear, affectionate, going to the heart, courteous, dear and agreeable to the many. Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is true, speaks on what is beneficial, speaks on the Dhamma and the discipline. He speaks words worth treasuring, which are timely, reasoned, circumscribed, and connected with the goal. Endowed with these four kinds of good verbal conduct, he speaks speech that is free from four faults. He has abstained from the thirty-two kinds of lowly talk, has refrained from them, is aloof from them; he dwells having departed, detached, released, dissociated, with a mind that has established boundaries.

Dasa kathāvatthūni kathesi, seyyathidaṃ – appicchakathaṃ katheti, santuṭṭhīkathaṃ katheti, pavivekakathaṃ… asaṃsaggakathaṃ… vīriyārambhakathaṃ… sīlakathaṃ… samādhikathaṃ… paññākathaṃ… vimuttikathaṃ … vimuttiñāṇadassanakathaṃ… satipaṭṭhānakathaṃ… sammappadhānakathaṃ… iddhipādakathaṃ… indriyakathaṃ… balakathaṃ… bojjhaṅgakathaṃ… maggakathaṃ… phalakathaṃ… nibbānakathaṃ katheti. Vācāyatoti yatto pariyatto gutto gopito rakkhito vūpasanto. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi…pe… saṅgajālamaticca so munīti – sa ve vācāyato muni.

He speaks on the ten topics for conversation, that is: he speaks on fewness of wishes, on contentment, on seclusion, on non-association, on arousing energy, on virtue, on concentration, on wisdom, on liberation, on the knowledge and vision of liberation... on the establishments of mindfulness, on the right strivings, on the bases for spiritual power, on the spiritual faculties, on the powers, on the factors of enlightenment, on the path, on the fruit, on Nibbāna. ‘Restrained in speech’ means he is controlled, well-restrained, guarded, protected, watched over, and quieted. ‘Sage.’ Sagacity is a term for knowledge. That is, the wisdom which is understanding… and so on… non-delusion, investigation of phenomena, right view… and so on… ‘Having passed beyond the net of entanglement, he is a sage.’ Thus, he is indeed a sage restrained in speech.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Akkodhano asantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato munī’’ti.

“Not angry and not trembling, not a boaster, without remorse, a thoughtful speaker and not restless: he is indeed the sage restrained in speech.”

86.

86.

Nirāsatti [Pg.170] anāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyati.

“Without attachment to the future, he does not grieve for the past; he sees seclusion in regard to contacts, and is not led by views.”

Nirāsatti anāgateti. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsatti taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. Evampi nirāsatti anāgate. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi nirāsatti anāgate. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti…pe… ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate.

Regarding ‘without clinging to the future’ (`nirāsatti anāgate`): Clinging (`āsatti`) is a term for craving (`taṇhā`). That is, lust, passion… and so on… covetousness, greed, an unwholesome root. For one for whom this clinging, this craving, has been abandoned, cut off at the root, quieted, allayed, become incapable of arising, and burnt up by the fire of knowledge—in this way too one is without clinging to the future. Or else, one does not entertain delight in the thought: ‘May I have such a form in the future!’ ‘May I have such a feeling… such a perception… such volitional formations… such consciousness in the future!’—one does not entertain delight in that. In this way too one is without clinging to the future. Or else, one does not set one's mind on obtaining what has not been obtained, thinking: ‘May I have such an eye in the future, and such forms!’ Because one's mind is not set on it, one does not delight in it; not delighting in it. In this way too one is without clinging to the future. ‘May I have such an ear in the future, and such sounds!’… and so on… ‘May I have such a mind in the future, and such mental objects!’—one does not set one's mind on obtaining what has not been obtained. Because one's mind is not set on it, one does not delight in it; not delighting in it. In this way too one is without clinging to the future. Or else, thinking: ‘By this virtue or observance or austerity or holy life, may I become a deva or some kind of deva!’—one does not set one's mind on obtaining what has not been obtained. Because one's mind is not set on it, one does not delight in it; not delighting in it. In this way too one is without clinging to the future.

Atītaṃ nānusocatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati, ‘‘cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – atītaṃ nānusocati.

‘He does not grieve for the past.’ He does not grieve for a thing that has changed, nor does he grieve about a thing that has changed. He does not grieve, thinking: ‘My eye has changed.’ He does not grieve, thinking: ‘My ear… my nose… my tongue… my body… my forms… my sounds… my odors… my tastes… my tangibles… my clan… my group… my dwelling… my gain… my honor… my praise… my happiness… my robe… my almsfood… my lodging… my medicinal requisites for use in sickness… my mother… my father… my brother… my sister… my son… my daughter… my friends… my associates… my kinsmen… my blood relatives have changed.’ He does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into delusion. Thus ‘he does not grieve for the past.’

Vivekadassī [Pg.171] phassesūti. Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso; yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.

‘He sees seclusion in regard to contacts.’ Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact; designation-contact, resistance-contact; contact accompanied by pleasant feeling, contact accompanied by painful feeling, contact accompanied by neither-painful-nor-pleasant feeling; wholesome contact, unwholesome contact, indeterminate contact; contact pertaining to the sense-sphere, contact pertaining to the form-sphere, contact pertaining to the formless-sphere; contact that is empty, contact that is signless, contact that is undirected; worldly contact, supramundane contact; past contact, future contact, present contact. Whatever kind of contact, touching, impingement, state of having been touched there is—this is called contact.

Vivekadassī phassesūti. Cakkhusamphassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotasamphassaṃ vivittaṃ passati… ghānasamphassaṃ vivittaṃ passati… jivhāsamphassaṃ vivittaṃ passati… kāyasamphassaṃ vivittaṃ passati… manosamphassaṃ vivittaṃ passati… adhivacanasamphassaṃ vivittaṃ passati… paṭighasamphassaṃ vivittaṃ passati… sukhavedanīyaṃ phassaṃ… dukkhavedanīyaṃ phassaṃ… adukkhamasukhavedanīyaṃ phassaṃ… kusalaṃ phassaṃ… akusalaṃ phassaṃ… abyākataṃ phassaṃ… kāmāvacaraṃ phassaṃ… rūpāvacaraṃ phassaṃ… arūpāvacaraṃ phassaṃ… lokiyaṃ phassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

One who sees seclusion in contacts: He sees eye-contact as secluded from self or what belongs to self, from what is permanent, stable, eternal, or from what has a nature not subject to change; he sees ear-contact as secluded; he sees nose-contact as secluded; he sees tongue-contact as secluded; he sees body-contact as secluded; he sees mind-contact as secluded; he sees designation-contact as secluded; he sees resistance-contact as secluded; he sees contact associated with pleasant feeling as secluded; he sees contact associated with painful feeling as secluded; he sees contact associated with neither-painful-nor-pleasant feeling as secluded; he sees wholesome contact as secluded; he sees unwholesome contact as secluded; he sees indeterminate contact as secluded; he sees sense-sphere contact as secluded; he sees form-sphere contact as secluded; he sees formless-sphere contact as secluded; he sees mundane contact as secluded from self or what belongs to self, from what is permanent, stable, eternal, or from what has a nature not subject to change.

Atha vā atītaṃ phassaṃ anāgatehi ca paccuppannehi ca phassehi vivittaṃ passati, anāgataṃ phassaṃ atītehi ca paccuppannehi ca phassehi vivittaṃ passati, paccuppannaṃ phassaṃ atītehi ca anāgatehi ca phassehi vivittaṃ passati. Atha vā ye te phassā ariyā anāsavā lokuttarā suññatapaṭisaññuttā, te phasse vivitte passati rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi vivitte passatīti – vivekadassī phassesu.

Or else, he sees past contact as secluded from future and present contacts; future contact as secluded from past and present contacts; present contact as secluded from past and future contacts. Or else, he sees those contacts that are noble, taintless, supramundane, connected with emptiness, as secluded from lust, hatred, delusion, anger, resentment, contempt, insolence, envy, stinginess, deceit, dishonesty, obstinacy, rivalry, conceit, arrogance, intoxication, negligence, from all defilements, from all wrong conduct, from all torments, from all burning distresses, from all afflictions, and from all unwholesome formations. Thus, this is one who sees seclusion in contacts.

Diṭṭhīsu ca na nīyatīti. Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na [Pg.172] yāyati na nīyati na vuyhati na saṃharīyati; napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – diṭṭhīsu ca na nīyati.

And he is not led by views. For him, the sixty-two kinds of wrong views have been abandoned, uprooted, stilled, pacified, made incapable of arising, and burned by the fire of knowledge. He does not go, is not led, is not carried away, is not carried along by views. Nor does he believe in that wrong view as essential, nor does he return to it. This is the meaning of the phrase 'And he is not led by views'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Nirāsatti anāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyatī’’ti.

“Without attachment to the future, he grieves not for the past; seeing seclusion in contacts, he is not led by views.”

87.

87.

Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto.

Withdrawn, unfeigning, not covetous, not avaricious, unpresumptuous, not loathsome, and not engaged in malicious speech.

Patilīno akuhakoti. Patilīnoti rāgassa pahīnattā patilīno, dosassa pahīnattā patilīno, mohassa pahīnattā patilīno, kodhassa… upanāhassa … makkhassa… paḷāsassa… issāya… macchariyassa…pe… sabbākusalābhisaṅkhārānaṃ pahīnattā patilīno. Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, bhikkhu patilīno hoti? Imassa, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hotī’’ti – patilīno.

Withdrawn, unfeigning: Withdrawn because lust has been abandoned, withdrawn because hatred has been abandoned, withdrawn because delusion has been abandoned, withdrawn because anger… resentment… disparagement… insolence… envy… stinginess… and all unwholesome formations have been abandoned. As the Blessed One has said: “And how, bhikkhus, is a bhikkhu withdrawn? For this bhikkhu, the conceit ‘I am’ has been abandoned, its root cut off, made like a palm stump, brought to non-existence, subject to no further arising in the future. Thus, bhikkhus, a bhikkhu is withdrawn.” —Withdrawn.

Akuhakoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

Unfeigning: There are three grounds for deceit: deceit regarding the use of requisites, deceit regarding demeanor, and deceit consisting of hinting.

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā’’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati[Pg.173], lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. ‘Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti. Na mayhaṃ iminā attho. Api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

What is the ground for deceit called ‘the partaking of requisites’? Here, householders invite a bhikkhu with robes, alms-food, lodging, and medicinal requisites for the sick. Being of evil desires, overcome by longing, and desiring robes, alms-food, lodging, and medicinal requisites for the sick, on account of desiring more, he rejects a robe, rejects alms-food, rejects lodging, and rejects medicinal requisites for the sick. He says thus: “What use is an expensive robe for an ascetic? It is fitting that an ascetic, having collected rags from a charnel ground, a rubbish heap, or a market, and having made a patchwork robe, should wear it. What use is expensive alms-food for an ascetic? It is fitting that an ascetic should maintain his livelihood by the practice of gleaning with lumps of food obtained by morsels. What use is expensive lodging for an ascetic? It is fitting that an ascetic should be a dweller at the foot of a tree, a charnel-ground dweller, or an open-air dweller. What use are expensive medicinal requisites for the sick for an ascetic? It is fitting that an ascetic should make medicine with fermented urine or a piece of myrobalan fruit.” On account of this, he wears a coarse robe, partakes of coarse alms-food, uses a coarse lodging, and uses coarse medicinal requisites for the sick. The householders know him thus: “This ascetic is of few desires, content, secluded, unsociable, of aroused energy, and an advocate of ascetic practices.” They invite him again and again with robes, alms-food, lodging, and medicinal requisites for the sick. He says thus: “Due to the presence of three things, a faithful clansman generates much merit. Due to the presence of faith, a faithful clansman generates much merit; due to the presence of the gift, a faithful clansman generates much merit; due to the presence of worthy recipients, a faithful clansman generates much merit. You have this faith, the gift is available, and I am the recipient. If I do not accept, you will thus be excluded from merit. I have no need for this, but I accept out of compassion for you alone.” On account of this, he accepts many robes, much alms-food, many lodgings, and many medicinal requisites for the sick. Whatever frowning of such a nature, the act of frowning, deceit, the manner of being deceitful, and the state of being deceitful—this is the ground for deceit called ‘the partaking of requisites’.

Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti, samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa ṭhapanā āṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

What is the ground for deceit called ‘deceit regarding demeanor’? Here, a certain person, being of evil desires, overcome by longing, and with the intention of being esteemed, thinks, “In this way people will esteem me.” He composes his walking, composes his standing, composes his sitting, and composes his lying down. He walks with deliberation, stands with deliberation, sits with deliberation, and lies down with deliberation. He walks as if concentrated, stands as if concentrated, sits as if concentrated, and lies down as if concentrated; he appears to be one who meditates in the presence of others. Whatever such placing, posturing, and composing of demeanor, frowning, the act of frowning, deceit, the manner of being deceitful, and the state of being deceitful—this is the ground for deceit called ‘deceit regarding demeanor’.

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, ariyadhammasannissitaṃ vācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parisāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo [Pg.174] mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati.

What is the ground for deceit called ‘allusive talk’? Here, a certain person, being of evil desires, overcome by longing, and with the intention of being esteemed, thinks, “In this way people will esteem me,” and speaks words connected to the noble Dhamma. He says, “Whoever wears such a robe is an ascetic of great power.” He says, “Whoever carries such a bowl… a copper bowl… a water pot… a water strainer… a waistband… a shoulder strap is an ascetic of great power.” He says, “Whoever has such a preceptor is an ascetic of great power.” He says, “Whoever has such a teacher… such fellow residents with the same preceptor… such fellow residents with the same teacher… such friends… such acquaintances… such companions… such comrades is an ascetic of great power.” He says, “Whoever dwells in such a monastery is an ascetic of great power.” He says, “Whoever dwells in such a gabled dwelling… in a mansion… in a flat-roofed mansion… in a cave… in a rock-shelter… in a hut… in a peaked-roof building… on a watchtower… on a platform… in a storehouse… in an assembly hall… in a pavilion… at the root of a tree, is an ascetic of great power.”

Atha vā korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Yassimāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akuhakoti – patilīno akuhako.

Or else, being very scowling, habitually frowning, very deceitful, a great prattler, and one who extols with his own mouth, he speaks a talk that is profound, abstruse, subtle, concealed, supramundane, and connected with emptiness, implying: 'This ascetic is a gainer of such peaceful meditative attainments.' Whatever frowning of such a nature, the act of frowning, deceit, the manner of being deceitful, and the state of being deceitful—all this is the ground for deceit called ‘allusive talk.’ One for whom these three grounds for deceit have been abandoned, utterly cut off, stilled, calmed, made incapable of arising, and burned by the fire of knowledge, is called 'one who is not deceitful'; he is withdrawn, not deceitful.

Apihālu amaccharīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati apihālu. So rūpe na piheti, sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ … nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme na piheti na icchati na sādiyati na pattheti nābhijappatīti – apihālu. Amaccharīti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccharaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā [Pg.175] aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – apihālu amaccharī.

'Free from desire and free from stinginess.' Desire is called craving. That which is lust, passion... ... covetousness, greed, an unwholesome root. One for whom this desire, this craving, has been abandoned, cut off at the root, stilled, pacified, made incapable of arising, and burned up by the fire of knowledge, is called 'free from desire.' He does not desire forms, sounds, smells, tastes, tangibles, a family, a group, a dwelling, gain, praise, pleasure, a robe, almsfood, a lodging, medicinal requisites for the sick, the desire realm, the form realm, the formless realm, desire-realm existence, form-realm existence, formless-realm existence, existence with perception, existence without perception, existence with neither-perception-nor-non-perception, existence with one constituent, existence with four constituents, existence with five constituents, the past, the future, the present, or things seen, heard, sensed, and cognized. He does not desire them, wish for them, delight in them, long for them, or yearn for them—thus he is 'free from desire.' 'Free from stinginess' means the five kinds of stinginess: stinginess regarding dwellings, families, gains, appearance, and the Dhamma. Whatever stinginess of this sort—miserliness, avarice, possessiveness, meanness, hard-heartedness, and an ungenerous state of mind—this is called 'stinginess.' Moreover, stinginess regarding the aggregates is stinginess; stinginess regarding the elements is stinginess; stinginess regarding the sense bases, this grasping, is called stinginess. One for whom this stinginess has been abandoned, cut off at the root, stilled, pacified, made incapable of arising, and burned up by the fire of knowledge, is called 'free from stinginess.' Thus: 'Free from desire and free from stinginess.'

Appagabbho ajegucchoti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyampi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti.

'Not impudent and not contemptible.' There are three kinds of impudence: bodily impudence, verbal impudence, and mental impudence. What is bodily impudence? Here, a certain person displays bodily impudence when amidst the Saṅgha, when amidst a group, in the dining hall, in the steam-bath house, at the bathing place, when entering a village, and after having entered a village.

Kathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence in the midst of the Saṅgha? Here, a certain person in the midst of the Saṅgha, disrespectfully, stands jostling the elder bhikkhus, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, and speaks while swinging his arms. In this way one displays bodily impudence in the midst of the Saṅgha.

Kathaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence within a group? Here, a certain person within a group, disrespectfully, walks with sandals on while the elder bhikkhus are walking without sandals; he walks on a high walking path while they are walking on a low one; he walks on a walking path while they are walking on the ground; he stands jostling them, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, and speaks while swinging his arms. In this way one displays bodily impudence within a group.

Kathaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāyaṃ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi [Pg.176] bhaṇati. Evaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence in the dining hall? Here, a certain bhikkhu in the dining hall, without showing respect, sits down encroaching upon the elder bhikkhus, and he also debars the junior bhikkhus from their seats. He stands while jostling them, and he sits while jostling them. He stands in front of them, and he sits in front of them. He also sits on a high seat. He also sits having covered his head. He speaks while standing, and he speaks while gesticulating with his arms. In this way, one displays bodily impudence in the dining hall.

Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchampi anajjhiṭṭhopi kaṭṭhaṃ pakkhipati, dvārampi pidahati, bāhāvikkhepakopi bhaṇati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence in the steam-bath house? Here, a certain bhikkhu in the steam-bath house, without showing respect, stands while jostling the elder bhikkhus, and he sits while jostling them. He stands in front of them, and he sits in front of them. He also sits on a high seat. Without having asked and without being invited, he puts firewood on the fire and closes the door. He speaks while gesticulating with his arms. In this way, one displays bodily impudence in the steam-bath house.

Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence at a watering place? Here, a certain bhikkhu at a watering place, without showing respect, goes down into the water while jostling the elder bhikkhus, and he goes down in front of them. He bathes while jostling them, he bathes in front of them, and he bathes upstream of them. He comes out of the water while jostling them, he comes out in front of them, and he comes out upstream of them. In this way, one displays bodily impudence at a watering place.

Kathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṃ bhikkhūnaṃ purato purato gacchati. Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence when entering a village? Here, a certain bhikkhu, when entering a village, without showing respect, walks while jostling the elder bhikkhus, and he walks in front of them. Having passed by, he walks right in front of the elder bhikkhus. In this way, one displays bodily impudence when entering a village.

Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho, ‘‘na pavisa, bhante’’ti vuccamāno pavisati, ‘‘na tiṭṭha, bhante’’ti vuccamāno tiṭṭhati, ‘‘na nisīda, bhante’’ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca. Yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati kumārakassapi siraṃ parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ dasseti.

How does a monk who has entered a village display bodily impudence? Here, a certain monk, having entered a village, when told, 'Do not enter, venerable sir,' enters; when told, 'Do not stand, venerable sir,' he stands; when told, 'Do not sit, venerable sir,' he sits. He also enters an inappropriate place, stands in an inappropriate place, and sits in an inappropriate place. And there are those inner rooms of families that are concealed and covered, where women of the family, daughters of the family, daughters-in-law of the family, and young maidens of the family are sitting; there too he enters abruptly. He also strokes a young boy's head. In this way, a monk who has entered a village displays bodily impudence. This is how one displays bodily impudence.

Katamaṃ vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti.

What is verbal impudence? Here, a certain one displays verbal impudence even when amidst the Saṅgha, displays verbal impudence even when amidst a group, and displays verbal impudence even after having entered a village.

Kathaṃ [Pg.177] saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti.

How does one who is amidst the Saṅgha display verbal impudence? Here, a certain monk who is amidst the Saṅgha, being disrespectful, without having asked the elder monks and without being invited, teaches the Dhamma to the monks who have come to the monastery, answers questions, and recites the Pātimokkha. He also speaks while standing, and he also speaks while gesticulating with his arms. In this way, one who is amidst the Saṅgha displays verbal impudence.

Kathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti.

How does one who is amidst a group display verbal impudence? Here, a certain monk who is amidst a group, being disrespectful, without having asked the elder monks and without being invited, teaches the Dhamma to the monks who have come to the monastery, answers questions, also speaks while standing, and also speaks while gesticulating with his arms. He teaches the Dhamma to the nuns, male lay followers, and female lay followers who have come to the monastery, answers questions, also speaks while standing, and also speaks while gesticulating with his arms. In this way, one who is amidst a group displays verbal impudence.

Kathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – ‘‘itthaṃnāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi. Kiṃ pivissāma, kiṃ bhuñjissāma, kiṃ khādissāma? Kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati, yā evarūpā vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.

How does one who has entered a village display verbal impudence? Here, a certain one, having entered a village, speaks to a woman or a girl thus: 'You of such-and-such name and such-and-such clan, what is there? Is there gruel? Is there rice? Is there solid food? What shall we drink? What shall we eat? What shall we chew? Or what is there? Or what will you give me?'—he prattles. Such speech is idle chatter, babbling, prattle, prattling, a state of prattling. Thus, one who has entered a village displays verbal impudence—this is verbal impudence.

Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahākulā pabbajito samāno mahākulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na uḷārabhogakulā pabbajito samāno… na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ dahati cittena, na vinayadharo samāno… na dhammakathiko samāno… na āraññiko samāno… na piṇḍapātiko samāno… na paṃsukūliko samāno… na tecīvariko samāno… na sapadānacāriko samāno… na khalupacchābhattiko samāno… na nesajjiko samāno… na yathāsanthatiko samāno… na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena…pe… na nevasaññānāsaññāyatanasamāpattiyā lābhī [Pg.178] samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – appagabbho.

What is mental impudence? Here, a certain one, not having gone forth from a high family, considers himself equal in mind to one who has gone forth from a high family; not having gone forth from a great family, he considers himself equal in mind to one who has gone forth from a great family; not having gone forth from a family of great wealth, he considers himself equal in mind to one who has gone forth from a family of great wealth; not having gone forth from a family of extensive wealth… not being a master of the Suttas, he considers himself equal in mind to one who is a master of the Suttas; not being a master of the Vinaya… not being a preacher of the Dhamma… not being a forest-dweller… not being one who lives on alms-food… not being a rag-robe wearer… not being a triple-robe wearer… not being one who goes for alms from house to house… not being one who refuses food offered after the proper time… not being one who practices the sitter's austerity… not being one who accepts whatever seat is offered… not being an attainer of the first jhāna, he considers himself equal in mind to one who is an attainer of the first jhāna… and so on… not being an attainer of the sphere of neither-perception-nor-non-perception, he considers himself equal in mind to one who is an attainer of the sphere of neither-perception-nor-non-perception—this is mental impudence. He for whom these three kinds of impudence are abandoned, cut off at the root, stilled, calmed, incapable of arising again, and burned by the fire of knowledge, is called one without impudence.

Ajegucchoti. Atthi puggalo jeguccho, atthi ajeguccho. Katamo ca puggalo jeguccho? Idhekacco puggalo dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upanāhī, makkhī hoti paḷāsī, issukī hoti maccharī, saṭho hoti māyāvī, thaddho hoti atimānī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādānaggāhī duppaṭinissaggī – ayaṃ vuccati puggalo jeguccho.

Regarding 'not reprehensible.' There is a person who is reprehensible, and there is a person who is not reprehensible. And what kind of person is reprehensible? Here, a certain person is immoral, of evil nature, of impure and suspect conduct, whose actions are concealed; not a recluse, though claiming to be a recluse; not practicing the noble life, though claiming to practice the noble life; inwardly rotten, oozing, and born of filth—this is called a reprehensible person. Or else, one is angry and prone to vexation; even when spoken to slightly, they become displeased, get angry, become hostile, and recalcitrant, and make manifest anger, ill will, and discontent—this is called a reprehensible person. Or else, one is angry and bears a grudge; is a denigrator and contemptuous; is envious and stingy; is fraudulent and deceitful; is stubborn and conceited; has evil wishes and wrong view; is one who clings to their own views, grasps wrongly, and is difficult to make relinquish—this is called a reprehensible person.

Katamo ca puggalo ajeguccho? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupāyāsabahulo, bahumpi vutto samāno na abhisajjati na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, na pāpiccho hoti na micchādiṭṭhi, asandiṭṭhiparāmāsī hoti anādānaggāhī suppaṭinissaggī – ayaṃ vuccati puggalo ajeguccho. Sabbe bālaputhujjanā jegucchā, puthujjanakalyāṇakaṃ upādāya aṭṭha ariyapuggalā ajegucchāti – appagabbho ajeguccho.

And what kind of person is not reprehensible? Here, a monk is virtuous, dwells restrained by the monastic code, is endowed with right conduct and resort, sees danger in the slightest faults, and having undertaken them, trains in the training rules—this is called a person who is not reprehensible. Or else, one is not angry and not full of vexation; even when spoken to much, one is not offended, does not get angry, does not become hostile, and does not become obstinate; and one does not make manifest anger, ill will, and displeasure—this is called a person who is not reprehensible. Or else, one is not angry and does not bear grudges; is not denigrating and not contemptuous; is not envious and not stingy; is not fraudulent and not deceitful; is not stubborn and not conceited; does not have evil wishes and does not have wrong view; is not one who clings to their own views, does not grasp wrongly, and relinquishes easily—this is called a person who is not reprehensible. All foolish worldlings are reprehensible; including the virtuous worldling, the eight noble persons are not reprehensible. Thus: 'not arrogant, not reprehensible'.

Pesuṇeyye ca no yutoti. Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā [Pg.179] imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.

Regarding the phrase 'And is not given to slander': As for slander, it is when a certain person here is a speaker of slanderous speech. Having heard something here, they report it elsewhere to cause division among those people; or having heard something there, they report it to these people to cause division among those other people. Thus, they are a breaker of the united or an instigator of the divided. They delight in factions, enjoy factions, take pleasure in factions, and are a speaker of words that create factions. This is called slander.

Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā, bhedādhippāyena vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? ‘‘Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjeyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu vihareyyu’’nti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so pesuññe no yuto na yutto na payutto na sammāyuttoti – pesuṇeyye ca no yuto.

Furthermore, one engages in slander for two reasons: either out of a desire to be loved or with the intention of causing division. How does one engage in slander out of a desire to be loved? Thinking: 'I will be dear to this person, I will be pleasing, I will be trusted, I will be an intimate, I will be a good friend.' In this way, one engages in slander out of a desire to be loved. How does one engage in slander with the intention of causing division? Thinking: 'How might these people become separate? How might they be apart? How might they become factions? How might they become twofold? How might they become two groups? How might they become two sides? How might they be broken apart, not come together, and live in misery, not at ease?' In this way, one engages in slander with the intention of causing division. For whom this slander is abandoned, cut off at the root, pacified, allayed, made incapable of arising, and burned by the fire of knowledge, that person is not given to slander, not yoked to it, not engaged in it, not rightly yoked to it. Thus: 'And is not given to slander.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto’’ti.

“Withdrawn, not deceitful, uncovetous, not stingy; not arrogant, not contemptible, and not given to slander.”

88.

88.

Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjati.

Not drawn to pleasures, and not given to excessive conceit; gentle and discerning, not blindly faithful, and has no attachment.

Sātiyesu anassāvīti. Sātiyā vuccanti pañca kāmaguṇā. Kiṃkāraṇā sātiyā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sātiyanti patthayanti pihayanti abhijappanti, taṃkāraṇā sātiyā vuccanti pañca kāmaguṇā. Yesaṃ esā sātiyā taṇhā appahīnā tesaṃ cakkhuto rūpataṇhā savati āsavati sandati pavattati, sotato saddataṇhā… ghānato gandhataṇhā… jivhāto rasataṇhā… kāyato phoṭṭhabbataṇhā… manato dhammataṇhā savati āsavati sandati pavattati. Yesaṃ esā sātiyā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā tesaṃ cakkhuto rūpataṇhā na savati nāsavati na sandati na pavattati[Pg.180], sotato saddataṇhā…pe… manato dhammataṇhā na savati nāsavati na sandati na pavattatīti – sātiyesu anassāvī.

Regarding 'Not drawn to pleasures': The five strands of sensual pleasure are called 'delights' (sātiyā). For what reason are the five strands of sensual pleasure called 'delights'? Because, for the most part, gods and humans desire, delight in, long for, yearn for, and crave the five strands of sensual pleasure; for that reason, the five strands of sensual pleasure are called 'delights'. For those by whom this delightful craving is not abandoned, craving for forms arises from the eye, flows out, streams forth, and continues; craving for sounds from the ear… craving for smells from the nose… craving for tastes from the tongue… craving for tactile objects from the body… craving for mental objects from the mind arises, flows out, streams forth, and continues. For those by whom this delightful craving is abandoned, cut off, calmed, stilled, unable to arise, and burned by the fire of knowledge, craving for forms does not arise from the eye, does not flow out, does not stream forth, and does not continue; craving for sounds from the ear… and so on… craving for mental objects from the mind does not arise, does not flow out, does not stream forth, and does not continue. This is the meaning of 'not drawn to pleasures'.

Atimāne ca no yutoti. Katamo atimāno? Idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Yasseso atimāno pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so atimāne ca no yuto na yutto nappayutto na sammāyuttoti – atimāne ca no yuto.

Regarding 'And not given to excessive conceit': What is excessive conceit? Here, a certain person disparages another on account of birth, lineage, … or some other reason. Whatever conceit of this kind, conceiving, the state of having conceived, loftiness, haughtiness, being like a banner, self-exaltation, and the mind's desire to be a banner—this is called excessive conceit. For the one by whom this excessive conceit is abandoned, cut off, calmed, stilled, unable to arise, and burned by the fire of knowledge, that person is not given to excessive conceit, not yoked, not engaged, not rightly yoked. This is the meaning of 'and not given to excessive conceit'.

Saṇho ca paṭibhānavāti. Saṇhoti saṇhena kāyakammena samannāgatoti saṇho, saṇhena vacīkammena… saṇhena manokammena samannāgatoti saṇho, saṇhehi satipaṭṭhānehi samannāgatoti saṇho, saṇhehi sammappadhānehi… saṇhehi iddhipādehi… saṇhehi indriyehi… saṇhehi balehi… saṇhehi bojjhaṅgehi samannāgatoti saṇho, saṇhena ariyena aṭṭhaṅgikena maggena samannāgatoti – saṇho.

Regarding 'Gentle and discerning': 'Gentle' means being endowed with gentle bodily action… with gentle verbal action… with gentle mental action… with the gentle foundations of mindfulness… with the gentle right strivings… with the gentle bases of spiritual power… with the gentle spiritual faculties… with the gentle powers… with the gentle factors of enlightenment… with the gentle, noble, eightfold path—thus, one is 'gentle'.

Paṭibhānavāti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa pakatiyā pariyāpuṭaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, tassa pariyattiṃ nissāya paṭibhāyati – ayaṃ pariyattipaṭibhānavā. Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti attatthe ca ñāyatthe ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca, tassa taṃ paripucchaṃ nissāya paṭibhāyati – ayaṃ paripucchāpaṭibhānavā. Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo, tassa attho ñāto dhammo ñāto nirutti ñātā, atthe ñāte attho paṭibhāyati, dhamme ñāte dhammo paṭibhāyati, niruttiyā ñātāya nirutti paṭibhāyati; imesu tīsu [Pg.181] ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Imāya paṭibhānapaṭisambhidāya upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – saṇho ca paṭibhānavā.

What is 'one who is wise'? There are three kinds of wise ones: one who is wise through learning, one who is wise through questioning, and one who is wise through attainment. Who is the one wise through learning? Here, a certain person has naturally learned the scriptures—discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, amazing events, and analytical discourses. For them, based on that learning, knowledge arises. This is one who is wise through learning. Who is the one wise through questioning? Here, a certain person is one who questions about meaning, about what accords with meaning, about characteristics, about causes, and about what is possible and impossible. For them, based on that questioning, knowledge arises. This is one who is wise through questioning. Who is the one wise through attainment? Here, a certain person has attained the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path, the four noble paths, the four fruits of the contemplative life, the four analytical knowledges, and the six higher knowledges. For them, the meaning is known, the Dhamma is known, and the language is known. When the meaning is known, knowledge of the meaning arises; when the Dhamma is known, knowledge of the Dhamma arises; when the language is known, knowledge of the language arises. The knowledge concerning these three is the analytical knowledge of ready wit. One who is endowed with this analytical knowledge of ready wit, well endowed, attained, well attained, possessed, fully possessed, and furnished—such a one is called 'one who is wise.' For one who has no learning, no questioning, and no attainment, what knowledge will arise for them? This is the meaning of 'gentle and one who is wise.'

Na saddho na virajjatīti. Na saddhoti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. ‘‘Sabbe saṅkhārā aniccā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti…pe… ‘‘jātipaccayā jarāmaraṇa’’nti… ‘‘avijjānirodhā saṅkhāranirodho’’ti…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti… ‘‘idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti… ‘‘ime āsavā’’ti…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti… ‘‘ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā sacchikātabbā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā.

Regarding the text, 'He is not credulous, nor does he become dispassionate': 'Not credulous' means that he does not place faith in anyone else—whether another ascetic, a brahmin, a deva, Māra, or Brahmā—regarding a Dhamma that he has directly known for himself, personally witnessed. 'All formations are impermanent'—this he has directly known for himself... 'All formations are suffering'... 'All phenomena are nonself'... 'With ignorance as condition, formations come to be'... 'With birth as condition, aging-and-death comes to be'... 'With the cessation of ignorance comes the cessation of formations'... 'With the cessation of birth comes the cessation of aging-and-death'... 'This is suffering'... 'This is the path leading to the cessation of suffering'... 'These are the taints'... 'This is the path leading to the cessation of the taints'... 'These things are to be directly known'... 'These things are to be realized'... the arising and passing away, the gratification, the danger, and the escape in the case of the six sense bases... the arising and passing away... in the case of the five aggregates of clinging... the arising and passing away, the gratification, the danger, and the escape in the case of the four great elements, this he has directly known for himself... 'Whatever is subject to origination is all subject to cessation'—regarding a Dhamma that he has directly known for himself, personally witnessed, he does not place faith in anyone else, whether another ascetic, a brahmin, a deva, Māra, or Brahmā.

Vuttañhetaṃ bhagavatā – ‘‘saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ; vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti?

This was said by the Blessed One: "Sāriputta, do you believe that the faculty of faith, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, has the Deathless as its final end; that the faculty of energy... the faculty of mindfulness... the faculty of concentration... the faculty of wisdom, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, has the Deathless as its final end?"

‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesaṃ nūnetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ [Pg.182]… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Mayhañca kho, etaṃ bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhohaṃ tattha nibbicikiccho. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti.

“Venerable Sir, in this matter, I do not proceed by faith in the Blessed One that the faculty of faith… the faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, and has the Deathless as its final end. For those, Venerable Sir, for whom this is not known, not seen, not understood, not realized, and not touched by wisdom, they would proceed by faith in others that the faculty of faith, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, and has the Deathless as its final end. The faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, and has the Deathless as its final end. But for those, Venerable Sir, for whom this is known, seen, understood, realized, and touched by wisdom, they are without doubt, without uncertainty in this matter. The faculty of faith… the faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, and has the Deathless as its final end. And for me, Venerable Sir, this is known, seen, understood, realized, and touched by wisdom; I am without doubt, without uncertainty in this matter. The faculty of faith… the faculty of energy… the faculty of mindfulness… the faculty of concentration… the faculty of wisdom, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, and has the Deathless as its final end.”

‘‘Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānanti.

“Good, good, Sāriputta! For those, Sāriputta, for whom this is not known, not seen, not understood, not realized, and not touched by wisdom, they would proceed by faith in others that the faculty of faith… and so on… the faculty of wisdom, when developed and cultivated, plunges into the Deathless, has the Deathless as its destination, and has the Deathless as its final end.”

‘‘Assaddho akataññū ca, sandhicchedo ca yo naro;

Hatāvakāso vantāso, sa ve uttamaporiso’’ti.

“The person who is not credulous, who knows the Uncreated, who has severed the connection, who has destroyed the opportunity, and who has disgorged all desires—he is truly the supreme person.”

Na saddho na virajjatīti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti. Arahā neva rajjati no virajjati, viratto so khayā rāgassa vītarāgattā khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – na saddho na virajjati.

Regarding 'He is not credulous, nor does he become dispassionate': All foolish worldlings are impassioned; taking the virtuous worldling as a basis, the seven persons in training become dispassionate. The Arahant is neither impassioned nor does he become dispassionate. He is dispassionate through the destruction of lust, by being free from lust; through the destruction of hatred, by being free from hatred; through the destruction of delusion, by being free from delusion. He has lived the holy life, has fulfilled his practice… for him there is no further becoming, which is the saṃsāra of birth and death. This is the meaning of 'he is not credulous, nor does he become dispassionate'.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjatī’’ti.

“Unattached to sensual pleasures, and not given to conceit; gentle and discerning, he is not credulous, nor does he become dispassionate.”

89.

89.

Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu nānugijjhati.

He does not train out of desire for gain, nor is he angered by lack of gain; unconflicted by craving, he is not greedy for tastes.

Lābhakamyā na sikkhati, alābhe ca na kuppatīti. Kathaṃ lābhakamyā sikkhati? Idha, bhikkhave, bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu [Pg.183] kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā suttantiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento suttantaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.

Regarding 'He does not train out of desire for gain, nor is he angered by lack of gain': How does one train out of desire for gain? Here, monks, a monk sees another monk who is a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick. It occurs to him: “For what reason is this venerable one a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick?” It occurs to him: “This venerable one is an expert in the discourses, that is why he is a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick.” So, for the sake of gain, on account of gain, for the reason of gain, for the special production of gain, he learns the discourses while cultivating gain. In this way, one trains out of desire for gain.

Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā vinayadharo…pe… dhammakathiko… ābhidhammiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento abhidhammaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.

Or, a monk sees another monk who is a recipient of robes, alms-food, lodging, and medicinal requisites for the sick. It occurs to him: 'For what reason indeed is this venerable one a recipient of robes, alms-food, lodging, and medicinal requisites for the sick?' It occurs to him: 'This venerable one is a master of the Vinaya... a master of the Abhidhamma; for that reason, this venerable one is a recipient of robes, alms-food, lodging, and medicinal requisites for the sick.' That monk, for the sake of gain, on account of gain, for the reason of gain, for the special production of gain, learns the Abhidhamma while cultivating gain. In this way also, one trains out of desire for gain.

Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā āraññiko… piṇḍapātiko… paṃsukūliko… tecīvariko… sapadānacāriko… khalupacchābhattiko… nesajjiko… yathāsanthatiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento āraññiko hoti…pe… yathāsanthatiko hoti. Evampi lābhakamyā sikkhati.

Or, a monk sees another monk who is a recipient of robes, alms-food, lodging, and medicinal requisites for the sick. It occurs to him: 'For what reason indeed is this venerable one a recipient of robes, alms-food, lodging, and medicinal requisites for the sick?' It occurs to him: 'This venerable one undertakes the ascetic practice of a forest-dweller... of an alms-food-eater... of a rag-robe-wearer... of a three-robe-wearer... of going from house to house in order... of refusing food offered later... of sitting... of using whatever lodging is allotted; for that reason, this venerable one is a recipient of robes, alms-food, lodging, and medicinal requisites for the sick.' That monk, for the sake of gain, on account of gain, for the reason of gain, for the special production of gain, while cultivating gain, becomes a forest-dweller... becomes one who uses whatever lodging is allotted. In this way also, one trains out of desire for gain.

Kathaṃ na lābhakamyā sikkhati? Idha bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva attadamatthāya attasamatthāya attaparinibbāpanatthāya suttantaṃ pariyāpuṇāti, vinayaṃ pariyāpuṇāti, abhidhammaṃ pariyāpuṇāti. Evampi na lābhakamyā sikkhati.

How does one not train out of desire for gain? Here, a monk learns the Suttanta, learns the Vinaya, and learns the Abhidhamma, not for the sake of gain, not on account of gain, not for the reason of gain, not for the special production of gain, and not while cultivating gain, but only for the sake of his own taming, his own calming, and his own complete quenching. In this way, one does not train out of desire for gain.

Atha [Pg.184] vā bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti, piṇḍapātiko hoti, paṃsukūliko hoti, tecīvariko hoti, sapadānacāriko hoti, khalupacchābhattiko hoti, nesajjiko hoti, yathāsanthatiko hoti. Evampi na lābhakamyā sikkhatīti – lābhakamyā na sikkhati.

Or, a monk—not for the sake of gain, not on account of gain, not for the reason of gain, not for the special production of gain, nor while cultivating gain, but relying solely on fewness of wishes, on contentment, on the effacement of defilements, on seclusion, and on this being for a wholesome purpose—becomes a forest-dweller, an alms-food-eater, a rag-robe-wearer, a three-robe-wearer, one who goes on an alms-round in sequence, one who refuses food offered later, a sitter, and one who accepts any lodging. In this way also, one does not train out of desire for gain. This is the meaning of 'he does not train out of desire for gain'.

Alābhe ca na kuppatīti. Kathaṃ alābhe kuppati? Idhekacco ‘‘kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhī’’ti kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe kuppati.

Regarding 'And is not angered by lack of gain': How is one angered by lack of gain? Here, someone thinks: ‘I do not gain a family, I do not gain a group, I do not gain a residence, I do not gain gain, I do not gain fame, I do not gain praise, I do not gain happiness, I do not gain robes, I do not gain alms-food, I do not gain lodging, I do not gain medicinal requisites for the sick, I do not gain a sick-attendant, I am of little wisdom,’ and becomes angered, hostile, and resistant; he manifests anger, aversion, and displeasure. This is how one is angered by lack of gain.

Kathaṃ alābhe na kuppati? Idha bhikkhu ‘‘kulaṃ vā na labhāmi gaṇaṃ vā na labhāmi…pe… appaññātomhī’’ti na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe na kuppatīti – lābhakamyā na sikkhati alābhe ca na kuppati.

How is one not angered by lack of gain? Here, a monk thinks: ‘I do not gain a family, I do not gain a group... I am of little wisdom,’ yet he is not angered, not hostile, and not resistant; he does not manifest anger, aversion, or displeasure. This is how one is not angered by lack of gain. This is the meaning of 'he does not train out of desire for gain and is not angered by lack of gain'.

Aviruddho ca taṇhāya, rasesu nānugijjhatīti. Viruddhoti yo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho, caṇḍikkaṃ, asuropo, anattamanatā cittassa – ayaṃ vuccati virodho. Yasseso virodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati aviruddho. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ [Pg.185] madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akaṭukaṃ pariyesanti, akaṭukaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; lambikaṃ labhitvā kasāvaṃ pariyesanti, kasāvaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na santussanti aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti.

“He is unconflicted, and is not greedy for tastes out of craving.” ‘Opposition’ refers to the mind’s affliction, resistance, repugnance, and opposition; anger, irritation, and intense irritation; hatred, malice, and intense malice; the mind’s corruption and mental corruption; anger, being angry, and the state of being angry; hatred, being corrupt, and the state of being corrupt; corruption, being corrupt, and the state of being corrupt; opposition and repeated opposition; harshness, ill-temper, and displeasure of the mind—this is called opposition. One for whom this opposition is abandoned, utterly cut off, calmed, pacified, is incapable of arising, and is burnt by the fire of knowledge, is called ‘unopposed’. ‘Craving’ means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, and craving for mental objects. ‘Taste’ means root-sap, trunk-sap, bark-sap, leaf-sap, flower-sap, and fruit-sap; sour, sweet, bitter, pungent, salty, alkaline, acidic, astringent, agreeable, disagreeable, cold, and hot. There are some ascetics and brahmins who are greedy for tastes. They wander about seeking choice tastes with the tip of their tongue. Having obtained sour, they seek non-sour; having obtained non-sour, they seek sour. Having obtained sweet, they seek non-sweet; having obtained non-sweet, they seek sweet. Having obtained bitter, they seek non-bitter; having obtained non-bitter, they seek bitter. Having obtained pungent, they seek non-pungent; having obtained non-pungent, they seek pungent. Having obtained salty, they seek non-salty; having obtained non-salty, they seek salty. Having obtained alkaline, they seek non-alkaline; having obtained non-alkaline, they seek alkaline. Having obtained acidic, they seek astringent; having obtained astringent, they seek acidic. Having obtained agreeable, they seek disagreeable; having obtained disagreeable, they seek agreeable. Having obtained cold, they seek hot; having obtained hot, they seek cold. Whatever they obtain, they are not content with it but seek more and more. They are infatuated, greedy, addicted, besotted, immersed, attached, especially attached, and bound by agreeable tastes. One for whom this craving for tastes is abandoned, utterly cut off, calmed, pacified, is incapable of arising, and is burnt by the fire of knowledge, reflects appropriately and takes nourishment: ‘Not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance of this body, for its continuance, for the cessation of the affliction of hunger, and for the support of the holy life. Thus, I shall ward off the old feeling of hunger and not give rise to a new feeling from overeating. In this way, my life will be sustained, I will be blameless, and I will live in comfort.’”

Yathā vanaṃ ālimpeyya yāvadeva ropanatthāya, yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā pana puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya…pe… phāsuvihāro cā’’ti. Rasataṇhaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – aviruddho ca taṇhāya rasesu nānugijjhati.

Just as one would anoint a wound only for the purpose of healing, or as one would grease an axle only for the purpose of transporting a load, or as one would eat the flesh of one’s son only for the purpose of crossing a difficult journey; in this same way, a monk, having reflected wisely, consumes food: ‘Not for amusement… and for dwelling in comfort.’ He abandons craving for tastes, dispels it, makes it cease, and causes it not to arise again. He would be aloof from craving for tastes, detached from it, completely detached from it, gone out from it, released from it, completely freed from it, disjoined from it; he dwells with a mind that has transcended limitations. This is the meaning of ‘unconflicted, and not greedy for tastes out of craving’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Lābhakamyā [Pg.186] na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu nānugijjhatī’’ti.

“He does not train out of desire for gain, nor is he angered by not receiving gain; unconflicted, and not greedy for tastes out of craving.”

90.

90.

Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā.

Always equanimous and mindful, he does not conceive himself as equal in the world, nor as superior, nor as inferior. For him, there are no swellings of pride.

Upekkhako sadā satoti. Upekkhakoti chaḷaṅgupekkhāya samannāgato. Cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Cakkhunā rūpaṃ disvā manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

“Always equanimous and mindful.” ‘Equanimous’ means endowed with six-factored equanimity. Having seen a form with the eye, one is neither gladdened nor displeased, but dwells equanimous, mindful, and fully aware. Having heard a sound with the ear… and so on… having cognized a mental object with the mind, one is neither gladdened nor displeased, but dwells equanimous, mindful, and fully aware. Having seen a pleasant form with the eye, one does not crave it, does not delight in it, and does not give rise to lust. For that one, the body remains steady, the mind remains steady, inwardly well-established, and well-liberated. Indeed, having seen an unpleasant form with the eye, one is not downcast, has an unagitated mind, an unshrinking mind, and a mind free from ill will. For that one, the body remains steady, the mind remains steady, inwardly well-established, and well-liberated. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible with the body… having cognized a pleasant mental object with the mind, one does not crave it, does not delight in it, and does not give rise to lust. For that one, the body remains steady, the mind remains steady, inwardly well-established, and well-liberated. Indeed, having cognized an unpleasant mental object with the mind, one is not downcast, has an unagitated mind, an unshrinking mind, and a mind free from ill will. For that one, the body remains steady, the mind remains steady, inwardly well-established, and well-liberated.

Cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Having seen a form with the eye, in regard to pleasant and unpleasant forms, for that one the body is steady and the mind is steady, inwardly well-established, and well-liberated. Having heard a sound with the ear... and so on... having cognized a mental object with the mind, in regard to pleasant and unpleasant mental objects, for that one the body is steady and the mind is steady, inwardly well-established, and well-liberated.

Cakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Diṭṭhe [Pg.187] diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute… mute… viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

Having seen a form with the eye, one is not impassioned by what is passion-provoking, is not repelled by what is repulsive, is not deluded by what is deluding, is not angered by what is anger-provoking, is not intoxicated by what is intoxicating, and is not afflicted by what is afflicting. Having heard a sound with the ear… and so on… having cognized a mental object with the mind, one is not impassioned by what is passion-provoking, is not repelled by what is repulsive, is not deluded by what is deluding, is not angered by what is anger-provoking, is not intoxicated by what is intoxicating, and is not afflicted by what is afflicting. In the seen, there is merely the seen; in the heard, merely the heard; in the sensed, merely the sensed; in the cognized, merely the cognized. In the seen, one is not smeared; in the heard, one is not smeared; in the sensed, one is not smeared; in the cognized, one is not smeared. Regarding the seen, one dwells without attraction, without aversion, without dependence, without being bound, liberated, dissociated, with a mind that is without boundaries. Regarding the heard… the sensed… the cognized, one dwells without attraction, without aversion, without dependence, without being bound, liberated, dissociated, with a mind that is without boundaries.

Saṃvijjati arahato cakkhu, passati arahā cakkhunā rūpaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato sotaṃ, suṇāti arahā sotena saddaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato ghānaṃ, ghāyati arahā ghānena gandhaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato jivhā, sāyati arahā jivhāya rasaṃ…pe… saṃvijjati arahato kāyo, phusati arahā kāyena phoṭṭhabbaṃ…pe… saṃvijjati arahato mano, vijānāti arahā manasā dhammaṃ. Chandarāgo arahato natthi suvimuttacitto arahā.

The Arahant has an eye; the Arahant sees a form with the eye. There is no desire and lust in the Arahant; the Arahant is well-liberated in mind. The Arahant has an ear; the Arahant hears a sound with the ear. There is no desire and lust in the Arahant; the Arahant is well-liberated in mind. The Arahant has a nose; the Arahant smells an odor with the nose. There is no desire and lust in the Arahant; the Arahant is well-liberated in mind. The Arahant has a tongue; the Arahant tastes a flavor with the tongue… and so on… The Arahant has a body; the Arahant touches a tangible object with the body… and so on… The Arahant has a mind; the Arahant cognizes a mental object with the mind. There is no desire and lust in the Arahant; the Arahant is well-liberated in mind.

Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ arahato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ…pe… ghānaṃ gandhārāmaṃ… jivhā rasārāmā rasaratā rasasammuditā, sā arahato dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo…pe… mano dhammārāmo dhammarato dhammasammudito, so arahato danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.

The eye has visible forms as its delight, takes pleasure in visible forms, rejoices in visible forms. For the Arahant, that eye is tamed, secured, guarded, and restrained, and he teaches the Dhamma for the restraint of that eye-faculty. The ear has sounds as its delight… and so on… The nose has odors as its delight… The tongue has flavors as its delight, takes pleasure in flavors, rejoices in flavors. For the Arahant, that tongue is tamed, secured, guarded, and restrained, and he teaches the Dhamma for its restraint. The body has tactile sensations as its delight… and so on… The mind has mental phenomena as its delight, takes pleasure in mental phenomena, rejoices in mental phenomena. For the Arahant, that mind is tamed, secured, guarded, and restrained, and he teaches the Dhamma for the restraint of that mind-faculty.

‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

They lead a tamed animal to the assembly; the king mounts the tamed one. Best among humans is the tamed one, who endures abusive speech.

‘‘Varamassatarā dantā, ājānīyā ca sindhavā;

Kuñjarā ca mahānāgā, attadanto tato varaṃ.

Excellent are tamed mules, and thoroughbreds from Sindh, and great tuskers of the Kuñjara breed; but one with a tamed self is more excellent than these.

‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

For not by these vehicles could one go to the unreached direction, as one with a well-tamed self—a tamed person—goes by means of that which is tamed.

‘‘Vidhāsu [Pg.188] na vikampanti, vippamuttā punabbhavā;

Dantabhūmimanuppattā, te loke vijitāvino.

They do not waver amidst the varieties of conceit; they are fully liberated from renewed existence. Having attained the ground of the tamed, they are conquerors in the world.

‘‘Yassindriyāni bhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti.

He whose faculties are developed—internally and externally in the entire world—having penetrated this world and the next, that developed and tamed one awaits his time.

Upekkhako sadāti. Sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – upekkhako sadā sato.

‘Equanimous, always mindful.’ ‘Always’ means at all times, perpetually, constantly, enduringly… up to the last constituent of the lifespan. As to ‘mindful,’ one is mindful for four reasons: one is mindful while developing the establishment of mindfulness as the contemplation of the body in the body; mindful regarding feelings… the mind… and phenomena, developing the establishment of mindfulness as the contemplation of phenomena in phenomena… Such a one is called ‘mindful.’ Thus: equanimous, always mindful.

Na loke maññate samanti. ‘‘Sadisohamasmī’’ti mānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na loke maññate samaṃ.

‘He does not conceive himself as equal in the world.’ He does not generate the conceit, ‘I am equal,’ whether by birth, by clan… or on any other basis. Thus, he does not conceive himself as equal in the world.

Na visesī na nīceyyoti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. ‘‘Hīnohamasmī’’ti omānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na visesī na nīceyyo.

‘He is neither superior nor inferior.’ He does not generate excessive conceit by thinking, ‘I am superior,’ whether by birth, by clan, or by any other reason. He does not generate the conceit of inferiority by thinking, ‘I am inferior,’ whether by birth, by clan, or by any other reason. Thus, he is neither superior nor inferior.

Tassa no santi ussadāti. Tassāti arahato khīṇāsavassa. Ussadāti sattussadā – rāgussado dosussado mohussado mānussado diṭṭhussado kilesussado kammussado. Tassime ussadā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi ussadā.

‘For him, there are no swellings.’ ‘For him’ means for the Arahant, the one whose cankers are destroyed. ‘Swellings’ refers to the seven swellings: the swelling of lust, the swelling of hatred, the swelling of delusion, the swelling of conceit, the swelling of views, the swelling of defilements, and the swelling of kamma. For him, these swellings do not exist, are not present, are not found, are not obtainable; they have been abandoned, cut off, pacified, tranquilized, are incapable of arising, and have been burned by the fire of knowledge. Thus, for him, there are no swellings.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā’’ti.

Always equanimous and mindful, he does not conceive in the world of an equal, a superior, or an inferior. For him, there are no swellings.

91.

91.

Yassa [Pg.189] nissayatā natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

For whom there is no dependence, who, having known the Dhamma, is independent; for whom there is no craving for existence or for non-existence.

Yassa nissayatā natthīti. Yassāti arahato khīṇāsavassa. Nissayāti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Tassa taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā nissayatā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yassa nissayatā natthi.

For whom there is no dependence. 'For whom' refers to the Arahant, the one whose cankers are destroyed. 'Dependence' refers to two kinds of dependence: dependence on craving and dependence on views… This is dependence on craving… This is dependence on views. For him, dependence on craving is abandoned, and dependence on views is relinquished. Because dependence on craving is abandoned and dependence on views is relinquished, for him there is no dependence—it does not exist, is not present, is not found, cannot be obtained; it has been abandoned, cut off at the root, pacified, tranquilized, is incapable of arising, and has been burned by the fire of knowledge. Thus, for whom there is no dependence.

Ñatvā dhammaṃ anissitoti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito.

Having known the Dhamma, one is not dependent. 'Having known' means having known, understood, weighed, considered, clarified, and made evident: 'All conditioned things are impermanent,' having known, understood, weighed, considered, clarified, and made evident; 'All conditioned things are suffering'… 'All phenomena are without self'… 'Whatever is of a nature to arise, all that is of a nature to cease,' having known, understood, weighed, considered, clarified, and made evident. 'Not dependent' refers to two kinds of dependence: dependence on craving and dependence on views… This is dependence on craving… This is dependence on views. Having abandoned dependence on craving and relinquished dependence on views, one is not dependent on the eye, not dependent on the ear, not dependent on the nose, not dependent on the tongue, not dependent on the body, not dependent on the mind; not dependent on forms… sounds… smells… tastes… touches… a family… a group… a dwelling… not dependent on any seen, heard, sensed, or cognized phenomena—not clinging, not approaching, not holding to, not committed, having gone forth, detached, released, dissociated, one dwells with a mind without boundaries. Thus, having known the Dhamma, one is not dependent.

Bhavāya vibhavāya vā, taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Bhavāyāti bhavadiṭṭhiyā, vibhavāyāti vibhavadiṭṭhiyā; bhavāyāti sassatadiṭṭhiyā, vibhavāyāti ucchedadiṭṭhiyā; bhavāyāti punappunabhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Taṇhā yassa natthi na santi [Pg.190] na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – bhavāya vibhavāya vā taṇhā yassa na vijjati.

For existence or non-existence, craving is not found in whom. 'Craving' means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for touches, and craving for mental phenomena. 'In whom' refers to the Arahant, the one whose cankers are destroyed. 'For existence' means for the view of being; 'for non-existence' means for the view of non-being. 'For existence' means for the eternalist view; 'for non-existence' means for the annihilationist view. 'For existence' means for repeated existence, for repeated destinations, for repeated arising, for repeated rebirth, for the repeated production of an individual existence. In whom craving does not exist, is not present, is not found, cannot be obtained—it has been abandoned, cut off, stilled, tranquilized, is unable to arise, and is burned by the fire of knowledge. Thus, for existence or non-existence, craving is not found in whom.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yassa nissayatā natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjatī’’ti.

“For whom there is no dependence, who, having known the Dhamma, is not dependent; for whom there is no craving for existence or for non-existence.”

92.

92.

Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattikaṃ.

Him I call ‘peaceful,’ who is without longing for sensual pleasures; for him, bonds do not exist; he has crossed over attachment.

Taṃ brūmi upasantoti. Upasanto vūpasanto nibbuto paṭipassaddhoti. Taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpayāmi taṃ voharāmīti – taṃ brūmi upasantoti.

Him I call ‘peaceful.’ ‘Peaceful’ means thoroughly peaceful, extinguished, tranquilized. ‘I call him’ means I declare him, I speak of him, I state of him, I explain of him, I designate him. Thus, him I call ‘peaceful.’

Kāmesu anapekkhinanti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā kāmesu anapekkhino vītakāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, kāmesu vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhinaṃ.

Without longing for sensual pleasures. ‘Sensual pleasures,’ in summary, are of two kinds: sensual pleasures as objects and sensual pleasures as defilements… These are called sensual pleasures as objects… These are called sensual pleasures as defilements. Having fully known sensual pleasures as objects, and having abandoned, given up, dispelled, brought to an end, and brought to non-existence sensual pleasures as defilements, one is without longing for sensual pleasures, free from sensual desire, with sensual desire given up, with sensual desire vomited, with sensual desire released, with sensual desire abandoned, with sensual desire relinquished; free from lust, with lust departed, with lust given up, with lust vomited, with lust released, with lust abandoned, with lust relinquished; without thirst, extinguished, become cool, experiencing happiness, one dwells with a mind that has become sublime. Thus, without longing for sensual pleasures.

Ganthā tassa na vijjantīti. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṃ vā vataṃ vā sīlabbataṃ vā parāmāso sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Tassāti arahato khīṇāsavassa. Ganthā tassa na vijjantīti. Ganthā tassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – ganthā tassa na vijjanti.

For him, bonds do not exist. ‘Bonds’ are of four kinds: the bodily bond of covetousness, the bodily bond of ill will, the bodily bond of grasping at precepts and vows, and the bodily bond of dogmatic adherence that ‘this alone is truth.’ Lust for one's own view is the bodily bond of covetousness. Hostility and displeasure towards the doctrines of others is the bodily bond of ill will. Grasping at one's own precepts, vows, or precepts and vows is the bodily bond of grasping at precepts and vows. Dogmatic adherence to one's own view that ‘this alone is truth’ is the bodily bond of dogmatic adherence. ‘For him’ refers to the Arahant, the one whose cankers are destroyed. For him, bonds do not exist. For him, bonds are not, do not exist, are not found, cannot be obtained; they are abandoned, cut off, thoroughly pacified, tranquilized, incapable of arising, and burned by the fire of knowledge. Thus, for him, bonds do not exist.

Atarī so visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā[Pg.191]? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe… sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse…pe… diṭṭhasutamutaviññātabbesu dhammesu visataṃ vitthatāti visattikā. Atarī so visattikanti. So imaṃ visattikaṃ taṇhaṃ atari uttari patari samatikkami vītivattīti – atarī so visattikaṃ.

He has crossed over attachment. ‘Attachment’ (visattikā) is a term for craving. It is that passion, fondness… covetousness, greed, the unwholesome root. In what sense is it called ‘attachment’? Because it spreads (visata), it is called attachment; because it is expansive (visālā), it is called attachment; because it pervades (visaṭā), it is called attachment; because it is uneven (visamā), it is called attachment; because it proceeds towards an object (visakkhati), it is called attachment; because it brings poison (visaṃ harati), it is called attachment; because it is deceptive (visaṃvādikā), it is called attachment; because it is the root of poison (visamūlā), it is called attachment; because it is the fruit of poison (visaphalā), it is called attachment; because its enjoyment is poison (visaparibhogā), it is called attachment. Or, alternatively, because that expansive (visālā) craving is spread out (visataṃ) and expanded (vitthatā) over forms… sounds… smells… tastes… touches… a family… a group… a dwelling… over things seen, heard, sensed, and cognized, it is called attachment. He has crossed over attachment. He has crossed, gone beyond, passed over, completely overcome, and especially overcome this clinging craving. Thus, he has crossed over attachment.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattika’’nti.

“Him I declare ‘the pacified one,’ who has no concern for sensual pleasures; for him, the bonds do not exist; he has crossed over attachment.”

93.

93.

Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhati.

For him, there exist no sons or livestock, no field or land. Neither the view of a self nor of annihilation is found in him.

Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Nāti paṭikkhepo. Tassāti arahato khīṇāsavassa. Puttāti cattāro puttā – attajo putto, khettajo putto, dinnako putto, antevāsiko putto. Pasavoti. Ajeḷakā kukkuṭasūkarā hatthigāvāssavaḷavā. Khettanti sālikhettaṃ vīhikhettaṃ muggakhettaṃ māsakhettaṃ yavakhettaṃ godhumakhettaṃ tilakhettaṃ. Vatthunti gharavatthuṃ koṭṭhavatthuṃ purevatthuṃ pacchāvatthuṃ ārāmavatthuṃ vihāravatthuṃ. Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Tassa puttapariggaho vā pasupariggaho vā khettapariggaho vā vatthupariggaho vā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – na tassa puttā pasavo, khettaṃ vatthuñca vijjati.

“For him there are no sons, livestock, no field or site.” ‘Na’ (no) is a denial. ‘Tassa’ (for him) refers to the Arahant, one whose cankers are destroyed. ‘Puttā’ (sons) are four: a son born of oneself, a son born in the field, a given son, and a resident pupil. ‘Pasavo’ (livestock) means goats and sheep, fowl and pigs, elephants and cattle, horses and mares. ‘Khettaṃ’ (field) means a fine rice field, paddy field, mung bean field, black gram field, barley field, wheat field, or sesame field. ‘Vatthu’ (site) means a house-site, granary-site, front-yard site, back-yard site, monastery-park site, or monastery-site. “For him there are no sons, livestock, no field or site” means: For him, there is no possession of sons, livestock, fields, or sites—they do not exist, are not, are not found, are not obtained; they have been abandoned, utterly cut off, especially pacified, calmed again, are incapable of arising, and have been burned by the fire of knowledge. This is the meaning of the phrase: “For him there are no sons, livestock, no field or site.”

Attā vāpi nirattā vā, na tasmiṃ upalabbhatīti. Attāti attadiṭṭhi, nirattāti ucchedadiṭṭhi; attāti gahitaṃ natthi, nirattāti muñcitabbaṃ natthi. Yassa natthi gahitaṃ tassa natthi muñcitabbaṃ. Yassa natthi muñcitabbaṃ tassa natthi gahitaṃ. Gāhamuñcanasamatikkanto arahā vuddhiparihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – attā vāpi nirattā vā, na tasmiṃ upalabbhati.

“Neither ‘self’ nor ‘not-self’ is found in him.” ‘Attā’ (self) refers to the view of self; ‘nirattā’ (not-self) refers to the annihilation view. As ‘self,’ there is nothing grasped; as ‘not-self,’ there is nothing to be released. For one for whom there is nothing grasped, there is nothing to be released. For one for whom there is nothing to be released, there is nothing grasped. The Arahant has transcended grasping and releasing, has gone beyond increase and decrease. He has lived the life, has practiced the conduct… and so on… for him there is no renewed existence, which is the saṃsāra of birth and death. This is the meaning of the phrase: “Neither ‘self’ nor ‘not-self’ is found in him.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na [Pg.192] tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhatī’’ti.

“For him there are no sons, livestock, field, or site; and in him neither ‘self’ nor ‘not-self’ is found.”

94.

94.

Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejati.

That fault by which ordinary people, and also ascetics and brahmins, might speak of him—that is not put before him. Therefore, he does not tremble amidst criticisms.

Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti. Puthujjanāti puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – puthujjanā. Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Brāhmaṇāti ye keci bhovādikā. Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti. Puthujjanā yena taṃ rāgena vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ, rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā yena taṃ vadeyyuṃ – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena naṃ vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpayeyyuṃ vohareyyunti – yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā.

“By which ordinary people, and also ascetics and brahmins, might speak of him.” As for ‘ordinary people’ (puthujjanā): because they generate (‘janenti’) many (‘puthu’) defilements (‘kilese’), they are called ‘ordinary people’; because they have not destroyed (‘avihita’) the many kinds of personality-view (‘puthu…sakkāyadiṭṭhikā’), they are called ‘ordinary people’; because they look up to the faces (‘mukhullokikā’) of many teachers (‘puthu satthārānaṃ’), they are called ‘ordinary people’; because they construct (‘abhisaṅkharonti’) many various formations (‘puthu nānābhisaṅkhāre’), they are called ‘ordinary people’; because they are swept away (‘vuyhanti’) by many various floods (‘puthu nānāoghehi’), they are called ‘ordinary people’; because they are tormented (‘santappenti’) by many various torments (‘puthu nānāsantāpehi’), they are called ‘ordinary people’; because they are burned (‘pariḍayhanti’) by many various burnings (‘puthu nānāpariḷāhehi’), they are called ‘ordinary people’; because they are attached (‘rattā’), greedy (‘giddhā’), tied (‘gadhitā’), infatuated (‘mucchiṭā’), clinging (‘ajjhosannā’), stuck (‘laggā’), ensnared (‘laggitā’), and fettered (‘palibuddhā’) to the five strands of sensual pleasure, they are called ‘ordinary people’; because they are covered (‘āvutā’), hindered (‘nivutā’), enveloped (‘ovutā’), shut in (‘pihitā’), concealed (‘paṭicchannā’), and overturned (‘paṭikujjitā’) by the five hindrances, they are called ‘ordinary people’. As for ‘ascetics’ (samaṇā), it refers to any whatsoever who are outside this Dispensation, who have approached and undertaken the wandering life. As for ‘brahmins’ (brāhmaṇā), it refers to any whatsoever who are accustomed to saying ‘bho’. “By which ordinary people, and also ascetics and brahmins, might speak of him.” Ordinary people might speak of him with that lust, with that hate, with that delusion, with that conceit, with that view, with that restlessness, with that doubt, with those underlying tendencies—as ‘attached,’ or ‘hostile,’ or ‘deluded,’ or ‘fettered,’ or ‘one who has gone to distraction,’ or ‘undecided,’ or ‘obstinate.’ Those formations have been abandoned; because of the abandonment of formations, by which they might speak of him in terms of destiny—as a ‘hell-being,’ or one in the ‘ghost-realm,’ or a ‘human being,’ or a ‘divine being,’ or one ‘with form,’ or one ‘without form,’ or one ‘with perception,’ or one ‘without perception,’ or one with ‘neither-perception-nor-non-perception.’ That cause does not exist, that condition does not exist, that reason does not exist by which they might speak of him, talk of him, recite about him, point him out, or designate him. This is the meaning of “By which ordinary people, and also ascetics and brahmins, might speak of him.”

Taṃ tassa apurakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ [Pg.193] taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho; taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā na diṭṭhiyā vā parivārito caratīti – taṃ tassa apurakkhataṃ.

“That is not placed in front by him.” ‘His’ refers to the Arahant, one whose taints are destroyed. ‘Placing in front’ is twofold: placing craving in front and placing view in front… This is placing craving in front… This is placing view in front. For him, placing craving in front is abandoned, and placing view in front is relinquished. Because placing craving in front is abandoned and placing view in front is relinquished, he does not conduct himself by putting craving or view before him; he is without the banner of craving, the standard of craving, or the sovereignty of craving; he is without the banner of view, the standard of view, or the sovereignty of view; he does not conduct himself surrounded by craving or by view. Thus, “that is not placed in front by him.”

Tasmā vādesu nejatīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā vādesu upavādesu nindāya garahāya akittiyā avaṇṇahārikāya nejati na iñjati na calati na vedhati nappavedhati na sampavedhatīti – tasmā vādesu nejati.

“Therefore, he is not shaken in disputes.” ‘Therefore’ means: for that reason, on that account, from that cause, due to that condition, from that source. In disputes, accusations, blame, censure, ill-repute, or disparagement, ‘he is not shaken’ means he is not shaken, does not stir, does not move, does not tremble, does not tremble violently, and does not tremble all around. Thus, “he is not shaken in disputes.”

Tenāha bhagavā –

Thus spoke the Blessed One:

‘‘Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejatī’’ti.

“That by which ordinary people, and also ascetics and brahmins, might speak of him—that is not placed in front by him. Therefore, he is not shaken in disputes.”

95.

95.

Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo.

The sage, free from greed and without selfishness, does not speak of himself as superior, nor as equal, nor as inferior. Not being subject to conceiving, he does not enter into conceiving.

Vītagedho amaccharīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati vītagedho. So rūpe agiddho…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosito, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho nicchāto…pe… brahmabhūtena attanā viharatīti – vītagedho. Amaccharīti macchariyanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ…pe… gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – vītagedho amaccharī.

“Free from greed, without stinginess.” Greed (gedha) is said to be craving (taṇhā). Whatever passion, intense passion... covetousness, greed, an unwholesome root. For whom this greed is abandoned, utterly cut off, pacified, calmed, incapable of arising, and burned by the fire of knowledge—he is called 'one free from greed' (vītagedha). He is not greedy for forms... for things seen, heard, sensed, and cognized, he is not greedy (agiddha), not tied (agadhita), not infatuated (amucchita), not possessed (anajjhosita); he is free from greed (vītagedha), has greed departed (vigatagedha), has greed discarded (cattagedha), has greed vomited (vantagedha), has greed released (muttagedha), has greed abandoned (pahīnagedha), has greed relinquished (paṭinissaṭṭhagedha), is without craving (nicchāta)... he dwells with a self that has become sublime (brahmabhūtena)—thus, 'one free from greed'. “Without stinginess” (amaccharī): Stinginess (macchariya) refers to the five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding appearance, and stinginess regarding the Dhamma. Whatever is of such a nature... a grip (gāha)—this is called stinginess. For whom this stinginess is abandoned, utterly cut off, pacified, calmed, incapable of arising, and burned by the fire of knowledge—he is called 'one without stinginess' (amaccharī). Thus, “free from greed, without stinginess.”

Na ussesu vadate muni, na samesu na omesūti. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ‘‘Seyyohamasmī’’ti vā, ‘‘sadisohamasmī’’ti vā, ‘‘hīnohamasmī’’ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na ussesu vadate muni, na [Pg.194] samesu na omesu.

“The sage does not speak in terms of superiority, equality, or inferiority.” Regarding 'sage' (muni): Sagehood (mona) is said to be knowledge (ñāṇa)... having transcended the net of attachments, he is a sage. He does not say, “I am superior,” nor “I am equal,” nor “I am inferior”—he does not say, declare, state, show, or speak of it. Thus, “the sage does not speak in terms of superiority, equality, or inferiority.”

Kappaṃ neti akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – kappaṃ neti. Akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; tassa taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – kappaṃ neti akappiyo.

“He does not go to conception, he is one who does not conceive.” Regarding “conception”: there are two conceptions—the conception that is craving and the conception that is view... this is the conception that is craving... this is the conception that is view. For him, the conception that is craving is abandoned, the conception that is view is relinquished; because the conception that is craving has been abandoned and because the conception that is view has been relinquished, he does not go to, does not approach, does not draw near, does not grasp, does not hold on to, and does not adhere to the conception that is craving or the conception that is view—this is “he does not go to conception.” Regarding “one who does not conceive”: “conception” refers to two conceptions—the conception that is craving and the conception that is view... this is the conception that is craving... this is the conception that is view. For him, the conception that is craving is abandoned, the conception that is view is relinquished; for him, because the conception that is craving has been abandoned and because the conception that is view has been relinquished, he does not conceive, does not generate, does not produce, does not bring into existence, or does not bring into renewed existence the conception that is craving or the conception that is view—this is “he does not go to conception, he is one who does not conceive.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo’’ti.

“The sage, free from greed and without stinginess, does not declare himself among the superior, nor among the equal, nor among the inferior. He who is free from conceptions does not go to conception.”

96.

96.

Yassa loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccati.

“He for whom there is nothing of his own in the world, who does not sorrow over what is non-existent, and who does not go astray with regard to any dhammas, he indeed is called 'the peaceful one'.”

Yassa loke sakaṃ natthīti. Yassāti arahato khīṇāsavassa. Loke sakaṃ natthīti. Tassa mayhaṃ vā idaṃ paresaṃ vā idanti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi…pe… ñāṇagginā daḍḍhanti – yassa loke sakaṃ natthi. Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. Cakkhu me vipariṇatanti na socati. Sotaṃ me… ghānaṃ me… jivhā me… kāyo me… mano me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatāti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.

“For whom there is nothing of his own in the world.” “For whom” refers to the Arahant, one whose cankers are destroyed. “There is nothing of his own in the world” means: for that person, there is no grasping, holding, adhering to, being engrossed in, or being resolved upon anything related to form, feeling, perception, formations, or consciousness with the thought, “Let this be for me,” or “Let this be for others.” It does not exist, it is not present... it is burned by the fire of knowledge—thus, “for whom there is nothing of his own in the world.” “And who does not sorrow over what is non-existent”: He does not sorrow over a thing that has changed, nor does he sorrow on account of a thing that has changed. He does not sorrow, thinking: “My eye has changed,” or “My ear... my nose... my tongue... my body... my mind... my forms... my sounds... my smells... my tastes... my tactile objects... my family... my group... my dwelling... my gain... my fame... my praise... my pleasure... my robe... my almsfood... my lodging... my medicinal requisites... my mother... my father... my brother... my sister... my son... my daughter... my friends... my associates... my relatives... my blood relatives have changed.” He does not sorrow, does not become weary, does not lament, does not beat his breast and wail, and does not fall into confusion. In this way also, the meaning of “and who does not sorrow over what is non-existent” is to be understood.

Atha vā asantāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ [Pg.195] kandati na sammohaṃ āpajjati. Cakkhurogena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati, sotarogena… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlena… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya … vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.

Or else, when afflicted, overwhelmed, and beset by a non-existent, painful feeling, he does not sorrow, does not become distressed, does not lament, does not beat his breast and wail, and does not fall into confusion. When afflicted, overwhelmed, and beset by eye disease… ear disease… nose disease… tongue disease… body disease… head disease… outer ear disease… mouth disease… tooth disease… a cough… asthma… catarrh… a burning sensation… a fever… stomach disease… fainting… dysentery… colic… cholera… leprosy… boils… a skin disease… consumption… epilepsy… ringworm… itch… scabies… scratches… skin eruptions… a blood disorder… a bile disorder… diabetes… shoulder pain… abscesses… fistula… an illness arising from bile… an illness arising from phlegm… an illness arising from wind… an illness arising from a combination of these… an illness arising from a change of seasons… an illness arising from improper conduct… an illness arising from external attack… an illness arising from the result of kamma… by cold… heat… hunger… thirst… or by contact with gadflies, mosquitoes, wind, sun, and creeping things, he does not sorrow, does not become distressed, does not lament, does not beat his breast and wail, and does not fall into confusion. In this way also, the meaning of 'and who does not sorrow over what is non-existent' is to be understood.

Atha vā asante asaṃvijjamāne anupalabbhamāne – ‘‘aho vata me taṃ natthi, siyā vata me taṃ, taṃ vatāhaṃ na ca labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Dhammesu ca na gacchatīti na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati na ca vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – dhammesu ca na gacchati.

Or alternatively, when something is non-existent, is not found, is unobtainable, one does not sorrow, is not wearied, does not lament, does not beat the breast and wail, and does not fall into confusion, thinking: 'Alas, indeed, I do not have that! If only I had that! Indeed, I do not obtain that!' In this way also, one 'does not sorrow over what is non-existent.' And 'one does not go astray in regard to phenomena' means: one does not go the wrong course through desire, does not go the wrong course through hatred, does not go the wrong course through delusion, and does not go the wrong course through fear. One does not go by the power of lust, by the power of hatred, by the power of delusion, by the power of conceit, by the power of views, by the power of restlessness, by the power of doubt, or by the power of underlying tendencies. And one is not moved, led, carried away, or drawn in by factious states. Thus, 'one does not go astray in regard to phenomena.'

Sa ve santoti vuccatīti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati.

“He is truly called peaceful” means: He is called peaceful, calmed, especially peaceful, extinguished, and fully tranquil. He is said to be so, spoken of, declared, recited, explained, and termed as such. Thus, “He is truly called peaceful.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yassa [Pg.196] loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccatī’’ti.

“For whom there is nothing of his own in the world, and who does not sorrow over what is non-existent; who does not go astray in regard to phenomena—he, truly, is called peaceful.”

Purābhedasuttaniddeso dasamo.

The tenth exposition of the Purābhedasutta.

11. Kalahavivādasuttaniddeso

11. The Exposition of the Discourse on Quarrels and Disputes

Atha kalahavivādasuttaniddesaṃ vakkhati –

Now, the exposition of the Kalahavivādasutta will be spoken:

97.

97.

Kutopahūtā kalahā vivādā, paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca, kutopahūtā te tadiṅgha brūhi.

From what source have quarrels and disputes arisen, and lamentations and sorrows, together with stinginess? And conceit and disdain, together with slander? From what source have these arisen? Pray, tell me that.

Kutopahūtā kalahā vivādāti. Kalahoti ekena ākārena kalaho; vivādotipi taññeva. Yo kalaho so vivādo, yo vivādo so kalaho. Atha vā aparena ākārena vivādo vuccati kalahassa pubbabhāgo vivādo. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati – ayaṃ vivādo. Katamo kalaho? Āgārikā daṇḍapasutā kāyena vācāya kalahaṃ karonti, pabbajitā āpattiṃ āpajjantā kāyena vācāya kalahaṃ karonti – ayaṃ kalaho.

Regarding 'From where do quarrels and disputes arise?': A quarrel is a quarrel in one sense; a dispute is the same. What is a quarrel is a dispute, and what is a dispute is a quarrel. Or, in another sense, a dispute is said to be the precursor to a quarrel. Kings dispute with kings, nobles with nobles, brahmins with brahmins, householders with householders, a mother disputes with a son, a son with a mother, a father disputes with a son, a son with a father, a brother disputes with a brother, a brother disputes with a sister, a sister disputes with a brother, a friend disputes with a friend—this is a dispute. What is a quarrel? Laypeople, given to violence, make quarrels with body or speech; renunciants, incurring offenses, make quarrels with body or speech—this is a quarrel.

Kutopahūtā kalahā vivādāti. Kalahā ca vivādā ca kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti kalahassa ca vivādassa ca mūlaṃ pucchati, hetuṃ pucchati, nidānaṃ pucchati, sambhavaṃ pucchati, pabhavaṃ pucchati, samuṭṭhānaṃ pucchati, āhāraṃ pucchati, ārammaṇaṃ pucchati, paccayaṃ pucchati, samudayaṃ pucchati papucchati [Pg.197] yācati ajjhesati pasādetīti – kutopahūtā kalahā vivādā.

Regarding 'From where do quarrels and disputes arise?': Quarrels and disputes—from where do they arise, from where are they born, from where do they originate, from where do they spring forth, from where do they fully arise, from where do they appear? What is their source, what is their origin, of what kind are they, what is their provenance? Thus, he asks about the root of quarrels and disputes, he asks about the cause, he asks about the source, he asks about the genesis, he asks about the provenance, he asks about the arising, he asks about the nutriment, he asks about the object, he asks about the condition, and he asks about the origination. He asks in detail, he requests, he entreats, and he seeks to inspire confidence. Thus, 'From where do quarrels and disputes arise?'

Paridevasokā sahamaccharā cāti. Paridevoti ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena vā byasanena samannāgatassa, aññataraññatarena vā dukkhadhammena phuṭṭhassa, ādevo paridevo, ādevanā paridevanā, ādevitattaṃ paridevitattaṃ, vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Sokoti ñātibyasanena vā phuṭṭhassa, bhogarogasīladiṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena vā byasanena samannāgatassa, aññataraññatarena vā dukkhadhammena phuṭṭhassa, soko socanā socitattaṃ, antosoko antoparisoko, antoḍāho antopariḍāho, cetaso parijjhāyanā domanassaṃ sokasallaṃ. Maccharanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanaṃ maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca, khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho. Idaṃ vuccati macchariyanti – paridevasokā sahamaccharā ca.

Regarding 'lamentations and sorrows, together with stinginess': Lamentation is, for one afflicted by the loss of relatives, afflicted by the loss of wealth, afflicted by illness, afflicted by the loss of virtue, or afflicted by the loss of views, or for one endowed with any other misfortune or afflicted by any other painful state: wailing, lamentation, the act of wailing, the act of lamenting, the state of being a wailer, the state of being a lamenter, speech, chatter, incoherent speech, repeated lamenting, and the state of being one who repeatedly laments. Sorrow is, for one afflicted by the loss of relatives, afflicted by the loss of wealth, illness, virtue, or views, or for one endowed with any other misfortune or afflicted by any other painful state: grief, mourning, the state of sorrowing, inner sorrow, inner anguish, inner burning, inner torment, the mind’s searing pain, mental pain, and the dart of sorrow. Stinginess refers to the five kinds of stinginess: stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding one's appearance and good qualities, and stinginess regarding the Dhamma. Whatever stinginess of such a nature there is—the act of being stingy, the state of being stingy, wanting things for oneself alone, miserliness, churlishness, and a grasping state of mind—this is called stinginess. Furthermore, stinginess regarding the aggregates is stinginess, stinginess regarding the elements is stinginess, and stinginess regarding the sense bases is also stinginess, a grasping. This is called stinginess. Thus, 'lamentations and sorrows, together with stinginess.'

Mānātimānā sahapesuṇā cāti. Mānoti idhekacco mānaṃ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Pesuññanti idhekacco pisuṇavāco hoti – ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ. Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā bhedādhippāyena vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo [Pg.198] bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti – evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? Kathaṃ ime nānā assu, vinā assu, vaggā assu, dvidhā assu, dvejjhā assu, dve pakkhā assu, bhijjeyyuṃ na samāgaccheyyuṃ, dukkhaṃ na phāsu vihareyyunti – evaṃ bhedādhippāyena pesuññaṃ upasaṃharatīti – mānātimānā sahapesuṇā ca.

Conceit and disdain, together with malicious speech. As to conceit: herein, a certain person generates conceit due to birth, or lineage, or being of a good family, or excellence of appearance, or wealth, or study, or occupation, or craft, or a field of knowledge, or erudition, or intelligence, or due to some other basis. As to disdain: herein, a certain person disparages another due to birth, or lineage… or due to some other basis. As to malicious speech: herein, a certain person is of slanderous speech—having heard something here, they report it there to cause division among these people; or having heard something there, they report it here to cause division among those people. Thus, they are a divider of those who are united, or an encourager of those who are divided; they delight in disunity, are fond of disunity, rejoice in disunity, and are a speaker of words that create disunity—this is called malicious speech. Furthermore, one engages in malicious speech for two reasons: from a desire to be liked or with the intention to cause division. How does one engage in malicious speech from a desire to be liked? Thinking, 'I will be dear to this person, agreeable, trustworthy, an intimate, a good friend'—thus, one engages in malicious speech from a desire to be liked. How does one engage in malicious speech with the intention to cause division? Thinking, 'How might these people become separate, disunited, become factions, split in two, of two minds, of two parties? May they be broken apart and not come together; may they live in suffering, not in comfort!'—thus, one engages in malicious speech with the intention to cause division. This is the meaning of 'conceit and disdain, together with malicious speech'.

Kutopahūtā te tadiṅgha brūhīti. Kalaho ca vivādo ca paridevo ca soko ca macchariyañca māno ca atimāno ca pesuññañcāti – ime aṭṭha kilesā kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti. Imesaṃ aṭṭhannaṃ kilesānaṃ mūlaṃ pucchati, hetuṃ pucchati, nidānaṃ pucchati, sambhavaṃ pucchati, pabhavaṃ pucchati, samuṭṭhānaṃ pucchati, āhāraṃ pucchati, ārammaṇaṃ pucchati, paccayaṃ pucchati, samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – kutopahūtā te tadiṅghaṃ brūhīti. Iṅgha brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – kutopahūtā te tadiṅgha brūhi.

The phrase ‘From where have these arisen? Pray, tell me this’ is explained. Quarrels, disputes, lamentation, sorrow, stinginess, conceit, disdain, and malicious speech—concerning these eight defilements, it is asked: from where have they arisen? From where are they born? From where are they produced? From where do they originate? From where do they fully originate? From where do they become manifest? What is their source, what their origin, what their nature, what their provenance? He asks about the root of these eight defilements, he asks about the cause, he asks about the source, he asks about their production, he asks about their provenance, he asks about their arising, he asks about their support, he asks about their object, he asks about their condition, and he asks about their origin. He asks in detail, he begs, he entreats, he persuades. ‘From where have these arisen? Pray, tell me this.’ This means: Pray, tell, declare, teach, make known, establish, open up, analyze, make clear, and show. This is the meaning of the phrase ‘From where have these arisen? Pray, tell me this.’

Tenāha so nimmito –

Therefore, the created one said:

‘‘Kutopahūtā kalahā vivādā, paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca, kutopahūtā te tadiṅgha brūhī’’ti.

“From where do quarrels and disputes arise, and lamentations and sorrows along with stinginess? And conceit and disdain along with malicious speech? From where have these arisen? Pray, tell me this.”

98.

98.

Piyappahūtā kalahā vivādā, paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca, maccherayuttā kalahā vivādā;

Vivādajātesu ca pesuṇāni.

“From what is dear arise quarrels and disputes, lamentations and sorrows along with stinginess, and conceit and disdain along with malicious speech. Quarrels and disputes are connected with stinginess, and when disputes have arisen, malicious speech also comes to be.”

Piyappahūtā kalahā vivādā, paridevasokā sahamaccharā cāti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa [Pg.199] te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā – ime saṅkhārā piyā.

‘From what is dear arise quarrels and disputes, lamentations and sorrows along with stinginess.’ Herein, ‘what is dear’ is twofold: beings and formations. Which beings are dear? In this world, for a certain person, there are those who are desirous of his benefit, desirous of his welfare, desirous of his comfort, and desirous of his security from the bonds—mother or father, brother or sister, son or daughter, friends or companions, maternal relatives or paternal relatives. These beings are dear. Which formations are dear? Agreeable forms, agreeable sounds, agreeable smells, agreeable tastes, and agreeable tangible objects. These formations are dear.

Piyaṃ vatthuṃ acchedasaṅkinopi kalahaṃ karonti, acchijjantepi kalahaṃ karonti, acchinnepi kalahaṃ karonti. Piyaṃ vatthuṃ vipariṇāmasaṅkinopi kalahaṃ karonti, vipariṇāmantepi kalahaṃ karonti, vipariṇatepi kalahaṃ karonti. Piyaṃ vatthuṃ acchedasaṅkinopi vivadanti, acchijjantepi vivadanti, acchinnepi vivadanti. Piyaṃ vatthuṃ vipariṇāmasaṅkinopi vivadanti, vipariṇāmantepi vivadanti, vipariṇatepi vivadanti. Piyaṃ vatthuṃ acchedasaṅkinopi paridevanti, acchijjantepi paridevanti, acchinnepi paridevanti. Piyaṃ vatthuṃ vipariṇāmasaṅkinopi paridevanti, vipariṇāmantepi paridevanti, vipariṇatepi paridevanti. Piyaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti. Piyaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti. Piyaṃ vatthuṃ rakkhanti gopenti pariggaṇhanti mamāyanti maccharāyanti.

Those who are suspicious that a dear object might be stolen or plundered quarrel; when it is being stolen or plundered, they quarrel; when it has been stolen or plundered, they quarrel. Those who are suspicious of the alteration of a dear object quarrel; when it is altering, they quarrel; when it has altered, they quarrel. Those who are suspicious that a dear object might be stolen or plundered dispute; when it is being stolen or plundered, they dispute; when it has been stolen or plundered, they dispute. Those who are suspicious of the alteration of a dear object dispute; when it is altering, they dispute; when it has altered, they dispute. Those who are suspicious that a dear object might be stolen or plundered lament; when it is being stolen or plundered, they lament; when it has been stolen or plundered, they lament. Those who are suspicious of the alteration of a dear object lament; when it is altering, they lament; when it has altered, they lament. Those who are suspicious that a dear object might be stolen or plundered grieve; when it is being stolen or plundered, they grieve; when it has been stolen or plundered, they grieve. Those who are suspicious of the alteration of a dear object grieve; when it is altering, they grieve; when it has altered, they grieve. They guard, protect, take possession of, are possessive of, and are miserly with a dear object.

Mānātimānā sahapesuṇā cāti. Piyaṃ vatthuṃ nissāya mānaṃ janenti, piyaṃ vatthuṃ nissāya atimānaṃ janenti. Kathaṃ piyaṃ vatthuṃ nissāya mānaṃ janenti? Mayaṃ lābhino manāpikānaṃ rūpānaṃ saddānaṃ gandhānaṃ rasānaṃ phoṭṭhabbānanti. Evaṃ piyaṃ vatthuṃ nissāya mānaṃ janenti. Kathaṃ piyaṃ vatthuṃ nissāya atimānaṃ janenti? Mayaṃ lābhino manāpikānaṃ rūpānaṃ saddānaṃ gandhānaṃ rasānaṃ phoṭṭhabbānaṃ, ime panaññe na lābhino manāpikānaṃ rūpānaṃ saddānaṃ gandhānaṃ rasānaṃ phoṭṭhabbānanti. Evaṃ piyaṃ vatthuṃ nissāya atimānaṃ janenti. Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya…pe… evaṃ bhedādhippāyena pesuññaṃ upasaṃharatīti…pe… mānātimānā sahapesuṇā ca.

Conceit, excessive conceit, and malicious speech. Relying on a dear object, they generate conceit; relying on a dear object, they generate excessive conceit. How do they generate conceit relying on a dear object? 'We have obtained agreeable forms, sounds, scents, tastes, and tangible objects.' Thus, relying on a dear object, they generate conceit. How do they generate excessive conceit relying on a dear object? 'We have obtained agreeable forms, sounds, scents, tastes, and tangible objects, but these others have not obtained agreeable forms, sounds, scents, tastes, and tangible objects.' Thus, relying on a dear object, they generate excessive conceit. As for malicious speech: herein, a certain person is of divisive speech; having heard something here, he reports it elsewhere for the purpose of dividing these people… thus, with the intention of causing division, he engages in malicious speech… Conceit, excessive conceit, and malicious speech.

Maccherayuttā kalahā vivādāti. Kalaho ca vivādo ca paridevo ca soko ca māno ca atimāno ca pesuññañcāti – ime satta kilesā macchariye yuttā payuttā āyuttā samāyuttāti – maccherayuttā kalahā vivādā.

Quarrels and disputes are associated with stinginess. Quarrels, disputes, lamentation, sorrow, conceit, excessive conceit, and malicious speech—these seven defilements are associated, connected, bound up, and joined with stinginess. Thus, quarrels and disputes are associated with stinginess.

Vivādajātesu [Pg.200] ca pesuṇānīti. Vivāde jāte sañjāte nibbatte abhinibbatte pātubhūte pesuññaṃ upasaṃharanti; ito sutvā amutra akkhāyanti imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhāyanti amūsaṃ bhedāya. Iti samaggānaṃ vā bhettāro, bhinnānaṃ vā anuppadātāro, vaggārāmā vaggaratā vagganandī vaggakaraṇiṃ vācaṃ bhāsitāro honti – idaṃ vuccati pesuññaṃ. Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharanti – piyakamyatāya vā bhedādhippāyena vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharanti? Imassa piyā bhavissāma, manāpā bhavissāma, vissāsikā bhavissāma, abbhantarikā bhavissāma, suhadayā bhavissāmāti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharanti. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharanti? ‘‘Kathaṃ ime nānā assu, vinā assu, vaggā assu, dvedhā assu, dvejjhā assu, dve pakkhā assu, bhijjeyyuṃ na samāgaccheyyuṃ, dukkhaṃ na phāsu vihareyyu’’nti – evaṃ bhedādhippāyena pesuññaṃ upasaṃharantīti – vivādajātesu ca pesuṇāni.

And in arisen disputes, there is malicious speech. When a dispute has arisen, originated well, come into being, come fully into being, become manifest, they bring forth malicious speech: having heard something here, they report it there to cause division amongst those people; or having heard something there, they report it here to cause division amongst these people. Thus they are breakers of those who are united, or promoters of those who are divided, delighting in factions, fond of factions, rejoicing in factions, being speakers of words that create factions—this is called malicious speech. Furthermore, they bring forth malicious speech for two reasons: either through the desire to be liked, or with the intention to cause division. How do they bring forth malicious speech through the desire to be liked? 'We will be dear to this person, we will be pleasing, we will be trusted, we will be intimate, we will be well-hearted.' Thus, they bring forth malicious speech through the desire to be liked. How do they bring forth malicious speech with the intention to cause division? 'How might these people be separate, be apart, be in factions, be twofold, be of two minds; may they be broken and not come together, may they dwell in suffering and not comfortably?' Thus, they bring forth malicious speech with the intention to cause division—and in arisen disputes, there are malicious speeches.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Piyappahūtā kalahā vivādā, paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca, maccherayuttā kalahā vivādā;

Vivādajātesu ca pesuṇānī’’ti.

“Quarrels and disputes arise from what is dear, as do lamentation and sorrow along with stinginess; conceit and excessive conceit along with malicious speech; quarrels and disputes are connected with stinginess; and in arisen disputes, there are malicious speeches.”

99.

99.

Piyā su lokasmiṃ kutonidānā, ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca kutonidānā, ye samparāyāya narassa honti.

From what source are dear things in the world, and those who roam the world out of greed? From what source are hope and fulfillment, which become a person's resort?

Piyā su lokasmiṃ kutonidānāti. Piyā kutonidānā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti piyānaṃ mūlaṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – piyā su lokasmiṃ kutonidānā.

‘From what cause are dear things in the world?’ Dear things—from what cause, from what are they born, from what do they originate well, from what do they come into being, from what do they come fully into being, from what do they become manifest? What is their cause, what is their origin, what is their nature, what is their source? Thus, he asks about the root of dear things… he asks about the origin, he questions, he requests, he entreats, he clarifies. ‘From what cause are dear things in the world?’

Ye cāpi lobhā vicaranti loketi. Ye cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā [Pg.201] ca. Lobhāti yo lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūlaṃ. Vicarantīti vicaranti viharanti iriyanti vattanti pālenti yapenti yāpenti. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – ye cāpi lobhā vicaranti loke.

Regarding 'And those who roam the world out of greed': 'Those who' refers to nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans. 'Greed' is that which is greed, wanting, the state of wanting, intense passion, being intensely passionate, the state of being intensely passionate, covetousness, greed, an unwholesome root. 'They roam' means they roam, they dwell, they maintain a posture, they carry on, they maintain, they subsist, they cause to subsist. 'In the world' means in the plane of misery, the human plane, the deva plane, the plane of aggregates, the plane of elements, and the plane of sense bases—this is the meaning of 'And those who roam the world out of greed'.

Āsā ca niṭṭhā ca kutonidānāti. Āsā ca niṭṭhā ca kutonidānā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti āsāya ca niṭṭhāya ca mūlaṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – āsā ca niṭṭhā ca kutonidānā. Ye samparāyāya narassa hontīti. Ye narassa parāyanā honti dīpā honti tāṇā honti leṇā honti saraṇā honti niṭṭhā parāyanā hontīti – ye samparāyāya narassa honti.

Regarding 'From what source are hopes and fulfillments?': Hopes and fulfillments—from what source, from what birth, from what arising, from what production, from what full production, from what appearance? What is their source, what is their origin, what is their nature, what is their provenance? Thus, he asks about the root of hope and fulfillment... he asks about the origin, he questions thoroughly, he requests, he urges, he inspires confidence. This is the meaning of 'From what source are hopes and fulfillments?'. Regarding 'Which become a person's resort': Which become a person’s resort, become an island, become a protection, become a shelter, become a refuge, become the final resort. This is the meaning of 'Which become a person's resort'.

Tenāha so nimmito –

Therefore, that created one said:

‘‘Piyā su lokasmiṃ kutonidānā, ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca kutonidānā, ye samparāyāya narassa hontī’’ti.

“From what source are dear things in the world, and those who roam the world out of greed? From what source are hopes and fulfillments, which become a person's resort?”

100.

100.

Chandānidānāni piyāni loke, ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca itonidānā, ye samparāyāya narassa honti.

Dear things in the world have desire as their source, as does the greed of those who roam the world; hopes and fulfillments, which become a person's resort, also have this as their source.

Chandānidānāni piyāni loketi. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Api ca pañca chandā – pariyesanacchando, paṭilābhacchando, paribhogacchando, sannidhicchando, visajjanacchando. Katamo pariyesanacchando? Idhekacco ajjhositoyeva atthiko chandajāto rūpe pariyesati, sadde… gandhe… rase… phoṭṭhabbe pariyesati – ayaṃ [Pg.202] pariyesanacchando. Katamo paṭilābhacchando? Idhekacco ajjhositoyeva atthiko chandajāto rūpe paṭilabhati, sadde… gandhe… rase… phoṭṭhabbe paṭilabhati – ayaṃ paṭilābhacchando. Katamo paribhogacchando? Idhekacco ajjhositoyeva atthiko chandajāto rūpe paribhuñjati, sadde… gandhe… rase… phoṭṭhabbe paribhuñjati – ayaṃ paribhogacchando. Katamo sannidhicchando? Idhekacco ajjhositoyeva atthiko chandajāto dhanasannicayaṃ karoti ‘‘āpadāsu bhavissatī’’ti – ayaṃ sannidhicchando. Katamo visajjanacchando? Idhekacco ajjhositoyeva atthiko chandajāto dhanaṃ visajjeti hatthārohānaṃ assārohānaṃ rathikānaṃ dhanuggahānaṃ pattikānaṃ ‘‘ime maṃ rakkhissanti gopissanti samparivārissantī’’ti – ayaṃ visajjanacchando. Piyānīti dve piyā – sattā vā saṅkhārā vā…pe… ime sattā piyā…pe… ime saṅkhārā piyā. Chandānidānāni piyāni loketi. Piyā chandanidānā chandasamudayā chandajātikā chandapabhavāti – chandānidānāni piyāni loke.

Regarding the phrase, 'Dear things in the world have desire as their source': Herein, 'desire' is that which is sensual desire regarding sensual pleasures, sensual lust, sensual delight, sensual craving, sensual affection, sensual burning, sensual infatuation, sensual obsession, the flood of sensuality, the yoke of sensuality, sensual clinging, and the hindrance of sensual desire. Furthermore, there are five desires: the desire for seeking, the desire for obtaining, the desire for enjoying, the desire for hoarding, and the desire for distributing. What is the desire for seeking? Here, a certain person, being resolved, interested, and with desire arisen, seeks forms, sounds, odors, flavors, and tactile objects—this is the desire for seeking. What is the desire for obtaining? Here, a certain person, being resolved, interested, and with desire arisen, obtains forms, sounds, odors, flavors, and tactile objects—this is the desire for obtaining. What is the desire for enjoying? Here, a certain person, being resolved, interested, and with desire arisen, enjoys forms, sounds, odors, flavors, and tactile objects—this is the desire for enjoying. What is the desire for hoarding? Here, a certain person, being resolved, interested, and with desire arisen, makes an accumulation of wealth, thinking, 'It will be for use in times of adversity'—this is the desire for hoarding. What is the desire for distributing? Here, a certain person, being resolved, interested, and with desire arisen, distributes wealth to elephant riders, horse riders, charioteers, archers, and foot soldiers, thinking, 'These will protect me, guard me, and surround me'—this is the desire for distributing. As for 'dear things', there are two kinds of dear things: either beings or conditioned things... these beings are dear... these conditioned things are dear. Regarding 'Dear things in the world have desire as their source': Dear things have desire as their source, have desire as their origin, are born of desire, and are produced from desire—thus, 'Dear things in the world have desire as their source'.

Ye cāpi lobhā vicaranti loketi. Ye cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Lobhāti yo lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūlaṃ. Vicarantīti vicaranti viharanti iriyanti vattanti pālenti yapenti yāpenti. Loketi apāyaloke…pe… āyatanaloketi – ye cāpi lobhā vicaranti loke.

Regarding the phrase 'And those who roam the world out of greed': 'Those who' refers to nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans. 'Greed' is defined as greed, the state of greed, the nature of being greedy, intense passion, the state of intense passion, the nature of being intensely passionate, and covetousness—which is greed, an unwholesome root. 'Roam' means to roam, dwell, maintain a posture, subsist, and maintain oneself. 'The world' refers to the world of misery... up to... the world of the sense bases—thus, 'And those who roam the world out of greed'.

Āsā ca niṭṭhā ca itonidānāti. Āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Niṭṭhāti idhekacco rūpe pariyesanto rūpaṃ paṭilabhati, rūpaniṭṭho hoti, sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ … suttantaṃ… vinayaṃ… abhidhammaṃ… āraññikaṅgaṃ… piṇḍapātikaṅgaṃ… paṃsukūlikaṅgaṃ… tecīvarikaṅgaṃ… sapadānacārikaṅgaṃ… khalupacchābhattikaṅgaṃ… nesajjikaṅgaṃ… yathāsanthatikaṅgaṃ… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… ākāsānañcāyatanasamāpattiṃ… viññāṇañcāyatanasamāpattiṃ… ākiñcaññāyatanasamāpattiṃ [Pg.203] … nevasaññānāsaññāyatanasamāpattiṃ pariyesanto nevasaññānāsaññāyatanasamāpattiṃ paṭilabhati, nevasaññānāsaññāyatanasamāpattiniṭṭho hoti.

Regarding 'Hope and fulfillment have this as their source': Hope is called craving. That which is passion, intense passion... up to... covetousness, greed, is an unwholesome root. 'Fulfillment' means: Here, a certain person seeking forms attains forms and is fulfilled in regard to forms. The same applies to sounds... odors... flavors... tactile objects... family... a group... a dwelling... gain... fame... praise... pleasure... a robe... almsfood... lodging... medicinal requisites for the sick... the Suttas... the Vinaya... the Abhidhamma... the ascetic practice of forest-dwelling... the ascetic practice of living on almsfood... the ascetic practice of wearing rag-robes... the ascetic practice of having only three robes... the ascetic practice of going on an uninterrupted almsround... the ascetic practice of not eating after having finished one's meal... the ascetic practice of sitting... the ascetic practice of using any allotted lodging... the first jhāna... the second jhāna... the third jhāna... the fourth jhāna... the attainment of the base of infinite space... the attainment of the base of infinite consciousness... the attainment of the base of nothingness... seeking the attainment of the base of neither-perception-nor-non-perception, one attains it and is fulfilled in regard to the attainment of the base of neither-perception-nor-non-perception.

‘‘Āsāya kasate khettaṃ, bījaṃ āsāya vappati;

Āsāya vāṇijā yanti, samuddaṃ dhanahārakā;

Yāya āsāya tiṭṭhāmi, sā me āsā samijjhatī’’ti.

“With hope one plows the field, with hope one sows the seed; with hope the merchants, seeking wealth, travel the sea; the hope by which I stand, may that hope of mine succeed.”

Āsāya samiddhi vuccate niṭṭhā. Āsā ca niṭṭhā ca itonidānāti. Āsā ca niṭṭhā ca ito chandanidānā chandasamudayā chandajātikā chandapabhavāti – āsā ca niṭṭhā ca itonidānā.

The success of hope is called fulfillment. 'Both hope and fulfillment have this as their source' means that they have desire as their source, arise from desire, are born of desire, and originate from desire—thus, both hope and fulfillment have this as their source.

Ye samparāyāya narassa hontīti. Ye narassa parāyanā honti dīpā honti tāṇā honti leṇā honti saraṇā honti niṭṭhā parāyanā hontīti – ye samparāyāya narassa honti.

Regarding 'Which are for a person's future course': Those things which for a person are resorts, supports, protections, shelters, refuges, fulfillments, and various resorts—thus, 'Which are for a person's future course'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Chandānidānāni piyāni loke, ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca itonidānā, ye samparāyāya narassa hontī’’ti.

“Dear things in the world have desire as their source, as do the greeds that wander in the world. Hope and fulfillment also have this as their source—those things which are for a person's future course.”

101.

101.

Chando nu lokasmiṃ kutonidāno, vinicchayā cāpi kutopahūtā;

Kodho mosavajjañca kathaṃkathā ca, ye cāpi dhammā samaṇena vuttā.

From what source, pray, does desire in the world arise? And from where are judgments brought forth? Anger, false speech, and doubt, and also those other states declared by the Ascetic.

Chando nu lokasmiṃ kutonidānoti. Chando kutonidāno kutojāto kutosañjāto kutonibbatto kutoabhinibbatto kutopātubhūto, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavoti chandassa mūlaṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – chando nu lokasmiṃ kutonidāno.

Regarding 'From what source, pray, does desire in the world arise?': From what source is desire, from where is it born, from where does it originate, from where does it arise, from where is it fully produced, from where does it manifest? What is its source, what is its origin, what is its nature, what is its provenance? Thus, he asks about the root of desire... he asks about its origin, he questions in detail, he requests, he urges, he seeks clarification—thus, 'From what source, pray, does desire in the world arise?'

Vinicchayā cāpi kutopahūtāti. Vinicchayā kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā[Pg.204], kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti vinicchayānaṃ mūlaṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – vinicchayā cāpi kutopahūtā.

Regarding 'And from where are judgments brought forth?': From where are judgments brought forth, from where are they born, from where do they originate, from where do they arise, from where are they fully produced, from where do they manifest? What is their source, what is their origin, what is their nature, what is their provenance? Thus, he asks about the root of judgments... he asks about their origin, he questions in detail, he requests, he urges, he seeks clarification—thus, 'And from where are judgments brought forth?'

Kodho mosavajjañca kathaṃkathā cāti. Kodhoti yo evarūpo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ, virodho paṭivirodho, caṇḍikkaṃ asuropo anattamanatā cittassa. Mosavajjaṃ vuccati musāvādo. Kathaṃkathā vuccati vicikicchāti – kodho mosavajjañca kathaṃkathā ca.

Regarding 'Anger, false speech, and doubt': 'Anger' is any such affliction of the mind, severe affliction, hostility, opposition, agitation, great agitation, extreme agitation, hatred, great hatred, extreme hatred, corruption of mind, defilement of mind, anger, the act of being angry, the state of being angry, hate, the act of hating, the state of hating, malice, the act of being malicious, the state of being malicious, opposition, resistance, ferocity, ill-temper, and displeasure of mind. False speech is called 'blameworthy falsehood.' Doubt is called 'how-and-how-ness.' This is the meaning of 'Anger, false speech, and doubt'.

Ye cāpi dhammā samaṇena vuttāti. Ye cāpīti ye kodhena ca mosavajjena ca kathaṃkathāya ca sahagatā sahajātā saṃsaṭṭhā sampayuttā, ekuppādā ekanirodhā ekavatthukā ekārammaṇā – ime vuccanti ye cāpi dhammā. Atha vā ye te kilesā aññajātikā aññavihitakā – ime vuccanti ye cāpi dhammā. Samaṇena vuttāti samaṇena samitapāpena brāhmaṇena bāhitapāpadhammena bhikkhunā bhinnakilesamūlena sabbākusalamūlabandhanā pamuttena vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitāti – ye cāpi dhammā samaṇena vuttā.

Regarding 'And whatever other states are spoken of by the Ascetic': 'And whatever other' refers to those states associated with, born together with, mixed with, and connected to anger, false speech, and doubt—arising together, ceasing together, having one basis, one object—these are called 'and whatever other states.' Or alternatively, those defilements of another kind, of another disposition—these are called 'and whatever other states.' 'Spoken of by the Ascetic' means spoken, declared, explained, taught, laid down, established, revealed, analyzed, made clear, and made manifest by the Ascetic—one who has pacified evil, a Brahmin who has banished evil states, a Bhikkhu who has destroyed the root of the defilements, one freed from all bonds of unwholesome roots. This is the meaning of 'and whatever other states are spoken of by the Ascetic'.

Tenāha so nimmito –

Therefore, that created one said:

‘‘Chando nu lokasmiṃ kutonidāno, vinicchatā cāpi kutopahūtā;

Kodho mosavajjañca kathaṃkathā ca, ye cāpi dhammā samaṇena vuttā’’ti.

“From where, pray, does desire in the world have its source? And from where are judgments brought forth? Anger, false speech, and doubt, and whatever other states have been declared by the Ascetic.”

102.

102.

Sātaṃ asātanti yamāhu loke, tamūpanissāya pahoti chando;

Rūpesu disvā vibhavaṃ bhavañca, vinicchayaṃ kubbati jantu loke.

What they call pleasant and unpleasant in the world, dependent on that, desire arises. Having seen destruction and arising in forms, a being in the world makes a judgment.

Sātaṃ asātanti yamāhu loketi. Sātanti sukhā ca vedanā, iṭṭhañca vatthu. Asātanti dukkhā ca vedanā, aniṭṭhañca vatthu. Yamāhu loketi [Pg.205] yaṃ āhaṃsu yaṃ kathenti yaṃ bhaṇanti yaṃ dīpenti yaṃ voharantīti – sātaṃ asātanti yamāhu loke.

Regarding 'What they call pleasant and unpleasant in the world': 'Pleasant' refers to pleasant feeling and an agreeable object. 'Unpleasant' refers to painful feeling and a disagreeable object. 'What they call in the world' means what they have said, what they speak, what they declare, what they explain, what they call. This is the meaning of 'what they call pleasant and unpleasant in the world'.

Tamūpanissāya pahoti chandoti. Sātāsātaṃ nissāya, sukhadukkhaṃ nissāya, somanassadomanassaṃ nissāya, iṭṭhāniṭṭhaṃ nissāya, anunayapaṭighaṃ nissāya chando pahoti pabhavati jāyati sañjāyati nibbattati abhinibbattatīti – tamūpanissāya pahoti chando.

Regarding 'Dependent on that, desire arises': Dependent on the pleasant and unpleasant, dependent on pleasure and pain, dependent on joy and displeasure, dependent on the liked and disliked, dependent on attraction and aversion, desire arises, originates, is born, is produced, is generated, is fully generated. This is the meaning of 'dependent on that, desire arises'.

Rūpesu disvā vibhavaṃ bhavañcāti. Rūpesūti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Katamo rūpānaṃ bhavo? Yo rūpānaṃ bhavo jāti sañjāti nibbatti abhinibbatti pātubhāvo – ayaṃ rūpānaṃ bhavo. Katamo rūpānaṃ vibhavo? Yo rūpānaṃ khayo vayo bhedo paribhedo aniccatā antaradhānaṃ – ayaṃ rūpānaṃ vibhavo. Rūpesu disvā vibhavaṃ bhavañcāti rūpesu bhavañca vibhavañca disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – rūpesu disvā vibhavaṃ bhavañca.

Regarding 'Having seen in forms both destruction and arising': 'In forms' means the four great elements and the form derived from the four great elements. What is the arising of forms? Whatever arising of forms—birth, production, generation, full generation, manifestation—this is the arising of forms. What is the destruction of forms? Whatever destruction of forms—decay, breaking up, dissolution, impermanence, vanishing—this is the destruction of forms. 'Having seen in forms both destruction and arising' means: having seen, perceived, weighed, judged, discerned, and made evident both arising and destruction in forms. This is the meaning of 'Having seen in forms both destruction and arising'.

Vinicchayaṃ kubbati jantu loketi. Vinicchayāti dve vinicchayā – taṇhāvinicchayo ca, diṭṭhivinicchayo ca. Kathaṃ taṇhāvinicchayaṃ karoti? Idhekaccassa anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti. Tassa evaṃ hoti – ‘‘kena nu kho me upāyena anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṃ gacchantī’’ti. Tassa pana evaṃ hoti ‘‘surāmerayamajjappamādaṭṭhānānuyogaṃ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti; vikālavisikhācariyānuyogaṃ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti; samajjābhicaraṇaṃ anuyuttassa me… jutappamādaṭṭhānānuyogaṃ anuyuttassa me… pāpamittānuyogaṃ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti; ālasyānuyogaṃ anuyuttassa me anuppannā ceva bhogā na uppajjanti, uppannā ca bhogā parikkhayaṃ gacchantī’’ti evaṃ ñāṇaṃ katvā cha bhogānaṃ apāyamukhāni na sevati, cha bhogānaṃ āyamukhāni sevati. Evampi taṇhāvinicchayaṃ karoti.

Regarding 'A being in the world makes a judgment': 'Judgments' means there are two judgments: the judgment of craving and the judgment of view. How does one make a judgment of craving? Here, for a certain person, unarisen wealth does not arise, and arisen wealth goes to destruction. It occurs to him: 'By what means, I wonder, does unarisen wealth not arise for me, and arisen wealth go to destruction?' Then it occurs to him: 'Because I am devoted to indulgence in liquor, fermented drinks, and intoxicants, which are a cause for negligence, unarisen wealth does not arise for me, and arisen wealth goes to destruction; because I am devoted to roaming the streets at unseemly times...; because I am devoted to frequenting shows...; because I am devoted to indulgence in gambling, which is a cause for negligence...; because I am devoted to association with bad friends...; because I am devoted to indulgence in laziness, unarisen wealth does not arise for me, and arisen wealth goes to destruction.' Having gained this knowledge, he does not resort to the six channels for the dissipation of wealth, but resorts to the six channels for the increase of wealth. In this way, too, one makes a judgment of craving.

Atha [Pg.206] vā kasiyā vā vaṇijjāya vā gorakkhena vā issatthena vā rājaporisena vā sippaññatarena vā paṭipajjati. Evampi taṇhāvinicchayaṃ karoti. Kathaṃ diṭṭhivinicchayaṃ karoti? Cakkhusmiṃ uppanne jānāti – ‘‘attā me uppanno’’ti, cakkhusmiṃ antarahite jānāti – ‘‘attā me antarahito vigato me attā’’ti. Evampi diṭṭhivinicchayaṃ karoti. Sotasmiṃ… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ uppanne jānāti – ‘‘attā me uppanno’’ti, phoṭṭhabbasmiṃ antarahite jānāti – ‘‘attā me antarahito vigato me attā’’ti. Evampi diṭṭhivinicchayaṃ karoti janeti sañjaneti nibbatteti abhinibbatteti. Jantūti satto naro mānavo…pe… manujo. Loketi apāyaloke …pe… āyatanaloketi – vinicchayaṃ kubbati jantu loke.

Or else, one engages in farming, or trade, or cattle-keeping, or archery, or royal service, or some other craft. In this way too, one makes a judgment of craving. How does one make a judgment of view? When the eye arises, one knows: ‘My self has arisen.’ When the eye has disappeared, one knows: ‘My self has disappeared; my self is gone.’ In this way too, one makes a judgment of view. When the ear... nose... tongue... body... form... sound... smell... taste... or a tangible object arises, one knows: ‘My self has arisen.’ When a tangible object has disappeared, one knows: ‘My self has disappeared; my self is gone.’ In this way too, one makes a judgment of view; one produces, generates, brings forth, and fully brings forth. ‘A being’ (jantu) means a creature (satta), a person (nara), a young man (māṇava)... a human (manuja). ‘In the world’ (loke) means in the world of woe... in the world of the sense-spheres. This is the meaning of 'a being makes a judgment in the world'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sātaṃ asātanti yamāhu loke, tamūpanissāya pahoti chando;

Rūpesu disvā vibhavaṃ bhavañca, vinicchayaṃ kubbati jantu loke’’ti.

“What they call pleasant and unpleasant in the world, dependent on that, desire arises. Having seen cessation and existence in forms, a being makes a judgment in the world.”

103.

103.

Kodho mosavajjañca kathaṃkathā ca, etepi dhammā dvayameva sante;

Kathaṃkathī ñāṇapathāya sikkhe, ñatvā pavuttā samaṇena dhammā.

Anger, false speech, and doubt—these states, too, exist only when the duality is present. One who has doubt should train for the path of knowledge; having known, these teachings were declared by the Ascetic.

Kodho mosavajjañca kathaṃkathā cāti. Kodhoti yo evarūpo cittassa āghāto paṭighāto…pe… mosavajjaṃ vuccati musāvādo. Kathaṃkathā vuccati vicikicchā. Iṭṭhaṃ vatthuṃ nissāyapi kodho jāyati, aniṭṭhaṃ vatthuṃ nissāyapi kodho jāyati. Iṭṭhaṃ vatthuṃ nissāyapi musāvādo uppajjati, aniṭṭhaṃ vatthuṃ nissāyapi musāvādo uppajjati. Iṭṭhaṃ vatthuṃ nissāyapi kathaṃkathā uppajjati, aniṭṭhaṃ vatthuṃ nissāyapi kathaṃkathā uppajjati.

As to 'Anger, false speech, and doubt': 'Anger' is that which is such an affliction and striking against of the mind... Lying (musāvāda) is called 'false speech' (mosavajja). Uncertainty (vicikicchā) is called 'doubt' (kathaṃkathā). Anger also arises dependent on a desirable object, and anger also arises dependent on an undesirable object. False speech also arises dependent on a desirable object, and false speech also arises dependent on an undesirable object. Doubt also arises dependent on a desirable object, and doubt also arises dependent on an undesirable object.

Kathaṃ aniṭṭhaṃ vatthuṃ nissāya kodho jāyati? Pakatiyā aniṭṭhaṃ vatthuṃ nissāya kodho jāyati. Anatthaṃ me acarīti kodho jāyati, anatthaṃ me caratīti kodho jāyati, anatthaṃ me carissatīti [Pg.207] kodho jāyati; piyassa me manāpassa anatthaṃ acari … anatthaṃ carati… anatthaṃ carissatīti kodho jāyati; appiyassa me amanāpassa atthaṃ acari… atthaṃ carati… atthaṃ carissatīti kodho jāyati. Evaṃ aniṭṭhaṃ vatthuṃ nissāya kodho jāyati.

How does anger arise dependent on an undesirable object? By nature, anger arises dependent on an undesirable object. Anger arises with the thought: 'He has done me harm.' Anger arises with the thought: 'He is doing me harm.' Anger arises with the thought: 'He will do me harm.' Anger arises with the thought: 'He has done harm to one who is dear and agreeable to me... is doing harm... will do harm.' Anger arises with the thought: 'He has done good to one who is not dear or agreeable to me... is doing good... will do good.' In this way, anger arises dependent on an undesirable object.

Kathaṃ iṭṭhaṃ vatthuṃ nissāya kodho jāyati? Iṭṭhaṃ vatthuṃ acchedasaṅkinopi kodho jāyati, acchijjantepi kodho jāyati, acchinnepi kodho jāyati. Iṭṭhaṃ vatthuṃ vipariṇāmasaṅkinopi kodho jāyati, vipariṇāmantepi kodho jāyati, vipariṇatepi kodho jāyati. Evaṃ iṭṭhaṃ vatthuṃ nissāya kodho jāyati.

How does anger arise dependent on a desirable object? Anger arises in one who is suspicious that a desirable object might be taken away; anger arises when it is being taken away; anger arises when it has been taken away. Anger arises in one who is suspicious that a desirable object might change; anger arises when it is changing; anger arises when it has changed. In this way, anger arises dependent on a desirable object.

Kathaṃ aniṭṭhaṃ vatthuṃ nissāya musāvādo uppajjati? Idhekacco andubandhanena vā baddho ; tassa bandhanassa mokkhatthāya sampajānamusā bhāsati… rajjubandhanena vā baddho… saṅkhalikabandhanena vā baddho… vettabandhanena vā baddho… latābandhanena vā baddho… pakkhepabandhanena vā baddho… parikkhepabandhanena vā baddho… gāmanigamanagararaṭṭhabandhanena vā baddho… janapadabandhanena vā baddho; tassa bandhanassa mokkhatthāya sampajānamusā bhāsati. Evaṃ aniṭṭhaṃ vatthuṃ nissāya musāvādo uppajjatīti.

How does false speech arise dependent on an undesirable object? Here, a certain person is bound by fetters; for the sake of release from that bondage, he knowingly speaks falsely. Or he is bound by ropes... by chains... by confinement... by an enclosure... by the bondage of a village, market town, city, or country... by the bondage of a province; for the sake of release from that bondage, he knowingly speaks falsely. In this way, false speech arises dependent on an undesirable object.

Kathaṃ iṭṭhaṃ vatthuṃ nissāya musāvādo uppajjati? Idhekacco manāpikānaṃ rūpānaṃ hetu sampajānamusā bhāsati… manāpikānaṃ saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ hetu… cīvarahetu… piṇḍapātahetu… senāsanahetu… gilānapaccayabhesajjaparikkhārahetu sampajānamusā bhāsati. Evaṃ iṭṭhaṃ vatthuṃ nissāya musāvādo uppajjati.

How does false speech arise dependent on a desirable object? Here, a certain person knowingly speaks falsely for the sake of agreeable sights... for the sake of agreeable sounds... smells... tastes... tangible objects... for the sake of a robe... for the sake of alms-food... for the sake of lodging... for the sake of medicine and requisite supports for the sick. Thus, false speech arises dependent on a desirable object.

Kathaṃ aniṭṭhaṃ vatthuṃ nissāya kathaṃkathā uppajjati? ‘‘Muccissāmi nu kho cakkhurogato, na nu kho muccissāmi cakkhurogato. Muccissāmi nu kho sotarogato… ghānarogato… jivhārogato… kāyarogato… sīsarogato… kaṇṇarogato… mukharogato… muccissāmi nu kho dantarogato, na nu kho muccissāmi dantarogato’’ti. Evaṃ aniṭṭhaṃ vatthuṃ nissāya kathaṃkathā uppajjati.

How does doubt arise dependent on an undesirable object? 'Will I be freed from eye disease, or will I not be freed from eye disease? Will I be freed from ear disease... from nose disease... from tongue disease... from body disease... from head disease... from ear disease... from mouth disease... will I be freed from tooth disease, or will I not be freed from tooth disease?' Thus, doubt arises dependent on an undesirable object.

Kathaṃ [Pg.208] iṭṭhaṃ vatthuṃ nissāya kathaṃkathā uppajjati? ‘‘Labhissāmi nu kho manāpike rūpe, na nu kho labhissāmi manāpike rūpe. Labhissāmi nu kho manāpike sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāra’’nti. Evaṃ iṭṭhaṃ vatthuṃ nissāya kathaṃkathā uppajjatīti – kodho mosavajjañca kathaṃkathā ca.

How does doubt arise dependent on a desirable object? 'Shall I obtain agreeable forms, or shall I not obtain agreeable forms? Shall I obtain agreeable sounds... smells... tastes... tangible objects... a family... a group... a dwelling... gain... retinue... praise... happiness... a robe... alms-food... a lodging... medicine and requisite supports for the sick?' Thus, doubt arises dependent on a desirable object. This is the meaning of 'anger, false speech, and doubt'.

Etepi dhammā dvayameva santeti. Sātāsāte sante, sukhadukkhe sante, somanassadomanasse sante, iṭṭhāniṭṭhe sante, anunayapaṭighe sante saṃvijjamāne atthi upalabbhamāneti – etepi dhammā dvayameva sante.

As for 'These states, too, exist only when the duality is present': When the agreeable and disagreeable exist, when pleasure and pain exist, when joy and sorrow exist, when the desirable and undesirable exist, when attraction and aversion exist, being manifest, being present, and being found—this is the meaning of 'These states, too, exist only when the duality is present'.

Kathaṃkathī ñāṇapathāya sikkheti. Ñāṇampi ñāṇapatho, ñāṇassa ārammaṇampi ñāṇapatho, ñāṇasahabhunopi dhammā ñāṇapatho. Yathā ariyamaggo ariyapatho, devamaggo devapatho, brahmamaggo brahmapatho; evameva ñāṇampi ñāṇapatho, ñāṇassa ārammaṇampi ñāṇapatho, ñāṇasahabhunopi dhammā ñāṇapatho.

As for 'One with doubt should train for the path of knowledge': Knowledge itself is the path of knowledge; the object of knowledge is the path of knowledge; and the states that arise together with knowledge are the path of knowledge. Just as the noble path is the noble way, the divine path is the divine way, and the brahmā path is the brahmā way; even so, knowledge itself is the path of knowledge, the object of knowledge is the path of knowledge, and the states that arise together with knowledge are the path of knowledge.

Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, khuddako sīlakkhandho… mahanto sīlakkhandho… sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā. Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā. Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti, ‘‘ime āsavā’’ti yathābhūtaṃ pajānāti…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.

One trains in the three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom. What is the training in higher virtue? Here, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, is endowed with good conduct and resort, sees danger in the slightest faults, and, having undertaken them, trains in the training rules. The minor aggregate of virtue… the major aggregate of virtue… virtue is the foundation, the basis of practice, restraint, control, the means, and the foremost for the attainment of wholesome states—this is the training in higher virtue. What is the training in higher mind? Here, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the fourth jhāna—this is the training in higher mind. What is the training in higher wisdom? Here, a bhikkhu is wise, endowed with wisdom that discerns arising and passing away, is noble, penetrative, and rightly leads to the complete destruction of suffering. He understands as it really is: “This is suffering”… “This is the path leading to the cessation of suffering.” He understands as it really is: “These are the taints”… “This is the path leading to the cessation of the taints”—this is the training in higher wisdom.

Kathaṃkathī [Pg.209] ñāṇapathāya sikkheti. Kathaṃkathī puggalo sakaṅkho savilekho sadveḷhako savicikiccho, ñāṇādhigamāya ñāṇaphusanāya ñāṇasacchikiriyāya adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhahanto sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – kathaṃkathī ñāṇapathāya sikkhe.

One who is doubtful trains for the path to knowledge. A doubtful person—being uncertain, perplexed, vacillating, and skeptical—should train in higher virtue, higher mind, and higher wisdom for the attainment of knowledge, for contact with knowledge, and for the realization of knowledge. Reflecting on these three trainings, he should train; knowing, he should train; seeing, he should train; reviewing, he should train; resolving the mind, he should train; being inclined by faith, he should train; exerting energy, he should train; establishing mindfulness, he should train; concentrating the mind, he should train; discerning with wisdom, he should train; directly knowing what is to be directly known, he should train; fully understanding what is to be fully understood, he should train; abandoning what is to be abandoned, he should train; developing what is to be developed, he should train; realizing what is to be realized, he should train. He should practice, practice well, undertake, and conduct himself accordingly. This is how one who is doubtful trains for the path to knowledge.

Ñatvā pavuttā samaṇena dhammāti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitā. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti…pe… ‘‘jātipaccayā jarāmaraṇa’’nti… ‘‘avijjānirodhā saṅkhāranirodho’’ti…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti… ‘‘idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti… ‘‘ime āsavā’’ti…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti… ‘‘ime dhammā abhiññeyyā’’ti… ‘‘ime dhammā pariññeyyā’’ti… ‘‘ime dhammā pahātabbā’’ti… ‘‘ime dhammā bhāvetabbā’’ti… ‘‘ime dhammā sacchikātabbā’’ti… channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca… pañcannaṃ upādānakkhandhānaṃ… catunnaṃ mahābhūtānaṃ… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā vuttā pavuttā ācikkhitā desitā paññapitā paṭṭhapitā vivaṭā vibhattā uttānīkatā pakāsitā.

“Having known, the dhammas were taught by the Recluse.” As for ‘Having known’: it means having known, having understood, having weighed, having considered, having clarified, and having made manifest. They were spoken, taught in detail, declared, taught, prescribed, established, revealed, analyzed, made plain, and illuminated. “All formations are impermanent”—thus having known, understood, weighed, considered, clarified, and made manifest, they were spoken, taught in detail, declared, taught, prescribed, established, revealed, analyzed, made plain, and illuminated. “All formations are suffering”… “All dhammas are not-self”… “Conditioned by ignorance, formations arise”… “Conditioned by birth, aging-and-death arises”… “With the cessation of ignorance comes the cessation of formations”… “With the cessation of birth comes the cessation of aging-and-death”… “This is suffering”… “This is the path leading to the cessation of suffering”… “These are the taints”… “This is the path leading to the cessation of the taints”… “These dhammas are to be directly known”… “These dhammas are to be fully understood”… “These dhammas are to be abandoned”… “These dhammas are to be developed”… “These dhammas are to be realized”… the origin and passing away, the gratification, the danger, and the escape regarding the six sense bases… the five aggregates subject to clinging… the four great elements… “Whatever is of a nature to arise, all that is of a nature to cease”—thus having known, understood, weighed, considered, clarified, and made manifest, they were spoken, taught in detail, declared, taught, prescribed, established, revealed, analyzed, made plain, and illuminated.

Vuttañhetaṃ [Pg.210] bhagavatā – ‘‘abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi, no anabhiññāya. Sanidānāhaṃ, bhikkhave, dhammaṃ desemi, no anidānaṃ. Sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi, no appāṭihāriyaṃ. Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato, no anabhiññāya, sanidānaṃ dhammaṃ desayato, no anidānaṃ, sappāṭihāriyaṃ dhammaṃ desayato, no appāṭihāriyaṃ, karaṇīyo ovādo, karaṇīyā anusāsanī. Alañca pana, bhikkhave, vo tuṭṭhiyā alaṃ pāmojjāya alaṃ somanassāya sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthā’’ti – ñatvā pavuttā samaṇena dhammā.

This was spoken by the Blessed One: 'Bhikkhus, I teach the Dhamma having directly known it, not without having directly known it. I teach the Dhamma with a basis, not without a basis. I teach the Dhamma with its marvels, not without its marvels. Bhikkhus, of me who teaches the Dhamma having directly known it, not without having directly known it; who teaches the Dhamma with a basis, not without a basis; who teaches the Dhamma with its marvels, not without its marvels—my advice should be followed, my instruction should be followed. And, bhikkhus, it is enough for your satisfaction, enough for your joy, enough for your gladness that: “The Blessed One is a Perfectly Enlightened One, the Dhamma is well-proclaimed, the Saṅgha is of good conduct.” And while this prose exposition was being spoken, the ten-thousandfold world system trembled.' The dhammas were taught by the Recluse, having known them.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Kodho mosavajjañca kathaṃkathā ca, etepi dhammā dvayameva sante;

Kathaṃkathī ñāṇapathāya sikkhe, ñatvā pavuttā samaṇena dhammā’’ti.

“Anger, false speech, and doubt—these dhammas also being a duality; one who is doubtful should train for the path of knowledge. The dhammas were taught by the Recluse, having known them.”

104.

104.

Sātaṃ asātañca kutonidānā, kismiṃ asante na bhavanti hete;

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ me pabrūhi yatonidānaṃ.

“Pleasantness and unpleasantness, from what are they sourced? When what is absent, do these not come to be? And this matter of their cessation and existence—explain this to me, from what it is sourced.”

Sātaṃ asātañca kutonidānāti. Sātā asātā kutonidānā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti sātāsātānaṃ mūlaṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – sātaṃ asātañca kutonidānā.

“From what source are pleasantness and unpleasantness?” means: Pleasantness and unpleasantness—from what are they sourced, from what are they born, from what do they originate, from what do they arise, from what do they fully arise, from what do they appear? What is their source, what is their origin, of what nature are they, what is their provenance? Thus, one asks the root of pleasantness and unpleasantness... one asks the origin, asks in detail, requests, urges, seeks clarification. This is the meaning of the phrase, “From what source are pleasantness and unpleasantness?”

Kismiṃ asante na bhavanti heteti. Kismiṃ asante asaṃvijjamāne natthi anupalabbhamāne sātāsātā na bhavanti nappabhavanti na jāyanti na sañjāyanti na nibbattanti na abhinibbattantīti – kismiṃ asante na bhavanti hete.

“When what is absent, do these not come to be?” means: When what is absent, not existing, not found, pleasantness and unpleasantness do not come to be, do not originate, are not born, do not arise together, do not arise, do not fully arise. This is the meaning of the phrase, “When what is absent, do these not come to be?”

Vibhavaṃ bhavañcāpi yametamatthanti. Katamo sātāsātānaṃ bhavo? Yo sātāsātānaṃ bhavo pabhavo jāti sañjāti nibbatti abhinibbatti pātubhāvo – ayaṃ sātāsātānaṃ bhavo. Katamo sātāsātānaṃ vibhavo? Yo sātāsātānaṃ khayo vayo bhedo paribhedo aniccatā [Pg.211] antaradhānaṃ – ayaṃ sātāsātānaṃ vibhavo. Yametamatthanti yaṃ paramatthanti – vibhavaṃ bhavañcāpi yametamatthaṃ.

“And this matter of non-being and being” means: What is the being of pleasantness and unpleasantness? The being, origin, birth, production, coming into being, full coming into being, and manifestation of pleasantness and unpleasantness—this is the being of pleasantness and unpleasantness. What is the non-being of pleasantness and unpleasantness? The wasting away, decline, breaking up, complete breaking up, impermanence, and disappearance of pleasantness and unpleasantness—this is the non-being of pleasantness and unpleasantness. “This matter” means “this ultimate matter.” This is the meaning of the phrase, “And this matter of non-being and being.”

Etaṃ me pabrūhi yatonidānanti. Etanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Pabrūhīti brūhi vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – etaṃ me pabrūhi. Yatonidānanti yaṃnidānaṃ yaṃsamudayaṃ yaṃjātikaṃ yaṃpabhavanti – etaṃ me pabrūhi yatonidānaṃ.

“Tell me this, from what source” means: “This” refers to that which I ask, that which I request, that which I urge, that which I seek clarification on. “Tell” means: tell, speak, relate, teach, make known, establish, disclose, analyze, make clear, and reveal. “From what source” means: what is its source, what is its origin, of what nature is it, what is its provenance. This is the meaning of the phrase, “Tell me this, from what source.”

Tenāha so nimmito –

Therefore, that created being said:

‘‘Sātaṃ asātañca kutonidānā, kismiṃ asante na bhavanti hete;

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ me pabrūhi yatonidāna’’nti.

“From what source are pleasantness and unpleasantness? When what is absent, do these not come to be? And this matter of non-being and being, tell me this: from what is it sourced?”

105.

105.

Phassanidānaṃ sātaṃ asātaṃ, phasse asante na bhavanti hete;

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ te pabrūmi itonidānaṃ.

“Pleasantness and unpleasantness have contact as their source; when contact is absent, these do not come to be. And this matter of non-being and being—this I declare to you is sourced from this.”

Phassanidānaṃ sātaṃ asātanti. Sukhavedanīyaṃ phassaṃ paṭicca uppajjati sukhā vedanā. Yā tasseva sukhavedanīyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedanīyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammati. Dukkhavedanīyaṃ phassaṃ paṭicca uppajjati dukkhā vedanā. Yā tasseva dukkhavedanīyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedanīyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammati. Adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Yā tasseva adukkhamasukhavedanīyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, vūpasammati. Phassanidānaṃ sātaṃ asātanti. Sātāsātā phassanidānā phassasamudayā phassajātikā phassappabhavāti – phassanidānaṃ sātaṃ asātaṃ.

“Pleasantness and unpleasantness have contact as their source” means: Dependent on contact to be felt as pleasant, a pleasant feeling arises. With the cessation of that very contact to be felt as pleasant, the resultant feeling that arose dependent on it ceases and is pacified. Dependent on contact to be felt as painful, a painful feeling arises. With the cessation of that very contact to be felt as painful, the resultant feeling that arose dependent on it ceases and is pacified. Dependent on contact to be felt as neither-painful-nor-pleasant, a neither-painful-nor-pleasant feeling arises. With the cessation of that very contact to be felt as neither-painful-nor-pleasant, the resultant feeling that arose dependent on it ceases and is pacified. Pleasantness and unpleasantness have contact as their source, have contact as their origin, are born of contact, and have contact as their provenance. This is the meaning of the phrase, “Pleasantness and unpleasantness have contact as their source.”

Phasse asante na bhavanti heteti. Phasse asante asaṃvijjamāne natthi anupalabbhamāne sātāsātā na bhavanti nappabhavanti na jāyanti na sañjāyanti na nibbattanti nābhinibbattanti na pātubhavantīti – phasse asante na bhavanti hete.

“When contact is absent, these do not come to be” means: When contact is absent, not present, not found, pleasantness and unpleasantness do not come to be, do not originate, are not born, are not produced, do not arise, do not fully arise, do not become manifest. This is the meaning of the phrase, “When contact is absent, these do not come to be.”

Vibhavaṃ [Pg.212] bhavañcāpi yametamatthanti. Bhavadiṭṭhipi phassanidānā, vibhavadiṭṭhipi phassanidānā. Yametamatthanti yaṃ paramatthanti – vibhavaṃ bhavañcāpi yametamatthaṃ.

“And this matter of non-being and being” means: The view of being has contact as its source, and the view of non-being has contact as its source. “This matter” means “this supreme matter.” This is the meaning of the phrase, “And this matter of non-being and being.”

Etaṃ te pabrūmi itonidānanti. Etanti yaṃ pucchasi yaṃ yācasi yaṃ ajjhesasi yaṃ pasādesi. Pabrūmīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – etaṃ te pabrūmi. Itonidānanti ito phassanidānaṃ phassasamudayaṃ phassajātikaṃ phassappabhavanti – etaṃ te pabrūmi itonidānaṃ.

“This I declare to you; it is sourced from this” means: “This” refers to that which you ask, that which you request, that which you urge, that which you seek clarification on. “I declare” means: I speak, I relate, I teach, I make known, I establish, I disclose, I analyze, I make clear, I reveal. “Sourced from this” means: it has contact as its source, contact as its origin, it is born of contact, it has contact as its provenance. This is the meaning of the phrase, “This I declare to you; it is sourced from this.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Phassanidānaṃ sātaṃ asātaṃ, phasse asante na bhavanti hete;

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ te pabrūmi itonidāna’’nti.

“Pleasantness and unpleasantness have contact as their source; when contact is absent, these do not come to be. And this matter of non-being and being—this I declare to you is sourced from this.”

106.

106.

Phasso nu lokasmiṃ kutonidāno, pariggahā cāpi kutopahūtā;

Kismiṃ asante na mamattamatthi, kismiṃ vibhūte na phusanti phassā.

From what source is contact in the world? And from where do acquisitions arise? When what is absent, is there no sense of ‘mine’? When what has ceased, do contacts not touch?

Phasso nu lokasmiṃ kutonidānoti. Phasso kutonidāno kutojāto kutosañjāto kutonibbatto kutoabhinibbatto kutopātubhūto, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavoti phassassa mūlaṃ pucchati hetuṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – phasso nu lokasmiṃ kutonidāno.

“From what source is contact in the world?” means: Contact—from what is it sourced, from what is it born, from what does it originate, from what does it arise, from what does it fully arise, from what does it appear? What is its source, what is its origin, of what nature is it, what is its provenance? Thus, one asks the root of contact, asks the cause… asks the origin, asks in detail, requests, urges, seeks clarification. This is the meaning of the phrase, “From what source is contact in the world?”

Pariggahā cāpi kutopahūtāti pariggahā kutopahūtā kutojātā kutosañjātā kutonibbattā kutoabhinibbattā kutopātubhūtā, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti pariggahānaṃ mūlaṃ pucchati hetuṃ pucchati…pe… samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – pariggahā cāpi kutopahūtā.

“And from where do acquisitions arise?” means: Acquisitions—from where do they arise, from what are they born, from what do they originate, from what do they arise, from what do they fully arise, from what do they appear? What is their source, what is their origin, of what nature are they, what is their provenance? Thus, one asks the root of acquisitions, asks the cause… asks the origin, asks in detail, requests, urges, seeks clarification. This is the meaning of the phrase, “And from where do acquisitions arise?”

Kismiṃ [Pg.213] asante na mamattamatthīti. Kismiṃ asante asaṃvijjamāne natthi anupalabbhamāne mamattā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – kismiṃ asante na mamattamatthi.

‘When what is absent, is there no sense of ‘mine’?’ When what is absent, non-existent, not found, senses of ‘mine’ do not exist, are not present, are not found; they are abandoned, cut off, stilled, pacified, incapable of arising, burned by the fire of wisdom. Thus, ‘When what is absent, is there no sense of ‘mine’?’

Kismiṃ vibhūte na phusanti phassāti. Kismiṃ vibhūte vibhavite atikkante samatikkante vītivatte phassā na phusantīti – kismiṃ vibhūte na phusanti phassā.

‘When what is transcended, do contacts not touch?’ When what is transcended, vanished, gone beyond, completely gone beyond, overcome, contacts do not touch. Thus, ‘When what is transcended, do contacts not touch?’

Tenāha so nimmito –

Therefore, that created one said:

‘‘Phasso nu lokasmiṃ kutonidāno, pariggahā cāpi kutopahūtā;

Kismiṃ asante na mamattamatthi, kismiṃ vibhūte na phusanti phassā’’ti.

‘From what source is contact in the world? And from where do acquisitions arise? When what is absent, is there no sense of ‘mine’? When what is transcended, do contacts not touch?’

107.

107.

Nāmañca rūpañca paṭicca phasso, icchānidānāni pariggahāni;

Icchāyasantyā na mamattamatthi, rūpe vibhūte na phusanti phassā.

Dependent on name and form is contact. Acquisitions have desire as their source. When desire is absent, there is no sense of ‘mine’. When form is transcended, contacts do not touch.

Nāmañca rūpañca paṭicca phassoti. Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso. Cakkhu ca rūpā ca rūpasmiṃ cakkhusamphassaṃ ṭhapetvā sampayuttakā dhammā nāmasmiṃ. Evampi nāmañca rūpañca paṭicca phasso. Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso. Sotañca saddā ca rūpasmiṃ sotasamphassaṃ ṭhapetvā sampayuttakā dhammā nāmasmiṃ. Evampi nāmañca rūpañca paṭicca phasso. Ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso. Ghānañca gandhā ca rūpasmiṃ ghānasamphassaṃ ṭhapetvā sampayuttakā dhammā nāmasmiṃ. Evampi nāmañca rūpañca paṭicca phasso. Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso. Jivhā ca rasā ca rūpasmiṃ jivhāsamphassaṃ ṭhapetvā sampayuttakā dhammā nāmasmiṃ. Evampi nāmañca rūpañca paṭicca phasso. Kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso. Kāyo ca phoṭṭhabbā ca rūpasmiṃ kāyasamphassaṃ ṭhapetvā sampayuttakā dhammā nāmasmiṃ. Evampi nāmañca rūpañca paṭicca phasso. Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso. Vatthu [Pg.214] rūpaṃ rūpasmiṃ, dhammā rūpino rūpasmiṃ manosamphassaṃ ṭhapetvā sampayuttakā dhammā nāmasmiṃ. Evampi nāmañca rūpañca paṭicca phasso.

Dependent on name and form, contact arises. Dependent on the eye-sensitivity and forms, eye-consciousness arises; the meeting of the three is contact. The eye-sensitivity and forms are form; the associated phenomena, setting aside eye-contact, are name. Thus, dependent on name and form, contact arises. Dependent on the ear-sensitivity and sounds, ear-consciousness arises; the meeting of the three is contact. The ear-sensitivity and sounds are form; the associated phenomena, setting aside ear-contact, are name. Thus, dependent on name and form, contact arises. Dependent on the nose-sensitivity and odors, nose-consciousness arises; the meeting of the three is contact. The nose-sensitivity and odors are form; the associated phenomena, setting aside nose-contact, are name. Thus, dependent on name and form, contact arises. Dependent on the tongue-sensitivity and tastes, tongue-consciousness arises; the meeting of the three is contact. The tongue-sensitivity and tastes are form; the associated phenomena, setting aside tongue-contact, are name. Thus, dependent on name and form, contact arises. Dependent on the body-sensitivity and tangibles, body-consciousness arises; the meeting of the three is contact. The body-sensitivity and tangibles are form; the associated phenomena, setting aside body-contact, are name. Thus, dependent on name and form, contact arises. Dependent on the mind-base and mental objects, mind-consciousness arises; the meeting of the three is contact. The physical base is form, and those mental objects that are material are form; the associated phenomena, setting aside mind-contact, are name. Thus, dependent on name and form, contact arises.

Icchānidānāni pariggahānīti. Icchā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Pariggahāti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Icchānidānāni pariggahānīti. Pariggahā icchānidānā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti – icchānidānāni pariggahāni.

Regarding 'Acquisitions have desire as their source': 'Desire' is a name for craving. That which is lust, passionate lust... covetousness, greed, is an unwholesome root. Regarding 'acquisition': there are two kinds of acquisition—acquisition through craving and acquisition through views... this is acquisition through craving... this is acquisition through views. Regarding 'Acquisitions have desire as their source': Acquisitions have desire as their source, have desire as their cause, have desire as their condition, have desire as their reason, and have desire as their origin—thus, acquisitions have desire as their source.

Icchāyasantyā na mamattamatthīti. Icchā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ …pe… idaṃ diṭṭhimamattaṃ. Icchāyasantyā na mamattamatthīti. Icchāya asantyā asaṃvijjamānāya natthi anupalabbhamānāya mamattā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – icchāyasantyā na mamattamatthi.

Regarding 'When desire is absent, there is no sense of ‘mine’': 'Desire' is a name for craving. That which is lust, passionate lust... covetousness, greed, is an unwholesome root. Regarding 'sense of ‘mine’': there are two kinds of sense of ‘mine’—sense of ‘mine’ through craving and sense of ‘mine’ through views... this is sense of ‘mine’ through craving... this is sense of ‘mine’ through views. Regarding 'When desire is absent, there is no sense of ‘mine’': When desire is absent, not present, not found, there is no sense of ‘mine’; it does not exist, is not present, cannot be found. It is abandoned, cut off, stilled, pacified, incapable of arising again, and burned by the fire of wisdom—thus, when desire is absent, there is no sense of ‘mine’.

Rūpe vibhūte na phusanti phassāti. Rūpeti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Rūpe vibhūteti catūhākārehi rūpaṃ vibhūtaṃ hoti – ñātavibhūtena, tīraṇavibhūtena, pahānavibhūtena, samatikkamavibhūtena. Kathaṃ ñātavibhūtena rūpaṃ vibhūtaṃ hoti? Rūpaṃ jānāti – ‘‘yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpa’’nti jānāti passati. Evaṃ ñātavibhūtena rūpaṃ vibhūtaṃ hoti.

Regarding 'When form is transcended, contacts do not touch': 'Form' refers to the four great elements and the form derived from the four great elements. Regarding 'when form is transcended': form is transcended in four ways—by transcending through knowing, by transcending through investigating, by transcending through abandoning, and by transcending through overcoming. How is form transcended through knowing? One knows form: 'Whatever form there is, all form is the four great elements and the form derived from the four great elements'—one knows and sees thus. In this way, form is transcended through knowing.

Kathaṃ tīraṇavibhūtena rūpaṃ vibhūtaṃ hoti? Evaṃ ñātaṃ katvā rūpaṃ tīreti, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato [Pg.215] vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato, sokaparidevadukkhadomanassupāyāsadhammato saṃkilesikadhammato samudayato atthaṅgamato, assādato ādīnavato nissaraṇato tīreti. Evaṃ tīraṇavibhūtena rūpaṃ vibhūtaṃ hoti.

How is form transcended by means of investigation? Having known it thus, one investigates form: as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as other, as perishable, as a danger, as a disaster, as a terror, as a menace, as unstable, as disintegrating, as unenduring, as without protection, as without shelter, as without refuge, as empty, as hollow, as void, as not-self, as a danger, as subject to change, as without substance, as the root of calamity, as a murderer, as subject to destruction, as with taints, as conditioned, as subject to birth, as subject to aging, as subject to illness, as subject to death, as subject to sorrow, lamentation, pain, grief, and despair, as subject to defilement; one investigates it as arising, as ceasing, its gratification, its danger, and the escape from it. In this way, form is transcended by means of investigation.

Kathaṃ pahānavibhūtena rūpaṃ vibhūtaṃ hoti? Evaṃ tīrayitvā rūpe chandarāgaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, rūpe chandarāgo taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamma’’nti. Evaṃ pahānavibhūtena rūpaṃ vibhūtaṃ hoti.

How is form transcended by means of abandoning? Having investigated thus, one abandons, dispels, eliminates, and brings to a state of non-existence the desire and lust for form. For this was said by the Blessed One: ‘Bhikkhus, whatever desire and lust there is for form, abandon it. In this way, that form will be abandoned, with its root cut off, made like a palm stump, brought to a state of non-existence, of a nature not to arise in the future.’ In this way, form is transcended by means of abandoning.

Kathaṃ samatikkamavibhūtena rūpaṃ vibhūtaṃ hoti. Catasso arūpasamāpattiyo paṭiladdhassa rūpā vibhūtā honti vibhāvitā atikkantā samatikkantā vītivattā. Evaṃ samatikkamavibhūtena rūpaṃ vibhūtaṃ hoti. Imehi catūhi kāraṇehi rūpaṃ vibhūtaṃ hoti.

How is form transcended by means of surmounting? For one who has attained the four formless attainments, forms are transcended, made clear, gone beyond, surmounted, and passed far beyond. In this way, form is transcended by means of surmounting. By these four causes, form is transcended.

Rūpe vibhūte na phusanti phassāti. Rūpe vibhūte vibhāvite atikkante samatikkante vītivatte pañca phassā na phusanti – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphassoti – rūpe vibhūte na phusanti phassā.

‘When form is transcended, contacts do not impinge.’ When form is transcended, made clear, gone beyond, surmounted, and passed far beyond, the five contacts do not impinge: eye-contact, ear-contact, nose-contact, tongue-contact, and body-contact. Thus, ‘When form is transcended, contacts do not impinge.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Nāmañca rūpañca paṭicca phasso, icchānidānāni pariggahāni;

Icchāyasantyā na mamattamatthi, rūpe vibhūte na phusanti phassā’’ti.

“Dependent on name and form, contact arises; graspings have desire as their cause. With the stilling of desire, there is no ‘mine-making’; when form has vanished, contacts do not impinge.”

108.

108.

Kathaṃ sametassa vibhoti rūpaṃ, sukhaṃ dukhañcāpi kathaṃ vibhoti;

Etaṃ me pabrūhi yathā vibhoti, taṃ jāniyāmāti me mano ahu.

“How does form vanish for one who is practicing? How do pleasure and pain also vanish? Explain this to me—how it vanishes—so that I may know it. Thus was my thought.”

Kathaṃ sametassa vibhoti rūpanti. Kathaṃ sametassāti kathaṃ sametassa kathaṃ paṭipannassa kathaṃ iriyantassa kathaṃ vattentassa kathaṃ pālentassa kathaṃ yapentassa kathaṃ yāpentassa rūpaṃ vibhoti vibhāvīyati atikkamīyati [Pg.216] samatikkamīyati vītivattīyatīti – kathaṃ sametassa vibhoti rūpaṃ.

Regarding the phrase, “How does form vanish for one who is practicing?”: “How for one who is practicing?” means: how, for one who is practicing, for one who is engaged in the practice, for one who maintains the postures, for one who conducts oneself, for one who maintains, for one who subsists, for one who carries on, does form vanish, is it utterly removed, is it transcended, is it completely transcended, is it passed beyond? This is the meaning of the phrase, “How does form vanish for one who is practicing?”

Sukhaṃ dukhañcāpi kathaṃ vibhotīti sukhañca dukkhañca kathaṃ vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti – sukhaṃ dukhañcāpi kathaṃ vibhoti.

Regarding the phrase, “How do pleasure and pain also vanish?”: How do pleasure and pain vanish, are they utterly removed, are they transcended, are they completely transcended, are they passed beyond? This is the meaning of the phrase, “How do pleasure and pain also vanish?”

Etaṃ me pabrūhi yathā vibhotīti. Etanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemīti – etaṃ. Me pabrūhīti me pabrūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – etaṃ me pabrūhi. Yathā vibhotīti yathā vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti – etaṃ me pabrūhi yathā vibhoti.

Regarding the phrase, “Explain this to me—how it vanishes”: “This” means that which I ask, that which I request, that which I entreat, that which I implore. “Explain to me” means: explain to me, tell, teach, make known, establish, uncover, analyze, make plain, reveal. “How it vanishes” means: the way in which it vanishes, is utterly removed, is transcended, is completely transcended, is passed beyond. This is the meaning of the phrase, “Explain this to me—how it vanishes.”

Taṃ jāniyāmāti me mano ahūti. Taṃ jāniyāmāti taṃ jāneyyāma ājāneyyāma vijāneyyāma paṭivijāneyyāma paṭivijjheyyāmāti – taṃ jāniyāma. Iti me mano ahūti iti me mano ahu, iti me cittaṃ ahu, iti me saṅkappo ahu, iti me viññāṇaṃ ahūti – taṃ jāniyāma iti me mano ahu.

Regarding the phrase, “So that I may know it—thus was my thought”: “So that I may know it” means: that we may know it, may understand it, may discern it, may fully discern it, may penetrate it. “Thus was my thought” means: thus was my mind, thus was my heart, thus was my intention, thus was my consciousness. This is the meaning of the phrase, “So that I may know it—thus was my thought.”

Tenāha so nimmito –

Therefore, that created being said:

‘‘Kathaṃ sametassa vibhoti rūpaṃ, sukhaṃ dukhañcāpi kathaṃ vibhoti;

Etaṃ me pabrūhi yathā vibhoti, taṃ jāniyāmāti me mano ahū’’ti.

“How does form vanish for one who is practicing? How do pleasure and pain also vanish? Explain this to me—how it vanishes—so that I may know it. Thus was my thought.”

109.

109.

Na saññasaññī na visaññasaññī, nopi asaññī na vibhūtasaññī;

Evaṃ sametassa vibhoti rūpaṃ, saññānidānā hi papañcasaṅkhā.

Neither a perceiver of perception, nor a perceiver of distorted perception, nor unpercipient, nor with perception vanished; for one thus composed, form is overcome, for the classifications of conceptual proliferation are rooted in perception.

Na saññasaññī na visaññasaññīti. Saññasaññino vuccanti ye pakatisaññāya ṭhitā, napi so pakatisaññāya ṭhito. Visaññasaññino vuccanti ummattakā ye ca khittacittā, napi so ummattako, nopi khittacittoti – na saññasaññī na visaññasaññī.

‘Neither a perceiver of perception nor a perceiver of distorted perception.’ Those who abide in normal perception are called ‘perceivers of perception,’ but he does not abide in normal perception. Those who are mad or of deranged mind are called ‘perceivers of distorted perception,’ but he is neither mad nor of deranged mind—this is the meaning of ‘neither a perceiver of perception nor a perceiver of distorted perception.’

Nopi [Pg.217] asaññī na vibhūtasaññīti. Asaññino vuccanti nirodhasamāpannā ye ca asaññasattā, napi so nirodhasamāpanno, napi asaññasatto. Vibhūtasaññino vuccanti ye catunnaṃ arūpasamāpattīnaṃ lābhino, napi so catunnaṃ arūpasamāpattīnaṃ lābhīti – nopi asaññī na vibhūtasaññī.

‘Nor unpercipient, nor with perception vanished.’ Those who are in the attainment of cessation or are non-percipient beings are called ‘unpercipient,’ but he is neither in the attainment of cessation nor a non-percipient being. Those who are attainers of the four formless attainments are called ‘those with perception vanished,’ but he is not an attainer of the four formless attainments—this is the meaning of ‘nor unpercipient, nor with perception vanished.’

Evaṃ sametassa vibhoti rūpanti. Idha bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ākāsānañcāyatanasamāpattipaṭilābhatthāya cittaṃ abhinīharati abhininnāmeti āruppamaggasamaṅgīti. Evaṃ sametassa evaṃ paṭipannassa evaṃ iriyantassa evaṃ vattentassa evaṃ pālentassa evaṃ yapentassa evaṃ yāpentassa rūpaṃ vibhoti vibhāvīyati atikkamīyati samatikkamīyati vītivattīyatīti – evaṃ sametassa vibhoti rūpaṃ.

‘For one thus composed, form is overcome’: Here, a monk, having abandoned pleasure and pain… enters and dwells in the fourth jhāna. With his mind thus composed, purified, cleansed, spotless, rid of defilements, malleable, workable, steady, and unshakeable, he directs and inclines his mind toward the attainment of the base of infinite space, being endowed with the formless path. For one thus composed, thus practicing, thus conducting himself, thus behaving, thus maintaining, thus sustaining, and thus carrying on, form is overcome, vanishes, is transcended, is completely transcended, and is passed beyond—this is the meaning of ‘for one thus composed, form is overcome’.

Saññānidānā hi papañcasaṅkhāti. Papañcāyeva papañcasaṅkhā taṇhāpapañcasaṅkhā, diṭṭhipapañcasaṅkhā, mānapapañcasaṅkhā saññānidānā saññāsamudayā saññājātikā saññāpabhavāti – saññānidānā hi papañcasaṅkhā.

‘For the classifications of conceptual proliferation are rooted in perception’: The classifications of conceptual proliferation are indeed proliferation itself: the classification of craving-proliferation, the classification of view-proliferation, and the classification of conceit-proliferation. They are rooted in perception, arise from perception, are born of perception, and are produced by perception—this is the meaning of ‘for the classifications of conceptual proliferation are rooted in perception’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na saññasaññī na visaññasaññī, nopi asaññī na vibhūtasaññī;

Evaṃ sametassa vibhoti rūpaṃ, saññānidānā hi papañcasaṅkhā’’ti.

“Neither a perceiver of perception, nor a perceiver of distorted perception, nor unpercipient, nor with perception vanished; for one thus composed, form is overcome, for the classifications of conceptual proliferation are rooted in perception.”

110.

110.

Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Ettāvataggaṃ nu vadanti heke, yakkhassa suddhiṃ idha paṇḍitāse;

Udāhu aññampi vadanti etto.

That which we asked, you have declared to us. We ask you another; come now, speak of that. Do some who are wise here declare the highest purity of a being to be only to this extent? Or do they also declare something else beyond this?

Yaṃ taṃ apucchimha akittayī noti. Yaṃ taṃ apucchimha ayācimha ajjhesimha pasādayimha. Akittayī noti kittitaṃ pakittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – yaṃ taṃ apucchimha akittayī no.

As for the phrase, 'That which we asked, you did not declare to us': 'That which we asked' means we requested, we entreated, we persuaded. 'You did not declare to us' means: it was declared, proclaimed in detail, told, taught, made known, established, opened up, analyzed, made clear, and revealed. This is the meaning of 'That which we asked, you did not declare to us'.

Aññaṃ taṃ pucchāma tadiṅgha brūhīti. Aññaṃ taṃ pucchāma, aññaṃ taṃ yācāma, aññaṃ taṃ ajjhesāma, aññaṃ taṃ pasādema, uttariṃ taṃ pucchāma. Tadiṅgha brūhīti iṅgha [Pg.218] brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – aññaṃ taṃ pucchāma tadiṅgha brūhi.

As for the phrase, 'We ask you another; come now, speak of that': 'We ask you another' means we ask you another, we request another of you, we entreat you for another, we persuade you for another, and we ask you further. 'Come now, speak of that' means: come now, speak, tell, teach, make known, establish, open up, analyze, make clear, and reveal. This is the meaning of 'We ask you another; come now, speak of that'.

Ettāvataggaṃ nu vadanti heke yakkhassa suddhiṃ idha paṇḍitāseti. Eke samaṇabrāhmaṇā etā arūpasamāpattiyo aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ vadanti kathenti bhaṇanti dīpayanti voharanti. Yakkhassāti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassa. Suddhinti suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ. Idha paṇḍitāseti idha paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – ettāvataggaṃ nu vadanti heke yakkhassa suddhiṃ idha paṇḍitāse.

As for 'Do some who are wise here declare the highest purity of a being to be only to this extent?': Some ascetics and brahmins declare these formless attainments to be the highest, excellent, distinguished, foremost, supreme, and most excellent. 'Of a being' means of a sentient being, a man, a human, a person, an individual, a living soul, a creature, one who is born, one who goes by the senses, and a human. 'Purity' means purity, special purity, complete purity, release, full release, and final release. 'Here, the wise' means here, those who claim to be wise, those with firm tenets, those with logical tenets, those who speak of causes, those who speak of characteristics, those who speak of reasons, and those who speak of grounds, according to their own view.

Udāhu aññampi vadanti ettoti. Udāhu eke samaṇabrāhmaṇā etā arūpasamāpattiyo atikkamitvā samatikkamitvā vītivattetvā etto arūpasamāpattito aññaṃ uttariṃ yakkhassa suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – udāhu aññampi vadanti etto.

As for 'Or do they declare something else from this?': Or, some ascetics and brahmins, having transcended, well-transcended, and gone far beyond these formless attainments, declare another, further purity, special purity, all-around purity, release, complete release, and final release for a being, beyond these formless attainments. They speak, say, state, explain, and use this term—this is the meaning of 'Or do they declare something else from this?'

Tenāha so nimmito –

Therefore, that created one said:

‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Ettāvataggaṃ nu vadanti heke, yakkhassa suddhiṃ idha paṇḍitāse;

Udāhu aññampi vadanti etto’’ti.

"What we asked, you did not declare to us; we ask you another, come now, tell us this: Do some of the wise here declare this to be the ultimate purity of a being? Or do they speak of something further than this?"

111.

111.

Ettāvataggampi vadanti heke, yakkhassa suddhiṃ idha paṇḍitāse;

Tesaṃ paneke samayaṃ vadanti, anupādisese kusalāvadānā.

"Some who are wise here declare the supreme purity of a being to be just this much. Yet among them, some who are proclaimed as skilled regarding the state with no residue remaining, declare the doctrine of annihilationism."

Ettāvataggampi vadanti heke, yakkhassa suddhiṃ idha paṇḍitāseti. Santeke samaṇabrāhmaṇā sassatavādā, etā arūpasamāpattiyo aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ vadanti kathenti bhaṇanti dīpayanti voharanti. Yakkhassāti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassa. Suddhinti suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ. Idha paṇḍitāseti idha paṇḍitavādā thiravādā ñāyavādā hetuvādā [Pg.219] lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – ettāvataggampi vadanti heke yakkhassa suddhiṃ idha paṇḍitāse.

As for 'Some who are wise here declare the supreme purity of a being to be just this much': There are some ascetics and brahmins, eternalists, who proclaim these formless attainments as the highest, the best, the most distinguished, the foremost, the supreme, and the most excellent. They speak, say, state, explain, and use these terms. 'Of a being' means of a being, a person, a man, a human, an individual, a living being, a creature, one who goes by the senses, a human. 'Purity' means purity, special purity, all-around purity, freedom, release, and final release. 'Here, the wise' means here, those who are proclaimed as wise, proclaimed as firm, proclaimed as logical, proclaimed as speaking of cause, proclaimed as speaking of characteristics, proclaimed as speaking of reason, according to their own doctrine—this is the meaning of 'Some who are wise here declare the supreme purity of a being to be just this much.'

Tesaṃ paneke samayaṃ vadanti, anupādisese kusalāvadānāti tesaṃyeva samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ucchedavādā bhavatajjitā vibhavaṃ abhinandanti, te sattassa samaṃ upasamaṃ vūpasamaṃ nirodhaṃ paṭipassaddhinti vadanti, yato kiṃ, bho, ayaṃ attā kāyassa bhedā ucchijjati vinassati na hoti paraṃ maraṇā, ettāvatā anupādisesoti. Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – tesaṃ paneke samayaṃ vadanti anupādisese kusalāvadānā.

As for 'Some of them declare a doctrine, those who are proclaimed as skilled in the state without residue': Among those very ascetics and brahmins, some ascetics and brahmins, holding the view of annihilation and being threatened by existence, delight in non-existence. They declare the tranquility, the great tranquility, the special great tranquility, the cessation, and the calming down of a being, saying: 'Sirs, for what reason? This self, with the breakup of the body, is annihilated, is destroyed, and does not exist after death. By this much, there is the state without residue.' As for 'those who are proclaimed as skilled': they are those who claim to be skilled, those who claim to be wise, those with firm tenets, those who speak according to what is proper, those who speak with reason, those who speak of characteristics, those who speak with cause, those who speak with grounds, according to their own doctrine. This is the meaning of 'Some of them declare a doctrine, those who are proclaimed as skilled in the state without residue.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ettāvataggampi vadanti heke, yakkhassa suddhiṃ idha paṇḍitāse;

Tesaṃ paneke samayaṃ vadanti, anupādisese kusalāvadānā’’ti.

"Some of the wise here declare even this much as the highest: the purity of a being. Some of them, however, declare a doctrine, those who are proclaimed as skilled in the state without residue."

112.

112.

Ete ca ñatvā upanissitāti, ñatvā munī nissaye so vīmaṃsī;

Ñatvā vimutto na vivādameti, bhavābhavāya na sameti dhīro.

And having known these that are relied upon, that sage, having known, investigated the supports. Having known, he is liberated and does not enter into dispute; the wise one does not go to existence and non-existence.

Ete ca ñatvā upanissitāti. Eteti diṭṭhigatike. Upanissitāti sassatadiṭṭhinissitāti ñatvā, ucchedadiṭṭhinissitāti ñatvā, sassatucchedadiṭṭhinissitāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ete ca ñatvā upanissitāti.

As for 'And having known these that are relied upon': Here, 'these' refers to those holding speculative views. 'That are relied upon' means: having known that they rely on the eternalist view; having known that they rely on the annihilationist view; having known that they rely on the eternalist-and-annihilationist view. Having known, understood, weighed, judged, clarified, and made distinct. This is the meaning of 'And having known these that are relied upon.'

Ñatvā munī nissaye so vīmaṃsīti. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Muni sassatadiṭṭhinissitāti ñatvā, ucchedadiṭṭhinissitāti ñatvā, sassatucchedadiṭṭhinissitāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. So vīmaṃsīti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti ñatvā muni nissaye so vīmaṃsī. Ñatvā vimutto na vivādametīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā[Pg.220]. Vimuttoti mutto vimutto parimutto suvimutto accantaanupādāvimokkhena. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mutto vimutto parimutto suvimutto accantaanupādāvimokkhena. ‘‘Sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mutto vimutto parimutto suvimutto accantaanupādāvimokkhenāti – ñatvā vimutto. Na vivādametīti na kalahaṃ karoti, na bhaṇḍanaṃ karoti, na viggahaṃ karoti, na vivādaṃ karoti, na medhagaṃ karoti. Vuttañhetaṃ bhagavatā – ‘‘evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena ca voharati aparāmasa’’nti – ñatvā vimutto na vivādameti.

Having known, the sage examines the reliances. 'The sage' (muni): 'mona' is said to be wisdom...pe... having overcome the net of attachments, he is a sage. The sage, having known that one relies on eternalist view, having known that one relies on annihilationist view, having known that one relies on both eternalist and annihilationist views—having known this to be without benefit, weighed it, investigated it, discerned it, and made it distinct. He examines: he is a learned one, one possessing wisdom, an intelligent one, a knowledgeable one, a discerning one, a sagacious one. Thus, having known, the sage examines the reliances. Having known, one is liberated and does not enter into disputes. This means: having known, having understood it to be without benefit, having weighed it, investigated it, discerned it, and made it distinct. 'Liberated' means: freed, specially freed, entirely freed, well freed, through the ultimate liberation of non-clinging. Having known that 'All conditioned phenomena are impermanent,' having understood it to be without benefit, having weighed it, investigated it, discerned it, and made it distinct, one is freed, specially freed, entirely freed, well freed, through the ultimate liberation of non-clinging. 'All conditioned phenomena are suffering'... 'All dhammas are not-self'...pe... 'Whatever has the nature to arise, all that has the nature to cease'—having known this, having understood it to be without benefit, having weighed it, investigated it, discerned it, and made it distinct, one is freed, specially freed, entirely freed, well freed, through the ultimate liberation of non-clinging. Thus: having known, one is liberated. 'One does not enter into disputes' means: one does not create arguments, does not create quarrels, does not create contention, does not create disputes, does not create strife. For this was stated by the Blessed One: 'Aggivessana, a bhikkhu whose mind is thus liberated does not argue with anyone, does not quarrel with anyone. He makes use of what is spoken in the world without grasping at it.' Thus: having known, one is liberated and does not enter into disputes.

Bhavābhavāya na sameti dhīroti. Bhavābhavāyāti bhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvāya punappunābhinibbattiyā na sameti na samāgacchati na gaṇhāti na parāmasati nābhinivisati. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – bhavābhavāya na sameti dhīro.

The wise one is not in accord with one existence or another. 'For one existence or another' means: for existence, for kamma-existence, for renewed existence, for sensual existence; for kamma-existence, for sensual existence, for renewed existence, for form existence; for kamma-existence, for form existence, for renewed existence, for formless existence; for kamma-existence, for formless existence, for renewed existence; for repeated existence, for repeated destinations, for repeated arising, for repeated relinking, for repeated self-becoming, for repeated supreme becoming—one is not in accord, does not come to, does not take up, does not touch upon, does not adhere to. 'The wise one' means: the steadfast one, the learned one, the one with wisdom, the intelligent one, the knowledgeable one, the discerning one, the sagacious one. Thus, the wise one is not in accord with one existence or another.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ete ca ñatvā upanissitāti, ñatvā munī nissaye so vīmaṃsī;

Ñatvā vimutto na vivādameti, bhavābhavāya na sameti dhīro’’ti.

‘Having known these as dependencies, that sage investigated the supports. Having known, the liberated one does not enter into dispute; the wise one is not in accord with one existence or another.’

Kalahavivādasuttaniddeso ekādasamo.

The eleventh Exposition of the Kalahavivāda Sutta is concluded.

12. Cūḷaviyūhasuttaniddeso

12. Exposition of the Cūḷaviyūha Sutta

Atha cūḷaviyūhasuttaniddesaṃ vakkhati –

Now the Exposition of the Cūḷaviyūha Sutta will be spoken.

113.

113.

Sakaṃ sakaṃ diṭṭhiparibbasānā, viggayha nānā kusalā vadanti;

Yo evaṃ jānāti sa vedi dhammaṃ, idaṃ paṭikkosamakevalī so.

Abiding in their own respective views, the skilled ones contend and speak variously: ‘Whoever knows thus has understood the Dhamma; whoever rejects this is imperfect.’

Sakaṃ [Pg.221] sakaṃ diṭṭhiparibbasānāti. Santeke samaṇabrāhmaṇā diṭṭhigatikā; te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasanti. Yathā agārikā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva santeke samaṇabrāhmaṇā diṭṭhigatikā, te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasantīti – sakaṃ sakaṃ diṭṭhiparibbasānā.

‘Abiding in their own respective views.’ There are certain ascetics and brahmins who are holders of views. They, having taken up, having especially taken up, having firmly grasped, having touched upon, and having adhered to one or another of the sixty-two views, dwell, co-dwell, dwell in, and dwell all around in their own respective views. Just as householders dwell in houses, or as those who have committed an offense dwell in their offenses, or as those with defilements dwell in their defilements; in the very same way, there are certain ascetics and brahmins who are holders of views. They, having taken up, having especially taken up, having firmly grasped, having touched upon, and having adhered to one or another of the sixty-two views, dwell, co-dwell, dwell in, and dwell all around in their own respective views. Thus: ‘Abiding in their own respective views.’

Viggayha nānā kusalā vadantīti. Viggayhāti gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā nānā vadanti vividhaṃ vadanti aññoññaṃ vadanti puthu vadanti, na ekaṃ vadanti kathenti bhaṇanti dīpayanti voharanti. Kusalāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – viggayha nānā kusalā vadanti.

‘Disputing, the skilled ones speak variously.’ ‘Disputing’ means: having taken up, having especially taken up, having firmly grasped, having touched upon, and having adhered to their views, they speak variously, they speak diversely, they speak differently from one another, they speak separately; they do not speak as one. They declare, they recite, they illuminate, they express. ‘The skilled ones’ means: those who hold the view that they are skilled, those who hold the view that they are wise, those who hold the view that they are steadfast, those who hold the view that they are just, those who hold the view that they have reason, those who hold the view that they have characteristics, those who hold the view that they have causes, those who hold the view that they have grounds, according to their own respective doctrines. Thus: ‘Disputing, the skilled ones speak variously.’

Yo evaṃ jānāti sa vedi dhammanti. Yo imaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ jānāti so dhammaṃ vedi aññāsi apassi paṭivijjhīti – yo evaṃ jānāti sa vedi dhammaṃ.

‘Whoever knows thus has understood the Dhamma.’ Whoever knows this Dhamma, this view and practice, this path—that person has understood the Dhamma, has especially known it, has experienced it, has penetrated it. Thus: ‘Whoever knows thus has understood the Dhamma.’

Idaṃ paṭikkosamakevalī soti. Yo imaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ paṭikkosati, akevalī so asamatto so aparipuṇṇo so hīno nihīno omako lāmako chatukko parittoti – idaṃ paṭikkosamakevalī so.

‘Whoever rejects this is imperfect.’ Whoever rejects this Dhamma, this view and practice, this path—that person is imperfect, that person is incomplete, that person is unfulfilled; he is inferior, base, mean, wretched, worthless, and limited. Thus: ‘Whoever rejects this is imperfect.’

Tenāha so nimmito –

Therefore, that created one said:

‘‘Sakaṃ sakaṃ diṭṭhiparibbasānā, viggayha nānā kusalā vadanti;

Yo evaṃ jānāti sa vedi dhammaṃ, idaṃ paṭikkosamakevalī so’’ti.

“Abiding in their own respective views, the skilled ones contend and speak variously: ‘Whoever knows thus has understood the Dhamma; whoever rejects this is imperfect.’”

114.

114.

Evampi viggayha vivādayanti, bālo paro akkusaloti cāhu;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā.

Thus, disputing, they quarrel, saying, ‘The other is a fool, unskilled.’ Which of these claims is true? For indeed, all of these claim to be skilled.

Evampi [Pg.222] viggayha vivādayantīti. Evaṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – evampi viggayha vivādayanti.

‘Thus, disputing, they quarrel.’ Thus, having taken up, having especially taken up, having firmly grasped, having touched upon, and having adhered to their views, they quarrel; they make arguments, they make brawls, they make contentions, they make disputes, they make wrangling—saying, “You do not know this Dhamma and Vinaya… if you are able, then explain it!” Thus: ‘Thus, disputing, they quarrel.’

Bālo paro akkusaloti cāhūti. Paro bālo hīno nihīno omako lāmako chatukko paritto akusalo avidvā avijjāgato aññāṇī avibhāvī duppaññoti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – bālo paro akkusaloti cāhu.

“‘The other is a fool, unskilled,’ they said.” The other is a fool, inferior, base, mean, wretched, worthless, limited, unskilled, unknowing, gone to ignorance, without wisdom, undiscerning, and of little wisdom—thus they said, thus they declare, thus they recite, thus they illuminate, thus they express. This is the meaning of the phrase, “‘The other is a fool, unskilled,’ they said.”

Sacco nu vādo katamo imesanti. Imesaṃ samaṇabrāhmaṇānaṃ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti – sacco nu vādo katamo imesaṃ.

“Which doctrine of these is true?” Which doctrine of these ascetics and brahmins is true, actual, real, existent, factual, not contrary to fact?—thus, “Which doctrine of these is true?”

Sabbeva hīme kusalāvadānāti. Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – sabbeva hīme kusalāvadānā.

“Indeed, all these claim to be skilled.” All these ascetics and brahmins, according to their own respective doctrines, claim to be skilled, claim to be wise, claim to be firm, claim to be correct, claim to have reason, claim to have characteristics, claim to have causes, and claim to have a basis—thus, “Indeed, all these claim to be skilled.”

Tenāha so nimmito –

Therefore, that created one said:

‘‘Evampi viggayha vivādayanti, bālo paro akkusaloti cāhu;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā’’ti.

“Thus, disputing, they quarrel, and they say, ‘The other is a fool, unskilled.’ Which doctrine of these is true? For indeed, all these claim to be skilled.”

115.

115.

Parassa ce dhammamanānujānaṃ, bālomako hoti nihīnapañño;

Sabbeva bālā sunihīnapaññā, sabbevime diṭṭhiparibbasānā.

If one does not approve of another's doctrine, one is a contemptible fool of inferior wisdom. All are fools of utterly inferior wisdom; all these are entrenched in their views.

Parassa ce dhammamanānujānanti. Parassa dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ anānujānanto anānupassanto anānumananto anānumaññanto anānumodantoti – parassa ce dhammamanānujānaṃ.

“If one does not approve of another's doctrine.” Not approving, not perceiving, not assenting, not agreeing with, not rejoicing in another's Dhamma, view, practice, or path—thus, “If one does not approve of another's doctrine.”

Bālomako [Pg.223] hoti nihīnapaññoti. Paro bālo hoti hīno nihīno omako lāmako chatukko paritto, hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapaññoti – bālomako hoti nihīnapañño.

“One is a contemptible fool of inferior wisdom.” The other is a fool, inferior, very inferior, lesser, contemptible, worthless, and limited; of inferior wisdom, very inferior wisdom, lesser wisdom, contemptible wisdom, worthless wisdom, and limited wisdom—thus, “One is a contemptible fool of inferior wisdom.”

Sabbeva bālā sunihīnapaññāti. Sabbevime samaṇabrāhmaṇā bālā hīnā nihīnā omakā lāmakā chatukkā parittā, sabbeva hīnapaññā nihīnapaññā omakapaññā lāmakapaññā chatukkapaññā parittapaññāti – sabbeva bālā sunihīnapaññā.

“All are fools of utterly inferior wisdom.” All these ascetics and brahmins are fools, inferior, very inferior, lesser, contemptible, worthless, and limited; all are of inferior wisdom, very inferior wisdom, lesser wisdom, contemptible wisdom, worthless wisdom, and limited wisdom—thus, “All are fools of utterly inferior wisdom.”

Sabbevime diṭṭhiparibbasānāti. Sabbevime samaṇabrāhmaṇā diṭṭhigatikā; te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasanti. Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva sabbevime samaṇabrāhmaṇā diṭṭhigatikā…pe… parivasantīti – sabbevime diṭṭhiparibbasānā.

“All these are entrenched in their views.” All these ascetics and brahmins have views; they take up, especially take up, firmly grasp, adhere to, and become intent upon one or another of the sixty-two kinds of views, dwelling, dwelling together, especially dwelling, and dwelling all around in their own respective views. Just as householders dwell in houses, or those with offenses dwell in their offenses, or those with defilements dwell in their defilements—even so, all these ascetics and brahmins who have views... dwell all around. This is the meaning of “All these are entrenched in their views.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Parassa ce dhammamanānujānaṃ, bālomako hoti nihīnapañño;

Sabbeva bālā sunihīnapaññā, sabbevime diṭṭhiparibbasānā’’ti.

“If one does not approve of another's doctrine, one is a contemptible fool of inferior wisdom. All are fools of utterly inferior wisdom; all these are entrenched in their views.”

116.

116.

Sandiṭṭhiyā ceva navīvadātā, saṃsuddhapaññā kusalā mutīmā;

Na tesaṃ koci parihīnapañño, diṭṭhī hi tesampi tathā samattā.

And by their own view, they are not purified, yet they are of perfectly pure wisdom, skilled, and intelligent. None among them is of deficient wisdom, for their view, too, is thus perfected.

Sandiṭṭhiyā ceva navīvadātāti. Sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā anavīvadātā avodātā apariyodātā saṃkiliṭṭhā saṃkilesikāti – sandiṭṭhiyā ceva navīvadātā.

“And by their own view, they are not purified.” By their own respective views, their own forbearance, their own inclinations, their own tenets, they are not pure, not clean, not thoroughly clean, defiled, and subject to defilement. Thus, this is the meaning of “And by their own view, they are not purified.”

Saṃsuddhapaññā kusalā mutīmāti. Suddhapaññā visuddhapaññā parisuddhapaññā vodātapaññā pariyodātapaññā. Atha vā suddhadassanā visuddhadassanā parisuddhadassanā [Pg.224] vodātadassanā pariyodātadassanāti – saṃsuddhapaññā. Kusalāti kusalā paṇḍitā paññavanto iddhimanto ñāṇino vibhāvino medhāvinoti – saṃsuddhapaññā kusalā. Mutīmāti mutimā paṇḍitā paññavanto iddhimanto ñāṇino vibhāvino medhāvinoti – saṃsuddhapaññā kusalā mutīmā.

“Of perfectly pure wisdom, skilled, and intelligent.” “Of perfectly pure wisdom” means of pure wisdom, of especially pure wisdom, of thoroughly pure wisdom, of clean wisdom, of perfectly clean wisdom. Or else, of pure vision, of especially pure vision, of thoroughly pure vision, of clean vision, of perfectly clean vision. “Skilled” means skillful, wise, endowed with wisdom, powerful, knowledgeable, discerning, sagacious. “Intelligent” means intelligent, wise, endowed with wisdom, powerful, knowledgeable, discerning, sagacious. This is the meaning of “Of perfectly pure wisdom, skilled, and intelligent.”

Tesaṃ na koci parihīnapaññoti. Tesaṃ samaṇabrāhmaṇānaṃ na koci hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapañño atthi. Sabbeva seṭṭhapaññā visiṭṭhapaññā pāmokkhapaññā uttamapaññā pavarapaññāti – tesaṃ na koci parihīnapañño.

“Among them, none is of deficient wisdom.” Among those ascetics and brahmins, none has inferior wisdom, wisdom deficient in application, wisdom deficient in effort, wisdom deficient in cause, wisdom deficient in disposition, or limited wisdom. All possess praiseworthy wisdom, especially praiseworthy wisdom, foremost wisdom, supreme wisdom, and most excellent wisdom—this is the meaning of the phrase, “Among them, none is of deficient wisdom.”

Diṭṭhī hi tesampi tathā samattāti. Tesaṃ samaṇabrāhmaṇānaṃ diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti – diṭṭhī hi tesampi tathā samattā.

“For their view, too, is thus perfected.” The view of those ascetics and brahmins is thus perfected: it is well undertaken, grasped, held to after consideration, adhered to, clung to, and resolved upon—this is the meaning of the phrase, “For their view, too, is thus perfected.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sandiṭṭhiyā ceva navīvadātā, saṃsuddhapaññā kusalā mutīmā;

Tesaṃ na koci parihīnapañño, diṭṭhī hi tesampi tathā samattā’’ti.

“And by their own view, they are not purified, yet they are of perfectly pure wisdom, skilled, and intelligent. None among them is of deficient wisdom, for their view, too, is thus perfected.”

117.

117.

Na vāhametaṃ tathiyanti brūmi, yamāhu bālā mithu aññamaññaṃ;

Sakaṃ sakaṃ diṭṭhimakaṃsu saccaṃ, tasmā hi bāloti paraṃ dahanti.

I do not say that this is true, which fools declare to one another. Each has made their own view the truth; therefore, they regard the other as a fool.

Na vāhametaṃ tathiyanti brūmīti. Nāti paṭikkhepo. Etanti ‘‘dvāsaṭṭhidiṭṭhigatāni nāhaṃ etaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – na vāhametaṃ tathiyanti brūmi.

“I do not say that this is true.” `Nā` is a particle of negation. `Etaṃ` refers to the sixty-two kinds of views. I do not say, declare, teach, formulate, establish, open up, analyze, make plain, or reveal that this view is actual, true, existent, as it is, and unerring—this is the meaning of the phrase, “I do not say that this is true.”

Yamāhu bālā mithu aññamaññanti. Mithūti dve janā, dve kalahakārakā, dve bhaṇḍanakārakā, dve bhassakārakā, dve vivādakārakā, dve adhikaraṇakārakā, dve vādino, dve sallapakā; te aññamaññaṃ bālo hīno nihīno omako lāmako chatukko parittoti, evamāhaṃsu [Pg.225] evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamāhu bālā mithu aññamaññaṃ.

“What fools say to one another.” `Mithu` means two people: two quarrel-makers, two brawlers, two who are verbose, two debaters, two litigants, two arguers, two conversationalists. They say to one another that the other is foolish, inferior, deficient in application, deficient in effort, deficient in cause, deficient in disposition, and insignificant. Thus they have said, thus they declare, thus they speak, thus they explain, thus they address one another—this is the meaning of “What fools say to one another.”

Sakaṃ sakaṃ diṭṭhimakaṃsu saccanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ diṭṭhimakaṃsu saccaṃ. ‘‘Asassato loko, idameva saccaṃ moghamañña’’nti…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ diṭṭhimakaṃsu saccaṃ.

Each made their own view the truth. 'The world is eternal; this alone is true, other views are vain'—each made their own view the truth. 'The world is not eternal; this alone is true, other views are vain'... 'The Tathāgata neither exists nor does not exist after death; this alone is true, other views are vain'—each made their own view the truth.

Tasmā hi bāloti paraṃ dahantīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā paraṃ bālo hīno nihīno omako lāmako chatukko parittoti dahanti passanti dakkhanti olokenti nijjhāyanti upaparikkhantīti – tasmā hi bāloti paraṃ dahanti.

Therefore they regard another as a fool. 'Therefore' means for that reason, for that cause, because of that condition, from that source. They regard, see, perceive, look upon, contemplate, and examine another as foolish, inferior, base, contemptible, wretched, vile, and insignificant—therefore they regard another as a fool.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na vāhametaṃ tathiyanti brūmi, yamāhu bālā mithu aññamaññaṃ;

Sakaṃ sakaṃ diṭṭhimakaṃsu saccaṃ, tasmā hi bāloti paraṃ dahantī’’ti.

“I do not say, ‘This is true,’ which is what fools say to one another. Each has made their own view the truth; therefore they regard another as a fool.”

118.

118.

Yamāhu saccaṃ tathiyanti eke, tamāhu aññepi tucchaṃ musāti;

Evampi viggayha vivādayanti, kasmā na ekaṃ samaṇā vadanti.

What some call true and real, others call empty and false. Thus, having seized upon a view, they dispute. Why do ascetics not speak with one voice?

Yamāhu saccaṃ tathiyanti eketi. Yaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ saccaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamāhu saccaṃ tathiyanti eke.

What some call true and real. Whatever teaching, view, practice, or path some ascetics and brahmins declare, saying, 'This is true, actual, real, existent, factual, not mistaken'—thus they speak, thus they declare, thus they say, thus they explain, thus they express themselves.

Tamāhu aññepi tucchaṃ musātīti. Tameva dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘tucchaṃ etaṃ, musā etaṃ, abhūtaṃ etaṃ, alikaṃ etaṃ, ayāthāvaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – tamāhu aññepi tucchaṃ musāti.

Others also call it empty and false. That very teaching, view, practice, or path some ascetics and brahmins declare: 'This is empty, this is false, this is untrue, this is a lie, this is not factual'—thus they speak, thus they declare, thus they say, thus they explain, thus they express themselves.

Evampi [Pg.226] viggayha vivādayantīti. Evaṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – evampi viggayha vivādayanti.

Thus, having seized upon a view, they dispute. Having taken, having taken up, having grasped firmly, having considered, and having adhered to a view, they dispute; they quarrel, they brawl, they create conflict, they dispute, and they create strife, saying: 'You do not know this Dhamma and Discipline... refute it if you can!' Thus, having seized upon a view, they dispute.

Kasmā na ekaṃ samaṇā vadantīti. Kasmāti kasmā kiṃkāraṇā kiṃhetu kiṃpaccayā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā na ekaṃ vadanti nānā vadanti vividhaṃ vadanti aññoññaṃ vadanti puthu vadanti kathenti bhaṇanti dīpayanti voharantīti – kasmā na ekaṃ samaṇā vadanti.

Why do ascetics not speak one thing? 'Why?' means: for what reason, for what cause, due to what condition, from what origin, from what source, of what nature, from what provenance do they not speak one thing, but speak separately, speak variously, speak in contradiction to one another, speak of many things; do they tell, say, explain, and express them?

Tenāha so nimmito –

Therefore, that created one said:

‘‘Yamāhu saccaṃ tathiyanti eke, tamāhu aññepi tucchaṃ musāti;

Evampi viggayha vivādayanti, kasmā na ekaṃ samaṇā vadantī’’ti.

“What some declare to be true and real, others declare to be empty and false. Thus, having seized upon a view, they dispute. Why do ascetics not speak one thing?”

119.

119.

Ekañhi saccaṃ na dutīyamatthi, yasmiṃ pajā no vivade pajānaṃ;

Nānā te saccāni sayaṃ thunanti, tasmā na ekaṃ samaṇā vadanti.

For there is indeed one truth, not a second, wherein one who knows would not dispute with people. They themselves praise various truths; therefore, ascetics do not speak one thing.

Ekañhi saccaṃ na dutīyamatthīti. Ekaṃ saccaṃ vuccati dukkhanirodho nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Atha vā ekaṃ saccaṃ vuccati – maggasaccaṃ, niyyānasaccaṃ, dukkhanirodhagāminī paṭipadā, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhīti – ekañhi saccaṃ na dutīyamatthi.

For there is indeed one truth, not a second. One truth is called the cessation of suffering: Nibbāna. That is the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. Alternatively, one truth is called the truth of the path, the truth of deliverance, the practice leading to the cessation of suffering, the Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Yasmiṃ pajā no vivade pajānanti. Yasminti yasmiṃ sacce. Pajāti sattādhivacanaṃ. Pajānanti yaṃ saccaṃ pajānantā ājānantā vijānantā paṭivijānantā paṭivijjhantā na kalahaṃ kareyyuṃ, na bhaṇḍanaṃ kareyyuṃ, na viggahaṃ kareyyuṃ, na vivādaṃ kareyyuṃ, na medhagaṃ kareyyuṃ, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyyuṃ, vinodeyyuṃ, byantiṃ kareyyuṃ, anabhāvaṃ gameyyunti – yasmiṃ pajā no vivade pajānaṃ.

Wherein one who knows would not dispute with people. 'Wherein' means in which truth. 'People' is a designation for beings. 'One who knows' means: knowing, recognizing, discerning, fully discerning, and penetrating that truth, they would not engage in quarrels, brawls, strife, disputes, or contentions. They would abandon quarrels, brawls, strife, disputes, and contentions; they would dispel them, bring them to an end, and cause them to cease to exist.

Nānā [Pg.227] te saccāni sayaṃ thunantīti. Nānā te saccāni sayaṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti sayaṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti sayaṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti – nānā te saccāni sayaṃ thunanti.

They themselves praise various truths. They themselves praise, speak, declare, say, explain, and express various truths. 'The world is eternal; this alone is true, other things are vain' – they themselves praise, speak, declare, say, explain, and express this. 'The world is not eternal…' and so on… 'The Tathāgata neither exists nor does not exist after death; this alone is true, other things are vain' – they themselves praise, speak, declare, say, explain, and express this.

Tasmā na ekaṃ samaṇā vadantīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā na ekaṃ vadanti nānā vadanti vividhaṃ vadanti aññoññaṃ vadanti puthu vadanti kathenti bhaṇanti dīpayanti voharantīti – tasmā na ekaṃ samaṇā vadanti.

Therefore ascetics do not speak one thing. 'Therefore' means for that reason, for that cause, due to that condition, from that source. They do not speak one thing, but speak separately, speak variously, speak in contradiction to one another, speak of many things; they tell, say, explain, and express themselves thus.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ekañhi saccaṃ na dutīyamatthi, yasmiṃ pajā no vivade pajānaṃ;

Nānā te saccāni sayaṃ thunanti, tasmā na ekaṃ samaṇā vadantī’’ti.

“For there is indeed one truth, not a second, wherein one who knows would not dispute with people. They themselves praise various truths; therefore, ascetics do not speak one thing.”

120.

120.

Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā;

Saccāni sutāni bahūni nānā, udāhu te takkamanussaranti.

Why do they speak of truths as various, those disputants who claim to be wise? Are the many various truths something they have heard, or do they follow their own reasoning?

Kasmā nu saccāni vadanti nānāti. Kasmāti kasmā kiṃkāraṇā kiṃhetu kiṃpaccayā kiṃnidānā saccāni nānā vadanti, vividhāni vadanti, aññoññāni vadanti, puthūni vadanti kathenti bhaṇanti dīpayanti voharantīti – kasmā nu saccāni vadanti nānā.

Why indeed do they speak of diverse truths? 'Why?' means: for what reason, for what cause, due to what condition, from what basis do they speak of truths as diverse, varied, different from one another, and numerous; do they declare, tell, recite, explain, and express? This is the meaning of 'Why indeed do they speak of diverse truths?'

Pavādiyāse kusalāvadānāti. Pavādiyāseti vippavadantītipi pavādiyāse. Atha vā sakaṃ sakaṃ diṭṭhigataṃ pavadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti pavadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti pavadanti kathenti bhaṇanti dīpayanti voharanti. Kusalāvadānāti [Pg.228] kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – pavādiyāse kusalāvadānā.

Those who are disputants, who claim to be skilled. 'Those who are disputants' means: because they dispute in various ways, they are called disputants. Or else, they state their own respective views; they declare, tell, recite, explain, and express them. They declare: 'The world is eternal; this alone is true, all else is vain.' They declare: 'The world is not eternal… the Tathāgata neither is nor is not after death; this alone is true, all else is vain.' 'Who claim to be skilled' means: those who claim to be skilled, those who claim to be wise, those who claim to be firm, those who claim to be logical, those who claim to have a cause, those who claim to have a characteristic, those who claim to have a reason, those who claim to have a basis, according to their own doctrine. This is the meaning of 'Those who are disputants, who claim to be skilled.'

Saccāni sutāni bahūni nānāti saccāni sutāni bahukāni nānāni vividhāni aññoññāni puthūnīti – saccāni sutāni bahūni nānā.

Are many diverse truths heard? 'Many diverse truths are heard' means: many, diverse, varied, different from one another, and numerous truths are heard. This is the meaning of 'Are many diverse truths heard?'

Udāhu te takkamanussarantīti udāhu takkena saṅkappena yāyanti nīyanti vuyhanti saṃharīyantīti. Evampi udāhu te takkamanussaranti. Atha vā takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ vadanti kathenti bhaṇanti dīpayanti voharantīti. Evampi udāhu te takkamanussaranti.

Or do they follow their own reasoning? 'Or do they follow their own reasoning?' means: or are they impelled, led, carried along, and brought together by reasoning and conception? This is one meaning of 'Or do they follow their own reasoning?'. Or else, they state, declare, recite, explain, and express what is thoroughly worked out by reasoning, followed up by investigation, and is their own spontaneous understanding. This too is the meaning of 'Or do they follow their own reasoning?'

Tenāha so nimmito –

Therefore, that created one said:

‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalāvadānā;

Saccāni sutāni bahūni nānā, udāhu te takkamanussarantī’’ti.

Why indeed do they speak of diverse truths, those disputants who claim to be skilled? Are many diverse truths heard, or do they follow their own reasoning?

121.

121.

Na heva saccāni bahūni nānā, aññatra saññāya niccāni loke;

Takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhu.

Indeed, truths are not many and diverse; other than by perception are things in the world considered permanent. And having formulated reasoning in regard to their views, they speak of the dual teaching: ‘true’ and ‘false’.

Na heva saccāni bahūni nānāti na heva saccāni bahukāni nānāni vividhāni aññoññāni puthūnīti – na heva saccāni bahūni nānā.

Truths are not indeed many and various. 'Truths are not indeed many and various' means truths are not indeed many, various, of different kinds, separate from one another, and numerous. This is the meaning of 'Truths are not indeed many and various'.

Aññatra saññāya niccāni loketi aññatra saññāya niccaggāhā ekaññeva saccaṃ loke kathīyati bhaṇīyati dīpīyati voharīyati – dukkhanirodho nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Atha vā ekaṃ saccaṃ vuccati maggasaccaṃ, niyyānasaccaṃ, dukkhanirodhagāminī paṭipadā, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi …pe… sammāsamādhīti – aññatra saññāya niccāni loke.

Regarding 'Other than by perception are things in the world considered permanent': Except for the grasping of permanence through one's own perception, in the world only one truth is spoken of, declared, explained, and designated: the cessation of suffering, Nibbāna. That is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. Alternatively, one truth is spoken of: the truth of the path, the truth of deliverance, the practice leading to the cessation of suffering, the Noble Eightfold Path, that is to say: Right View... Right Concentration. This is the meaning of 'Other than by perception are things in the world considered permanent'.

Takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhūti. Takkaṃ vitakkaṃ saṅkappaṃ takkayitvā vitakkayitvā saṅkappayitvā diṭṭhigatāni janenti sañjanenti [Pg.229] nibbattenti abhinibbattenti. Diṭṭhigatāni janetvā sañjanetvā nibbattetvā abhinibbattetvā ‘‘mayhaṃ saccaṃ tuyhaṃ musā’’ti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – takkañca diṭṭhīsu pakappayitvā saccaṃ musāti dvayadhammamāhu.

Regarding 'And having formulated reasoning in regard to their views, they speak of the dual teaching of “true” and “false”': Having reasoned, thought, and conceived, they generate, produce, bring forth, and bring into existence views. Having generated, produced, brought forth, and brought into existence views, they said, 'Mine is true, yours is false.' Thus they spoke, thus they declared, thus they recited, thus they explained, thus they expressed. This is the meaning of 'And having formulated reasoning in regard to their views, they speak of the dual teaching of “true” and “false”'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na heva saccāni bahūni nānā, aññatra saññāya niccāni loke;

Takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū’’ti.

Indeed, truths are not many and diverse; other than by perception are things in the world considered permanent. And having formulated reasoning in regard to their views, they speak of the dual teaching: ‘true’ and ‘false’.

122.

122.

Diṭṭhe sute sīlavate mute vā, ete ca nissāya vimānadassī;

Vinicchaye ṭhatvā pahassamāno, bālo paro akkusaloti cāha.

Relying on what is seen, heard, moral practices, or sensed, the contemptuous one, standing firm in his own judgment and rejoicing, says of another: ‘He is a fool and unskillful’.

Diṭṭhe sute sīlavate mute vā, ete ca nissāya vimānadassīti. Diṭṭhaṃ vā diṭṭhasuddhiṃ vā, sutaṃ vā sutasuddhiṃ vā, sīlaṃ vā sīlasuddhiṃ vā, vataṃ vā vatasuddhiṃ vā, mutaṃ vā mutasuddhiṃ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti – diṭṭhe sute sīlavate mute vā. Ete ca nissāya vimānadassīti. Na sammānetītipi vimānadassī. Atha vā domanassaṃ janetītipi vimānadassīti – diṭṭhe sute sīlavate mute vā ete ca nissāya vimānadassī.

Regarding 'Regarding what is seen, heard, morality and observances, or what is sensed, relying on these, he is one who shows disdain': This means relying on, strongly relying on, grasping, clinging to, and adhering to a view or its purity, what is heard or its purity, morality or its purity, an observance or its purity, or what is sensed or its purity. This is the meaning of ‘Regarding what is seen, heard, morality and observances, or what is sensed.’ Regarding 'relying on these, he is one who shows disdain': He is one who shows disdain in that he does not respect. Alternatively, he is one who shows disdain in that he generates displeasure. This is the meaning of ‘Regarding what is seen, heard, morality and observances, or what is sensed, relying on these, he is one who shows disdain.’

Vinicchaye ṭhatvā pahassamānoti. Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni. Diṭṭhivinicchaye vinicchayadiṭṭhiyā ṭhatvā patiṭṭhahitvā gaṇhitvā parāmasitvā abhinivisitvāti – vinicchaye ṭhatvā. Pahassamānoti tuṭṭho hoti haṭṭho pahaṭṭho attamano paripuṇṇasaṅkappo. Atha vā dantavidaṃsakaṃ pahassamānoti – vinicchaye ṭhatvā pahassamāno.

Regarding 'Established in judgment, rejoicing': Judgments refer to the sixty-two views. Established in the judgment of views, standing firm in a view that is a judgment, grasping, clinging to, and adhering to it—this is the meaning of 'established in judgment.' 'Rejoicing' means he is pleased, joyful, very joyful, glad, and his intention is fulfilled. Alternatively, he laughs, showing his teeth. This is the meaning of 'Established in judgment, rejoicing.'

Bālo paro akkusaloti cāhāti. Paro bālo hīno nihīno omako lāmako chatukko paritto akusalo avidvā avijjāgato aññāṇī avibhāvī amedhāvī duppaññoti, evamāha evaṃ katheti evaṃ bhaṇati evaṃ dīpayati evaṃ voharatīti – bālo paro akkusaloti cāha.

Regarding 'The other is a fool and unskillful,’ he says': The other is a fool, inferior, low, abject, contemptible, base, paltry, unskillful, without knowledge, gone to ignorance, unknowing, undiscerning, without intelligence, of poor wisdom. Thus he says, thus he states, thus he utters, thus he clarifies, thus he expresses himself. This is the meaning of ‘The other is a fool and unskillful,’ he says.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Diṭṭhe [Pg.230] sute sīlavate mute vā, ete ca nissāya vimānadassī;

Vinicchaye ṭhatvā pahassamāno, bālo paro akkusaloti cāhā’’ti.

Relying on what is seen, heard, morality and observances, or what is sensed, the disdainful one, standing firm in judgment and mocking, says, ‘The other is a fool and unskillful.’

123.

123.

Yeneva bāloti paraṃ dahāti, tenātumānaṃ kusaloti cāha;

Sayamattanā so kusalāvadāno, aññaṃ vimāneti tadeva pāva.

By the very reason he regards another as a fool, by that he proclaims himself skillful. He, claiming to be skillful himself, disparages another—and speaks of that very thing.

Yeneva bāloti paraṃ dahātīti. Yeneva hetunā yena paccayena yena kāraṇena yena pabhavena paraṃ bālato hīnato nihīnato omakato lāmakato chatukkato parittato dahati passati dakkhati oloketi nijjhāyati upaparikkhatīti – yeneva bāloti paraṃ dahāti.

“By whatever reason one regards another as a fool.” This means: by whatever reason, by whatever condition, by whatever cause, by whatever principle one regards, sees, perceives, looks upon, contemplates, and examines another as a fool, as inferior, as low, as abject, as wretched, as base, as insignificant. This is the meaning of “By whatever reason one regards another as a fool.”

Tenātumānaṃ kusaloti cāhāti. Ātumāno vuccati attā. Sopi teneva hetunā tena paccayena tena kāraṇena tena pabhavena attānaṃ ahamasmi kusalo paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – tenātumānaṃ kusaloti cāha.

“He says of himself, ‘I am skilled.’” The self (attā) is called ‘ātumāna’. He also, for that very reason, by that condition, by that cause, by that influence, says of himself: “I am skilled, wise, intelligent, discerning, knowledgeable, analytical, sagacious.” This is the meaning of the phrase, “He says of himself, ‘I am skilled.’”

Sayamattanā so kusalāvadānoti. Sayameva attānaṃ kusalavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti – sayamattanā so kusalāvadāno.

“By his own self, he is one who proclaims skill.” According to his own view, by his own self, he is one who holds the view that he is skilled, one who holds the view that he is wise, one who holds the view that he is steadfast, one who holds the view that he is logical, one who holds the view that he is causal, one who holds the view that he is characteristic, one who holds the view that he is principled, and one who holds the view that he has a basis. This is the meaning of the phrase, “By his own self, he is one who proclaims skill.”

Aññaṃ vimāneti tadeva pāvāti. Na sammānetītipi aññaṃ vimāneti. Atha vā domanassaṃ janetītipi aññaṃ vimāneti. Tadeva pāvāti tadeva taṃ diṭṭhigataṃ pāvadati ‘‘itipāyaṃ puggalo micchādiṭṭhiko viparītadassano’’ti – aññaṃ vimāneti tadeva pāvada.

“He disrespects another and proclaims just that.” Because he does not honor, he is called one who “disrespects another.” Or, because he generates displeasure, he is also called one who “disrespects another.” “He proclaims just that” means he proclaims just that very view, saying: “This person has wrong view, a distorted perspective.” This is the meaning of the phrase, “He disrespects another and proclaims just that.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yeneva bāloti paraṃ dahāti, tenātumānaṃ kusaloti cāha;

Sayamattanā so kusalāvadāno, aññaṃ vimāneti tadeva pāvā’’ti.

“By that very means by which he asserts another is a fool, by that he says of himself, ‘I am skilled.’ By his own self, he is one who proclaims skill; he disrespects another and proclaims just that.”

124.

124.

Atisāradiṭṭhiyā [Pg.231] so samatto, mānena matto paripuṇṇamānī;

Sayameva sāmaṃ manasābhisitto, diṭṭhī hi sā tassa tathā samattā.

He is accomplished in an over-reaching view, intoxicated with conceit, one of perfected conceit. By himself, he is anointed by his own mind, for that view of his is thus accomplished.

Atisāradiṭṭhiyā so samattoti. Atisāradiṭṭhiyo vuccanti dvāsaṭṭhi diṭṭhigatāni. Kiṃkāraṇā atisāradiṭṭhiyo vuccanti dvāsaṭṭhi diṭṭhigatāni? Sabbā tā diṭṭhiyo kāraṇātikkantā lakkhaṇātikkantā ṭhānātikkantā, taṃkāraṇā atisāradiṭṭhiyo vuccanti dvāsaṭṭhi diṭṭhigatāni. Sabbāpi diṭṭhiyo atisāradiṭṭhiyo. Kiṃkāraṇā sabbāpi diṭṭhiyo vuccanti atisāradiṭṭhiyo? Te aññamaññaṃ atikkamitvā samatikkamitvā vītivattitvā diṭṭhigatāni janenti sañjanenti nibbattenti abhinibbattenti, taṃkāraṇā sabbāpi diṭṭhiyo vuccanti atisāradiṭṭhiyo. Atisāradiṭṭhiyā so samattoti. Atisāradiṭṭhiyā samatto paripuṇṇo anomoti – atisāradiṭṭhiyā so samatto.

“He is accomplished by his over-reaching view.” The sixty-two views are called over-reaching views. For what reason are the sixty-two views called over-reaching views? All those views have transgressed cause, transgressed characteristic, and transgressed their basis. For that reason, the sixty-two views are called over-reaching views. All views are, indeed, over-reaching views. For what reason are all views called over-reaching views? Surpassing, thoroughly surpassing, and transcending one another, they generate views, bring them into being, produce them, and fully manifest them. For that reason, all views are called over-reaching views. “He is accomplished by his over-reaching view” means: by the over-reaching view, he is accomplished, fulfilled, and not inferior.

Mānena matto paripuṇṇamānīti. Sakāya diṭṭhiyā diṭṭhimānena matto pamatto ummatto atimattoti – mānena matto. Paripuṇṇamānīti paripuṇṇamānī samattamānī anomamānīti – mānena matto paripuṇṇamānī.

“Intoxicated by conceit, one who has the conceit of being complete.” “Intoxicated by conceit” means: by his own view, by the conceit that is his view, he is intoxicated, heedlessly intoxicated, especially intoxicated, and exceedingly intoxicated. “One who has the conceit of being complete” means: he has the conceit of being complete, has the conceit of being accomplished, and has the conceit of being not inferior.

Sayameva sāmaṃ manasābhisittoti. Sayameva attānaṃ cittena abhisiñcati ‘‘ahamasmi kusalo paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī’’ti – sayameva sāmaṃ manasābhisitto.

“By himself, of his own accord, he is consecrated by his mind.” He consecrates himself with his own mind, thinking: “I am skilled, learned, wise, intelligent, possessed of knowledge, discriminating, and sagacious.” This is the meaning of “By himself, of his own accord, he is consecrated by his mind.”

Diṭṭhī hi sā tassa tathā samattāti. Tassa sā diṭṭhi tathā samattā samādinnā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttāti – diṭṭhī hi sā tassa tathā samattā.

“For that view of his is thus accomplished.” That view of his is thus accomplished, undertaken, grasped, clung to, firmly adhered to, settled upon, and resolved upon. This is the meaning of “For that view of his is thus accomplished.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Atisāradiṭṭhiyā so samatto, mānena matto paripuṇṇamānī;

Sayameva sāmaṃ manasābhisitto, diṭṭhī hi sā tassa tathā samattā’’ti.

“Accomplished by his over-reaching view, intoxicated by conceit, one who considers himself complete; he is consecrated by himself with his own mind, for that view of his is indeed thus accomplished.”

125.

125.

Parassa [Pg.232] ce hi vacasā nihīno, tumo sahā hoti nihīnapañño;

Atha ce sayaṃ vedagū hoti dhīro, na koci bālo samaṇesu atthi.

“For if one is deemed inferior by another's word, one is thereby of inferior wisdom. But if one is oneself wise, having attained the goal of knowledge, then no fool exists among the ascetics.”

Parassa ce hi vacasā nihīnoti parassa ce vācāya vacanena ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti – parassa ce hi vacasā nihīno. Tumo sahā hoti nihīnapaññoti. Sopi teneva sahā hoti hīnapañño nihīnapañño omakapañño lāmakapañño chatukkapañño parittapaññoti – tumo sahā hoti nihīnapañño.

“If by another’s words one is degraded”—if by another’s speech, by their words, by reason of blame, by reason of censure, by reason of reproach, another becomes foolish, inferior, degraded, low, base, paltry, and limited: thus, “if by another’s words one is degraded.” “He too is thereby of degraded wisdom”—that person too, by that very same reasoning, is of inferior wisdom, of degraded wisdom, of low wisdom, of base wisdom, of paltry wisdom, and of limited wisdom: thus, “he too is thereby of degraded wisdom.”

Atha ce sayaṃ vedagū hoti dhīroti atha ce sayaṃ vedagū hoti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – atha ce sayaṃ vedagū hoti dhīro.

“But if one is oneself a master of knowledge, a wise one”—if one is oneself a master of knowledge, a wise one, learned, discerning, intelligent, knowledgeable, discriminating, and sagacious: thus, “but if one is oneself a master of knowledge, a wise one.”

Na koci bālo samaṇesu atthīti. Samaṇesu na koci bālo hīno nihīno omako lāmako chatukko paritto atthi, sabbeva seṭṭhapaññā visiṭṭhapaññā pāmokkhapaññā uttamapaññā pavarapaññāti – na koci bālo samaṇesu atthi.

“There is no fool among ascetics”—among ascetics, there is no one who is a fool, inferior, degraded, low, base, paltry, or limited. All are of excellent wisdom, of distinguished wisdom, of foremost wisdom, of supreme wisdom, and of noble wisdom: thus, “there is no fool among ascetics.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Parassa ce hi vacasā nihīno, tumo sahā hoti nihīnapañño;

Atha ce sayaṃ vedagū hoti dhīro, na koci bālo samaṇesu atthī’’ti.

“If by another’s words one is degraded, he too is of degraded wisdom; but if one is oneself a master of knowledge, a wise one, then there is no fool among ascetics.”

126.

126.

Aññaṃ ito yābhivadanti dhammaṃ, aparaddhā suddhimakevalī te;

Evampi titthyā puthuso vadanti, sandiṭṭhirāgena hi tebhirattā.

Those who proclaim a doctrine other than this have failed in purity and are incomplete; thus do the sectarians speak variously, for they are impassioned with lust for their own views.

Aññaṃ ito yābhivadanti dhammaṃ, aparaddhā suddhimakevalī teti. Ito aññaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ ye abhivadanti, te suddhimaggaṃ visuddhimaggaṃ parisuddhimaggaṃ vodātamaggaṃ pariyodātamaggaṃ viraddhā aparaddhā khalitā galitā aññāya aparaddhā [Pg.233] akevalī te, asamattā te, aparipuṇṇā te, hīnā nihīnā omakā lāmakā chatukkā parittāti – aññaṃ ito yābhivadanti dhammaṃ, aparaddhā suddhimakevalī te.

“Those who proclaim a doctrine other than this have failed in purity and are incomplete”—those who proclaim a doctrine, a view, a practice, a path other than this, they have missed, failed, stumbled, and fallen away from the path of purity, the path of purification, the path of complete purity, the path of cleansing, and the path of thorough cleansing. Through wrong understanding, they have failed. They are incomplete, they are unaccomplished, they are unfulfilled; they are inferior, degraded, low, base, paltry, and limited: thus, “those who proclaim a doctrine other than this have failed in purity and are incomplete.”

Evampi titthyā puthuso vadantīti. Titthaṃ vuccati diṭṭhigataṃ. Titthiyā vuccanti diṭṭhigatikā. Puthudiṭṭhiyā puthudiṭṭhigatāni vadanti kathenti bhaṇanti dīpayanti voharantīti – evampi titthyā puthuso vadanti.

Thus do the sectarians speak in many ways. A viewpoint is called a 'tittha'. Those who hold a viewpoint are called 'titthiyā'. Many sectarians speak, preach, recite, show, and designate many viewpoints—thus do the sectarians speak in many ways.

Sandiṭṭhirāgena hi tebhirattāti. Sakāya diṭṭhiyā diṭṭhirāgena rattā abhirattāti – sandiṭṭhirāgena hi tebhirattā.

For they are infatuated through passion for their own views. They are infatuated, deeply infatuated through passion for their own view—for they are infatuated through passion for their own views.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Aññaṃ ito yābhivadanti dhammaṃ, aparaddhā suddhimakevalī te;

Evampi titthyā puthuso vadanti, sandiṭṭhirāgena hi tebhirattā’’ti.

"Those who proclaim another teaching apart from this, they have failed in purity and are not complete. Thus do the sectarians speak in many ways, for they are infatuated by passion for their own view."

127.

127.

Idheva suddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;

Evampi titthyā puthuso niviṭṭhā, sakāyane tattha daḷhaṃ vadānā.

"'Here alone is purity,' they declare; they speak of no purification in other doctrines. Thus are the sectarians diversely entrenched, firmly asserting their own system there.

Idheva suddhiṃ iti vādayantīti. Idha suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti idha suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti idha suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – idheva suddhiṃ iti vādayanti.

Regarding 'Here alone is purity,' they declare: Here they speak, preach, recite, show, and designate purity, purification, complete purity, release, special release, and complete release. [Holding the view,] 'The world is eternal; this alone is true, the other is worthless,' here they speak, preach, recite, show, and designate purity, purification, complete purity, release, special release, and complete release. [Holding the view,] 'The world is not eternal... a Tathāgata neither exists nor does not exist after death; this alone is true, the other is worthless,' here they speak, preach, recite, show, and designate purity, purification, complete purity, release, special release, and complete release—thus, 'Here alone is purity,' they declare.

Nāññesu dhammesu visuddhimāhūti. Attano satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ ṭhapetvā sabbe paravāde khipanti ukkhipanti parikkhipanti. ‘‘So satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā parimuccanti vā hīnā [Pg.234] nihīnā omakā lāmakā chatukkā parittā’’ti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – nāññesu dhammesu visuddhimāhu.

They speak of no purification in other doctrines. Setting aside their own teacher, the teaching, the community, the view, the practice, and the path, they cast down, reject, and denounce all other doctrines. 'That teacher is not all-knowing, the teaching is not well-proclaimed, the community is not practicing well, the view is not good, the practice is not well-laid-down, the path does not lead to deliverance; there is no purity, or special purity, or complete purity here; no release, or special release, or complete release. Here they do not become pure, or specially pure, or completely pure; they are not released, or specially released, or completely released; they are inferior, base, common, degraded, paltry, and limited,' thus they say, thus they speak, thus they utter, thus they explain, thus they use such expressions—they speak of no purification in other doctrines.

Evampi titthyā puthuso niviṭṭhāti. Titthaṃ vuccati diṭṭhigataṃ. Titthiyā vuccanti diṭṭhigatikā. Puthudiṭṭhiyā puthudiṭṭhigatesu niviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – evampi titthyā puthuso niviṭṭhā.

Thus are the sectarians diversely entrenched. A viewpoint is called a 'tittha'. Those who hold a viewpoint are called 'titthiyā'. Many sectarians are entrenched, rooted, attached, inclined, devoted, and resolved in their many viewpoints—thus are the sectarians diversely entrenched.

Sakāyane tattha daḷhaṃ vadānāti. Dhammo sakāyanaṃ, diṭṭhi sakāyanaṃ, paṭipadā sakāyanaṃ, maggo sakāyanaṃ, sakāyane daḷhavādā thiravādā balikavādā avaṭṭhitavādāti – sakāyane tattha daḷhaṃ vadānā.

Firmly asserting their own doctrine there. The Dhamma is one's own doctrine, the view is one's own doctrine, the practice is one's own doctrine, the path is one's own doctrine. They are firm in their assertions, resolute in their assertions, strong in their assertions, and established in their assertions—thus they firmly assert their own doctrine there.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Idheva suddhiṃ iti vādayanti, nāññesu dhammesu visuddhimāhu;

Evampi titthyā puthuso niviṭṭhā, sakāyane tattha daḷhaṃ vadānā’’ti.

"'Here alone is purity,' they declare; they speak of no purification in other doctrines; Thus are the sectarians diversely entrenched, firmly asserting their own doctrine there."

128.

128.

Sakāyane vāpi daḷhaṃ vadāno, kamettha bāloti paraṃ daheyya;

Sayaṃva so medhagamāvaheyya, paraṃ vadaṃ bālamasuddhidhammaṃ.

Even while firmly asserting his own doctrine, whom here would he deem a fool? He himself would bring forth strife by calling another a fool of impure nature.

Sakāyane vāpi daḷhaṃ vadānoti. Dhammo sakāyanaṃ, diṭṭhi sakāyanaṃ, paṭipadā sakāyanaṃ, maggo sakāyanaṃ, sakāyane daḷhavādo thiravādo balikavādo avaṭṭhitavādoti – sakāyane vāpi daḷhaṃ vadāno.

Even while firmly asserting his own doctrine. The Dhamma is one's own doctrine, the view is one's own doctrine, the practice is one's own doctrine, the path is one's own doctrine. He is one who asserts firmly, speaks resolutely, speaks strongly, and speaks unwaveringly—thus, even while firmly asserting his own doctrine.

Kamettha bāloti paraṃ daheyyāti. Etthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā paraṃ bālato hīnato nihīnato omakato lāmakato chatukkato parittato kaṃ daheyya kaṃ passeyya kaṃ dakkheyya kaṃ olokeyya kaṃ nijjhāyeyya kaṃ upaparikkheyyāti – kamettha bāloti paraṃ daheyya.

Regarding the phrase, 'Whom here would one see as a fool?': 'Here' means: in one's own view, in one's own preference, in one's own liking, in one's own doctrine, how could one see another as a fool, as inferior, as inferior in practice, as inferior in effort, as inferior in cause, as inferior in disposition, as inferior in faculty? How could one behold, how could one see, how could one look at, how could one contemplate, how could one investigate?—thus, 'Whom here would one see as a fool?'

Sayaṃva [Pg.235] so medhagamāvaheyya, paraṃ vadaṃ bālamasuddhidhammanti. Paro bālo hīno nihīno omako lāmako chatukko paritto asuddhidhammo avisuddhidhammo aparisuddhidhammo avodātadhammoti – evaṃ vadanto evaṃ kathento evaṃ bhaṇanto evaṃ dīpayanto evaṃ voharanto sayameva kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ āvaheyya samāvaheyya āhareyya samāhareyya ākaḍḍheyya samākaḍḍheyya gaṇheyya parāmaseyya abhiniviseyyāti – sayaṃva so medhagamāvaheyya paraṃ vadaṃ bālamasuddhidhammaṃ.

Regarding the phrase, 'He himself would bring about strife, calling another a fool of impure nature': One who says thus, speaks thus, recites thus, explains thus, or calls thus—'The other is a fool, inferior, inferior in practice, inferior in effort, inferior in cause, inferior in disposition, inferior in faculty, of impure nature, of unpurified nature, of unclean nature, of unclarified nature'—by himself alone would cause to arise, would well cause to arise, would bring, would well bring, would draw in, would well draw in, would grasp, would cling to, and would become intent upon quarrels, disputes, contention, arguments, and strife—thus, 'He himself would bring about strife, calling another a fool of impure nature.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sakāyane vāpi daḷhaṃ vadāno, kamettha bāloti paraṃ daheyya;

Sayaṃva so medhagamāvaheyya, paraṃ vadaṃ bālamasuddhidhamma’’nti.

"Even while speaking firmly of one's own doctrine, whom here would one deem a fool? He himself would bring about strife, calling another a fool of impure nature."

129.

129.

Vinicchaye ṭhatvā sayaṃ pamāya, uddhaṃsa lokasmiṃ vivādameti;

Hitvāna sabbāni vinicchayāni, na medhagaṃ kubbati jantu loke.

Having stood in judgments and measured by oneself, one greatly enters into dispute in the world; having abandoned all judgments, a being creates no strife in the world.

Vinicchaye ṭhatvā sayaṃ pamāyāti. Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni. Vinicchayadiṭṭhiyā ṭhatvā patiṭṭhahitvā gaṇhitvā parāmasitvā abhinivisitvā vinicchaye ṭhatvā. Sayaṃ pamāyāti sayaṃ pamāya paminitvā. ‘‘Ayaṃ satthā sabbaññū’’ti sayaṃ pamāya paminitvā, ‘‘ayaṃ dhammo svākkhāto… ayaṃ gaṇo suppaṭipanno… ayaṃ diṭṭhi bhaddikā… ayaṃ paṭipadā supaññattā… ayaṃ maggo niyyāniko’’ti sayaṃ pamāya paminitvāti – vinicchaye ṭhatvā sayaṃ pamāya.

Regarding the phrase, 'Having stood in judgments and measured by oneself': 'Judgments' refers to the sixty-two views. 'Having stood in judgments' means having stood in the view that is a judgment, having been firmly established, having grasped, having contemplated, and having become intent upon it. 'Measured by oneself' means having measured by oneself, having compared. That is, having measured by oneself and compared, thinking: 'This teacher is all-knowing'; 'This Dhamma is well-expounded'; 'This community is of good practice'; 'This view is excellent'; 'This practice is well-prescribed'; 'This path is emancipating'.

Uddhaṃsa lokasmiṃ vivādametīti. Uddhaṃso vuccati anāgataṃ. Attano vādaṃ uddhaṃ ṭhapetvā sayameva kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ eti upeti upagacchati gaṇhāti parāmasati abhinivisatīti. Evampi uddhaṃsa lokasmiṃ vivādameti. Atha vā aññena uddhaṃ vādena saddhiṃ kalahaṃ karoti bhaṇḍanaṃ karoti viggahaṃ karoti vivādaṃ karoti medhagaṃ karoti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Evampi uddhaṃsa lokasmiṃ vivādameti.

Regarding 'One with a lofty view enters into disputes in the world': 'Uddhaṃsa' (one with a lofty view) is said of one's future view. Having established one's own view as lofty, one personally enters into quarrels, disputes, contentions, arguments, and strife—one approaches, draws near, reaches, grasps, contemplates, and becomes intent upon it. In this way, 'one with a lofty view enters into disputes in the world.' Alternatively, with another, one creates quarrels, creates disputes, creates contentions, creates arguments, creates strife by means of a lofty view—'You do not know this Dhamma-Vinaya... and so on... refute it if you can!' In this way too, 'one with a lofty view enters into disputes in the world.'

Hitvāna [Pg.236] sabbāni vinicchayānīti. Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni. Diṭṭhivinicchayā sabbe vinicchaye hitvā cajitvā pariccajitvā jahitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – hitvāna sabbāni vinicchayāni.

Regarding 'Having abandoned all judgments': 'Judgments' are said to be the sixty-two kinds of views. Having abandoned, relinquished, rejected, let go, dispelled, brought to an end, and caused to come to non-existence all judgments that are views—this is 'having abandoned all judgments.'

Na medhagaṃ kubbati jantu loketi. Na kalahaṃ karoti, na bhaṇḍanaṃ karoti, na viggahaṃ karoti, na vivādaṃ karoti, na medhagaṃ karoti. Vuttañhetaṃ bhagavatā – ‘‘evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena ca voharati aparāmasa’’nti. Jantūti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. Loketi apāyaloke…pe… āyatanaloketi – na medhagaṃ kubbati jantu loketi.

Regarding 'A being creates no strife in the world': One does not create quarrels, one does not create disputes, one does not create contentions, one does not create arguments, one does not create strife. For this was said by the Blessed One: "A monk thus freed in mind, Aggivessana, does not contend with anyone, does not dispute with anyone, and uses the conventional speech of the world without contemplation of it." 'Being' (jantu) means a living being, a man, a human, a person, an individual, a life-force, a creature, an animate being, an indwelling spirit, a mortal. 'In the world' means in the world of misery... and so on... in the world of the sense-bases. This is 'a being creates no strife in the world.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Vinicchaye ṭhatvā sayaṃ pamāya, uddhaṃsa lokasmiṃ vivādameti;

Hitvāna sabbāni vinicchayāni, na medhagaṃ kubbati jantu loke’’ti.

"Standing on judgments, measuring by oneself, one with a lofty view enters into disputes in the world; having abandoned all judgments, a being creates no strife in the world."

Cūḷaviyūhasuttaniddeso dvādasamo.

The Exposition of the Cūḷaviyūha Sutta, the twelfth.

13. Mahāviyūhasuttaniddeso

13. The Exposition of the Mahāviyūha Sutta

Atha mahāviyūhasuttaniddesaṃ vakkhati –

Now the Exposition of the Mahāviyūha Sutta will be spoken:

130.

130.

Ye kecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti ;

Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tattha.

Those who are steeped in views, and declare, "This alone is the truth," all of them incur blame, and also obtain praise therein.

Ye kecime diṭṭhiparibbasānāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Diṭṭhiparibbasānāti. Santeke samaṇabrāhmaṇā diṭṭhigatikā; te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā [Pg.237] abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasanti. Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva santeke…pe… parivasantīti – ye kecime diṭṭhiparibbasānā.

Regarding 'Those who are steeped in views': 'Whatever' (ye keci) is a term of complete inclusion, meaning 'all in every way,' 'completely,' 'without remainder,' 'leaving nothing out.' 'Those who are steeped in views' (diṭṭhiparibbasānā): There are some ascetics and brahmins who hold views; having taken up, especially taken up, grasped, contemplated, and mentally adhered to one or another of the sixty-two kinds of views, they dwell, co-dwell, inhabit, and persist in their own respective views. Just as householders dwell in houses, or those who have committed offenses dwell in their offenses, or those with defilements dwell in their defilements; even so do some... persist. Thus, 'those who are steeped in views.'

Idameva saccanti ca vādayantīti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti vadanti kathenti bhaṇanti dīpayanti voharanti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vadanti kathenti bhaṇanti dīpayanti voharantīti – idameva saccanti ca vādayanti.

Regarding 'and declare, "This alone is true"': "The world is eternal, this alone is true, all else is false," they say, relate, declare, expound, and assert. "The world is not eternal... and so on... the Tathāgata neither exists nor does not exist after death, this alone is true, all else is false," they say, relate, declare, expound, and assert. Thus, 'and declare, "This alone is true."

Sabbeva te nindamanvānayantīti. Sabbeva te samaṇabrāhmaṇā nindameva anventi, garahameva anventi, akittimeva anventi; sabbe ninditāyeva honti, garahitāyeva honti, akittitāyeva hontīti – sabbeva te nindamanvānayanti.

Regarding 'All of them incur blame': All those ascetics and brahmins indeed only incur blame, only incur reproach, only incur disrepute; all are indeed blamed, indeed reproached, indeed discredited. Thus, 'all of them incur blame.'

Atho pasaṃsampi labhanti tatthāti. Tattha sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahārikaṃ labhanti paṭilabhanti upagacchanti vindantīti – atho pasaṃsampi labhanti tattha.

Regarding 'and also obtain praise therein': There, in their own view, their own acceptance, their own inclination, and their own tenets, they receive, obtain, attain, and find praise, commendation, fame, and eulogy. Thus, 'and also obtain praise therein.'

Tenāha so nimmito –

Therefore, that created one said:

‘‘Ye kecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti;

Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tatthā’’ti.

"Those who are steeped in views, and declare, 'This alone is true'; all of them incur blame, and also obtain praise therein."

131.

131.

Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmiṃ.

For this is indeed trifling, not sufficient for peace; I declare the two fruits of dispute. Seeing this as well, one should not engage in dispute, perceiving the ground of non-dispute as security.

Appañhi etaṃ na alaṃ samāyāti. Appañhi etanti appakaṃ etaṃ, omakaṃ etaṃ, thokakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ etanti – appañhi etaṃ. Na alaṃ samāyāti nālaṃ rāgassa samāya, dosassa samāya, mohassa samāya[Pg.238], kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbānāya paṭinissaggāya paṭipassaddhiyāti – appañhi etaṃ na alaṃ samāya.

For this is indeed trifling, not sufficient for peace. 'For this is indeed trifling' means: this [praise] is meager, this is inferior, this is scanty, this is of a low nature, this is vain, this is insignificant. 'Not sufficient for peace' means: not sufficient for the calming of passion, for the calming of hatred, for the calming of delusion, for the calming of anger... of ill-will... of denigrating merit... of rivalry... of envy... of stinginess... of deceit... of craftiness... of obstinacy... of impetuosity... of conceit... of arrogance... of intoxication... of negligence... for the calming, progressive calming, complete calming, extinguishing, relinquishing, and tranquilizing of all defilements, all misconduct, all anxieties, all fevers, all torments, and all unwholesome formations. Thus, 'For this is indeed trifling, not sufficient for peace'.

Duve vivādassa phalāni brūmīti. Diṭṭhikalahassa diṭṭhibhaṇḍanassa diṭṭhiviggahassa diṭṭhivivādassa diṭṭhimedhagassa dve phalāni honti – jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃso hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātinigghāti hoti, anurodhavirodho hoti. Atha vā taṃ kammaṃ nirayasaṃvattanikaṃ, tiracchānayonisaṃvattanikaṃ, pettivisayasaṃvattanikanti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – duve vivādassa phalāni brūmi.

I declare the two fruits of dispute. For quarrels over views, contentions about views, conflicts about views, disputes about views, and strife about views, there are two fruits: victory and defeat; gain and loss; fame and disgrace; blame and praise; pleasure and pain; joy and sorrow; the desirable and undesirable; affection and aversion; exaltation and humiliation; conformity and opposition. Or alternatively, that action leads to arising in hell, to the animal realm, to the realm of ghosts—this I declare, explain, teach, make known, establish, disclose, analyze, elucidate, and reveal. Thus, 'I declare the two fruits of dispute'.

Etampi disvā na vivādayethāti. Etampi disvāti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. Na vivādayethāti na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahā bhaṇḍanā viggahā vivādā medhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.

Seeing this, one should not engage in disputes. 'Seeing this' means having seen, perceived, weighed, investigated, distinguished, and made clear this danger in quarrels over views, contentions about views, conflicts about views, disputes about views, and strife about views. 'One should not engage in disputes' means: one should not quarrel, one should not contend, one should not create conflict, one should not dispute, one should not create strife. One should abandon, dispel, destroy, and bring to non-existence quarrels, contentions, conflicts, disputes, and strife. One should be far from, especially abstaining from, completely abstaining from, gone forth from, departed from, completely freed from, and disjoined from quarrels, contentions, conflicts, disputes, and strife; one should dwell with a mind that is boundless. Thus, 'Seeing this, one should not engage in disputes'.

Khemābhipassaṃ avivādabhūminti. Avivādabhūmiṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Etaṃ avivādabhūmiṃ khemato tāṇato leṇato saraṇato abhayato accutato amatato nibbānato passanto dakkhanto olokento nijjhāyanto upaparikkhantoti – khemābhipassaṃ avivādabhūmiṃ.

Contemplating the ground of non-dispute as security. The ground of non-dispute is said to be the deathless, Nibbāna. It is the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. One should dwell seeing, perceiving, observing, contemplating, and investigating this ground of non-dispute as security, as protection, as a shelter, as a refuge, as the fearless, as the unshakeable, as the deathless, and as Nibbāna. Thus, 'Contemplating the ground of non-dispute as security'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Appañhi [Pg.239] etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmi’’nti.

“For this is indeed trifling, not sufficient for peace; I declare two fruits of dispute. Seeing even this, one should not engage in dispute, contemplating security, the ground free from dispute.”

132.

132.

Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;

Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno.

Whatever conventions are held by ordinary people, a wise person does not approach any of them. Being without grasping, what could they grasp, not forming a preference for what is seen or heard?

Yā kācimā sammutiyo puthujjāti. Yā kācīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. Sammutiyoti. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. Puthujjāti puthujjanehi janitā sammutiyoti puthujjā, puthu nānājanehi janitā vā sammutiyoti puthujjāti – yā kācimā sammutiyo puthujjā.

Whatever conventions are of the common folk. 'Whatever' (yā kāci): this term 'whatever' denotes comprehensively, in every way, all, without remainder, without exception. 'Conventions' (sammutiyo): the sixty-two speculative views are called conventions, conventions that are views. 'Of the common folk' (puthujjā): because they are conventions generated by common folk (puthujjana), they are called 'of the common folk' (puthujjā); or, because they are conventions generated by various (puthu) different people (jana), they are called 'of the common folk' (puthujjā). Thus, 'Whatever conventions are of the common folk'.

Sabbāva etā na upeti vidvāti. Vidvā vijjāgato ñāṇī vibhāvī medhāvī. Sabbāva etā diṭṭhisammutiyo neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – sabbāva etā na upeti vidvā.

The wise one does not approach any of them at all. 'The wise one' (vidvā) is one who has attained true knowledge (vijjāgata), one with wisdom (ñāṇī), one with discerning wisdom (vibhāvī), one who is intelligent (medhāvī). He does not approach (na upeti), does not draw near (na upagacchati), does not grasp (na gaṇhāti), does not misapprehend (na parāmasati), and does not resolve upon (na abhinivisati) any of these conventions that are views. Thus, 'The wise one does not approach any of them at all'.

Anūpayo so upayaṃ kimeyyāti. Upayoti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho; taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kiṃ rūpaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniviseyya attā meti. Kiṃ vedanaṃ… kiṃ saññaṃ… kiṃ saṅkhāre… kiṃ viññāṇaṃ… kiṃ gatiṃ… kiṃ upapattiṃ… kiṃ paṭisandhiṃ… kiṃ bhavaṃ … kiṃ saṃsāraṃ… kiṃ vaṭṭaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniveseyyāti – anūpayo so upayaṃ kimeyya.

Being without grasping, what would he grasp? 'Grasping' (upayo): there are two kinds of grasping—grasping due to craving (taṇhūpayo) and grasping due to views (diṭṭhūpayo)... This is grasping due to craving... This is grasping due to views. For that person, grasping due to craving is abandoned, and grasping due to views is relinquished. Because grasping due to craving has been abandoned and grasping due to views has been relinquished, what form would that person without grasping approach, draw near, grasp, misapprehend, or resolve upon as 'my self'? What feeling... what perception... what formations... what consciousness... what destination... what rebirth... what relinking... what existence... what saṃsāra... what cycle of existence would he approach, draw near, grasp, misapprehend, or resolve upon? Thus, 'Being without grasping, what would he grasp?'

Diṭṭhe sute khantimakubbamānoti. Diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā khantiṃ akubbamāno chandaṃ akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – diṭṭhe sute khantimakubbamāno.

Not forming a preference for what is seen or heard. Not forming a preference (khanti), not forming desire (chanda), not forming affection (pema), not forming passion (rāga), not generating, not fully generating, not causing to arise, not causing to fully arise—in the seen or in the purity of the seen, in the heard or in the purity of the heard, in the sensed or in the purity of the sensed. Thus, 'Not forming a preference for what is seen or heard'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yā [Pg.240] kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;

Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno’’ti.

“Whatever conventions are of the common folk, the wise one does not approach any of them at all. Being without grasping, what would he grasp? Not forming a preference for what is seen or heard.”

133.

133.

Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;

Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā.

Those who hold virtue as supreme say there is purity through restraint; having undertaken vows, they are steadfast. 'Let us train right here for its purity,' they say, brought to existence, holding that it is good.

Sīluttamā saññamenāhu suddhinti. Santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parivisuddhiṃ, muttiṃ vimuttiṃ parivimuttiṃ āhu vadanti kathenti bhaṇanti dīpayanti voharanti.

Regarding 'Those who hold virtue as supreme declare purity through restraint': There are some ascetics and brahmins who hold the view that virtue is supreme. They said, they say, they declare, they speak, they explain, and they designate purity, special purity, complete purity, release, special release, and complete release to be attained by mere virtue, by mere restraint, by mere control, and by mere non-transgression.

Samaṇamuṇḍikāputto evamāha – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpikaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ; evameva santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ āhu vadanti kathenti bhaṇanti dīpayanti voharantī’’ti – sīluttamā saññamenāhu suddhiṃ.

The ascetic Muṇḍikāputta said this: 'Householder, I indeed designate a person endowed with four qualities as accomplished in skill, supremely skilled, having attained the highest attainment, an invincible ascetic. With which four? Here, householder, one does not do an evil deed with the body, does not speak evil speech, does not think an evil thought, and does not live an evil livelihood. Householder, I indeed designate a person endowed with these four qualities as accomplished in skill, supremely skilled, having attained the highest attainment, an invincible ascetic.' Just so, there are some ascetics and brahmins who hold the view that virtue is supreme. They said, they say, they declare, they speak, they explain, and they designate purity, special purity, complete purity, release, special release, and complete release to be attained by mere virtue, by mere restraint, by mere control, and by mere non-transgression. Thus: 'Those who hold virtue as supreme declare purity through restraint.'

Vataṃ samādāya upaṭṭhitāseti. Vatanti hatthivataṃ vā assavataṃ vā govataṃ vā kukkuravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā gandhabbavataṃ vā mahārājavataṃ vā candavataṃ vā sūriyavataṃ vā indavataṃ vā brahmavataṃ vā devavataṃ vā disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā [Pg.241] upaṭṭhitā paccupaṭṭhitā allīnā upagatā ajjhositā adhimuttāti – vataṃ samādāya upaṭṭhitāse.

Regarding 'Having undertaken a vow, they are steadfast': 'Vow' refers to the elephant-practice, or the horse-practice, or the cow-practice, or the dog-practice, or the crow-practice, or the Vāsudeva-practice, or the Baladeva-practice, or the Puṇṇabhadda-practice, or the Maṇibhadda-practice, or the fire-practice, or the nāga-practice, or the supaṇṇa-practice, or the yakkha-practice, or the asura-practice, or the gandhabba-practice, or the mahārāja-practice, or the moon-practice, or the sun-practice, or the Indra-practice, or the Brahma-practice, or the deva-practice, or the directions-practice. 'Having undertaken' means having taken up, having well taken up, having adopted, having well adopted, having grasped, having adhered to, having become intent upon. 'They are steadfast' means they are established, they are firmly established, they are attached, they have arrived, they are absorbed, they are resolved. Thus: 'Having undertaken a vow, they are steadfast.'

Idheva sikkhema athassa suddhinti. Idhāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Sikkhemāti sikkhema ācarema samācarema samādāya vattemāti – idheva sikkhema. Athassa suddhinti athassa suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttinti – idheva sikkhema athassa suddhiṃ.

Regarding 'Here itself we shall train, then for the purity of that one': 'Here' means: in one's own view, in one's own preference, in one's own inclination, in one's own tenet. 'We shall train' means: we shall train, we shall practice, we shall practice well, having undertaken it, we shall live—thus, 'here itself we shall train.' 'Then for the purity of that one' means: then, for the purity, the special purity, the complete purity of that teacher; the release, the special release, the complete release—thus, 'here itself we shall train, then for the purity of that one.'

Bhavūpanītā kusalāvadānāti. Bhavūpanītāti bhavūpanītā bhavūpagatā bhavajjhositā bhavādhimuttāti – bhavūpanītā. Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – bhavūpanītā kusalāvadānā.

Regarding 'Led on by existence, they proclaim their tenets as skillful': 'Led on by existence' means: led on to existence, arrived at existence, steeped in existence, resolved on existence—thus, 'led on by existence.' 'They proclaim their tenets as skillful' means: by their own tenet, they are proponents of skill, proponents of wisdom, proponents of firmness, proponents of logic, proponents of reason, proponents of truth, proponents of cause, proponents of possibility—thus, 'led on by existence, they proclaim their tenets as skillful.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;

Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā’’ti.

“Those for whom virtue is supreme declare purity through restraint; having undertaken a vow, they are steadfast. ‘Here itself we shall train, then for the purity of that one,’ they say, led on by existence, proclaiming their tenets as skillful.”

134.

134.

Sace cuto sīlavatato hoti, pavedhatī kammavirādhayitvā;

Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā.

If one falls away from morality and vows, one trembles, having failed in one's kamma; one yearns and longs for purity, like one left behind by a caravan while journeying away from home.

Sace cuto sīlavatato hotīti. Dvīhi kāraṇehi sīlavatato cavati – paravicchindanāya vā cavati, anabhisambhuṇanto vā cavati. Kathaṃ paravicchindanāya cavati? Paro vicchindati so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā, parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti. Evaṃ paro vicchindati. Evaṃ vicchindiyamāno satthārā cavati, dhammakkhānā cavati, gaṇā cavati, diṭṭhiyā cavati, paṭipadāya cavati, maggato cavati. Evaṃ parivicchindanāya [Pg.242] cavati. Kathaṃ anabhisambhuṇanto cavati? Sīlaṃ anabhisambhuṇanto sīlato cavati, vataṃ anabhisambhuṇanto vatato cavati, sīlabbataṃ anabhisambhuṇanto sīlabbatato cavati. Evaṃ anabhisambhuṇanto cavatīti – sace cuto sīlavatato hoti.

Regarding ‘If one has fallen away from morality and vows’: One falls away from morality and vows for two reasons: one falls away due to being dissuaded by another, or one falls away by not fulfilling them. How does one fall away due to being dissuaded by another? Another dissuades one, saying: ‘That teacher is not all-knowing, the Dhamma is not well-proclaimed, the community is not of good practice, the view is not good, and it does not lead to deliverance. Herein there is no purity, purification, or complete purification; no release, deliverance, or complete deliverance. Herein, none become pure, none become fully pure, none become completely pure; none are released, none are fully released, none are completely released. It is inferior, inferior in application, inferior in effort, inferior in cause, inferior in disposition, and inferior in substance.’ Thus, another dissuades one. Being dissuaded in this way, one falls away from the teacher, falls away from the teaching of the Dhamma, falls away from the community, falls away from the view, falls away from the practice, and falls away from the path. Thus one falls away due to being dissuaded by another. How does one fall away by not fulfilling them? By not fulfilling morality, one falls away from morality. By not fulfilling a vow, one falls away from the vow. By not fulfilling morality and vows, one falls away from morality and vows. Thus one falls away by not fulfilling them. Thus: ‘If one has fallen away from morality and vows’.

Pavedhati kammavirādhayitvāti. Pavedhatīti sīlaṃ vā vataṃ vā sīlabbataṃ vā ‘‘viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha’’nti vedhati pavedhati sampavedhatīti – pavedhati. Kammavirādhayitvāti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā ‘‘viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha’’nti vedhati pavedhati sampavedhatīti – pavedhati kammavirādhayitvā.

Regarding ‘He trembles, having failed in his action’: ‘He trembles’: Concerning morality, a vow, or morality and vows, thinking, ‘I have failed, I have transgressed, I have erred, I have slipped; I have fallen short of Nibbāna,’ he shakes, trembles, and is greatly agitated. Thus: ‘he trembles.’ ‘Having failed in his action’: Concerning meritorious formations, demeritorious formations, or imperturbable formations, thinking, ‘I have failed, I have transgressed, I have erred, I have slipped; I have fallen short of the fruit of Arahantship,’ he shakes, trembles, and is greatly agitated. Thus: ‘he trembles, having failed in his action.’

Pajappatī patthayatī ca suddhinti. Pajappatīti sīlaṃ vā jappati, vataṃ vā jappati, sīlabbataṃ vā jappati pajappati abhijappatīti – pajappati. Patthayatī ca suddhinti sīlasuddhiṃ vā pattheti, vatasuddhiṃ vā pattheti, sīlabbatasuddhiṃ vā pattheti piheti abhijappatīti – pajappatī patthayatī ca suddhiṃ.

Regarding ‘He yearns and aspires for purity’: ‘He yearns’ means he yearns for virtue, or he yearns for vows, or he yearns for virtue and vows; he yearns in various ways, he yearns excessively—thus: ‘he yearns.’ ‘And aspires for purity’ means he aspires for purity of virtue, or he aspires for purity of vows, or he aspires for purity of virtue and vows; he wishes to attain it, he yearns excessively—thus: ‘he yearns and aspires for purity.’

Satthāva hīno pavasaṃ gharamhāti. Yathā puriso gharato nikkhanto satthena pavasaṃ vasanto satthā ohīno, taṃ vā satthaṃ anubandhati sakaṃ vā gharaṃ paccāgacchati; evameva so diṭṭhigatiko taṃ vā satthāraṃ gaṇhāti aññaṃ vā satthāraṃ gaṇhāti, taṃ vā dhammakkhānaṃ gaṇhāti aññaṃ vā dhammakkhānaṃ gaṇhāti, taṃ vā gaṇaṃ gaṇhāti aññaṃ vā gaṇaṃ gaṇhāti, taṃ vā diṭṭhiṃ gaṇhāti aññaṃ vā diṭṭhiṃ gaṇhāti, taṃ vā paṭipadaṃ gaṇhāti aññaṃ vā paṭipadaṃ gaṇhāti, taṃ vā maggaṃ gaṇhāti aññaṃ vā maggaṃ gaṇhāti parāmasati abhinivisatīti – satthāva hīno pavasaṃ gharamhā.

Left behind by a companion while away from home. Just as a man who has gone forth from home, living away with a companion, being left behind by that companion, either follows that companion or returns to his own home; in the same way, that person holding a certain view takes up that teacher or takes up another teacher, takes up that discourse or takes up another discourse, takes up that group or takes up another group, takes up that view or takes up another view, takes up that practice or takes up another practice, takes up that path or takes up another path; he grasps and adheres to it—thus, left behind by a companion while away from home.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sace cuto sīlavatato hoti, pavedhatī kammavirādhayitvā;

Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā’’ti.

“If one falls away from virtue and vows, one trembles, having failed in one's kamma; one yearns for and aspires to purity, like one left behind by a companion while away from home.”

135.

135.

Sīlabbataṃ [Pg.243] vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;

Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāya.

Having abandoned all virtue and vows, and this kamma, both faulty and faultless, not aspiring for 'purity' or 'impurity', one should fare along detached, not grasping at peace.

Sīlabbataṃ vāpi pahāya sabbanti. Sabbā sīlasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā vatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā sīlabbatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sīlabbataṃ vāpi pahāya sabbaṃ.

'Having abandoned all virtue and vows' means: having abandoned, given up, dispelled, made an end of, and brought to non-existence all purifications of virtue; having abandoned, given up, dispelled, made an end of, and brought to non-existence all purifications of vows; having abandoned, given up, dispelled, made an end of, and brought to non-existence all purifications of virtue and vows—this is 'having abandoned all virtue and vows'.

Kammañca sāvajjanavajjametanti. Sāvajjakammaṃ vuccati – kaṇhaṃ kaṇhavipākaṃ. Anavajjakammaṃ vuccati – sukkaṃ sukkavipākaṃ. Sāvajjañca kammaṃ anavajjañca kammaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – kammañca sāvajjanavajjametaṃ.

'And this kamma, both faulty and faultless' means: Faulty kamma is said to be dark kamma with a dark result. Faultless kamma is said to be bright kamma with a bright result. Having abandoned, given up, dispelled, made an end of, and brought to non-existence both faulty kamma and faultless kamma—this is 'and this kamma, both faulty and faultless'.

Suddhiṃ asuddhinti apatthayānoti. Asuddhinti asuddhiṃ patthenti, akusale dhamme patthenti. Suddhinti suddhiṃ patthenti, pañca kāmaguṇe patthenti; asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti; suddhiṃ patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti; suddhiṃ patthenti, tedhātuke kusale dhamme patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, tedhātuke kusale dhamme patthenti; suddhiṃ patthenti, puthujjanakalyāṇakā niyāmāvakkantiṃ patthenti. Sekkhā aggadhammaṃ arahattaṃ patthenti. Arahatte patte arahā neva akusale dhamme pattheti, napi pañca kāmaguṇe pattheti, napi dvāsaṭṭhi diṭṭhigatāni pattheti, napi tedhātuke kusale dhamme pattheti, napi niyāmāvakkantiṃ pattheti, napi aggadhammaṃ arahattaṃ pattheti. Patthanā samatikkanto arahā vuddhipārihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro natthi tassa punabbhavoti – suddhiṃ asuddhinti apatthayāno.

Not aspiring for 'purity' or 'impurity'. By 'impurity', they aspire to impurity; they aspire to unwholesome states. By 'purity', they aspire to purity; they aspire to the five strands of sensual pleasure. They aspire to impurity: they aspire to unwholesome states and the five strands of sensual pleasure. They aspire to purity: they aspire to the sixty-two views. They aspire to impurity: they aspire to unwholesome states, the five strands of sensual pleasure, and the sixty-two views. They aspire to purity: they aspire to wholesome states belonging to the three realms. They aspire to impurity: they aspire to unwholesome states, the five strands of sensual pleasure, the sixty-two views, and wholesome states belonging to the three realms. They aspire to purity: virtuous worldlings aspire to entry into the fixed course. Trainees aspire to the supreme state, Arahantship. Having attained Arahantship, the Arahant aspires neither to unwholesome states, nor to the five strands of sensual pleasure, nor to the sixty-two views, nor to wholesome states belonging to the three realms, nor to entry into the fixed course, nor to the supreme state, Arahantship. The Arahant has gone beyond aspiration, has passed beyond growth and decline. He has lived the holy life, has perfected the practice, has overcome the saṃsāra of birth, aging, and death. For him there is no further becoming—this is 'not aspiring for purity or impurity'.

Virato [Pg.244] care santimanuggahāyāti. Viratoti suddhiasuddhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – virato. Careti careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – virato care. Santimanuggahāyāti santiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo agaṇhanto aparāmasanto anabhinivisantoti – virato care santimanuggahāya.

'One should fare along detached, not grasping at peace.' 'Detached' means: one should be remote from purity and impurity; one should be detached, restrained, gone forth, released, completely freed, disjoined; one dwells with a mind that is unbounded. This is 'detached'. 'One should fare along' means: one should fare, wander, dwell, move, conduct oneself, maintain, carry on, sustain oneself. This is 'one should fare along detached'. 'Not grasping at peace' means: the sixty-two views are called 'peace'. Not taking up, not grasping, and not adhering to these 'peace of views'—this is 'one should fare along detached, not grasping at peace'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sīlabbataṃ vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;

Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāyā’’ti.

“Having abandoned all virtue and vows, and this kamma, both faulty and faultless; not aspiring for 'purity' or 'impurity', one should fare along detached, not grasping at peace.”

136.

136.

Tamūpanissāya jigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;

Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesu.

Relying on that which is loathsome, or on what is seen, heard, or sensed, they who are exponents of purity through the round of rebirth praise purity, not being free from craving for continued existence.

Tamūpanissāya jigucchitaṃ vāti. Santeke samaṇabrāhmaṇā tapojigucchavādā tapojigucchasārā tapojigucchanissitā ānissitā allīnā upagatā ajjhositā adhimuttāti – tamūpanissāya jigucchitaṃ vā.

'Relying on that which is loathsome.' There are some ascetics and brahmins who are exponents of the loathsome through austerity, for whom the loathsome through austerity is the essence, who are dependent on the loathsome through austerity; they are closely dependent, clinging, have approached, have settled upon, and are intent upon it—this is 'relying on that which is loathsome'.

Atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vāti. Diṭṭhaṃ vā diṭṭhasuddhiṃ vā sutaṃ vā sutasuddhiṃ vā mutaṃ vā mutasuddhiṃ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti – atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā.

'Or else on what is seen, heard, or sensed.' By relying on, closely relying on, grasping, grasping at, and adhering to what is seen or the purity of what is seen, what is heard or the purity of what is heard, what is sensed or the purity of what is sensed—this is 'or else on what is seen, heard, or sensed'.

Uddhaṃsarā suddhimanutthunantīti. Santeke samaṇabrāhmaṇā uddhaṃsarāvādā. Katame te samaṇabrāhmaṇā uddhaṃsarāvādā? Ye te samaṇabrāhmaṇā accantasuddhikā, saṃsārasuddhikā, akiriyadiṭṭhikā, sassatavādā – ime te samaṇabrāhmaṇā uddhaṃsarāvādā. Te saṃsāre suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti – uddhaṃsarā suddhimanutthunanti.

'They who are exponents of purity through the round of rebirth praise purity.' There are some ascetics and brahmins who are exponents of purity through the round of rebirth. Who are those ascetics and brahmins, exponents of purity through the round of rebirth? Those ascetics and brahmins who desire extreme purity, who desire purity through saṃsāra, who hold the view of inaction, and who are eternalists—these ascetics and brahmins are the exponents of purity through the round of rebirth. They praise, speak of, declare, recite, explain, and designate purity, special purity, and complete purity in saṃsāra; release, special release, and complete release—this is 'they who are exponents of purity through the round of rebirth praise purity'.

Avītataṇhāse bhavābhavesūti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave[Pg.245], kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā avītataṇhā avigatataṇhā acattataṇhā avantataṇhā amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.

Regarding the phrase, ‘They have undeparted craving in various existences’: Craving means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, and craving for mental objects. ‘In various existences’ means: in great and small existences; in kamma-existence and in rebirth-existence; in kamma-existence that is sense-sphere existence and in rebirth-existence that is sense-sphere existence; in kamma-existence that is form-sphere existence and in rebirth-existence that is form-sphere existence; in kamma-existence that is formless-sphere existence and in rebirth-existence that is formless-sphere existence; in repeated existence, in repeated destinies, in repeated arising, in repeated relinking, in the repeated manifestation of an individual existence. They have undeparted craving, craving that has not gone away, craving that is not given up, craving that is not relinquished, craving that is not released, craving that is not abandoned, craving that is not renounced. This is the meaning of the phrase, ‘They have undeparted craving in various existences.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Tamūpanissāya jigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;

Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesū’’ti.

“Relying on that which is loathsome, or on what is seen, heard, or sensed, those whose course is upwards praise purity; they have undeparted craving for various existences.”

137.

137.

Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;

Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe.

“Indeed, for one who longs, cravings arise, and there is agitation regarding things conceived. For whom there is no passing away and rebirth here, by what could he be shaken? Where indeed would he crave?”

Patthayamānassa hi jappitānīti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Patthayamānassāti patthayamānassa icchamānassa sādiyamānassa pihayamānassa abhijappayamānassāti – patthayamānassa hi. Jappitānīti. Jappanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – patthayamānassa hi jappitāni.

Regarding the phrase, ‘Indeed, for one who longs, there are cravings’: Longing (`patthanā`) is called craving (`taṇhā`). That which is passion, intense passion… and so on… covetousness, greed, an unwholesome root. ‘For one who longs’ means: for one who longs, for one who wishes, for one who delights in, for one who yearns, for one who intensely desires. This is the meaning of the term ‘for one who longs.’ Regarding ‘cravings’ (`jappitāni`): Craving (`jappanā`) is called craving (`taṇhā`). That which is passion, intense passion… and so on… covetousness, greed, an unwholesome root. This is the meaning of the phrase, ‘Indeed, for one who longs, there are cravings.’

Pavedhitaṃ vāpi pakappitesūti. Pakappanāti dve pakappanā – taṇhāpakappanā ca diṭṭhipakappanā ca…pe… ayaṃ taṇhāpakappanā…pe… ayaṃ diṭṭhipakappanā. Pavedhitaṃ vāpi pakappitesūti. Pakappitaṃ vatthuṃ acchedasaṅkinopi vedhenti, acchijjantepi vedhenti, acchinnepi vedhenti; pakappitaṃ vatthuṃ vipariṇāmasaṅkinopi vedhenti, vipariṇamantepi vedhenti, vipariṇatepi vedhenti pavedhenti sampavedhentīti – pavedhitaṃ vāpi pakappitesu.

Regarding the phrase, ‘Or agitation over what is conceived’: Conception is twofold: conception that is craving and conception that is wrong view... and so on… this is conception that is craving... and so on… this is conception that is wrong view. ‘Or agitation over what is conceived’ means: Regarding a conceived object, being suspicious that it might be cut off, they are agitated; while it is being cut off, they are agitated; when it has been cut off, they are agitated. Regarding a conceived object, being suspicious that it might change, they are agitated; while it is changing, they are agitated; when it has changed, they are agitated, greatly agitated, and violently agitated—this is the meaning of the phrase, ‘or agitation over what is conceived.’

Cutūpapāto idha yassa natthīti. Yassāti arahato khīṇāsavassa. Yassa gamanaṃ āgamanaṃ gamanāgamanaṃ kālaṃgati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarāmaraṇañca natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – cutūpapāto idha yassa natthi.

Regarding the phrase, ‘For whom there is no passing away and rebirth here’: ‘For whom’ refers to the Arahant, the one with taints destroyed. For whom going, coming, going and coming, death, destination, various existences, passing away and taking rebirth, arising, breaking up, birth, and aging and death do not exist, are not present, are not found, are not obtained; they have been abandoned, cut off at the root, stilled, calmed, are incapable of arising again, and are burned by the fire of knowledge—this is the meaning of the phrase, ‘for whom there is no passing away and rebirth here.’

Sa [Pg.246] kena vedheyya kuhiṃ va jappeti. So kena rāgena vedheyya, kena dosena vedheyya, kena mohena vedheyya, kena mānena vedheyya, kāya diṭṭhiyā vedheyya, kena uddhaccena vedheyya, kāya vicikicchāya vedheyya, kehi anusayehi vedheyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā kena vedheyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so hetu natthi paccayo natthi kāraṇaṃ natthi yena vedheyya pavedheyya sampavedheyyāti – sa kena vedheyya. Kuhiṃva jappeti kuhiṃ vā jappeyya kimhi jappeyya, kattha jappeyya pajappeyya abhijappeyyāti – sa kena vedheyya kuhiṃ va jappe.

Regarding the phrase, ‘By what could he be shaken? Where would he crave?’: By what passion could he be shaken, by what aversion, by what delusion, by what conceit, by what view, by what restlessness, by what doubt, by what underlying tendencies—whether as one who is attached, hateful, deluded, bound, clinging, distracted, uncommitted, or entrenched? Those formations are abandoned; with the abandoning of formations, by what destiny could he be shaken—whether as one in hell, in the animal realm, in the realm of ghosts, as a human, a deva, with form, without form, with perception, without perception, or with neither perception nor non-perception? There is no cause, no condition, no reason by which he could be shaken, greatly shaken, or thoroughly shaken—this is the meaning of the phrase, ‘by what could he be shaken?’ Regarding the phrase, ‘Where would he crave?’: where might he crave, on what might he crave, in what might he crave, where might he especially crave, or intensely crave? This is the meaning of the phrase, ‘by what could he be shaken? Where would he crave?’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;

Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe’’ti.

“For one who longs, there are indeed cravings, and agitation over what is conceived. For whom there is no passing away and rebirth here, by what could he be shaken? Where would he crave?”

138.

138.

Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā.

“What some say is the supreme teaching, others say that very thing is inferior. Which of these statements is true, since all of them claim to be skilled?”

Yamāhu dhammaṃ paramanti eketi. Yaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamāhu dhammaṃ paramanti eke.

Regarding the phrase, ‘What some say is the supreme teaching’: some ascetics and brahmins say, declare, proclaim, illuminate, and designate that a certain teaching, view, practice, or path is ‘supreme, foremost, excellent, distinguished, pre-eminent, highest, and sublime’—this is the meaning of the phrase, ‘What some say is the supreme teaching.’

Tameva hīnanti panāhu aññeti tameva dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – tameva hīnanti panāhu aññe.

Regarding the phrase, ‘Others say that very thing is inferior’: some ascetics and brahmins said of that very doctrine, view, practice, and path, ‘This is inferior, this is low, this is base, this is poor, this is wretched, this is insignificant.’ Thus they said, thus they taught, thus they recited, thus they explained, and thus they designated—this is the meaning of the phrase, ‘Others say that very thing is inferior.’

Sacco [Pg.247] nu vādo katamo imesanti. Imesaṃ samaṇabrāhmaṇānaṃ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti – sacco nu vādo katamo imesaṃ.

Regarding the phrase, ‘Which of these statements is true?’: Among these ascetics and brahmins, which statement is true, exact, unchanging, real, in accordance with reality, and not contrary to fact? This is the meaning of the phrase, ‘Which of these statements is true?’

Sabbeva hīme kusalāvadānāti. Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – sabbeva hīme kusalāvadānā.

Regarding the phrase, ‘Since all of them claim to be skilled’: all these ascetics and brahmins, according to their own doctrine, claim to be skilled, wise, steadfast, knowledgeable, rational, possessed of characteristics, possessed of causes, and possessed of a firm basis. This is the meaning of the phrase, ‘Since all of them claim to be skilled.’

Tenāha so nimmito –

Therefore, that created one said:

‘‘Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā’’ti.

“What some say is the supreme teaching, others say that very thing is inferior. Which of these statements is true, since all of them claim to be skilled?”

139.

139.

Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;

Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu saccaṃ.

Indeed, they call their own doctrine perfect, but another’s doctrine they call inferior. Thus, taking a contentious stance, they dispute; they each call their own convention the truth.

Sakañhi dhammaṃ paripuṇṇamāhūti sakaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘idaṃ samattaṃ paripuṇṇaṃ anoma’’nti, evamāhaṃsu…pe… evaṃ voharantīti – sakañhi dhammaṃ paripuṇṇamāhu.

The phrase 'Indeed, they call their own doctrine perfect' means that certain ascetics and brahmins said of their own doctrine, view, practice, and path, 'This is complete, perfect, and not inferior.' Thus they said, thus they taught, thus they recited, thus they explained, and thus they designated.

Aññassa dhammaṃ pana hīnamāhūti. Aññassa dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā ‘‘hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta’’nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – aññassa dhammaṃ pana hīnamāhu.

The phrase 'But another’s doctrine they call inferior' means that certain ascetics and brahmins said of the doctrine, view, practice, and path of another, 'This is inferior, this is low, this is base, this is poor, this is wretched, this is insignificant.' Thus they said, thus they taught, thus they recited, thus they explained, and thus they designated.

Evampi viggayha vivādayantīti evaṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – evampi viggayha vivādayanti.

'Thus, taking a contentious stance, they dispute' means: thus, having taken, having especially taken, having grasped, having adhered to, and having been intent upon, they dispute. They make quarrels, they make contentions, they make wrangling, they make disputes, they make strife, saying: 'You do not know this Dhamma-Vinaya... if you are able, then refute it!' Thus, taking a contentious stance, they dispute.

Sakaṃ sakaṃ sammutimāhu saccanti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ sammutimāhu saccaṃ. ‘‘Asassato loko [Pg.248] …pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – sakaṃ sakaṃ sammutimāhu saccaṃ.

'They each call their own convention the truth' means: 'The world is eternal—this alone is true, the other is vain.' Thus they each call their own convention the truth. 'The world is not eternal... the Tathāgata neither is nor is not after death—this alone is true, the other is vain.' Thus they each call their own convention the truth.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;

Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu sacca’’nti.

“Indeed, they call their own doctrine perfect, but another’s doctrine they call inferior; thus, taking a contentious stance, they dispute; they each call their own convention the truth.”

140.

140.

Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;

Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā.

If another were inferior through being disparaged, no one would be superior among the doctrines; for many speak of the doctrine of another as inferior, while being firm in their own.

Parassa ce vambhayitena hīnoti parassa ce vambhayitakāraṇā ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti – parassa ce vambhayitena hīno.

'If another were inferior through being disparaged' means: if, because of disparagement, because of criticism, because of condemnation, because of censure, another becomes a fool, becomes inferior, low, base, wretched, contemptible, or insignificant—this is the meaning of 'if another were inferior through being disparaged'.

Na koci dhammesu visesi assāti. Dhammesu na koci aggo seṭṭho visiṭṭho pāmokkho uttamo pavaro assāti – na koci dhammesu visesi assa.

'No one would be superior among the doctrines' means: among the doctrines, no one would be supreme, excellent, distinguished, foremost, highest, or superior—this is the meaning of 'no one would be superior among the doctrines'.

Puthū hi aññassa vadanti dhammaṃ, nihīnatoti. Bahukāpi bahūnaṃ dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, bahukāpi ekassa dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi bahūnaṃ dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi ekassa dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittatoti – puthū hi aññassa vadanti dhammaṃ.

'For many speak of another's doctrine as inferior' means: many speak of, revile, censure, and condemn the doctrine of many as inferior, low, base, contemptible, wretched, or insignificant. Many speak of, revile, censure, and condemn the doctrine of one as inferior, low, base, contemptible, wretched, or insignificant. One speaks of, reviles, censures, and condemns the doctrine of many as inferior, low, base, contemptible, wretched, or insignificant. One speaks of, reviles, censures, and condemns the doctrine of one as inferior, low, base, contemptible, wretched, or insignificant. This is the meaning of 'For many speak of another's doctrine as inferior.'

Nihīnato samhi daḷhaṃ vadānāti. Dhammo sakāyanaṃ, diṭṭhi sakāyanaṃ, paṭipadā sakāyanaṃ, maggo sakāyanaṃ, sakāyane daḷhavādā thiravādā balikavādā [Pg.249] aṭṭhitavādāti – nihīnato samhi daḷhaṃ vadānā.

'as inferior, while being firm in their own' means: the doctrine is one's own basis, the view is one's own basis, the practice is one's own basis, the path is one's own basis. In one's own basis, they are of firm assertion, of steadfast assertion, of strong assertion, and of unwavering assertion. This is the meaning of 'as inferior, while being firm in their own.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;

Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā’’ti.

“If another were inferior through being disparaged, no one would be superior among the doctrines; for many speak of the doctrine of another as inferior, while being firm in their own.”

141.

141.

Saddhammapūjāpi panā tatheva, yathā pasaṃsanti sakāyanāni;

Sabbeva vādā tathiyā bhaveyyuṃ, suddhī hi nesaṃ paccattameva.

Moreover, the veneration of their own doctrine is also just the same, as they praise their own foundations. All doctrines would be true, for their purification is individual.

Saddhammapūjāpi panā tathevāti. Katamā saddhammapūjā? Sakaṃ satthāraṃ sakkaroti garuṃ karoti māneti pūjeti ‘‘ayaṃ satthā sabbaññū’’ti – ayaṃ saddhammapūjā. Sakaṃ dhammakkhānaṃ sakaṃ gaṇaṃ sakaṃ diṭṭhiṃ sakaṃ paṭipadaṃ sakaṃ maggaṃ sakkaroti garuṃ karoti māneti pūjeti ‘‘ayaṃ maggo niyyāniko’’ti – ayaṃ saddhammapūjā. Saddhammapūjāpi panā tathevāti saddhammapūjā tathā tacchā bhūtā yāthāvā aviparītāti – saddhammapūjāpi panā tatheva.

'Moreover, the veneration of their own doctrine is also just the same' means: What is the veneration of one's own doctrine? One honors, respects, reveres, and venerates one's own teacher, thinking, 'This teacher is all-knowing'—this is the veneration of one's own doctrine. One honors, respects, reveres, and venerates one's own exposition of the Dhamma, one's own group, one's own view, one's own practice, and one's own path, thinking, 'This path is liberating'—this is the veneration of one's own doctrine. 'Moreover, the veneration of their own doctrine is also just the same' means that the veneration of one's own doctrine is thus, true, actual, real, and not distorted. This is the meaning of 'Moreover, the veneration of their own doctrine is also just the same.'

Yathā pasaṃsanti sakāyanānīti. Dhammo sakāyanaṃ diṭṭhi sakāyanaṃ paṭipadā sakāyanaṃ maggo sakāyanaṃ, sakāyanāni pasaṃsanti thomenti kittenti vaṇṇentīti – yathā pasaṃsanti sakāyanāni.

'As they praise their own foundations' means: the doctrine is one's own foundation, the view is one's own foundation, the practice is one's own foundation, the path is one's own foundation. They praise, extol, celebrate, and speak of their own foundations. This is the meaning of 'as they praise their own foundations.'

Sabbeva vādā tathiyā bhaveyyunti sabbeva vādā tathā tacchā bhūtā yāthāvā aviparītā bhaveyyunti – sabbeva vādā tathiyā bhaveyyuṃ.

'All doctrines would be true' means: all doctrines would be thus, true, actual, real, and not mistaken. This is the meaning of 'all doctrines would be true.'

Suddhī hi nesaṃ paccattamevāti. Paccattameva tesaṃ samaṇabrāhmaṇānaṃ suddhi visuddhi parisuddhi, mutti vimutti parimuttīti – suddhī hi nesaṃ paccattameva.

'For their purification is indeed individual' means: for those ascetics and brahmins, purification, special purification, and complete purification are individual; release, liberation, and complete liberation are individual. This is the meaning of 'for their purification is indeed individual.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Saddhammapūjāpi panā tatheva, yathā pasaṃsanti sakāyanāni;

Sabbeva vādā tathiyā bhaveyyuṃ, suddhī hi nesaṃ paccattamevā’’ti.

“Moreover, the veneration of their own doctrine is also just the same, as they praise their own foundations; all doctrines would be true, for their purification is individual.”

142.

142.

Na [Pg.250] brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;

Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamaññaṃ.

For a brahmin, there is nothing to be led by another; among doctrines, there is nothing decided upon and grasped. Therefore, he has overcome disputes, for he does not see any other doctrine as the highest.

Na brāhmaṇassa paraneyyamatthīti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Na brāhmaṇassa paraneyyamatthīti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā aniccā’’ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissatoti – na brāhmaṇassa paraneyyamatthi.

Regarding 'For a brahmin, there is nothing to be led by another.' 'Not' is a denial. 'Brahmin': because of having expelled seven things, one is a brahmin... (pe)... unattached, such a one, is called 'Brahmā'. For the brahmin who has expelled evil, there is no state of being led by another. A brahmin is not one to be led by another, not one to be made to attain by another, not one to be made to believe by another, not one who knows in dependence on another. He knows with the knowledge of others' minds, sees with the divine eye, is not bewildered, is endowed with wisdom, and is mindful. Regarding 'All conditioned things are impermanent,' for a brahmin, there is no state of being led by another. A brahmin is not one to be led by another, not one to be made to attain by another, not one to be made to believe by another, not one who knows in dependence on another. He knows with the knowledge of others' minds, sees with the divine eye, is not bewildered, is endowed with wisdom, and is mindful. Regarding 'All conditioned things are suffering'... (pe)... Regarding 'Whatever has the nature of arising, all that has the nature of ceasing,' for a brahmin, there is no state of being led by another. A brahmin is not one to be led by another, not one to be made to attain by another, not one to be made to believe by another, not one who knows in dependence on another. He knows with the knowledge of others' minds, sees with the divine eye, is not bewildered, is endowed with wisdom, and is mindful. This is the meaning of 'For a brahmin, there is nothing to be led by another'.

Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho ‘‘idaṃ saccaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.

Regarding 'Having discerned among doctrines, there is nothing firmly grasped.' 'Among doctrines' (dhammesu) refers to the sixty-two kinds of views. 'Having discerned' (niccheyya) means: having decided, having particularly decided, having investigated, having particularly investigated, having weighed, having assessed, having clarified, and having made manifest. Grasping by delimiting, grasping as an aggregate, grasping as excellent, grasping by portions, grasping by accumulation, or grasping by collecting—whereby one thinks, 'This is true, this is so, this is real, this is as it is, this is unperverted'—such grasping, holding, attachment, taking in, and resolve do not exist, are not present, are not found, are not obtained. It is abandoned, well cut off, stilled, calmed again, incapable of re-arising, and burned by the fire of knowledge. This is the meaning of 'Having discerned among doctrines, there is nothing firmly grasped'.

Tasmā vivādāni upātivattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni upātivatto atikkanto samatikkanto vītivattoti – tasmā vivādāni upātivatto.

Regarding 'Therefore, he has overcome disputes': 'Therefore' means for that reason, because of that cause, due to that condition, on account of that origin. He has overcome—that is, gone beyond, completely gone beyond, and especially gone beyond—quarrels of view, conflicts of view, special graspings of view, controversies of view, and contentions of view. This is the meaning of the phrase 'Therefore, he has overcome disputes'.

Na hi seṭṭhato passati dhammamaññanti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi[Pg.251], aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ na passati na dakkhati na oloketi na nijjhāyati na upaparikkhatīti – na hi seṭṭhato passati dhammamaññaṃ.

Regarding 'For he does not see any other doctrine as superior': He does not see any other teacher, teaching of the Dhamma, group, view, practice, or path—apart from the foundations of mindfulness, the right exertions, the bases of spiritual power, the powers, the enlightenment factors, and the noble eightfold path—as a doctrine that is supreme, excellent, distinguished, foremost, highest, or noble. 'Does not see' means he does not behold, does not look upon, does not contemplate, and does not investigate. This is the meaning of the phrase 'For he does not see any other doctrine as superior'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;

Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamañña’’nti.

“For a brahmin, there is nothing to be led by another; having discerned among doctrines, there is nothing firmly grasped. Therefore, he has overcome disputes, for he does not see any other doctrine as superior.”

143.

143.

Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;

Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhiṃ.

“I know, I see, it is just so.” Some are convinced of purification by way of view. If one has seen, what does that accomplish for him? Having gone beyond, they speak of purification by another.

Jānāmi passāmi tatheva etanti. Jānāmīti paracittañāṇena vā jānāmi, pubbenivāsānussatiñāṇena vā jānāmi. Passāmīti maṃsacakkhunā vā passāmi, dibbena cakkhunā vā passāmi. Tatheva etanti etaṃ tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti – jānāmi passāmi tatheva etaṃ.

Regarding 'I know, I see, it is just so': 'I know' means I know either with the knowledge of others' minds or with the knowledge of recollection of past lives. 'I see' means I see either with the physical eye or with the divine eye. 'It is just so' means this is true, correct, real, factual, and not otherwise. This is the meaning of 'I know, I see, it is just so'.

Diṭṭhiyā eke paccenti suddhinti. Diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti. ‘‘Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccentīti – diṭṭhiyā eke paccenti suddhiṃ.

Regarding 'Some are convinced of purity by view': Some ascetics and brahmins are convinced of purity, special purity, complete purity, release, special release, and complete release by view. “The world is eternal—this alone is true, anything else is worthless”—thus some ascetics and brahmins are convinced of purity, special purity, complete purity, release, special release, and complete release by view. “The world is not eternal... (pe)... the Tathāgata neither exists nor does not exist after death—this alone is true, anything else is worthless”—thus some ascetics and brahmins are convinced of purity, special purity, complete purity, release, special release, and complete release by view. This is the meaning of 'Some are convinced of purity by view'.

Adakkhi ce kiñhi tumassa tenāti. Adakkhīti paracittañāṇena vā adakkhi, pubbenivāsānussatiñāṇena vā adakkhi, maṃsacakkhunā vā adakkhi, dibbena cakkhunā vā adakkhīti – adakkhi ce. Kiñhi tumassa tenāti. Tassa tena dassanena kiṃ kataṃ? Na dukkhapariññā atthi, na samudayassa pahānaṃ atthi, na maggabhāvanā atthi, na phalasacchikiriyā atthi, na rāgassa samucchedapahānaṃ atthi, na dosassa samucchedapahānaṃ atthi, na mohassa samucchedapahānaṃ atthi[Pg.252], na kilesānaṃ samucchedapahānaṃ atthi, na saṃsāravaṭṭassa upacchedo atthīti – adakkhi ce kiñhi tumassa tena.

Regarding 'If he has seen, what good is that to him?': 'Has seen'—either through knowledge of others' minds, or recollection of past lives, or the physical eye, or the divine eye—thus, 'if he has seen.' 'What good is that to him?' What is accomplished for him by that seeing? There is no full understanding of suffering, no abandoning of the origin, no development of the path, no realization of the fruit, no complete cutting off of greed, no complete cutting off of hatred, no complete cutting off of delusion, no complete cutting off of defilements, no cutting off of the cycle of existence—thus, 'if he has seen, what good is that to him?'

Atisitvā aññena vadanti suddhinti te titthiyā suddhimaggaṃ visuddhimaggaṃ parisuddhimaggaṃ vodātamaggaṃ parivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti. Evampi atisitvā aññena vadanti suddhiṃ.

“Having transgressed, they declare purity by another means” means: Those sectarians, having transgressed, well transgressed, and especially transgressed the path to purity, the path to special purity, the path to all-round purity, the path to cleansing, the path to thorough cleansing—apart from the foundations of mindfulness, apart from the right strivings, apart from the bases of spiritual power, apart from the faculties, apart from the powers, apart from the enlightenment factors, apart from the Noble Eightfold Path—declare purity, special purity, all-round purity, liberation, special liberation, and all-round liberation. They say it, teach it, recite it, show it, and declare it. Thus also is the meaning of the phrase, “Having transgressed, they declare purity by another means.”

Atha vā buddhā ca buddhasāvakā ca paccekabuddhā ca tesaṃ titthiyānaṃ asuddhimaggaṃ avisuddhimaggaṃ aparisuddhimaggaṃ avodātamaggaṃ aparivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā catūhi satipaṭṭhānehi catūhi sammappadhānehi catūhi iddhipādehi pañcahi indriyehi pañcahi balehi sattahi bojjhaṅgehi ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – evampi atisitvā aññena vadanti suddhiṃ.

Alternatively, the Buddhas, the disciples of the Buddhas, and the Paccekabuddhas, having transgressed, well transgressed, and especially transgressed the sectarians' path of impurity, path of special impurity, path of all-round impurity, path of non-cleansing, and path of non-thorough cleansing, declare purity, special purity, all-round purity, liberation, special liberation, and all-round liberation by means of the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven enlightenment factors, and the noble, eight-factored path. They say it, teach it, recite it, show it, and declare it. Thus also is the meaning of the phrase, “Having transgressed, they declare purity by another means.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;

Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhi’’nti.

“I know, I see, it is just so; some arrive at purity by means of a view. If one has seen, what of that for him? Having transgressed, they declare purity by another means.”

144.

144.

Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati tānimeva;

Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadanti.

A seeing person sees name-and-form, and having seen, cognizes just these. Whether they see much or little, the skillful do not declare purity by means of that.

Passaṃ naro dakkhati nāmarūpanti passaṃ naro dakkhati paracittañāṇena vā passanto, pubbenivāsānussatiñāṇena vā passanto, maṃsacakkhunā vā passanto, dibbena cakkhunā vā passanto nāmarūpaṃyeva dakkhati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā dakkhatīti – passaṃ naro dakkhati nāmarūpaṃ.

“A person seeing sees name-and-form”: A person seeing, whether by the knowledge of others' minds, or by the knowledge of recollection of past lives, or by the physical eye, or by the divine eye, sees only name-and-form as permanent, as pleasant, as self. They do not see the arising, or the passing away, or the gratification, or the danger, or the escape of those phenomena. This is the meaning of “A person seeing sees name-and-form”.

Disvāna [Pg.253] vā ñāyati tānimevāti. Disvāti paracittañāṇena vā disvā, pubbenivāsānussatiñāṇena vā disvā, maṃsacakkhunā vā disvā, dibbena cakkhunā vā disvā, nāmarūpaṃyeva disvā ñāyati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā ñāyatīti – disvāna vā ñāyati tānimeva.

“And having seen, cognizes just these”: Having seen, whether by the knowledge of others' minds, or by the knowledge of recollection of past lives, or by the physical eye, or by the divine eye, one cognizes only name-and-form as permanent, as pleasant, as self. One does not cognize the arising, or the passing away, or the gratification, or the danger, or the escape of those phenomena. This is the meaning of “And having seen, cognizes just these”.

Kāmaṃ bahuṃ passatu appakaṃ vāti. Kāmaṃ bahukaṃ vā passanto nāmarūpaṃ appakaṃ vā niccato sukhato attatoti – kāmaṃ bahuṃ passatu appakaṃ vā.

“Whether they see much or little”: This means one who sees much sensual pleasure, or one who sees little name-and-form, as permanent, as pleasant, and as self. This is the meaning of “Whether they see much or little”.

Na hi tena suddhiṃ kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā paracittañāṇena vā pubbenivāsānussatiñāṇena vā maṃsacakkhunā vā dibbena cakkhunā vā nāmarūpadassanena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.

“For the skillful do not declare purity by that”: 'The skillful' are those skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the foundations of mindfulness, skilled in the right strivings, skilled in the bases of spiritual power, skilled in the spiritual faculties, skilled in the powers, skilled in the factors of enlightenment, skilled in the path, skilled in the fruition, and skilled in Nibbāna. Those skillful ones do not declare purity, special purity, complete purity, liberation, special liberation, or complete liberation by means of the knowledge of others’ minds, the knowledge of recollection of past lives, the physical eye, the divine eye, or the seeing of name-and-form. This is the meaning of “For the skillful do not declare purity by that”.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati tānimeva;

Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadantī’’ti.

“A seeing person sees name-and-form, and having seen, cognizes just these; whether they see much or little, the skillful do not declare purity by that.”

145.

145.

Nivissavādī na hi subbināyo, pakappitā diṭṭhipurekkharāno;

Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so.

One who is dogmatic is indeed not easy to instruct; having fabricated a view, they hold it foremost. Whatever they rely on, therein they declare it as good; speaking of purity, therein they have seen it as such.

Nivissavādī na hi subbināyoti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti nivissavādī, ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti – nivissavādī. Na hi subbināyoti. Nivissavādī dubbinayo duppaññāpayo dunnijjhāpayo [Pg.254] duppekkhāpayo duppasādayoti – nivissavādī na hi subbināyo.

As for “One who is dogmatic is indeed not easy to instruct”: One who asserts, “The world is eternal, this alone is true, all else is false,” is dogmatic. Or, “The world is not eternal… the Tathāgata neither exists nor does not exist after death, this alone is true, all else is false”—this is one who is dogmatic. As for “is indeed not easy to instruct”: The dogmatic one is difficult to instruct, difficult to make understand, difficult to make reflect upon, difficult to make see, and difficult to make serene. This is the meaning of “One who is dogmatic is indeed not easy to instruct”.

Pakappitā diṭṭhipurekkharānoti. Kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhiṃ purekkhato katvā carati. Diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo diṭṭhiyā parivārito caratīti – pakappitā diṭṭhipurekkharāno.

As for “having fabricated a view, they hold it foremost”: The view is thought out, specially thought out, fabricated, and firmly established. Having made the view foremost, one fares. One has the view as their banner, the view as their emblem, the view as their sovereignty; surrounded by the view, one fares. This is the meaning of “having fabricated a view, they hold it foremost”.

Yaṃ nissito tattha subhaṃ vadānoti. Yaṃ nissitoti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissito ānissito allīno upagato ajjhosito adhimuttoti – yaṃ nissito. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Subhaṃ vadānoti subhavādo sobhanavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti – yaṃ nissito tattha subhaṃ vadāno.

As for “Whatever one relies on, therein one declares it as good”: “Whatever one relies on” means whatever teacher, discourse on the Dhamma, group, view, practice, or path one relies on, specially relies on, clings to, approaches, is absorbed in, or is resolved upon. “Therein” means in one's own view, one's own preference, one's own inclination, or one's own doctrine. “Declares it as good” means one speaks of it as good, excellent, wise, firm, logical, causal, having a characteristic, having a reason, or having a basis, according to one's own doctrine. This is the meaning of “Whatever one relies on, therein one declares it as good”.

Suddhiṃ vado tattha tathaddasā soti. Suddhivādo visuddhivādo parisuddhivādo vodātavādo parivodātavādo. Atha vā suddhidassano visuddhidassano parisuddhidassano vodātadassano parivodātadassanoti – suddhiṃ vādo. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti addassa adakkhi apassi paṭivijjhīti – suddhiṃ vādo tattha tathaddasā so.

One who speaks of purity, therein has seen it as such. 'One who speaks of purity' means one who speaks of purity, speaks of special purity, speaks of complete purity, speaks of cleansing, or speaks of thorough cleansing. Alternatively, it means one who sees purity, sees special purity, sees complete purity, sees cleansing, or sees thorough cleansing. 'Therein' means in one's own view, one's own preference, one's own inclination, or one's own doctrine. 'Has seen it as such' means one saw, perceived, witnessed, and penetrated it as true, unerring, real, as it really is, and undistorted. Thus: 'One who speaks of purity, therein has seen it as such'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Nivissavādī na hi subbināyo, pakappitā diṭṭhipurekkharāno;

Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so’’ti.

“The adherent to views is not easily instructed, possessing preconceived views as paramount. Whatever he relies on, he speaks of as good, declaring purity there, seeing it thus.”

146.

146.

Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;

Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe.

A brahmin, having reckoned, does not resort to conjecture; he does not take views as the essence, nor is he one who has knowledge as his kinsman. And having known the conventions of ordinary people, he is equanimous, while others grasp.

Na brāhmaṇo kappamupeti saṅkhāti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho [Pg.255] dhammavicayo sammādiṭṭhi. Na brāhmaṇo kappamupeti saṅkhāti. Brāhmaṇo saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā… sabbe saṅkhārā dukkhā…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na brāhmaṇo kappamupeti saṅkhā.

‘A brahmin does not resort to conjecture, having reckoned.’ `Na` is a particle of negation. `Brāhmaṇa`: he is called a brahmin because of having expelled seven things... (and so on)... he who is unattached, such a one, is called a Brahmā. `Kappa` (conjecture): there are two conjectures—the conjecture of craving and the conjecture of views... (and so on)... this is the conjecture of craving... (and so on)... this is the conjecture of views. `Saṅkhā` is called knowledge (`ñāṇaṃ`). That which is wisdom, understanding... (and so on)... non-delusion, investigation of phenomena, right view. ‘A brahmin does not resort to conjecture, having reckoned’ means: the brahmin, having reckoned, having known, having weighed, having investigated, having clarified, and having made manifest that ‘All formations are impermanent... all formations are suffering... (and so on)... whatever has the nature of arising, all that has the nature of ceasing,’—having thus reckoned, known, weighed, investigated, clarified, and made manifest, he does not go to, does not approach, does not draw near, does not grasp, does not hold on to, and does not settle upon either the conjecture of craving or the conjecture of views. Thus: ‘A brahmin does not resort to conjecture, having reckoned.’

Na diṭṭhisārī napi ñāṇabandhūti. Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – na diṭṭhisārī. Napi ñāṇabandhūti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā taṇhābandhuṃ vā diṭṭhibandhuṃ vā na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na diṭṭhisārī napi ñāṇabandhu.

‘He does not take views as the essence, nor is he one who has knowledge as his kinsman.’ For him, the sixty-two views have been abandoned, cut off, stilled, pacified, made incapable of future arising, and burned by the fire of knowledge. He does not go by view, is not led by it, is not carried away by it, is not brought along by it; nor does he believe in that view as an essence or return to it—thus, ‘he does not take views as the essence.’ ‘Nor is he one who has knowledge as his kinsman’ means: by means of the knowledge of the eight attainments, the five supernormal knowledges, or wrong knowledge, he does not make, generate, produce, or bring into existence a kinsman of craving or a kinsman of views—thus, ‘he does not take views as the essence, nor is he one who has knowledge as his kinsman.’

Ñatvā ca so sammutiyo puthujjāti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ñatvā ca so. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. Puthujjāti puthujjanehi janitā vā tā sammutiyoti – puthujjā. Puthu nānājanehi janitā vā sammutiyoti puthujjāti – ñatvā ca so sammutiyo puthujjā.

‘And having known the conventions of ordinary people.’ ‘Having known’ means having known, understood, weighed, judged, clarified, and made manifest. Having known, understood, weighed, judged, clarified, and made manifest that ‘All formations are impermanent,’... ‘All formations are suffering,’... ‘Whatever is of a nature to arise, all that is of a nature to cease’—thus, ‘and having known.’ ‘Conventions’ refers to the sixty-two views, the conventions of views. ‘Of ordinary people’ means those conventions are produced by ordinary people. Or, they are conventions produced by various different people—thus, ‘of ordinary people.’ Thus, ‘and having known the conventions of ordinary people.’

Upekkhatī uggahaṇanti maññeti. Aññe taṇhāvasena diṭṭhivasena gaṇhanti parāmasanti abhinivisanti. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – upekkhatī uggahaṇanti maññe.

‘He is equanimous, while others grasp.’ Others, by the power of craving and by the power of views, grasp, hold on to, and adhere. The Arahant is equanimous; he does not grasp, does not hold on to, does not adhere. Thus, ‘he is equanimous, while others grasp.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;

Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe’’ti.

“A brahmin does not resort to conjecture, having reckoned, Nor does he take views as the essence, nor is he one who has knowledge as his kinsman; And having known the conventions of ordinary people, He is equanimous, while others grasp.”

147.

147.

Vissajja [Pg.256] ganthāni munīdha loke, vivādajātesu na vaggasārī;

Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe.

The sage, having abandoned the knots in this world, Does not take sides when disputes arise; Peaceful among the unpeaceful, he is equanimous, He is free from grasping, while others grasp.

Vissajja ganthāni munīdha loketi. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṃ vā vataṃ vā sīlabbataṃ vā parāmasati sīlabbataparāmāso kāyagantho, attano diṭṭhiṃ abhiniveso kāyagantho idaṃsaccābhiniveso kāyagantho. Vissajjāti ganthe vossajjitvā vissajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ vissajjaṃ karonti vikopenti; evameva ganthe vossajjitvā vissajja. Atha vā ganthe gathite gaṇṭhite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vissajja ganthāni munīdha loke.

‘The sage, having abandoned knots in this world.’ ‘Knots’ are four knots: covetousness is a bodily knot, ill will is a bodily knot, clinging to rules and observances is a bodily knot, and dogmatic adherence that ‘this alone is truth’ is a bodily knot. Lust for one’s own views is the bodily knot of covetousness. Resentment and displeasure toward others’ doctrines is the bodily knot of ill will. Clinging to one’s own virtue, vows, or observances is the bodily knot of clinging to rules and observances. Adhering to one's own views is the bodily knot of dogmatic adherence that ‘this alone is truth’. ‘Having abandoned’ means having relinquished the knots and abandoned them. Or alternatively, having broken the knots—which are entangled, knotted, bound, fettered, fastened, stuck, adhered, obstructed, and confined—he abandons them. Just as they loosen and dismantle a load, a chariot, a cart, or a palanquin, so too, having relinquished the knots, he abandons them. Or alternatively, having broken the knots—which are entangled, knotted, bound, fettered, fastened, stuck, adhered, obstructed, and confined—he abandons them. ‘Sage’: knowledge is called `mona` (sagehood)... having transcended the net of attachments, he is a sage. ‘In this world’ means in this view... in this human world. Thus, ‘the sage, having abandoned knots in this world.’

Vivādajātesu na vaggasārīti. Vivādajātesu sañjātesu nibbattesu abhinibbattesu pātubhūtesu chandāgatiṃ gacchantesu dosāgatiṃ gacchantesu bhayāgatiṃ gacchantesu mohāgatiṃ gacchantesu na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na bhayāgatiṃ gacchati, na mohāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – vivādajātesu na vaggasārī.

‘Not siding with factions when disputes arise.’ When disputes have arisen, originated, sprung up, emerged, and become manifest, and when others go by way of favoritism, by way of hatred, by way of fear, or by way of delusion—he does not go by way of favoritism, by way of hatred, by way of fear, or by way of delusion. He does not proceed under the influence of lust, under the influence of hatred, under the influence of delusion, under the influence of conceit, under the influence of views, under the influence of restlessness, under the influence of doubt, or under the influence of underlying tendencies. He is not moved, led, swept away, or drawn in by factional things—thus, ‘not siding with factions when disputes arise.’

Santo asantesu upekkhako soti. Santoti rāgassa santattā santo, dosassa santattā santo, mohassa santattā santo…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā [Pg.257] vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. Asantesūti asantesu anupasantesu avūpasantesu anibbutesu appaṭipassaddhesūti – santo asantesu. Upekkhako soti arahā chaḷaṅgupekkhāya samannāgato cakkhunā rūpaṃ disvā neva sumano hoti na dummano upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… kālaṃ kaṅkhati bhāvito santoti – santo asantesu upekkhako so.

‘The peaceful one is equanimous among the unpeaceful.’ ‘Peaceful’ means peaceful because of the pacification of greed, peaceful because of the pacification of hatred, peaceful because of the pacification of delusion... and so on... because of the pacification, quieting, stilling, extinguishing, cooling, disappearance, and tranquilization of all unwholesome formations, he is peaceful, calmed, stilled, cooled, tranquilized—thus, ‘peaceful.’ ‘Among the unpeaceful’ means among those who are unpeaceful, uncalmed, unstilled, uncooled, untranquilized—thus, ‘peaceful among the unpeaceful.’ ‘That one is equanimous’ means the Arahant is endowed with six-factored equanimity. Having seen a form with the eye, he is neither glad nor sad but dwells equanimous, mindful, and fully aware. Having heard a sound with the ear... and so on... with developed faculties and pacified defilements, he awaits his time—thus, ‘the peaceful one is equanimous among the unpeaceful.’

Anuggaho uggahaṇanti maññeti. Aññe taṇhāvasena diṭṭhivasena gaṇhante parāmasante abhinivisante. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – anuggaho uggahaṇanti maññe.

‘He is non-grasping towards those who grasp, I think.’ This means: while others grasp, cling, and adhere by the power of craving and by the power of views, the Arahant is equanimous; he does not grasp, does not cling, and does not adhere. Thus, ‘He is non-grasping towards those who grasp, I think.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;

Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe’’ti.

“The sage, having cast off fetters in this world, Does not take sides when disputes arise; Peaceful among the unpeaceful, that one is equanimous, He is non-grasping towards those who grasp, I think.”

148.

148.

Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;

Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī.

Having abandoned former taints and not creating new ones, He is not led by desire, nor is he one who speaks with rigid adherence. That wise one is well freed from views; Not reproaching himself, he is not smeared by anything in the world.

Pubbāsave hitvā nave akubbanti. Pubbāsavā vuccanti atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese hitvā cajitvā pariccajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – pubbāsave hitvā. Nave akubbanti navā vuccanti paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre ārabbha chandaṃ akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – pubbāsave hitvā nave akubbaṃ.

‘Having abandoned former taints and not creating new ones.’ ‘Former taints’ are said to be past form, feeling, perception, formations, and consciousness. ‘Having abandoned former taints’ means having abandoned, relinquished, completely relinquished, rejected, removed, destroyed, and brought to a state of non-arising the defilements that might arise in dependence on past formations. ‘Not creating new ones’ means: ‘new’ are said to be present form, feeling, perception, formations, and consciousness. In dependence on present formations, one is not creating desire, not creating affection, not creating lust; not producing, not causing to arise, not generating, not bringing into existence. This is the meaning of ‘having abandoned former taints and not creating new ones.’

Na chandagū nopi nivissavādīti. Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati[Pg.258], na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati na saṃharīyatīti – na chandagū. Nopi nivissavādīti ‘‘sassato loko, idameva saccaṃ moghamañña’’nti na nivissavādī…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti na nivissavādīti – na chandagū nopi nivissavādī.

‘Not led by desire, nor one who speaks with rigid adherence.’ ‘Not led by desire’ means: he does not follow the course of desire, he does not follow the course of aversion, he does not follow the course of delusion, he does not follow the course of fear. He does not act through the power of lust, he does not act through the power of hatred, he does not act through the power of delusion, he does not act through the power of conceit, he does not act through the power of views, he does not act through the power of restlessness, he does not act through the power of doubt, he does not act through the power of underlying tendencies. He is not led, not carried, not swept away, not brought along by these groups of states. ‘Nor one who speaks with rigid adherence’ means: he is not one who speaks with rigid adherence, saying, “The world is eternal; this alone is true, anything else is futile.” …and so on… He is not one who speaks with rigid adherence, saying, “The Tathāgata neither exists nor does not exist after death; this alone is true, anything else is futile.” This is the meaning of ‘not led by desire, nor one who speaks with rigid adherence.’

Sa vippamutto diṭṭhigatehi dhīroti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhigatehi vippamutto visaññutto vimariyādikatena cetasā viharati. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – sa vippamutto diṭṭhigatehi dhīro.

‘He, the wise one, is fully liberated from views.’ For him, the sixty-two speculative views have been abandoned, cut off at the root, pacified, stilled, rendered incapable of arising again, and burned by the fire of knowledge. He dwells with a mind fully liberated from views, detached, and without boundaries. ‘Wise one’ means: steadfastly wise, learned, possessing wisdom, intelligent, knowledgeable, discerning, and sagacious—this is the meaning of ‘he, the wise one, is fully liberated from views.’

Na limpati loke anattagarahīti. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo …pe… ayaṃ diṭṭhilepo. Tassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho; tassa taṇhālepassa pahīnattā, diṭṭhilepassa paṭinissaṭṭhattā apāyaloke na limpati, manussaloke na limpati, devaloke na limpati, khandhaloke na limpati, dhātuloke na limpati, āyatanaloke na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpati loke.

‘Is not smeared in the world, not reproaching oneself.’ Regarding ‘is not smeared in the world’: ‘Smearing’ refers to two kinds of smearing: the smearing of craving and the smearing of views… This is the smearing of craving… This is the smearing of views. For that person, the smearing of craving is abandoned, and the smearing of views is relinquished. Due to the abandonment of the smearing of craving and the relinquishment of the smearing of views, one is not smeared in the world of misery, is not smeared in the human world, is not smeared in the divine world, is not smeared in the world of aggregates, is not smeared in the world of elements, is not smeared in the world of sense bases. One is not smeared, not thoroughly smeared, not adhesively smeared; unsmeared, not thoroughly smeared, not adhesively smeared, one dwells with a mind that has gone forth, is released, fully liberated, disjoined, and without boundaries. This is the meaning of ‘is not smeared in the world’.

Anattagarahīti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti attānaṃ garahati. ‘‘Kataṃ me vacīduccaritaṃ…pe… kataṃ me manoduccaritaṃ … kato me pāṇātipāto…pe… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati.

Regarding ‘not reproaching oneself’: One blames oneself for two reasons: because of what has been done and because of what has not been done. How does one blame oneself because of what has been done and because of what has not been done? One blames oneself thus: ‘I have done bodily misconduct; I have not done bodily good conduct.’ ‘I have done verbal misconduct… I have done mental misconduct… I have committed the killing of living beings… I have held wrong view; I have not held right view.’ In this way, one blames oneself because of what has been done and because of what has not been done.

Atha vā ‘‘sīlesumhi na paripūrakārī’’ti attānaṃ garahati. ‘‘Indriyesumhi aguttadvāro’’ti… ‘‘bhojanemhi amattaññū’’ti… ‘‘jāgariyamhi ananuyutto’’ti… ‘‘na satisampajaññenāmhi samannāgato’’ti… ‘‘abhāvitā me [Pg.259] cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahī. Tayidaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamāno anattagarahīti – na limpati loke anattagarahī.

Or else, he reproaches himself thus: 'I am not one who completely fulfills the precepts.' 'I am one with unguarded doors in the sense faculties.' 'I am one who does not know the measure in food.' 'I am not devoted to wakefulness.' 'I am not endowed with mindfulness and clear comprehension.' 'The four foundations of mindfulness have not been developed by me.' 'The four right strivings have not been developed by me.' 'The four bases of spiritual power have not been developed by me.' 'The five faculties have not been developed by me.' 'The five powers have not been developed by me.' 'The seven factors of enlightenment have not been developed by me.' 'The noble eightfold path has not been developed by me.' 'The truth of suffering has not been fully understood by me.' 'The truth of the origin of suffering has not been abandoned by me.' 'The truth of the path has not been developed by me.' 'The truth of cessation has not been realized by me.' In this way, he reproaches himself because of what has been done and because of what has not been done. Thus, he is one who reproaches himself. By not performing that action, not generating it, not producing it, not bringing it forth, not causing it to manifest, one is 'anattagarahī' (one who does not reproach oneself). Thus: 'Not reproaching oneself, one is not smeared in the world.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;

Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī’’ti.

"Having abandoned former influxes and not creating new ones, not led by desire nor adhering to a fixed view; that wise one, fully liberated from what is grasped by views, is not smeared in the world, not reproaching oneself."

149.

149.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo.[iti bhagavā]

He is one who has vanquished the army in all states, regarding whatever is seen, heard, or sensed. That sage has laid down the burden and is fully liberated; he is not configured, finds no delight, and has no longing. [So said the Blessed One.]

Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vāti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo… doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā mārasenā.

'He is one who has vanquished the army in all states, regarding whatever is seen, heard, or sensed.' 'Army' refers to the army of Māra. Bodily misconduct is the army of Māra, verbal misconduct is the army of Māra, mental misconduct is the army of Māra. Lust… hatred… delusion… anger… enmity… contempt… spite… envy… stinginess… deceit… treachery… stubbornness… rivalry… conceit… arrogance… vanity… heedlessness… all defilements… all misconducts… all vexations… all fevers… all torments… all unwholesome formations are the army of Māra.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati…pe…;

Na naṃ asuro jināti, jetvāva labhate sukha’’nti.

“Sensual pleasures are your first army, the second is called discontent... The one who is not a hero does not conquer it; but having conquered it, one obtains happiness.”

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā – so vuccati visenibhūto. So diṭṭhe visenibhūto, sute… mute [Pg.260]… viññāte visenibhūtoti – sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.

When, by the four noble paths, all Māra’s armies and all opposing defilements are conquered, defeated, broken, pulverized, and turned away—he is called one who has vanquished the army. He has vanquished the army in regard to the seen, the heard… the sensed… the cognized—thus, he has vanquished the army in regard to all phenomena, whatever is seen, heard, or sensed.

Sa pannabhāro muni vippamuttoti. Bhārāti tayo bhārā – khandhabhāro, kilesabhāro, abhisaṅkhārabhāro. Katamo khandhabhāro? Paṭisandhiyā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ khandhabhāro. Katamo kilesabhāro? Rāgo doso moho…pe… sabbākusalābhisaṅkhārā – ayaṃ kilesabhāro. Katamo abhisaṅkhārabhāro? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ abhisaṅkhārabhāro. Yato khandhabhāro ca kilesabhāro ca abhisaṅkhārabhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so vuccati pannabhāro patitabhāro oropitabhāro samoropitabhāro nikkhittabhāro paṭipassaddhabhāro.

‘That sage has laid down the burden and is fully liberated.’ ‘Burden’ refers to three burdens: the burden of the aggregates, the burden of defilements, and the burden of volitional formations. What is the burden of the aggregates? At rebirth, form, feeling, perception, formations, and consciousness—this is the burden of the aggregates. What is the burden of defilements? Greed, hatred, delusion… all unwholesome volitional formations—this is the burden of defilements. What is the burden of volitional formations? Meritorious volitional formations, demeritorious volitional formations, and imperturbable volitional formations—this is the burden of volitional formations. When the burden of the aggregates, the burden of defilements, and the burden of volitional formations have been abandoned, are uprooted, made like a palm stump, brought to non-existence, and are by nature not subject to future arising, he is called one who has laid down the burden, one whose burden has fallen, one who has set down the burden, one who has completely set down the burden, one who has cast off the burden, one whose burden is stilled.

Munīti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā, paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā parināyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgato muni monappatto.

Regarding ‘sage’ (muni): knowledge (ñāṇa) is called ‘mona’ (sagehood). That wisdom which is understanding, investigation, thorough investigation, investigation of phenomena, discernment, close discernment, repeated discernment, intelligence, skillfulness, subtlety, analysis, reflection, inquiry, breadth, sagacity, guidance, insight, clear comprehension, the goad, wisdom, the faculty of wisdom, the power of wisdom, the weapon of wisdom, the palace of wisdom, the light of wisdom, the radiance of wisdom, the splendor of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, and right view. Endowed with that knowledge, one is a sage (muni), having attained sagehood (mona).

Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.

There are three kinds of sagehood: sagehood of body, sagehood of speech, and sagehood of mind. What is sagehood of body? The abandoning of the threefold bodily misconduct is sagehood of body; the threefold bodily good conduct is sagehood of body; knowledge regarding the body as an object is sagehood of body; full understanding of the body is sagehood of body; the path accompanied by full understanding is sagehood of body; the abandoning of desire and lust for the body is sagehood of body; the cessation of bodily formations, which is the attainment of the fourth jhāna, is sagehood of body—this is sagehood of body.

Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.

What is sagehood of speech? The abandoning of the fourfold verbal misconduct is sagehood of speech; the fourfold verbal good conduct is sagehood of speech; knowledge regarding speech as an object is sagehood of speech; full understanding of speech is sagehood of speech; the path accompanied by full understanding is sagehood of speech; the abandoning of desire and lust for speech is sagehood of speech; the cessation of verbal formations, which is the attainment of the second jhāna, is sagehood of speech—this is sagehood of speech.

Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe [Pg.261] ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ – idaṃ manomoneyyaṃ.

What is sagehood of mind? The abandoning of the threefold misconduct of mind is sagehood of mind; the threefold good conduct of mind is sagehood of mind; knowledge regarding the mind as an object is sagehood of mind; full understanding of the mind is sagehood of mind; the path accompanied by full understanding is sagehood of mind; the abandoning of desire and lust for the mind is sagehood of mind; the cessation of mental formations, which is the attainment of the cessation of perception and feeling, is sagehood of mind—this is sagehood of mind.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

One who is a sage of body, a sage of speech, a sage of mind, taintless, a sage endowed with sagehood—him they call one who has abandoned all.

‘‘Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka’’nti.

One who is a sage of body, a sage of speech, a sage of mind, taintless, a sage endowed with sagehood—him they call one who has washed away evil.

Imehi tīhi moneyyehi dhammehi samannāgatā cha munino – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino, arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.

Endowed with these three qualities of a sage, there are six kinds of sages: householder sages, homeless sages, trainee sages, adept sages, solitary sages, and the sage of sages. Who are the householder sages? Those householders who have seen the state and understood the teaching—these are the householder sages. Who are the homeless sages? Those who have gone forth who have seen the state and understood the teaching—these are the homeless sages. The seven trainees are the trainee sages. The Arahants are the adept sages. The Paccekabuddhas are the solitary sages. The sage of sages are called the Tathāgatas, the Arahants, the Perfectly Self-Enlightened Ones.

‘‘Na monena muni hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

One does not become a sage by silence, if one is of bewildered nature and ignorant; but the wise one, who, as if holding up a balance, takes what is excellent.

‘‘Pāpāni parivajjeti, sa muni tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

He avoids evil; for that he is a sage. He who knows both worlds is thereby called a sage.

‘‘Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjito yo, saṅgajālamaticca so muni’’.

Having known the Dhamma of the unvirtuous and the virtuous, internally and externally in all the world, he who is honored by gods and humans, having transcended the net of attachment—he is a sage.

Vippamuttoti munino rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; dosā cittaṃ… mohā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – sa pannabhāro muni vippamutto.

‘Fully released’ means: the sage’s mind is freed from passion, especially freed, well and especially freed; from aversion, the mind is freed… from delusion, the mind is freed, especially freed, well and especially freed… from all unwholesome formations, the mind is freed, especially freed, well and especially freed. Thus, that sage has laid down the burden and is fully released.

Na kappiyo nūparato na patthiyoti bhagavāti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā [Pg.262] diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na kappiyo. Nūparatoti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya āramanti viramanti paṭiviramanti, arahā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na kappiyo nūparato. Na patthiyoti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā patthanā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati na patthiyo.

The Blessed One does not conceive, is at rest, and does not yearn. 'Conceive' (kappiyo): There are two conceptions (kappā)—the conception of craving and the conception of wrong view… this is the conception of craving… this is the conception of wrong view. For that person, the conception of craving is abandoned, and the conception of wrong view is relinquished. Because the conception of craving has been abandoned and the conception of wrong view has been relinquished, he does not form, generate, produce, bring into existence, or bring into full existence any conception of craving or conception of wrong view—thus, he is 'one who does not conceive' (na kappiyo). 'At rest' (nūparato): All foolish worldlings are attached. Taking into account the virtuous worldling, the seven trainees delight, especially delight, and again delight in the attainment of the unattained, the realization of the unrealized, and the direct experience of the unexperienced. But the Arahant is detached, especially detached, and again detached; he has gone forth, is released, is fully released, is disjoined, and dwells with a mind that is without boundaries—this is the meaning of 'one who does not conceive, at rest' (na kappiyo nūparato). 'Does not yearn' (na patthiyo): Yearning (patthanā) is a name for craving. That which is lust, intense lust… covetousness, greed, the unwholesome root. For whom this yearning, this craving, is abandoned, utterly cut off, pacified, stilled, unable to arise again, and burned by the fire of knowledge, he is called 'one who does not yearn' (na patthiyo).

Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi [Pg.263] kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – na kappiyo nūparato na patthiyo iti bhagavā.

Bhagavā is a term of reverence. Furthermore, because He has broken passion, He is called the Blessed One; because He has broken hatred, He is called the Blessed One; because He has broken delusion, He is called the Blessed One; because He has broken conceit, He is called the Blessed One; because He has broken wrong views, He is called the Blessed One; because He has broken the thorn of defilements, He is called the Blessed One; because He has broken the defilements, He is called the Blessed One. Because He attended to, attended to in particular, and attended to in detail the jewel of the Dhamma, He is called the Blessed One. Because He makes an end of states of existence, He is called the Blessed One. Because He has a developed body, developed virtue, developed mind, and developed wisdom, He is called the Blessed One. Or, because He was a partaker of remote forest and woodland lodgings that are quiet, with little noise, free from the bustle of people, suitable for a person's seclusion, and fitting for solitude, He is called the Blessed One. Or, because He was a partaker of the requisites of robes, alms-food, lodging, and medicine for the sick, He is called the Blessed One. Or, because He was a partaker of the essence of the goal, the essence of the Dhamma, the essence of liberation, of higher virtue, of higher mind, and of higher wisdom, He is called the Blessed One. Or, because He was a partaker of the four jhānas, the four immeasurables, and the four formless attainments, He is called the Blessed One. Or, because He was a partaker of the eight liberations, the eight spheres of mastery, and the nine successive dwelling attainments, He is called the Blessed One. Or, because He was a partaker of the ten developments of perception, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainment of foulness, He is called the Blessed One. Or, because He analyzed the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, He is called the Blessed One. Or, because He was a partaker of the ten powers of a Tathāgata, the four confidences, the four analytical knowledges, the six supernormal knowledges, and the six qualities unique to a Buddha, He is called the Blessed One. This name 'Bhagavā' was not given by His mother, not given by His father, not given by His brother, not given by His sister, not given by His friends and companions, not given by His kinsmen and relatives, not given by ascetics and brahmins, nor by the devas. This designation 'Bhagavā' is one that is final in liberation, a realized designation for the Buddhas, the Blessed Ones, that arises at the foot of the Bodhi tree together with the attainment of the knowledge of omniscience. He is not subject to craving, not given to indulgence, not full of longing—thus is the Blessed One.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo’’.[iti bhagavāti]

“He is detached from all dhammas, from whatever is seen, heard, or cognized; with his burden dropped, the sage is freed, not subject to craving, not given to indulgence, not full of longing.”

Mahāviyūhasuttaniddeso terasamo.

The thirteenth exposition, the Mahāviyūha Sutta Niddesa, is completed.

14. Tuvaṭṭakasuttaniddeso

14. The Exposition of the Tuvaṭṭaka Sutta

Atha tuvaṭṭakasuttaniddesaṃ vakkhati –

Now, the exposition of the Tuvaṭṭaka Sutta will be spoken.

150.

150.

Pucchāmi taṃ ādiccabandhu, vivekaṃ santipadañca mahesi ;

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñci.

I ask you, Kinsman of the Sun, O Great Seer, about seclusion and the state of peace. How, having seen, does a bhikkhu, not clinging to anything in the world, become extinguished?

Pucchāmi taṃ ādiccabandhūti. Pucchāti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā. Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā. Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti so vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Regarding 'I ask you, Kinsman of the Sun': a question means there are three kinds of questions: a question for illuminating the unseen, a question for comparing the seen, and a question for cutting off doubt. What is the question for illuminating the unseen? By nature, a characteristic is unknown, unseen, unweighed, unjudged, unmanifest, and unanalyzed; one asks a question for the sake of knowing it, seeing it, weighing it, judging it, and making it manifest. This is the question for illuminating the unseen. What is the question for comparing the seen? By nature, a characteristic is known, seen, weighed, judged, manifest, and analyzed; one asks a question for the sake of comparing it with other wise persons. This is the question for comparing the seen. What is the question for cutting off doubt? By nature, one is inclined to doubt, inclined to uncertainty, having become of two minds: 'Is it thus? Is it not thus? What is it? How is it?' One asks a question for the sake of cutting off that doubt. This is the question for cutting off doubt. These are the three kinds of questions.

Aparāpi [Pg.264] tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā. Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā. Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ taṃ so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati, bhagavā tassa visajjeti – ayaṃ nimmitapucchā. Imā tisso pucchā.

Furthermore, there are three kinds of questions: the question by humans, the question by non-humans, and the question by a created being. What is the question by humans? Humans approach the Buddha, the Blessed One, and ask a question; monks ask, nuns ask, male lay followers ask, female lay followers ask, kings ask, nobles ask, brahmins ask, merchants ask, laborers ask, householders ask, and renunciants ask—this is the question by humans. What is the question by non-humans? Non-humans approach the Buddha, the Blessed One, and ask a question; nāgas ask, supaṇṇas ask, yakkhas ask, asuras ask, gandhabbas ask, great kings ask, Indras ask, Brahmās ask, and deities ask—this is the question by non-humans. What is the question by a created being? The Blessed One creates a mind-made form, complete in all its major and minor limbs, with unimpaired faculties; that created being approaches the Buddha, the Blessed One, and asks a question, and the Blessed One answers it—this is the question by a created being. These are the three questions.

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā. Aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. Aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā. Aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā. Aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā. Aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā. Aparāpi tisso pucchā – khandhapucchā, dhātupucchā, āyatanapucchā. Aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. Aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā. Aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā.

Furthermore, there are three kinds of questions: questions for one's own benefit, questions for the benefit of others, and questions for the benefit of both. Furthermore, there are three kinds of questions: questions for benefit in the present existence, questions for benefit in a future existence, and questions for the ultimate benefit. Furthermore, there are three kinds of questions: questions for the sake of blamelessness, questions for the sake of freedom from defilements, and questions for the sake of purification. Furthermore, there are three kinds of questions: questions concerning the past, questions concerning the future, and questions concerning the present. Furthermore, there are three kinds of questions: questions concerning the internal, questions concerning the external, and questions concerning both the internal and external. Furthermore, there are three kinds of questions: questions concerning the wholesome, questions concerning the unwholesome, and questions concerning the indeterminate. Furthermore, there are three kinds of questions: questions concerning the aggregates, questions concerning the elements, and questions concerning the sense-bases. Furthermore, there are three kinds of questions: questions concerning the foundations of mindfulness, questions concerning the right exertions, and questions concerning the bases of success. Furthermore, there are three kinds of questions: questions concerning the faculties, questions concerning the powers, and questions concerning the factors of enlightenment. Furthermore, there are three kinds of questions: questions concerning the path, questions concerning the fruit, and questions concerning Nibbāna.

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, ‘‘kathayassu me’’ti – pucchāmi taṃ. Ādiccabandhūti. Ādicco vuccati sūriyo. Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu; tasmā buddho ādiccabandhūti – pucchāmi taṃ ādiccabandhu.

‘I ask you’ means: I ask you, I implore you, I beseech you, I gladden you, ‘Speak to me.’ This is the meaning of ‘I ask you.’ ‘Kinsman of the Sun’: The sun is called Ādicca. The sun is Gotama by clan, and the Blessed One is also Gotama by clan. The Blessed One is a clan-relative, a kinsman by clan, of the sun. Therefore the Buddha is called ‘Kinsman of the Sun.’ This is the meaning of ‘I ask you, Kinsman of the Sun.’

Vivekaṃ santipadañca mahesīti. Vivekāti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha [Pg.265] bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ kāyena vivittena viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.

‘Seclusion and the state of peace, O great seer.’ Regarding solitude, there are three kinds of solitude: bodily solitude, mental solitude, and solitude from the aggregates. What is bodily solitude? Here, a bhikkhu frequents a secluded dwelling: a forest, the foot of a tree, a mountain, a glen, a mountain cave, a charnel ground, a forest haunt, an open space, a heap of straw. He dwells with a secluded body. He goes alone, stands alone, sits alone, lies down alone, enters a village for alms alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he conducts himself, dwells, comports himself, carries on, sustains himself, subsists, and keeps himself going alone. This is bodily solitude.

Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti, tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti, ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā, tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti – ayaṃ cittaviveko.

What is seclusion of the mind? For one who has attained the first jhāna, the mind is secluded from the hindrances. For one who has attained the second jhāna, the mind is secluded from initial and sustained thought. For one who has attained the third jhāna, the mind is secluded from rapture. For one who has attained the fourth jhāna, the mind is secluded from pleasure and pain. For one who has attained the base of infinite space, the mind is secluded from the perception of form, the perception of resistance, and the perception of diversity. For one who has attained the base of infinite consciousness, the mind is secluded from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind is secluded from the perception of the base of infinite consciousness. For one who has attained the base of neither-perception-nor-non-perception, the mind is secluded from the perception of the base of nothingness. For a stream-enterer, the mind is secluded from personality view, doubt, grasping at precepts and practices, the underlying tendency of views, the underlying tendency of doubt, and from the defilements that have a common ground with them. For a once-returner, the mind is secluded from the gross fetter of sensual lust, the fetter of aversion, the gross underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that have a common ground with them. For a non-returner, the mind is secluded from the subtle fetter of sensual lust, the fetter of aversion, the subtle underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that have a common ground with them. For an Arahant, the mind is secluded from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of lust for becoming, the underlying tendency of ignorance, and from the defilements that have a common ground with them, and externally from all signs—this is seclusion of the mind.

Katamo upadhiviveko? Upadhi vuccati kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ, upadhiviveko ca [Pg.266] nirupadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Santīti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Vuttañhetaṃ bhagavatā – ‘‘santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Atha aparena ākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ.

What is seclusion from the substrates of existence? The substrates of existence are said to be the defilements, the aggregates, and volitional formations. Seclusion from the substrates of existence is said to be the deathless, Nibbāna. That which is the stilling of all formations, the relinquishment of all substrates, the destruction of craving, dispassion, cessation, Nibbāna—this is seclusion from the substrates of existence. Physical seclusion is for those with secluded bodies who delight in renunciation; mental seclusion is for those with purified minds who have attained supreme purity; and seclusion from the substrates of existence is for individuals free from them, who have gone beyond formations. As to ‘Peace’—in one aspect, peace and the state of peace are that very deathless Nibbāna, which is the stilling of all formations, the relinquishment of all substrates, the destruction of craving, dispassion, cessation, Nibbāna. For this was said by the Blessed One: “This state is peaceful, this state is sublime—that is, the stilling of all formations, the relinquishment of all substrates, the destruction of craving, dispassion, cessation, Nibbāna.” Then, in another aspect, those qualities that lead to the attainment of peace, the touching of peace, and the direct realization of peace—namely, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path—these are called the state of peace, the state of protection, the state of shelter, the state of refuge, the state of fearlessness, the imperishable state, the deathless state, and the state of Nibbāna.

Mahesīti mahesi bhagavā. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi; mahato tamokāyassa padālanaṃ, mahato vipallāsassa bhedanaṃ, mahato taṇhāsallassa abbahanaṃ, mahato diṭṭhisaṅghātassa viniveṭhanaṃ, mahato mānadhajassa papātanaṃ, mahato abhisaṅkhārassa vūpasamaṃ, mahato oghassa nittharaṇaṃ, mahato bhārassa nikkhepanaṃ, mahato saṃsāravaṭṭassa upacchedaṃ, mahato santāpassa nibbāpanaṃ, mahato pariḷāhassa paṭipassaddhiṃ, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni mahantāni balāni mahante bojjhaṅge mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi; mahesakkhehi vā sattehi esito gavesito pariyesito kahaṃ buddho kahaṃ bhagavā kahaṃ devadevo kahaṃ narāsabhoti mahesīti – vivekaṃ santipadañca mahesi.

‘Great Seeker’: the Blessed One is a great seeker. He sought, searched for, and pursued the great aggregate of virtue—thus he is a great seeker. He sought the great aggregate of concentration… the great aggregate of wisdom… the great aggregate of liberation… the great aggregate of the knowledge and vision of liberation—thus he is a great seeker. He sought the shattering of the great mass of darkness, the breaking of the great distortion, the extraction of the great dart of craving, the unraveling of the great tangle of views, the felling of the great banner of conceit, the pacification of the great volitional formations, the crossing over of the great flood, the laying down of the great burden, the cutting off of the great round of saṃsāra, the extinguishing of the great torment, the calming of the great burning, the raising of the great banner of the Dhamma—thus he is a great seeker. He sought the great foundations of mindfulness, the great right efforts, the great bases of spiritual power, the great faculties, the great powers, the great awakening factors, the great noble eightfold path, the great ultimate reality, the deathless, Nibbāna—thus he is a great seeker. Or, by beings of great power, he was sought, searched for, and pursued: "Where is the Buddha? Where is the Blessed One? Where is the god of gods? Where is the bull among men?"—thus he is a great seeker. This is the meaning of the phrase ‘solitude, the peaceful state, and the great seeker’.

Kathaṃ disvā nibbāti bhikkhūti. Kathaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā attano rāgaṃ nibbāpeti, dosaṃ nibbāpeti, mohaṃ nibbāpeti, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe [Pg.267]… sabbākusalābhisaṅkhāre nibbāpeti sameti upasameti vūpasameti paṭipassambheti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekho vā bhikkhūti – kathaṃ disvā nibbāti bhikkhu.

‘How, having seen, does a bhikkhu attain Nibbāna?’: How, having seen, beheld, weighed, investigated, discerned, and made manifest, does one extinguish one's own lust, hatred, delusion, anger… resentment… contempt… rivalry… envy… stinginess… deceit… craftiness… stubbornness… contention… conceit… arrogance… intoxication… negligence, all defilements, all misconduct, all distress, all fevers, all torments, and all unwholesome formations, and pacify, calm, thoroughly calm, and cause them to subside? ‘Bhikkhu’: a bhikkhu is either a virtuous ordinary person or a trainee. This is the meaning of the phrase, ‘How, having seen, does a bhikkhu attain Nibbāna?’.

Anupādiyāno lokasmiṃ kiñcīti. Catūhi upādānehi anupādiyamāno agaṇhayamāno aparāmasamāno anabhinivisamāno. Lokasminti apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Kiñcīti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagatanti – anupādiyāno lokasmiṃ kiñci.

‘Not clinging to anything in the world’: Not clinging, not grasping, not being attached, not adhering by means of the four kinds of clinging. ‘In the world’ means: in the world of misery, the human world, the deva world; in the world of aggregates, the world of elements, the world of sense bases. ‘Anything’ means: anything pertaining to form, pertaining to feeling, pertaining to perception, pertaining to formations, pertaining to consciousness. This is the meaning of the phrase, ‘Not clinging to anything in the world’.

Tenāha so nimmito –

Therefore, that created one said:

‘‘Pucchāmi taṃ ādiccabandhu, vivekaṃ santipadañca mahesi;

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñcī’’ti.

“I ask you, Kinsman of the Sun, O Great Seeker, about seclusion and the peaceful state. How does a bhikkhu, seeing what, attain Nibbāna, clinging to nothing in the world?”

151.

151.

Mūlaṃ papañcasaṅkhāya, [iti bhagavā]Mantā asmīti sabbamuparundhe ;

Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe.

“Having understood the root of conceptual proliferation,” [so said the Blessed One], “and the conceit ‘I am,’ one should bring everything to a halt. For whatever internal cravings there are, one should always train mindfully for their removal.”

Mūlaṃ papañcasaṅkhāya, [iti bhagavā] mantā asmīti sabbamuparundheti. Papañcāyeva papañcasaṅkhā. Taṇhāpapañcasaṅkhā diṭṭhipapañcasaṅkhā. Katamaṃ taṇhāpapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ taṇhāpapañcassa mūlaṃ. Katamaṃ diṭṭhipapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ diṭṭhipapañcassa mūlaṃ.

Regarding the verse: 'Having understood the root of conceptual proliferation,' [so said the Blessed One], 'and the conceit “I am,” one should bring everything to a halt.' Herein, that which proliferates is called 'conceptual proliferation.' There is the conceptual proliferation of craving and the conceptual proliferation of views. What is the root of the proliferation of craving? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of fear of wrongdoing is the root, and restlessness is the root—this is the root of the proliferation of craving. What is the root of the proliferation of views? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of fear of wrongdoing is the root, and restlessness is the root—this is the root of the proliferation of views.

Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī vā bhagavā [Pg.268] araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – mūlaṃ papañcasaṅkhāya iti bhagavā.

Bhagavā is a term of reverence. Moreover, he is Bhagavā because he has broken lust, broken hatred, broken conceit, broken wrong view, broken the thorn of defilements, and broken the defilements. He is Bhagavā because he has resorted to, especially resorted to, and variously resorted to the jewel of the Dhamma. He is Bhagavā because he is the maker of the end of existences. He is Bhagavā because he has a developed body, developed virtue, a developed mind, and developed wisdom. Or, he is Bhagavā because he resorts to forest and woodland thickets—remote lodgings with little sound, little noise, free from the bustle of people, secluded from humans, and suitable for solitude. Or, he is Bhagavā because he is a partaker of robes, almsfood, lodgings, and medicinal requisites for the sick. Or, he is Bhagavā because he is a partaker of the essence of the goal, the essence of the Dhamma, the essence of liberation, of higher virtue, higher mind, and higher wisdom. Or, he is Bhagavā because he is one who analyzes the four jhānas, the four immeasurables, and the four formless attainments. Or, he is Bhagavā because he is one who analyzes the eight liberations, the eight spheres of mastery, and the nine successive dwelling attainments. Or, he is Bhagavā because he is one who analyzes the ten developments of perception, the ten kasiṇa attainments, the concentration through mindfulness of breathing, and the attainment of foulness. Or, he is Bhagavā because he is one who analyzes the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Or, he is Bhagavā because he is a partaker of the ten powers of a Tathāgata, the four analytical knowledges, and the six unique qualities of a Buddha. This name 'Bhagavā' was not given by his mother, not given by his father, not given by his brother, not given by his sister, not given by his friends and companions, not given by his kinsmen and relatives, not given by ascetics and brahmins, not given by deities. It is a designation for the Buddhas, the Blessed Ones, that is the culmination of liberation, a designation made manifest at the root of the Bodhi tree along with the attainment of omniscient knowledge—that is, 'Bhagavā'. This is the meaning of 'Bhagavā' in the phrase 'the root of conceptual proliferation... the Blessed One'.

Mantā asmīti sabbamuparundheti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Asmīti rūpe asmīti māno asmīti chando asmīti anusayo; vedanāya… saññāya… saṅkhāresu… viññāṇe asmīti māno asmīti chando asmīti anusayoti. Mūlaṃ papañcasaṅkhāya iti bhagavā. Mantā asmīti sabbamuparundheti. Papañcasaṅkhāya mūlañca asmimānañca mantāya sabbaṃ rundheyya uparundheyya nirodheyya vūpasameyya atthaṅgameyya paṭipassambheyyāti – mūlaṃ papañcasaṅkhāya iti bhagavā, mantā asmīti sabbamuparundhe.

Regarding the phrase: 'Having understood... and the conceit “I am,” one should bring everything to a halt.' 'Mantā' (having understood) is a term for wisdom. That which is wisdom is understanding... non-delusion, investigation of phenomena, right view. 'I am' refers to the conceit 'I am,' the desire 'I am,' and the underlying tendency 'I am' with regard to form; and with regard to feeling... perception... formations... consciousness, it refers to the conceit 'I am,' the desire 'I am,' and the underlying tendency 'I am.' The verse states: 'Having understood the root of conceptual proliferation,' so said the Blessed One, 'and the conceit “I am,” one should bring everything to a halt.' This means: having understood with wisdom both the root of conceptual proliferation and the conceit 'I am,' one should halt everything; one should completely halt, bring to cessation, pacify, cause to disappear, and tranquilize it.

Yā kāci taṇhā ajjhattanti. Yā kācīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Ajjhattanti ajjhattasamuṭṭhānā vā sā taṇhāti – ajjhattaṃ[Pg.269]. Atha vā ajjhattikaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena sā taṇhā sahagatā sahajātā saṃsaṭṭhā sampayuttā ekuppādā ekanirodhā ekavatthukā ekārammaṇātipi ajjhattanti – yā kāci taṇhā ajjhattaṃ.

Regarding 'Whatever craving there is internally.' 'Whatever' is a term of complete comprehension, meaning: in every way, entirely, without remainder, leaving nothing out. 'Craving' refers to craving for forms... craving for mental phenomena. 'Internally' means that craving is of internal origin, therefore it is 'internal.' Alternatively, the mind is called 'internal.' That which is mind is intellect, thought, heart, the luminous, mind, the mind-base, the mind-faculty, consciousness, the consciousness aggregate, and the mind-consciousness element born of that. That craving accompanies the mind, is co-arisen with it, associated with it, conjoined with it, has the same arising, the same cessation, the same basis, and the same object; for this reason also it is called 'internal.' This is the meaning of 'whatever craving there is internally'.

Tāsaṃ vinayā sadā sato sikkheti. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ, satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmigajātaṃ avīcisantatisahitaṃ phusitaṃ, purebhattaṃ pacchābhattaṃ, purimaṃ yāmaṃ majjhimaṃ yāmaṃ pacchimaṃ yāmaṃ, kāḷe juṇhe, vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. Aparehipi catūhi kāraṇehi sato – asati parivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satipaṭipakkhānaṃ dhammānaṃ hatattā sato, satinimittānaṃ asammuṭṭhattā sato. Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohanatāya sato. Aparehipi catūhi kāraṇehi sato – sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati paṭissati, sati saraṇatā dhāraṇatā apilāpanatā asammussanatā, sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto, upagato samupagato, upapanno samupapanno, samannāgato so vuccati sato.

In the phrase: 'For their removal, one should always train mindfully.' 'Always' means: always, at all times, throughout all time, constantly, perpetually, continuously, uninterruptedly, unmixedly, successively, like a series of water waves, with unbroken continuity, touching; before the meal, after the meal; in the first watch of the night, the middle watch, the last watch; in the dark fortnight, in the bright fortnight; in the rainy season, in winter, in summer; in the first stage of life, the middle stage, the final stage. 'Mindful' means being mindful for four reasons: one is mindful by developing the establishment of mindfulness of the body in the body... of feelings... of mind... of phenomena in phenomena. One is also mindful for four other reasons: by avoiding unmindfulness; by having done what should be done with mindfulness; by having eliminated the qualities hostile to mindfulness; by non-bewilderment regarding the objects of mindfulness. One is also mindful for four other reasons: by being endowed with mindfulness; by mastery of mindfulness; by proficiency in mindfulness; by not receding from mindfulness. One is also mindful for four other reasons: by being steadfast; by being calmed of distress; by being unified; by being endowed with the true Dhamma. One is mindful through recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of deities, mindfulness of breathing, mindfulness of death, mindfulness of the body, and recollection of peace. That which is mindfulness, recollection, memory, remembering, retaining, non-lapsing, non-bewilderment—mindfulness, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called 'mindfulness'. One who is endowed with this mindfulness, fully endowed, attained, fully attained, possessed, fully possessed—such a one is called 'mindful'.

Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu [Pg.270] bhayadassāvī, samādāya sikkhati sikkhāpadesu, khuddako sīlakkhandho… mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

As for 'training', there are three trainings—the training in higher virtue, the training in higher mind, and the training in higher wisdom. What is the training in higher virtue? Here, a bhikkhu is virtuous, restrained by the restraint of the Pātimokkha, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. The minor aggregate of virtue… the major aggregate of virtue. For the attainment of wholesome states, virtue is the foundation, the beginning, conduct, restraint, control, the principal means, and the foremost. This is the training in higher virtue.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

What is the training in higher mind? Here, a bhikkhu, secluded from sensual pleasures and unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and is filled with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful, and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he dwells happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. This is the training in higher mind.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.

What is the training in higher wisdom? Here, a bhikkhu is wise; he is endowed with wisdom concerning rise and fall, which is noble, penetrative, and leads rightly to the complete destruction of suffering. He understands as it truly is: ‘This is suffering.’ He understands as it truly is: ‘This is the origin of suffering.’ He understands as it truly is: ‘This is the cessation of suffering.’ He understands as it truly is: ‘This is the path leading to the cessation of suffering.’ He understands as it truly is: ‘These are the taints.’ He understands as it truly is: ‘This is the origin of the taints.’ He understands as it truly is: ‘This is the cessation of the taints.’ He understands as it truly is: ‘This is the path leading to the cessation of the taints.’ This is the training in higher wisdom.

Tāsaṃ vinayā sadā sato sikkheti. Tāsaṃ taṇhānaṃ vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; imā tisso sikkhāyo āvajjanto sikkheyya, pajānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ [Pg.271] sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – tāsaṃ vinayā sadā sato sikkhe.

One should always train mindfully for their removal. For the removal, utter removal, abandoning, calming, relinquishing, and utter pacification of these cravings, one should train in higher virtue, one should train in higher mind, and one should train in higher wisdom. Reflecting on these three trainings, knowing, seeing, reviewing, establishing the mind, being resolved by faith, arousing energy, establishing mindfulness, concentrating the mind, knowing with wisdom, directly knowing what is to be directly known, fully understanding what is to be fully understood, abandoning what is to be abandoned, developing what is to be developed, and realizing what is to be realized, one should train. One should practice, practice well, and having undertaken it, live accordingly. This is the meaning of the phrase, 'One should always train mindfully for their removal.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Mūlaṃ papañcasaṅkhāya, [iti bhagavā]Mantā asmīti sabbamuparundhe;

Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe’’ti.

“Having known the root of conceptual proliferation—the conceit ‘I am the thinker’—one should restrain it all. Whatever cravings there are within, for their removal one should always train mindfully.”

152.

152.

Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā.

Should one know any quality whatsoever internally, or furthermore, externally, one should not, on account of that, generate strong conceit. For that is not declared by the good to be the quenching.

Yaṃ kiñci dhammamabhijaññā ajjhattanti. Yaṃ kiñci attano guṇaṃ jāneyya kusale vā dhamme abyākate vā dhamme. Katame attano guṇā? Uccā kulā pabbajito vā assaṃ, mahābhogakulā pabbajito vā assaṃ, uḷārabhogakulā pabbajito vā assaṃ, ñāto yasassī sagahaṭṭhapabbajitānanti vā assaṃ, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā assaṃ, suttantiko vā assaṃ, vinayadharo vā assaṃ, dhammakathiko vā assaṃ, āraññiko vā assaṃ, piṇḍapātiko vā assaṃ, paṃsukūliko vā assaṃ, tecīvariko vā assaṃ, sapadānacāriko vā assaṃ, khalupacchābhattiko vā assaṃ, nesajjiko vā assaṃ, yathāsanthatiko vā assaṃ, paṭhamassa jhānassa lābhīti vā assaṃ, dutiyassa jhānassa lābhīti vā assaṃ, tatiyassa jhānassa lābhīti vā assaṃ, catutthassa jhānassa lābhīti vā assaṃ, ākāsānañcāyatanasamāpattiyā lābhīti vā assaṃ, viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā assaṃ – ime vuccanti attano guṇā. Yaṃ kiñci attano guṇaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ kiñci dhammamabhijaññā ajjhattaṃ. Atha vāpi bahiddhāti. Upajjhāyassa vā ācariyassa vā te guṇā assūti – atha vāpi bahiddhā.

'Whatever quality one might know internally': Whatever quality of oneself one should know, whether wholesome states or indeterminate states. What are one's own qualities? 'I might be one gone forth from a noble family,' 'I might be one gone forth from a family of great wealth,' 'I might be one gone forth from a family of sublime wealth,' 'I might be one who is known and has a retinue among householders and the gone-forth,' 'I am a recipient of robes, alms-food, lodging, and medicinal requisites,' 'I might be an expert in the Suttanta,' 'I might be an expert in the Vinaya,' 'I might be an expert in the Dhamma,' 'I might be a forest-dweller,' 'I might be an alms-food-eater,' 'I might be a rag-robe-wearer,' 'I might be a three-robe-wearer,' 'I might be a house-to-house-goer for alms,' 'I might be a one-session-eater,' 'I might be a sitter,' 'I might be a user of any-bed-whatever,' 'I might be an obtainer of the first jhāna,' '...of the second jhāna,' '...of the third jhāna,' '...of the fourth jhāna,' '...of the attainment of the base of infinite space,' '...of the attainment of the base of infinite consciousness,' '...of the attainment of the base of nothingness,' or '...of the attainment of the base of neither-perception-nor-non-perception'—these are called one's own qualities. That one should know, know well, know distinctly, know repeatedly, or penetrate any quality whatsoever of oneself—this is 'whatever quality one might know internally'. 'Or furthermore, externally': Those qualities might belong to one's preceptor or teacher—this is 'or furthermore, externally'.

Na [Pg.272] tena thāmaṃ kubbethāti. Attano vā guṇena paresaṃ vā guṇena thāmaṃ na kareyya, thambhaṃ na kareyya, mānaṃ na kareyya, unnatiṃ na kareyya, unnamaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – na tena thāmaṃ kubbetha.

'One should not make strong conceit through that': One should not create strong conceit, be stiff, be arrogant, have rising conceit, or have bending conceit based on one's own qualities or the qualities of others. One should not generate conceit through that, nor become harsh, very stiff, or with a raised head because of that. This is the meaning of 'one should not make strong conceit through that'.

Na hi sā nibbuti sataṃ vuttāti. Satānaṃ santānaṃ sappurisānaṃ buddhānaṃ buddhasāvakānaṃ paccekabuddhānaṃ sā nibbutīti na vuttā na pavuttā na ācikkhitā na desitā na paññapitā na paṭṭhapitā na vivaṭā na vibhattā na uttānīkatā nappakāsitāti – na hi sā nibbuti sataṃ vuttā.

'For that is not called quenching by the good': By the manifest, by those who pacify affliction, by the good persons—that is, the Buddhas, the disciples of the Buddha, and the Paccekabuddhas—that quenching, which is the fruit of Arahantship, is not spoken of, not spoken of in detail, not told, not taught, not designated, not established, not opened up, not analyzed, not made manifest, and not made clear. This is the meaning of 'for that is not called quenching by the good'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā’’ti.

“Whatever phenomenon one might directly know, whether internal or external, one should not make strong conceit through that; for that is not called quenching by the good.”

153.

153.

Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;

Phuṭṭho anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe.

Through that, one should not think oneself superior, nor inferior, nor even equal. Touched by many forms, one should not stand making distinctions about oneself.

Seyyo na tena maññeyyāti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – seyyo na tena maññeyya.

'One should not think oneself superior through that': One should not generate excessive conceit, thinking, 'I am superior,' on the basis of birth, clan, family status, excellence of complexion, wealth, learning, profession, craft, field of knowledge, what has been heard, intelligence, or on some other ground. This is the meaning of 'one should not think oneself superior through that'.

Nīceyyo atha vāpi sarikkhoti. ‘‘Hīnohamasmī’’ti omānaṃ na janeyya jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. ‘‘Sadisohamasmī’’ti mānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – nīceyyo atha vāpi sarikkho.

'Inferior or even equal': One should not generate the conceit of inferiority, thinking, 'I am inferior,' on the basis of birth, clan, or any other ground. Nor should one generate conceit, thinking, 'I am equal,' on the basis of birth, clan, family status, excellence of complexion, wealth, learning, profession, craft, field of knowledge, what has been heard, intelligence, or on some other ground. This is the meaning of 'inferior or even equal'.

Phuṭṭho anekarūpehīti. Anekavidhehi ākārehi phuṭṭho pareto samohito samannāgatoti – phuṭṭho anekarūpehi.

'Touched by many forms': One is touched, overcome, gathered, and endowed with manifold ways—this is the meaning of 'touched by many forms'.

Nātumānaṃ [Pg.273] vikappayaṃ tiṭṭheti. Ātumā vuccati attā. Attānaṃ kappento vikappento vikappaṃ āpajjanto na tiṭṭheyyāti – nātumānaṃ vikappayaṃ tiṭṭhe.

'One should not stand making distinctions about oneself': 'Ātumā' means the self. One should not stand conceiving the self, making distinctions about it, or falling into speculation. This is the meaning of 'one should not stand making distinctions about oneself'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;

Phuṭṭho anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe’’ti.

“One should not deem oneself better, nor inferior, nor equal; touched by manifold forms, one should not stand making distinctions about oneself.”

154.

154.

Ajjhattamevupasame, na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā.

One should pacify [defilements] within; a monk should not seek peace from another. For one who is inwardly at peace, there is no view of self; how then could there be a view of annihilation?

Ajjhattamevupasameti. Ajjhattaṃ rāgaṃ sameyya, dosaṃ sameyya, mohaṃ sameyya, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ … mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe… sabbākusalābhisaṅkhāre sameyya upasameyya vūpasameyya nibbāpeyya paṭipassambheyyāti – ajjhattamevupasame.

'One should pacify within': One should pacify lust, hatred, delusion, anger, resentment, denigration, rivalry, envy, stinginess, deceit, fraudulence, obstinacy, contention, conceit, arrogance, intoxication, heedlessness, all defilements, all misconduct, all torments, all burning, all distress, and all unwholesome volitional formations—one should pacify, calm, completely calm, extinguish, and allay them. This is the meaning of 'one should pacify within'.

Na aññato bhikkhu santimeseyyāti. Aññato asuddhimaggena, micchāpaṭipadāya, aniyyānapatena, aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ na eseyya na gaveseyya na pariyeseyyāti – na aññato bhikkhu santimeseyya.

'A monk should not seek peace from another': A monk should not seek, search for, or pursue peace, appeasement, complete appeasement, nirvana, or tranquility from another source—that is, by an impure path, by wrong practice, by a path that is not a way of release, or apart from the establishments of mindfulness, apart from the right strivings, apart from the bases of psychic power, apart from the faculties, apart from the powers, apart from the enlightenment factors, and apart from the Noble Eightfold Path. This is the meaning of 'a monk should not seek peace from another'.

Ajjhattaṃ upasantassāti. Ajjhattaṃ rāgaṃ santassa, dosaṃ santassa, mohaṃ santassa…pe… sabbākusalābhisaṅkhāre santassa upasantassa vūpasantassa nibbutassa paṭipassaddhiyāti – ajjhattaṃ upasantassa.

'For one who is inwardly at peace': For one who has pacified lust, hatred, delusion, and so on, up to all unwholesome volitional formations within; who is calmed, completely calmed, extinguished, and tranquil—this is the meaning of 'for one who is inwardly at peace'.

Natthi attā kuto nirattā vāti. Natthīti paṭikkhepo. Attāti attadiṭṭhi natthi; nirattāti ucchedadiṭṭhi natthi. Attāti gahitaṃ natthi; nirattāti muñcitabbaṃ natthi. Yassatthi gahitaṃ, tassatthi muñcitabbaṃ. Tassa gahitaṃ gāhaṃ [Pg.274] muñcanaṃ samatikkanto arahā vuddhipārihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – natthi attā kuto nirattā vā.

There is no self, so whence a non-self? 'There is not' is a negation. 'Self' means the view of self does not exist; 'non-self' means the view of annihilation does not exist. 'Self' means there is nothing grasped; 'non-self' means there is nothing to be released. For one for whom there is something grasped, for that one there is something to be released. The Arahant has transcended grasping and the releasing of what is grasped; he has overcome growth and decline. He has lived the holy life, has perfected the practice... for him, the saṃsāra of birth and death, that is, renewed existence, does not exist. This is the meaning of the phrase: 'There is no self, so whence a non-self?'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ajjhattamevupasame, na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā’’ti.

“A bhikkhu should become calm internally; he should not seek peace from another. For one who is inwardly at peace, there is no self, so whence a non-self?”

155.

155.

Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñci.

Just as in the middle of the ocean, a wave is not born and it remains still; even so, a bhikkhu, being steadfast and unagitated, should not create any swelling anywhere.

Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hotīti. Samuddo caturāsītiyojanasahassāni ubbedhena gambhīro. Heṭṭhā cattārīsayojanasahassāni udakaṃ macchakacchapehi kampati. Upari cattārīsayojanasahassāni udakaṃ vātehi kampati. Majjhe cattārīsayojanasahassāni udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.

‘Just as in the middle of the ocean, a wave is not born and it remains still’: The ocean is eighty-four thousand yojanas deep. The lower forty thousand yojanas of water are stirred by fish and turtles. The upper forty thousand yojanas of water are stirred by winds. The middle forty thousand yojanas of water do not tremble, do not shake, do not move, do not quiver, do not quiver violently, do not tremble all over. Unimpelled, unstruck, unmoved, unstirred, unperturbed, completely calmed—there no wave arises; the ocean stands still. This too is the meaning of ‘Just as in the middle of the ocean, a wave is not born and it remains still’.

Atha vā sattannaṃ pabbatānaṃ antarikāsu sattasīdantarā mahāsamuddā. Tatra udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.

Alternatively, between the seven mountain ranges are the seven great Sīdantara oceans. There the water does not tremble, does not shake, does not move, does not quiver, does not quiver violently, does not tremble all over. Unimpelled, unstruck, unmoved, unstirred, unperturbed, completely calmed—there no wave arises; the ocean stands still. This too is the meaning of ‘Just as in the middle of the ocean, a wave is not born and it remains still’.

Evaṃ ṭhito anejassāti. Evanti opammasampaṭipādanaṃ. Ṭhitoti lābhepi na kampati, alābhepi na kampati, yasepi na kampati, ayasepi na kampati, pasaṃsāyapi na kampati, nindāyapi na kampati, sukhepi na kampati, dukkhepi na kampati na vikampati na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito. Anejassāti ejā vuccati taṇhā. Yo rāgo [Pg.275] sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā ucchinnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anejo. Ejāya pahīnattā anejo; so lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito anejassa.

Regarding ‘Thus steadfast, unagitated’: ‘Thus’ indicates the completion of the simile. ‘Steadfast’ means: he is not shaken by gain, not shaken by loss, not shaken by fame, not shaken by disgrace, not shaken by praise, not shaken by blame, not shaken by pleasure, and not shaken by pain; he is not especially shaken, does not move, does not tremble, does not tremble violently, nor does he tremble all over—this is ‘thus steadfast’. Regarding ‘unagitated’: Craving is called agitation. That which is lust, strong passion... covetousness, greed, an unwholesome root. For whom this agitation, this craving, is abandoned, cut off, completely cut off, calmed, tranquilized, rendered incapable of future arising, and burned by the fire of knowledge, he is called ‘unagitated’. Because agitation is abandoned, he is unagitated. He is not agitated by gain, nor by loss, nor by fame, nor by disgrace, nor by praise, nor by blame, nor by pleasure, nor by pain; he does not move, does not tremble, does not tremble violently, nor does he tremble all over—this is ‘thus steadfast, unagitated’.

Ussadaṃ bhikkhu na kareyya kuhiñcīti. Ussadāti sattussadā – rāgussadaṃ, dosussadaṃ, mohussadaṃ, mānussadaṃ, diṭṭhussadaṃ, kilesussadaṃ, kammussadaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – ussadaṃ bhikkhu na kareyya kuhiñci.

Regarding ‘A bhikkhu should not create any swelling anywhere’: ‘Swellings’ refers to the seven swellings: the swelling of lust, the swelling of hatred, the swelling of delusion, the swelling of conceit, the swelling of views, the swelling of defilements, and the swelling of kamma. He should not create them, not generate them, not cause them to arise, not produce them, not bring them into existence. ‘Anywhere’ means: in any place, in any thing, in any location, whether internally, or externally, or both internally and externally. This is the meaning of ‘a bhikkhu should not create any swelling anywhere’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñcī’’ti.

‘Just as in the middle of the ocean, a wave is not born and it remains still; even so, a bhikkhu, being steadfast and unagitated, should not create any swelling anywhere.’

156.

156.

Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhiṃ.

‘O One with opened eyes, you have proclaimed the directly witnessed Dhamma, the removal of perils. Venerable Sir, speak of the practice; or of the Pātimokkha and also of concentration.’

Akittayī vivaṭacakkhūti. Akittayīti kittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – akittayi. Vivaṭacakkhūti bhagavā pañcahi cakkhūhi vivaṭacakkhu – maṃsacakkhunāpi vivaṭacakkhu, dibbena cakkhunāpi vivaṭacakkhu, paññācakkhunāpi vivaṭacakkhu, buddhacakkhunāpi vivaṭacakkhu, samantacakkhunāpi vivaṭacakkhu.

Regarding ‘He proclaimed, the one with opened eyes’: ‘He proclaimed’ means it was proclaimed, explained, taught, laid down, established, opened up, analyzed, made plain, and manifested. ‘The one with opened eyes’ refers to the Blessed One, who is one with opened eyes by means of five eyes: with the physical eye, with the divine eye, with the eye of wisdom, with the Buddha-eye, and with the all-around eye.

Kathaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu? Maṃsacakkhumhipi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca [Pg.276] vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Akkhilomāni ca bhagavato yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhayato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadā hipi caturaṅgasamannāgato andhakāro hoti. Sūriyo vā atthaṅgato hoti. Kāḷapakkho ca uposatho hoti. Tibbo ca vanasaṇḍo hoti. Mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekañce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya. Taññeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu.

How is the Blessed One clear-eyed even with the physical eye? In the physical eye of the Blessed One, five colors are present—the blue color, the yellow color, the red color, the black color, and the white color. The eyelashes of the Blessed One, and where those eyelashes are rooted, are blue, very blue, pleasing, and lovely to behold, resembling the flax flower. Beyond that, they are yellow, very yellow, of golden color, pleasing, and lovely to behold, like the kaṇikāra flower. On both sides, the outer corners of the Blessed One’s eyes are red, very red, pleasing, and lovely to behold, like the Indagopaka insect. In the middle, it is black, very black, clear, smooth, pleasing, and lovely to behold, like the addāriṭṭhaka fruit. Beyond that, it is white, very white, bright white, pleasing, and lovely to behold, like the morning star. Therefore, with his natural physical eye, which is part of his individual existence and produced by his past meritorious deeds, the Blessed One sees for a yojana all around, both by day and by night. Even when there is a darkness endowed with four factors—the sun has set, it is the Uposatha day of the dark fortnight, there is a dense forest thicket, and a great black cloud has arisen—even in such a darkness endowed with four factors, he sees for a yojana all around. There is no wall, door-leaf, rampart, mountain, bush, or creeper that is an obstruction to the seeing of forms. If one were to mark a single sesame seed and place it in a cartload of sesame, one could pick out that very sesame seed. Thus, the Blessed One's natural physical eye is pure. Thus, the Blessed One is clear-eyed even with the physical eye.

Kathaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate. Yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti[Pg.277]. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya. Yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu.

How is the Blessed One open-eyed even with the divine eye? The Blessed One, with the divine eye, purified and surpassing the human, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. He understands beings who fare according to their kamma: “Indeed, sirs, these beings were endowed with misconduct of body, speech, and mind, revilers of the noble ones, holding wrong views, and undertaking actions based on wrong views. At the breaking up of the body, after death, they have been reborn in the plane of misery, a bad destination, a state of ruin, in hell. But these other beings, sirs, were endowed with good conduct of body, speech, and mind, not reviling the noble ones, holding right views, and undertaking actions based on right views. At the breaking up of the body, after death, they have been reborn in a good destination, in the heavenly world.” Thus, with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations; he understands beings who fare according to their kamma. And if the Blessed One wishes, he could see one world-system, he could see two world-systems, he could see three world-systems, he could see four world-systems, he could see five world-systems, he could see ten world-systems, he could see twenty world-systems, he could see thirty world-systems, he could see forty world-systems, he could see fifty world-systems, he could see a hundred world-systems, he could see a thousandfold minor world-system, he could see a two-thousandfold middling world-system, he could see a three-thousandfold world-system, he could see a great-thousandfold world-system. As far as he might wish, so far could he see. Thus, the Blessed One’s divine eye is completely purified. In this way, the Blessed One is open-eyed even with the divine eye.

Kathaṃ bhagavā paññācakkhunāpi vivaṭacakkhu? Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā anijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.

How is the Blessed One open-eyed even with the eye of wisdom? The Blessed One is of great wisdom, of broad wisdom, of joyous wisdom, of quick wisdom, of sharp wisdom, of penetrative wisdom, skilled in the distinctions of wisdom, possessed of expansive knowledge, having attained the analytical knowledges, having reached the four assurances, a possessor of the ten powers, a bull among men, a lion among men, a naga among men, a thoroughbred among men, a bearer of the burden for men, possessed of infinite knowledge, infinite power, and infinite fame, endowed with the wealth of knowledge, having much wealth of knowledge, possessing the wealth of wisdom, a guide, an exceptional guide, a consistent guide, one who makes known by dispelling doubt, one who causes contemplation with reference to the practice, one who discerns, one who inspires faith. For that Blessed One is the producer of the unarisen path, the generator of the ungenerated path, the declarer of the undeclared path. He is the knower of the path, the discoverer of the path, an expert in the path. And now his disciples dwell following the path, having become endowed with it afterward.

So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho [Pg.278] samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.

Indeed, that Blessed One knows what is to be known and sees what is to be seen. He has become the eye, He has become knowledge, He has become the Dhamma, He has become Brahma. He is the speaker, the proclaimer, the one who leads to the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. For that Blessed One, there is nothing unknown, unseen, uncomprehended, unrealized, or untouched by wisdom. All phenomena—beginning with the past, future, and present—in all their aspects, come into the range of the Blessed Buddha's knowledge. Whatever is to be known—whether it is for one's own benefit, for the benefit of others, or for the benefit of both; whether it is a benefit in the present life or a benefit in the future life; whether the benefit is plain or profound, hidden or concealed, a benefit to be inferred or a benefit to be known directly, a blameless benefit, a benefit without defilements, a pure benefit, or the ultimate benefit—all of that revolves within the Buddha's knowledge.

Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ… atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate paccuppanne appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā.

All bodily action of the Blessed One, the Buddha, follows upon his knowledge. All verbal action… all mental action… The knowledge of the Blessed One, the Buddha, regarding the past is unimpeded; his knowledge regarding the future and the present is unimpeded. As far as there is the knowable, so far extends his knowledge; as far as there is knowledge, so far extends the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, nor is there a path of the knowable beyond knowledge. These phenomena stand at each other's limit. Just as with two casket-lids properly fitted together, the lower casket-lid does not extend beyond the upper, nor does the upper casket-lid extend beyond the lower—they stand at each other's limit; even so for the Blessed One, the Buddha, the knowable and knowledge stand at each other's limit. As far as there is the knowable, so far extends his knowledge; as far as there is knowledge, so far extends the knowable. Knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable, nor is there a path of the knowable beyond knowledge. These phenomena stand at each other's limit.

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

The knowledge of the Blessed One, the Buddha, extends to all phenomena. All phenomena are bound to the Blessed One's adverting, will, attention, and arising of consciousness. The knowledge of the Blessed One, the Buddha, extends to all beings. The Blessed One knows the inclinations, underlying tendencies, character, and dispositions of all beings. He discerns beings with little dust in their eyes and those with much dust, those with keen faculties and those with dull faculties, those of good disposition and those of bad disposition, those easy to instruct and those difficult to instruct, and those capable and incapable of liberation. The world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, with its devas and humans, revolves within the Buddha's knowledge.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te [Pg.279] sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi vivaṭacakkhu.

Just as all fish and turtles, up to and including the Timi and Timiṅgala, move about within the great ocean; so too, the world with its gods, Māra, and Brahmā, this generation with its ascetics and brahmins, its gods and humans, revolves within the Buddha’s knowledge. Just as all birds, up to and including Garuḷa, the son of Vinatā, move about in a region of the sky; so too, even those who are equal to Sāriputta in wisdom revolve within a region of the Buddha’s knowledge. The Buddha’s knowledge pervades and surpasses the wisdom of gods and humans, and stands supreme. Those wise khattiyas, brahmins, householders, and ascetics—subtle, skilled in refuting the doctrines of others, like archers who can split a hair—who wander about, thinking to shatter established views by means of their wisdom, having formulated questions again and again, approach the Tathāgata to ask about matters both profound and secret. Those questions are explained and answered by the Blessed One, with their reasons made clear. And they become established as disciples of the Blessed One. Therein the Blessed One shines forth preeminently, that is to say, in wisdom. Thus, the Blessed One is one with unveiled vision, also through the eye of wisdom.

Kathaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā anuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ [Pg.280] dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa ācikkhati vipassanānimittaṃ aniccākāraṃ dukkhākāraṃ anattākāraṃ.

How is the Blessed One with the Buddha-eye also one whose vision is unveiled? The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust of defilement in the eye of wisdom and with much dust of defilement in the eye of wisdom, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct; some dwelling who see the danger of faults concerning the next world, and some dwelling who do not see the danger of faults concerning the next world. Just as in a pond of blue lotuses, or a pond of red lotuses, or a pond of white lotuses, some blue, red, or white lotuses are born in the water and grown in the water, not having risen from the water, thriving immersed within; some blue, red, or white lotuses are born in the water and grown in the water, standing level with the water; and some blue, red, or white lotuses are born in the water and grown in the water, having risen up from the water, they stand unsullied by the water; even so, the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust of defilement in the eye of wisdom and with much dust of defilement in the eye of wisdom, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct; some dwelling who see the danger of faults concerning the next world, and some dwelling who do not see the danger of faults concerning the next world. The Blessed One knows: “This person is of a lustful temperament, this one is of a hateful temperament, this one is of a deluded temperament, this one is of a speculative temperament, this one is of a faithful temperament, this one is of a wise temperament.” To the person of a lustful temperament, the Blessed One speaks a discourse on the unattractive. To the person of a hateful temperament, the Blessed One points out the development of loving-kindness. To the person of a deluded temperament, the Blessed One establishes them in learning, questioning, timely listening to the Dhamma, timely discussion of the Dhamma, and dwelling with a respected teacher. To the person of a speculative temperament, the Blessed One points out mindfulness of breathing. To the person of a faithful temperament, the Blessed One points out a confidence-inspiring sign: the perfect awakening of the Buddha, the well-taught nature of the Dhamma, the good practice of the Saṅgha, and one's own virtues. To the person of a wise temperament, the Blessed One points out the sign for insight: the aspect of impermanence, the aspect of suffering, and the aspect of non-self.

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

Just as one standing on a solid-rock mountain peak might see the populace all around, so too, O one of good wisdom, having ascended the palace made of Dhamma, O all-seeing one, being free from sorrow, behold the populace sunk in sorrow, oppressed by birth and old age.

Evaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu.

Thus, the Blessed One, even with the Buddha-eye, is one with an unveiled eye.

Kathaṃ bhagavā samantacakkhunāpi vivaṭacakkhu? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato.

How is the Blessed One, even with the all-around eye, one with an unveiled eye? The knowledge of omniscience is called the all-around eye. The Blessed One is endowed with the knowledge of omniscience, well endowed, has attained it, has well attained it, is possessed of it, is well possessed of it, and is fully endowed with it.

‘‘Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

For him, there is nothing here in the present that is unseen, nor anything in the past that was not cognized, nor anything in the future that is not to be known. He has directly known all that is knowable; therefore, the Tathāgata is one with the all-around eye.

Evaṃ bhagavā samantacakkhunāpi vivaṭacakkhūti – akittayi vivaṭacakkhu.

Thus, the Blessed One, even with the all-around eye, is one with an unveiled eye. This is the meaning of the phrase, 'He proclaimed the one with the unveiled eye'.

Sakkhidhammaṃ parissayavinayanti. Sakkhidhammanti na itihitihaṃ, na itikirāya, na paramparāya, na piṭakasampadāya, na takkahetu, na nayahetu, na ākāraparivitakkena, na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammanti – sakkhidhammaṃ. Parissayavinayanti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro [Pg.281] daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā iti vā – ime vuccanti pākaṭaparissayā.

The directly verifiable truth removes dangers. Directly verifiable truth means not by hearsay, not by tradition, not by lineage, not by scriptural transmission, not by logical reasoning, not by inferential reasoning, not by reflective consideration, not by acceptance of a view after pondering, but what is personally known by oneself, directly experienced by oneself, a truth. Removal of Dangers. Dangers are of two kinds: obvious dangers and hidden dangers. What are the obvious dangers? Lions, tigers, leopards, bears, hyenas, jackals, buffaloes, elephants, snakes, scorpions, centipedes; or thieves, or violent people, or those who have committed an offense or those who have not; eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear disease, mouth disease, tooth disease; cough, asthma, catarrh, burning sensation, fever, stomach disease, fainting, dysentery, colic, cholera; leprosy, boils, ringworm, consumption, epilepsy; scabies, eczema, itching, scratches, chaps; bloody bile, diabetes, shoulder disease, skin eruptions, anal fistula; diseases arising from bile, diseases arising from phlegm, diseases arising from wind, diseases arising from a combination of these, diseases arising from seasonal changes, diseases arising from improper exertion, diseases arising from external attacks, diseases arising from the result of kamma; cold, heat, hunger, thirst, excrement, urine; the touch of gadflies, mosquitoes, wind, sun, and creeping things—these are called obvious dangers.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā – ime vuccanti paṭicchannaparissayā.

What are the concealed dangers? Bodily misconduct, verbal misconduct, mental misconduct; the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt; lust, hatred, delusion, anger, resentment, denigration, spite, deceit, fraud, obstinacy, combativeness, conceit, arrogance, vanity, heedlessness; all defilements, all misconducts, all vexations, all burning, all anguish, all unwholesome formations—these are called concealed dangers.

Parissayāti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.

For what reason are they called ‘dangers’ (parissayā)? They are called dangers because they oppress. They are called dangers because they conduce to decline. They are called dangers because they lie therein. How is it that they are called dangers because they oppress? Those dangers oppress that person, thoroughly oppress, overpower, engulf, exhaust, and crush them. Thus, because they oppress, they are called dangers.

Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evampi parihānāya saṃvattantīti – parissayā.

How is it that they are called dangers because they conduce to decline? Those dangers conduce to the disappearance and decline of wholesome states. Of which wholesome states? Of right practice, conforming practice, unopposing practice, unobstructed practice, practice in accordance with the meaning, practice in accordance with the Dhamma, fulfillment in moral habits, guarding the doors of the senses, moderation in eating, devotion to wakefulness, of mindfulness and clear comprehension, of devotion to the development of the four foundations of mindfulness, of the four right exertions, of the four bases of spiritual power, of the five faculties, of the five powers, of the seven factors of enlightenment, and of devotion to the development of the Noble Eightfold Path—they conduce to the disappearance and decline of these wholesome states. Thus, also, because they conduce to decline, they are called dangers.

Kathaṃ [Pg.282] tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.

How is it that they are called dangers because they lie therein? Therein, these evil, unwholesome states arise dependent on the individual existence. Just as creatures that lie in holes lie in a hole, creatures that lie in water lie in water, creatures that lie in a forest lie in a forest, and creatures that lie in trees lie in a tree; in the very same way, therein these evil, unwholesome states arise dependent on the individual existence. Thus, also, because they lie therein, they are called dangers.

Vuttañhetaṃ bhagavatā – ‘‘sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

For this was said by the Blessed One: 'Monks, a monk who has inner companions, who has inner masters, dwells in suffering, not at ease. And how, monks, does a monk who has inner companions, who has inner masters, dwell in suffering, not at ease? Here, monks, when a monk sees a form with the eye, evil, unwholesome states arise—thoughts of longing connected with the fetters. These dwell within him, they flow out after him—these evil, unwholesome states. Therefore, he is called 'one with inner companions.' They assail him; evil, unwholesome states assail him. Therefore, he is called 'one with inner masters.'

‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi tatrāsayāti – parissayā.

Furthermore, monks, when a monk hears a sound with the ear… smells an odor with the nose… tastes a flavor with the tongue… feels a tactile object with the body… cognizes a mental object with the mind, evil, unwholesome states arise—thoughts of longing connected with the fetters. These dwell within him, they flow out after him—these evil, unwholesome states. Therefore, he is called 'one with inner companions.' They assail him; evil, unwholesome states assail him. Therefore, he is called 'one with inner masters.' In this way, monks, a monk who has inner companions and inner masters dwells in suffering, not at ease. Thus also, because they lie therein, they are called dangers.

Vuttañhetaṃ bhagavatā – ‘‘tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko; doso, bhikkhave…pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’ti.

For this was said by the Blessed One: 'Monks, there are these three internal stains, internal enemies, internal adversaries, internal murderers, internal opponents. Which three? Greed, monks, is an internal stain, internal enemy, internal adversary, internal murderer, internal opponent. Hatred, monks… Delusion, monks, is an internal stain, internal enemy, internal adversary, internal murderer, internal opponent. These, monks, are the three internal stains, internal enemies, internal adversaries, internal murderers, internal opponents.'

‘‘Anatthajanano [Pg.283] lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Greed generates what is not beneficial, greed agitates the mind; fear is born from within, that people do not understand.

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

A greedy person does not know what is beneficial, a greedy person does not see the Dhamma; then there is utter darkness, when greed overwhelms a person.

‘‘Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Hatred generates what is not beneficial, hatred agitates the mind; fear is born from within, that people do not understand.

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.

An angry person does not know what is beneficial, an angry person does not see the Dhamma; then there is utter darkness, when hatred overwhelms a person.

‘‘Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Delusion generates what is not beneficial, delusion agitates the mind; fear is born from within, that people do not understand.

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti.

A deluded person does not know what is beneficial, a deluded person does not see the Dhamma; then there is utter darkness, when delusion overwhelms a person.

Evampi tatrāsayāti – parissayā.

Thus also, they lie therein; therefore, they are called dangers.

Vuttañhetaṃ bhagavatā – ‘‘tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.

For this was said by the Blessed One: ‘Great King, three things, when arising internally in a person, arise for what is not beneficial, for suffering, for uncomfortable living. What three? Greed, Great King, is a thing that, when arising internally in a person, arises for what is not beneficial, for suffering, for uncomfortable living; hatred, Great King… delusion, Great King, is a thing that, when arising internally in a person, arises for what is not beneficial, for suffering, for uncomfortable living. These, Great King, are the three things that, when arising internally in a person, arise for what is not beneficial, for suffering, for uncomfortable living.’

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

Greed, hatred, and delusion, born from oneself, harm a person of evil mind, just as its own fruit destroys the bamboo.

Evampi tatrāsayāti – parissayā.

Thus also, they lie therein; therefore, they are called dangers.

Vuttañhetaṃ [Pg.284] bhagavatā –

For this was said by the Blessed One:

‘‘Rāgo ca doso ca ito nidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti.

‘Lust and hatred have their source in this; discontent, delight, and horripilation are born from this. Arising from this, thoughts of the mind are let loose, just as boys let loose a crow.’

Evampi tatrāsayāti – parissayā.

Thus also, they lie therein; therefore, they are called perils.

Parissayavinayanti parissayavinayaṃ parissayappahānaṃ parissayavūpasamaṃ parissayapaṭinissaggaṃ parissayapaṭipassaddhiṃ amataṃ nibbānanti – sakkhidhammaṃ parissayavinayaṃ.

‘The removal of perils’ means the removal of perils, the abandoning of perils, the calming of perils, the relinquishing of perils, the tranquilizing of perils, the deathless, Nibbāna—this is the removal of perils as a directly verifiable phenomenon.

Paṭipadaṃ vadehi bhaddanteti. Paṭipadaṃ vadehi – sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – paṭipadaṃ vadehi. Bhaddanteti so nimmito buddhaṃ bhagavantaṃ ālapati. Atha vā yaṃ tvaṃ dhammaṃ ācikkhasi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi sabbaṃ taṃ sundaraṃ bhaddakaṃ kalyāṇaṃ anavajjaṃ sevitabbanti – paṭipadaṃ vadehi bhaddante.

Speak of the path, Venerable Sir. 'Speak of the path' means: speak of the right path, the conforming path, the unopposed path, the non-conflicting path, the meaningful path, the practice in accordance with the Dhamma; the fulfillment of virtues, the guarding of the doors of the sense faculties, knowing the measure in food, the application to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and Nibbāna, and the path leading to Nibbāna. Speak, tell, teach, make known, establish, disclose, analyze, make plain, reveal. This is the meaning of 'Speak of the path'. 'Venerable Sir': thus the created Buddha addresses the Buddha, the Blessed One. Or alternatively: whatever Dhamma you tell, teach, make known, establish, disclose, analyze, make plain, and reveal—all of that is beautiful, good, wholesome, faultless, and should be cultivated. This is the meaning of 'Speak of the path, Venerable Sir'.

Pātimokkhaṃ atha vāpi samādhinti. Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā. Atha vāpi samādhinti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhatamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – pātimokkhaṃ atha vāpi samādhiṃ.

The Pātimokkha, or also concentration. As for 'Pātimokkha': it is virtue, the foundation, the beginning, the basis, restraint, control, the entrance, and the foremost for the attainment of wholesome states. Or alternatively, as for 'concentration': it is whatever stability of mind, firm standing, remaining, non-dissipation, non-distraction, the state of an unagitated mind, tranquility, the faculty of concentration, the power of concentration, and right concentration. This is the meaning of 'the Pātimokkha, or also concentration'.

Tenāha so nimmito –

Therefore, that created Buddha said:

‘‘Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhi’’nti.

‘You, the one with the open eye, have proclaimed the directly verifiable Dhamma, the removal of perils. Speak of the path, Venerable Sir, the Pātimokkha, or also concentration.’

157.

157.

Cakkhūhi [Pg.285] neva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmiṃ.

One should not be restless with the eyes; one should obstruct the ear from village talk. And one should not be greedy for flavors, nor should one regard anything in the world as 'mine'.

Cakkhūhi neva lolassāti. Kathaṃ cakkhuloloti? Idhekacco cakkhuloliyena samannāgato hoti – ‘‘adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto ca hoti rūpassa dassanāya. Evampi cakkhulolo hoti.

How is one fickle with the eyes? Here, a certain person is endowed with fickleness of the eye—thinking, 'What has not been seen should be seen, and what has been seen should be surpassed.' He is devoted to long wandering, to unsettled wandering, from park to park, from garden to garden, from village to village, from market town to market town, from city to city, from country to country, from district to district, for the sake of seeing forms. In this way, one is fickle with the eyes.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati. Evampi cakkhulolo hoti.

Or else, a monk, having entered the inner village and proceeding along the street, goes unrestrained, looking at an elephant, looking at a horse, looking at a chariot, looking at a foot soldier, looking at women, looking at men, looking at boys, looking at girls, looking at a shop, looking at the fronts of houses, looking up, looking down, gazing around in all directions as he goes. In this way, too, one is fickle with the eyes.

Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi cakkhulolo hoti.

Or else, a monk, having seen a form with the eye, is one who grasps at its signs, one who grasps at its secondary characteristics. Because of which, while he dwells with his eye-faculty unrestrained, evil, unwholesome states of covetousness and displeasure would flow in. He does not practice for its restraint, he does not guard the eye-faculty, he does not achieve restraint in the eye-faculty. In this way, too, one is fickle with the eyes.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Evampi cakkhulolo hoti.

Or else, just as some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in watching such improper shows, that is to say: dancing, singing, instrumental music, theatrical shows, recitations, hand-music, bardic songs, pot-drumming, beautification shows, low-class entertainments, bamboo-flute playing, bone-washing; elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; staff-fighting, boxing, wrestling, mock-fights, troop-inspections, battle-arrays, and military parades. In this way, too, one is fickle with the eyes.

Kathaṃ [Pg.286] na cakkhulolo hoti? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento, na itthiyo olokento, na purise olokento, na kumārake olokento, na kumārikāyo olokento, na antarāpaṇaṃ olokento, na gharamukhāni olokento, na uddhaṃ olokento, na adho olokento, na disāvidisāvipekkhamāno gacchati. Evampi na cakkhulolo hoti.

How is one not of fickle eye? Here, a bhikkhu, having entered a village and come upon a street, proceeds restrained, not looking at an elephant, not looking at a horse, not looking at a chariot, not looking at a foot soldier, not looking at women, not looking at men, not looking at boys, not looking at girls, not looking at a shop, not looking at the fronts of houses, not looking up, not looking down, and not gazing around in all directions as he goes. In this way, too, one is not of fickle eye.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi na cakkhulolo hoti.

Or again, a bhikkhu, having seen a form with the eye, is not one who grasps at its signs or its features. On account of which, were he to dwell with the eye-faculty unrestrained, evil, unwholesome states of covetousness and displeasure might flow in upon him, he practices for its restraint, he guards the eye-faculty, he undertakes restraint of the eye-faculty. In this way, too, one is not of fickle eye.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanā paṭivirato hoti. Evampi na cakkhulolo hoti.

Or again, whereas some venerable ascetics and brahmins, having eaten food given in faith, dwell devoted to such improper shows as these—namely, dancing, singing, instrumental music, theatrical performances, recitations... watching arrays of troops—he abstains from such improper shows. In this way, too, he is not of fickle eye.

Cakkhūhi neva lolassāti. Cakkhuloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, cakkhuloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – cakkhūhi neva lolassa.

‘One should not be of fickle eye.’ One should abandon fickleness of the eye, dispel it, make an end of it, bring it to non-existence. One should be aloof from fickleness of the eye, abstinent, fully abstinent, departed, detached, released, and disjoined from it. One should dwell with a mind without boundaries. This is the meaning of ‘One should not be of fickle eye.’

Gāmakathāya āvaraye sotanti. Gāmakathā vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā yānakathā sayanakathā mālākathā gandhakathā ñātikathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā sūrakathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā. Gāmakathāya āvaraye sotanti[Pg.287]. Gāmakathāya sotaṃ āvareyya nivāreyya saṃvareyya rakkheyya gopeyya pidaheyya pacchindeyyāti – gāmakathāya āvaraye sotaṃ.

‘One should obstruct the ear from village talk.’ Village talk is said to be the thirty-two kinds of base talk, that is to say: talk about kings, talk about thieves, talk about great ministers, talk about armies, talk about dangers, talk about battles, talk about food, talk about drink, talk about clothes, talk about vehicles, talk about beds, talk about garlands, talk about perfumes, talk about relatives, talk about villages, talk about market towns, talk about cities, talk about districts, talk about women, talk about heroes, talk about street-crossings, talk at the watering place, talk about the departed, miscellaneous talk, speculation about the world, speculation about the ocean, and talk about eternalism and annihilationism. ‘One should obstruct the ear from village talk.’ One should obstruct, prevent, restrain, guard, protect, close, and cut off the ear from village talk—thus, ‘one should obstruct the ear from village talk.’

Rase ca nānugijjheyyāti. Rase cāti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā; te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti…pe… sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na tussanti, aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti.

‘And one should not be greedy for tastes.’ ‘Tastes’ refers to: root tastes, trunk tastes, bark tastes, leaf tastes, flower tastes, fruit tastes; and sour, sweet, bitter, pungent, salty, alkaline, acidic, astringent; agreeable, disagreeable; cold, or hot. There are some ascetics and brahmins who are greedy for tastes; they wander about seeking choice tastes with the tip of the tongue. Having obtained sour, they seek what is not sour; having obtained what is not sour, they seek sour... Having obtained cold, they seek hot; having obtained hot, they seek cold. Whatever they obtain, they are not satisfied with it, and they seek for more and more. In agreeable tastes, they are impassioned, greedy, bound, infatuated, deeply attached, stuck, clinging fast, and enmeshed. But for one whose craving for tastes has been abandoned, utterly eradicated... burned by the fire of knowledge, such a one reflects wisely and consumes food not for amusement... but for blamelessness and a comfortable abiding.

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya, yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā puttamaṃsaṃ āhāraṃ āhāreyya yāvadeva kantārassa nittharaṇatthāya; evamevaṃ bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti rasataṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rase ca nānugijjheyya.

Just as one might apply ointment to a wound only for the purpose of its healing, or as one might grease an axle only for the purpose of transporting a load, or as one might eat the flesh of one's child only for the purpose of crossing a wilderness; in the same way, a bhikkhu, reflecting wisely, partakes of food, not for amusement… for blamelessness and for comfortable abiding. He should abandon craving for tastes, dispel it, make an end of it, bring it to non-existence. He should be aloof from craving for tastes, abstaining, fully abstaining, having gone forth from it, detached, released, disjoined from it. He should dwell with a mind without boundaries. This is the meaning of the phrase 'and should not be greedy for tastes.'

Na ca mamāyetha kiñci lokasminti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ … ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ [Pg.288]… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya. Kiñcīti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Lokasminti apāyaloke…pe… āyatanaloketi – na ca mamāyetha kiñci lokasmiṃ.

‘And one should not make anything in the world one's own.’ ‘Mine-making’ refers to two kinds of mine-making: mine-making by craving and mine-making by views... This is mine-making by craving... This is mine-making by views. Having abandoned mine-making by craving and having relinquished mine-making by views, one should not make the eye one's own, nor grasp it, nor be attached to it, nor be intent upon it. Nor the ear... nor the nose... nor the tongue... nor the body... nor forms... nor sounds... nor smells... nor tastes... nor tangibles... nor family... nor a group... nor a dwelling... nor gain... nor fame... nor praise... nor pleasure... nor the robe... nor almsfood... nor lodging... nor medicinal requisites for the sick... nor the sensual realm... nor the form realm... nor the formless realm... nor sensual existence... nor form existence... nor formless existence... nor existence with perception... nor existence without perception... nor existence with neither-perception-nor-non-perception... nor one-constituent existence... nor four-constituent existence... nor five-constituent existence... nor the past... nor the future... nor the present... nor should one make one's own the things that are seen, heard, sensed, or cognized, nor grasp them, nor be attached to them, nor be intent upon them. ‘Anything’ refers to anything pertaining to form, pertaining to feeling, pertaining to perception, pertaining to formations, or pertaining to consciousness. ‘In the world’ means in the world of misery... in the world of the sense bases. This is the meaning of ‘and one should not make anything in the world one's own.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmi’’nti.

“He should not be fickle with the eyes; he should cover the ear from village talk. And he should not be greedy for tastes, nor should he make anything in the world his own.”

158.

158.

Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyya.

When afflicted by contact, a bhikkhu should not lament anywhere. And he should not crave for existence, nor should he tremble amidst dangers.

Phassena yadā phuṭṭhassāti. Phassoti rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena…pe… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā … kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato assāti – phassena yadā phuṭṭhassa.

‘When afflicted by contact.’ ‘Contact’ means the contact of disease. He might be afflicted, overcome, assailed, and possessed by the contact of disease; afflicted, overcome, assailed, and possessed by eye disease, by ear disease... by nose disease... by tongue disease... by body disease... by head disease... by ear-lobe disease... by mouth disease... by tooth disease... by coughing... by asthma... by a cold... by burning... by fever... by stomach disease... by fainting... by dysentery... by sharp pain... by cholera... by leprosy... by boils... by eczema... by consumption... by epilepsy... by ringworm... by itching... by scabies... by pustules... by fissures... by hemorrhagic bile disease... by diabetes... by carbuncles... by abscesses... by fistula... by an illness arising from bile... by an illness arising from phlegm... by an illness arising from wind... by an illness arising from a combination of humors... by an illness arising from a change of season... by an illness arising from improper care... by an illness arising from external attack... by an illness arising from the result of kamma... by cold... by heat... by hunger... by thirst... by excrement... by urine... he might be afflicted, overcome, assailed, and possessed by contact with gadflies, mosquitoes, wind, sun, and creeping things—this is the meaning of the phrase ‘when afflicted by contact.’

Paridevaṃ bhikkhu na kareyya kuhiñcīti. Ādevaṃ paridevaṃ ādevanaṃ paridevanaṃ ādevitattaṃ paridevitattaṃ vācā palāpaṃ vippalāpaṃ lālappaṃ lālappāyanaṃ lālappāyitattaṃ na kareyya na janeyya na sañjaneyya na [Pg.289] nibbatteyya nābhinibbatteyya. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – paridevaṃ bhikkhu na kareyya kuhiñci.

‘A bhikkhu should not lament anywhere.’ Wailing, lamenting, the act of wailing, the act of lamenting, the state of having wailed, the state of having lamented, verbal prattling, incoherent talk, babbling, the act of babbling, the state of having babbled—he should not do, should not generate, should not produce, should not bring forth, nor cause to arise in excess. ‘Anywhere’ means in anything, in any place, whether internally, or externally, or both internally and externally—this is the meaning of ‘a bhikkhu should not lament anywhere.’

Bhavañca nābhijappeyyāti. Kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya na pajappeyya nābhijappeyyāti – bhavañca nābhijappeyya.

‘And one should not long for existence.’ One should not long for sensual existence, one should not long for form existence, one should not long for formless existence; one should not desire, one should not crave, nor should one long for it—this is the meaning of ‘and one should not long for existence.’

Bheravesu ca na sampavedheyyāti. Bheravāti ekenākārena bhayampi bheravampi taññeva. Vuttañhetaṃ bhagavatā – ‘‘etaṃ nūna taṃ bhayaṃ bheravaṃ na jahe āgacchatī’’ti. Bahiddhārammaṇaṃ vuttaṃ sīhā byagghā dīpī acchā taracchā kokā mahiṃsā assā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā. Athāparena ākārena bhayaṃ vuccati ajjhattikaṃ cittasamuṭṭhānaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso, jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhīlabhayaṃ āvaṭṭabhayaṃ susukābhayaṃ ājīvikabhayaṃ asilokabhayaṃ parisāya sārajjabhayaṃ madanabhayaṃ duggatibhayaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Bheravesu ca na sampavedheyyāti bherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – bheravesu ca na sampavedheyya.

‘And one should not tremble at terrors.’ As for ‘terror,’ in one aspect, fear and terror are one and the same. For it has been said by the Blessed One: ‘Having abandoned that one fear and terror, should one not proceed?’ External objects of terror are spoken of: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, horses, elephants, snakes, scorpions, centipedes; or thieves, oppressive people, those who have committed crimes, or those setting out to do so. Then, in another aspect, ‘fear’ refers to what is internal and mind-originated: fear, terror, stiffness with fear, hair-raising, mental agitation, and dread. There is fear of birth, fear of aging, fear of sickness, fear of death, fear of kings, fear of thieves, fear of fire, fear of water, fear of self-reproach, fear of blame from others, fear of punishment, fear of a woeful destination, fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks, fear of livelihood, fear of disgrace, fear of timidity in an assembly, fear of intoxication, and fear of a woeful destination. This includes fear, terror, stiffness with fear, hair-raising, mental agitation, and dread. ‘And one should not tremble at terrors’ means that, having seen or heard terrifying things, one should not be shaken, agitated, or tremble exceedingly; one should not be startled, greatly startled, or panic-stricken; one should not be afraid or fall into distress. One should be fearless, not stiff with fear, undaunted, not fleeing; one should dwell having abandoned fear and terror, with hair-raising gone. Thus, ‘and one should not tremble at terrors.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyyā’’ti.

“When touched by contact, a bhikkhu should not lament anywhere; and one should not long for existence, nor tremble at terrors.”

159.

159.

Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;

Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno.

Having obtained food and drink, and likewise edibles and garments, one should not hoard them, nor should one be alarmed when not obtaining them.

Annānamatho [Pg.290] pānānaṃ, khādanīyānamathopi vatthānanti. Annānanti odano kummāso sattu maccho maṃsaṃ. Pānānanti aṭṭha pānāni – ambapānaṃ, jambupānaṃ, cocapānaṃ, mocapānaṃ, madhupānaṃ, muddikapānaṃ, sālukapānaṃ, phārusakapānaṃ. Aparānipi aṭṭha pānāni – kosambapānaṃ, kolapānaṃ, badarapānaṃ, ghatapānaṃ, telapānaṃ, payopānaṃ, yāgupānaṃ, rasapānaṃ. Khādanīyānanti piṭṭhakhajjakaṃ, pūvakhajjakaṃ, mūlakhajjakaṃ, tacakhajjakaṃ, pattakhajjakaṃ, pupphakhajjakaṃ, phalakhajjakaṃ. Vatthānanti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti – annānamatho pānānaṃ khādanīyānamathopi vatthānaṃ.

As for food and drink, and likewise edibles and garments. 'Food' refers to cooked rice, gruel, roasted grain flour, fish, and meat. 'Drink' refers to eight kinds of drinks—mango drink, java-plum drink, banana drink with seeds, banana drink without seeds, honey drink, grape drink, lotus root drink, and phārusaka drink. Another eight drinks are—kosamba drink, kola drink, jujube drink, ghee drink, oil drink, milk drink, rice-gruel drink, and juice drink. 'Edibles' refer to flour-based edibles, cake-based edibles, root-based edibles, bark-based edibles, leaf-based edibles, flower-based edibles, and fruit-based edibles. 'Garments' refer to six kinds of robes—linen, cotton, silk, woolen, hempen, and of mixed thread—thus, as for food and drink, and likewise edibles and garments.

Laddhā na sannidhiṃ kayirāti. Laddhāti laddhā labhitvā adhigantvā vinditvā paṭilabhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya, na kaṭṭhadānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cāṭukamyatāya, na muggasūpyatāya, na pāribhaṭayayatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesaniyena, na vejjakammena, na navakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – laddhā. Na sannidhiṃ kayirāti annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – laddhā na sannidhiṃ kayirā.

Having obtained, one should not hoard. 'Having obtained' means having obtained, gained, acquired, found, or received again—not by deceit, not by chatter, not by hinting, not by belittling, nor by pursuing gain with gain; not by giving firewood, not by giving bamboo, not by giving leaves, not by giving flowers, not by giving fruit, not by giving bathing soap-bark, not by giving bathing powder, not by giving clay, not by giving a tooth-stick, not by giving water for washing the face; not by flattery, not by being inconsistent, not by acting as a child's nurse, not by being a hanger-on at houses; not by the science of building sites, not by base arts, not by the science of bodily marks, not by astrology; not by going as a messenger, not by going on errands, not by running messages on foot; not by medical practice, not by new construction work, not by giving alms in return for alms, not by giving a gift in expectation of a larger one—but having obtained, gained, acquired, found, or received again righteously and justly. This is 'having obtained'. 'One should not hoard' means one should not make a store of food, a store of drink, a store of cloth, a store of vehicles, a store of bedding, a store of perfumes, or a store of other material things; one should not do it, should not produce it, should not produce it well, should not bring it into being, should not bring it fully into being. This is 'having obtained, one should not hoard'.

Na ca parittase tāni alabhamānoti. Annaṃ vā na labhāmi, pānaṃ vā na labhāmi, vatthaṃ vā na labhāmi, kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, ‘‘appaññātomhī’’ti na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya[Pg.291], abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – na ca parittase tāni alabhamāno.

As to 'And one should not be anxious when not obtaining them': It means: 'I do not get food, or drink, or clothing, or a family, or a group, or a dwelling, or gain, or fame, or praise, or happiness, or robes, or almsfood, or lodging, or the requisite of medicine which is a support for the sick, or an attendant for the sick.' Thinking, 'I am unknown,' one should not tremble, should not be greatly alarmed, should not be anxious all around, should not be afraid, should not fall into distress. One should be fearless, unperturbed, unterrified, and not fleeing. One should dwell with fear and dread abandoned, with hair-raising gone. This is 'and one should not be anxious when not obtaining them'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;

Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno’’ti.

“Having obtained food and drinks, edibles and also clothing, one should not make a store of them, nor be anxious when not obtaining them.”

160.

160.

Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyya.

A meditator should not be restless in movement, should abstain from worry, and not be heedless. Then, a monk should dwell in seats and resting places where there is little sound.

Jhāyī na pādalolassāti. Jhāyīti paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, pītisahagatenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, sukhasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī, jhānarato ekattamanuyutto paramatthagarukoti – jhāyī.

As for 'A meditator should not be restless in movement': 'Meditator' means one who meditates with the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna; with jhāna having applied and sustained thought; with jhāna with only sustained thought and without applied thought; with jhāna without applied and sustained thought; with jhāna having rapture; with jhāna without rapture; with jhāna accompanied by rapture; with jhāna accompanied by pleasantness; with jhāna accompanied by happiness; with jhāna accompanied by equanimity; with the jhāna that is void of passion; with the signless jhāna; with the undirected jhāna; with mundane jhāna; and with supramundane jhāna. One who delights in jhāna, is devoted to solitude, and respects the highest good—such is a 'meditator'.

Na pādalolassāti. Kathaṃ pādalolo hoti? Idhekacco pādaloliyena samannāgato hoti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto viharati. Evampi pādalolo hoti.

As to 'should not be restless of foot': How is one restless of foot? Here, a certain person is endowed with restlessness of the feet, going from pleasure park to pleasure park, from garden to garden, from village to village, from market town to market town, from city to city, from country to country, from district to district; he dwells engaged in long and unsettled journeying. In this way, too, one is restless of foot.

Atha vā bhikkhu antopisaṅghārāme pādaloliyena samannāgato hoti. Na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati vihārato vihāraṃ gacchati aḍḍhayogato [Pg.292] aḍḍhayogaṃ gacchati pāsādato pāsādaṃ gacchati hammiyato hammiyaṃ gacchati guhāya guhaṃ gacchati leṇato leṇaṃ gacchati kuṭito kuṭiṃ gacchati kūṭāgārato kūṭāgāraṃ gacchati aṭṭato aṭṭaṃ gacchati māḷato māḷaṃ gacchati uddaṇḍato uddaṇḍaṃ gacchati upaṭṭhānasālato upaṭṭhānasālaṃ gacchati maṇḍalamāḷato maṇḍalamāḷaṃ gacchati rukkhamūlato rukkhamūlaṃ gacchati. Yattha vā pana bhikkhū nisīdanti tahiṃ gacchati, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ yānakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ iti bhavābhavakathaṃ iti vā. Evampi pādalolo hoti.

Or else, a monk within the monastic compound is endowed with restlessness of the feet. Not for any beneficial purpose, not for any reason, being agitated and with an unpeaceful mind, he goes from residence to residence, from dwelling to dwelling, from a lean-to to a lean-to, from a mansion to a mansion, from an upper chamber to an upper chamber, from a cave to a cave, from a rock-shelter to a rock-shelter, from a hut to a hut, from a gabled building to a gabled building, from a watchtower to a watchtower, from a pavilion to a pavilion, from a storage platform to a storage platform, from an assembly hall to an assembly hall, from a circular pavilion to a circular pavilion, from the root of a tree to the root of a tree. Or wherever monks are sitting, he goes there; there he becomes a second to one, a third to two, or a fourth to three. There he speaks much pointless chatter, such as: talk about kings, robbers, great ministers, armies, dangers, battles, food, drink, clothing, vehicles, beds, garlands, perfumes, relatives, villages, market towns, cities, districts, women, heroes, streets, watering places, departed ancestors, miscellaneous matters, tales of the world, tales of the ocean, and talk concerning existence and non-existence, and so on. In this way, too, one is restless of foot.

Na pādalolassāti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanā samannāgato brūhetā suññāgārānaṃ jhāyī jhānarato ekattamanuyutto paramatthagarukoti – jhāyī na pādalolassa.

Not being restless with the feet. One should abandon restlessness of the feet, dispel it, bring it to an end, and cause it to reach non-existence. One should be aloof from restlessness of the feet, refraining from it, abstaining from it, having departed from it, detached from it, completely liberated from it, and disjoined from it. With a boundless mind, one should dwell, fare, fare about, maintain the postures, proceed, preserve, sustain, and cause oneself to be sustained. One should be one who delights in seclusion, devoted to seclusion, engaged in internal serenity of mind, not neglecting jhāna, endowed with insight, a developer of empty dwellings, meditative, delighting in jhāna, devoted to unification, and holding the ultimate goal as weighty—this is a meditator who is not restless with the feet.

Virame kukkuccā nappamajjeyyāti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.

Refrain from scruples; do not be heedless. By ‘scruples’ is meant: restlessness of the hands is scruples, restlessness of the feet is scruples, restlessness of both hands and feet is scruples; perceiving what is improper as proper, what is proper as improper; perceiving what is blameless as blameworthy, what is blameworthy as blameless—whatever such scruples, scrupulousness, the state of being scrupulous, remorse of mind, vexation of mind—this is called ‘scruples’.

Api ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti uppajjati kukkuccaṃ cetaso [Pg.293] vippaṭisāro manovilekho, ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti…pe… ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ…pe… manovilekho, ‘‘kataṃ me adinnādānaṃ… kato me kāmesumicchācāro… kato me musāvādo… katā me pisuṇavācā… katā me pharusavācā… kato me samphappalāpo… katā me abhijjhā… kato me byāpādo… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Furthermore, for two reasons scruples, remorse of mind, and vexation of mind arise: because of what has been done and because of what has not been done. How do scruples, remorse of mind, and vexation of mind arise because of what has been done and because of what has not been done? ‘Bodily misconduct has been done by me; bodily good conduct has not been done by me’—thus scruples, remorse of mind, and vexation of mind arise. ‘Verbal misconduct has been done by me; verbal good conduct has not been done by me’—thus scruples, remorse of mind, and vexation of mind arise. ‘Mental misconduct has been done by me; mental good conduct has not been done by me’… ‘Killing living beings has been done by me; abstinence from killing living beings has not been done by me’—thus scruples… vexation of mind arise. ‘Taking what is not given has been done by me… sexual misconduct has been done by me… false speech has been done by me… divisive speech has been done by me… harsh speech has been done by me… idle chatter has been done by me… covetousness has been done by me… ill will has been done by me… wrong view has been held by me; right view has not been held by me’—thus scruples, remorse of mind, and vexation of mind arise. Thus, because of what has been done and because of what has not been done, scruples, remorse of mind, and vexation of mind arise.

Atha vā ‘‘sīlesumhi na paripūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, ‘‘indriyesumhi aguttadvāro’’ti…pe… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘samudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Virame kukkuccāti kukkuccā ārameyya virameyya paṭivirameyya kukkuccaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya. Kukkuccā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – virame kukkuccā.

Or else, scruples, remorse of mind, and vexation of mind arise thus: ‘I am not one who completely fulfills the precepts of virtue.’ … ‘I am one with unguarded doors in the sense faculties.’ … ‘I am one who does not know moderation in eating.’ … ‘I am not devoted to wakefulness.’ … ‘I am not endowed with mindfulness and clear comprehension.’ … ‘The four establishments of mindfulness have not been developed by me.’ … ‘The four right strivings have not been developed by me.’ … ‘The four bases of spiritual power have not been developed by me.’ … ‘The five spiritual faculties have not been developed by me.’ … ‘The five powers have not been developed by me.’ … ‘The seven factors of enlightenment have not been developed by me.’ … ‘The Noble Eightfold Path has not been developed by me.’ … ‘Suffering has not been fully understood by me.’ … ‘The origin has not been abandoned by me.’ … ‘The path has not been developed by me.’ … ‘Cessation has not been realized by me.’ Thus scruples, remorse of mind, and vexation of mind arise. ‘Refrain from scruples’ means one should keep away from, refrain from, and abstain from scruples; one should abandon, dispel, bring to an end, and cause scruples to reach non-existence. One should be aloof from scruples, refraining from them, abstaining from them, having departed from them, detached from them, completely liberated from them, disjoined from them, and should dwell with a boundless mind—this is to ‘refrain from scruples’.

Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro appamādo kusalesu dhammesu. ‘‘Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu[Pg.294]. ‘‘Kadāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ… kadāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – virame kukkuccā nappamajjeyya.

‘One should not be heedless’ means: one should act with respect, be persevering, be steadfast, be of unsluggish conduct, with unabandoned aspiration, with an unabandoned burden; one should be heedful in wholesome states. ‘When shall I fulfill the as-yet unfulfilled aggregate of virtue, or support with wisdom in various aspects the already fulfilled aggregate of virtue?’ Whatever desire, effort, exertion, striving, stamina, non-retreating, mindfulness, clear comprehension, ardor, endeavor, determination, and application there is, this is heedfulness in wholesome states. ‘When shall I fulfill the as-yet unfulfilled aggregate of concentration… the aggregate of wisdom… the aggregate of liberation… the aggregate of the knowledge and vision of liberation? When shall I fully understand the suffering that has not yet been fully understood, abandon the defilements that have not yet been abandoned, develop the path that has not yet been developed, or realize the cessation that has not yet been realized?’ Whatever desire, effort, exertion, striving, stamina, non-retreating, mindfulness, clear comprehension, ardor, endeavor, determination, and application there is in wholesome states—this is the meaning of ‘refrain from scruples and not be heedless’.

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyāti. Athāti padasandhi…pe… āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – athāsanesu sayanesu.

Regarding the phrase: ‘Then in seats and in resting places, a bhikkhu should dwell in places with little sound.’ Herein, ‘athā’ is a conjunction… A ‘seat’ is that on which one sits—a couch, a chair, a cushion, a mat, a piece of hide, a spread of grass, a spread of leaves, or a spread of straw. A ‘resting place’ is a lodging—a monastery, a half-gabled building, a palatial building, a storeyed building, or a cave. This is the meaning of ‘in seats and in resting places’.

Appasaddesu bhikkhu vihareyyāti. Appasaddesu appanigghosesu vijanavātesu manussarāhasseyyakesu paṭisallānasāruppesu senāsanesu careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – athāsanesu sayanesu appasaddesu bhikkhu vihareyya.

‘A bhikkhu should dwell in places with little sound’ means: In lodgings that have little sound, little noise, are free from the drafts of people, are fit for human privacy, and are suitable for seclusion, one should fare, fare about, dwell, maintain the postures, proceed, preserve, sustain, and cause oneself to be sustained. Thus: ‘Then in seats and in resting places, in places with little sound, a bhikkhu should dwell’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyā’’ti.

“A meditator should not be restless with his feet; he should abstain from remorse and should not be heedless. Then, a monk should dwell in seats and lodgings where there is little sound.”

161.

161.

Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

Being ardent, one should not indulge much in sleep; one should cultivate wakefulness. One should abandon sloth, deceit, laughter, play, and sexual practice together with its adornments.

Niddaṃ na bahulīkareyyāti. Rattindivaṃ chakoṭṭhāsaṃ kāretvā pañcakoṭṭhāsaṃ paṭipajjeyya ekakoṭṭhāsaṃ nippajjeyyāti – niddaṃ na bahulīkareyya.

As for 'One should not indulge much in sleep': Having divided the day and night into six parts, one should be awake for five parts and lie down for one part. This is the meaning of the phrase 'One should not indulge much in sleep'.

Jāgariyaṃ bhajeyya ātāpīti. Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā majjhimaṃ yāmaṃ [Pg.295] dakkhiṇena passena sīhaseyyaṃ kappeyya pādepādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya.

As for 'Being ardent, one should cultivate wakefulness': Here, a monk, during the day, should cleanse his mind of the hindrances by walking and by sitting. During the first watch of the night, he should cleanse his mind of the hindrances by walking and by sitting. During the middle watch of the night, he should adopt the lion's posture on his right side, placing one foot slightly over the other, and being mindful and clearly comprehending, he should establish in his mind the perception of rising. Having risen during the last watch of the night, he should cleanse his mind of the hindrances by walking and by sitting.

Jāgariyaṃ bhajeyyāti jāgariyaṃ bhajeyya sambhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – jāgariyaṃ bhajeyya.

As for 'One should cultivate wakefulness': One should cultivate, cultivate well, resort to, especially resort to, resort to well, and repeatedly resort to wakefulness. This is the meaning of 'One should cultivate wakefulness'.

Ātāpīti. Ātappaṃ vuccati vīriyaṃ. Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggaho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Iminā ātāpena upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati ātāpīti – jāgariyaṃ bhajeyya ātāpī.

As for 'ardent': Energy is called ardency. Whatever mental undertaking of energy, exertion, striving, endeavor, effort, zeal, ardor, vigor, steadfastness, unremitting effort, the state of not laying down the desire for wholesome deeds, the state of not laying down the burden in wholesome matters, the taking up of the burden in wholesome matters, energy, the faculty of energy, the power of energy, and Right Effort—one who is endowed with this ardency, well endowed, has come to it, has come to it well, is possessed of it, is accomplished in it, is furnished with it, he is called 'ardent'. This is the meaning of the phrase 'Being ardent, one should cultivate wakefulness'.

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsanti. Tandīti tandī tandiyanā tandiyitattaṃ tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā…pe… vācāya manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati. Mā maṃ jaññāti icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Hassanti idhekacco ativelaṃ dantavidaṃsakaṃ hasati. Vuttañhetaṃ bhagavatā – ‘‘kumārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakaṃ hasita’’nti.

He should abandon sloth, deceit, laughter, play, and sexual practice, together with adornments. `Sloth` means: sloth, the manner of slothfulness, the state of being slothful, a slothful state of mind, laziness, the manner of laziness, the state of being lazy. `Deceit` is called deceptive conduct. Here, a certain person, having engaged in misconduct with the body... with speech, or with the mind, establishes an evil wish for the purpose of concealing it: 'May they not know me,' he wishes; 'May they not know me,' he intends; 'May they not know me,' he speaks; 'May they not know me,' he strives with his body. Whatever is of such a nature—deceitfulness, craftiness, trickery, fraud, dissembling, evasion, hiding, concealing, covering up, thoroughly concealing, the act of not making plain, the act of not making manifest, complete concealment, evil action—this is called deceit. `Laughter` means: here, a certain person laughs excessively, showing his teeth. And this was said by the Blessed One: 'Monks, in the Discipline of the Noble One, this is childish, namely, this excessive laughter showing the teeth.'

Khiḍḍāti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅkacīrenapi kīḷanti[Pg.296], vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti – ayaṃ kāyikā khiḍḍā. Katamā vācasikā khiḍḍā? Mukhabherikaṃ mukhālambaraṃ mukhaḍiṇḍimakaṃ mukhavalimakaṃ mukhabheruḷakaṃ mukhadaddarikaṃ nāṭakaṃ lāpaṃ gītaṃ davakammaṃ – ayaṃ vācasikā khiḍḍā.

"Play" is of two kinds: bodily play and verbal play. What is bodily play? They play with elephants, they play with horses, they play with chariots, they play with bows, they play at the eight-row game, they play at the ten-row game, they play in the sky, they play at the end of the path, they play by striking jacks, they play by throwing dice by hand, they play tip-cat, they play with a split bamboo stick, they play with dice, they play by blowing a leaf-pipe, they play with a small plough, they play by somersaulting, they play with a palm-leaf pinwheel, they play with a small leaf-cup, they play with a small chariot, they play with a small bow, they play by guessing letters, they play by guessing thoughts, they play by mimicking deformities—this is bodily play. What is verbal play? Beating a mouth-drum, making a joyful drum sound with the mouth, making the sound of a drum beaten with the mouth, reciting the manner of beating with the mouth, beating a drum-stick with the mouth, making a 'daddara' sound with the mouth, dancing, announcing the dice, singing a song, and joking—this is verbal play.

Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā…pe… ubho bhassakārakā… ubho adhikaraṇakārakā… ubho vivādakārakā… ubho vādino… ubho sallāpakā methunakāti vuccanti; evameva ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃkāraṇā vuccati methunadhammo.

The practice of coupling is that which is an unrighteous practice, a village practice, a base practice, coarse, has washing with water as its end, is secret, and is the coming together of two by two. For what reason is it called the practice of coupling? It is the practice of two who are alike, who are impassioned, strongly impassioned, drenched by the folly of defilements, assailed by defilements, and whose minds are completely possessed; for that reason, it is called the practice of coupling. Just as two who are quarrelers are called a couple (methunaka), and two who are makers of strife… two who are chatterers… two who are litigants… two who are disputants… two who are proponents of views… two who are conversationalists are called a couple; in the same way, it is the practice of two who are alike, who are impassioned, strongly impassioned, drenched by the folly of defilements, assailed by defilements, and whose minds are completely possessed; for that reason, it is called the practice of coupling.

Vibhūsāti dve vibhūsā – atthi agāriyassa vibhūsā, atthi pabbajitassa vibhūsā. Katamā agāriyassa vibhūsā? Kesā ca massu ca mālā ca gandhā ca vilepanā ca ābharaṇā ca pilandhanā ca vatthañca sayanāsanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepaṃ hatthabandhaṃ sikhābandhaṃ daṇḍanāḷiyaṃ khaggaṃ chattaṃ citrā upāhanā uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agāriyassa vibhūsā. Katamā pabbajitassa vibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gedhitatā gedhitattaṃ capalatā cāpalyaṃ – ayaṃ pabbajitassa vibhūsā.

Regarding 'adornment', there are two kinds of adornment: there is the adornment of a householder, and there is the adornment of one who has gone forth. What is the adornment of a householder? Arranging the hair and grooming the beard; wearing garlands, applying perfumes, and applying ointments; wearing ornaments and accessories; garments, beds, and seats; a head-wrap, anointing the body, massaging, bathing, and stroking the limbs; looking in a mirror, applying collyrium, wearing garlands and applying ointments, applying face powder, and applying face-paste; a bracelet, tying the top-knot, an ornamented staff and tube, a sword, a parasol, ornate sandals, a turban, a jewel, a yak-tail whisk, and white garments with long fringes—or the like. This is the adornment of a householder. What is the adornment of one who has gone forth? Adorning the robe, adorning the bowl, and adorning the lodging; or the adorning of this foul body or of external requisites; special adornment, amusement, thorough amusement, greed, the state of being greedy, restlessness, and fickleness. This is the adornment of one who has gone forth.

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsanti. Tandiñca māyañca hassañca khiḍḍañca methunadhammañca savibhūsaṃ saparivāraṃ saparibhaṇḍaṃ saparikkhāraṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

One should abandon sloth, deceit, laughter, play, and sexual intercourse, together with their adornments. Sloth, deceit, laughter, play, and the practice of sexual intercourse, together with adornment, with its retinue, with its accessories, and with its requisites—one should abandon, dispel, bring to an end, and cause to reach a state of non-existence. Thus: 'One should abandon sloth, deceit, laughter, play, and sexual intercourse, together with their adornments.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Niddaṃ [Pg.297] na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsa’’nti.

“Being ardent, one should not indulge much in sleep but should cultivate wakefulness. One should abandon sloth, deceit, laughter, play, and sexual intercourse, together with their adornments.”

162.

162.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyya.

My disciple should not practice Atharva spells, dream interpretation, the science of signs, nor, furthermore, astrology; he should not resort to the interpretation of animal cries, causing conception, or medical practice.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattanti. Āthabbaṇikā āthabbaṇaṃ payojenti, nagare vā ruddhe saṅgāme vā paccupaṭṭhite parasenapaccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ karonti, sūlaṃ karonti, visūcikaṃ karonti, pakkhandikaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti.

Regarding 'Atharva spells, dreams, signs... he should not practice, nor, furthermore, astrology': Atharvan experts employ Atharva spells. In a besieged city or when battle is imminent, they cause calamity, disaster, and disease among the enemy forces and adversaries; they cause wasting disease, colic, cholera, and dysentery. Thus, Atharvan experts employ Atharva spells.

Supinapāṭhakā supinaṃ ādisanti, yo pubbaṇhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo majjhanhikasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo sāyanhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo purime yāme…pe… yo majjhime yāme… yo pacchime yāme… yo dakkhiṇena passena nipanno… yo vāmena passena nipanno… yo uttānaṃ nipanno… yo avakujja nipanno… yo candaṃ passati… yo sūriyaṃ passati… yo mahāsamuddaṃ passati… yo sineruṃ pabbatarājānaṃ passati… yo hatthiṃ passati… yo assaṃ passati… yo rathaṃ passati… yo pattiṃ passati… yo senābyūhaṃ passati… yo ārāmarāmaṇeyyakaṃ passati… yo vanarāmaṇeyyakaṃ passati… yo bhūmirāmaṇeyyakaṃ passati… yo pokkharaṇīrāmaṇeyyakaṃ passati, evaṃ vipāko hotīti. Evaṃ supinapāṭhakā supinaṃ ādisanti.

Dream readers declare dreams: one who sees a dream in the morning, such is its result. One who sees a dream at midday, such is its result. One who sees a dream in the evening, such is its result. One who sees a dream in the first watch… one who sees a dream in the middle watch… one who sees a dream in the last watch… one who lies down on the right side… one who lies down on the left side… one who lies down on the back… one who lies down face down… one who sees the moon… one who sees the sun… one who sees the great ocean… one who sees Mount Sineru, the king of mountains… one who sees an elephant… one who sees a horse… one who sees a chariot… one who sees infantry… one who sees an army array… one who sees a delightful park… one who sees a delightful forest… one who sees delightful land… one who sees a delightful lotus pond, such is its result. Thus do dream readers declare dreams.

Lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti – maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumārikālakkhaṇaṃ kumāralakkhaṇaṃ dāsilakkhaṇaṃ dāsalakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ goṇalakkhaṇaṃ [Pg.298] ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vāti. Evaṃ lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti.

Readers of characteristics declare the characteristics—the characteristic of a gem, the characteristic of a staff, the characteristic of a cloth, the characteristic of a sword, the characteristic of an arrow, the characteristic of a bow, the characteristic of a weapon, the characteristic of a woman, the characteristic of a man, the characteristic of a maiden, the characteristic of a youth, the characteristic of a female slave, the characteristic of a male slave, the characteristic of an elephant, the characteristic of a horse, the characteristic of a buffalo, the characteristic of a bull, the characteristic of an ox, the characteristic of a goat, the characteristic of a ram, the characteristic of a chicken, the characteristic of a quail, the characteristic of a monitor lizard, the characteristic of a mushroom, the characteristic of a tortoise, the characteristic of a wild animal, and so forth. Thus do readers of characteristics declare the characteristics.

Nakkhattapāṭhakā nakkhattaṃ ādisanti. Aṭṭhavīsati nakkhattāni. Iminā nakkhattena gharappaveso kattabbo, iminā nakkhattena makuṭaṃ bandhitabbaṃ, iminā nakkhattena vāreyyaṃ kāretabbaṃ, iminā nakkhattena bījanīhāro kattabbo, iminā nakkhattena saṃvāso gantabboti. Evaṃ nakkhattapāṭhakā nakkhattaṃ ādisanti.

Readers of the constellations declare the constellations. There are twenty-eight constellations. 'With this constellation, entry into a house should be made; with this constellation, a crown should be bound; with this constellation, a marriage should be arranged; with this constellation, the bringing out of seeds should be done; with this constellation, cohabitation should be undertaken.' Thus do readers of the constellations declare the constellations.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattanti. Āthabbaṇañca supinañca lakkhaṇañca nakkhattañca no vidaheyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ.

Regarding the phrase 'Atharva spells, dreams, signs, and also constellations, one should not practice': One should not practice, should not conduct, should not perform, and should not undertake Atharva spells, dreams, signs, and constellations. Or, one should not grasp, should not learn, should not bear in mind, should not contemplate, should not observe, and should not apply them. This is the meaning of 'Atharva spells, dreams, signs, and also constellations, one should not practice'.

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyāti. Virutaṃ vuccati migavākkaṃ. Migavākkapāṭhakā migavākkaṃ ādisanti – sakuntānaṃ vā catuppadānaṃ vā rutaṃ vassitaṃ jānantīti. Evaṃ migavākkapāṭhakā migavākkaṃ ādisanti. Gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Dvīhi kāraṇehi gabbho na saṇṭhāti – pāṇakehi vā vātakuppehi vā. Pāṇakānaṃ vā vātakuppānaṃ vā paṭighātāya osadhaṃ dentīti. Evaṃ gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Tikicchāti pañca tikicchā – sālākiyaṃ, sallakattiyaṃ, kāyatikicchaṃ, bhūtiyaṃ, komārabhaccaṃ. Māmakoti buddhamāmako dhammamāmako saṅghamāmako, so vā bhagavantaṃ mamāyati bhagavā vā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā na me te, bhikkhave, bhikkhū māmakā, apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā te kho me, bhikkhave, bhikkhū māmakā na ca apagatā te, bhikkhave, bhikkhū imasmā dhammavinayā, te ca bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti’’.

And the interpretation of animal calls, the practice of inducing conception, and medicine—a follower of mine should not engage in them. `Viruta` is called the speech of animals. Those who are versed in animal speech interpret animal calls—they know the calls and cries of birds or quadrupeds. Thus, those versed in animal speech interpret animal calls. Those who induce conception establish conception. For two reasons conception does not become established: due to parasites or due to wind disorders. They give medicine to counteract parasites or wind disorders. Thus, those who induce conception establish conception. Medicine refers to five types of treatments: ophthalmology, surgery, general medicine, exorcism, and pediatrics. 'A follower of mine' means one who is a follower of the Buddha, a follower of the Dhamma, a follower of the Sangha. Either he considers the Blessed One as his own, or the Blessed One accepts that person. For this was said by the Blessed One: 'Monks, those monks who are deceitful, obstinate, garrulous, ostentatious, arrogant, and uncollected—they are not followers of mine, monks; they have strayed from this Dhamma and Discipline, monks, and they do not attain growth, increase, or abundance in this Dhamma and Discipline. But those monks who are without deceit, without garrulity, wise, not obstinate, and well-collected—they are indeed followers of mine, monks; they have not strayed from this Dhamma and Discipline, monks, and they attain growth, increase, and abundance in this Dhamma and Discipline.'

‘‘Kuhā [Pg.299] thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

Deceitful, obstinate, garrulous, ostentatious, arrogant, and uncollected—they do not flourish in the Dhamma proclaimed by the Perfectly Self-Enlightened One.

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’.

Without deceit, without garrulity, wise, not obstinate, and well-collected—they truly flourish in the Dhamma proclaimed by the Perfectly Self-Enlightened One.

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyāti. Virutañca gabbhakaraṇañca tikicchañca māmako na seveyya na niseveyya na saṃseveyya nappaṭiseveyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – virutañca gabbhakaraṇaṃ tikicchaṃ māmako na seveyya.

The interpretation of animal cries, the practice of inducing conception, and medical treatment—one who is devoted to me should not resort to them. One who is devoted to me should not resort to, not especially resort to, not well resort to, not resort again to, not practice, not practice well, not undertake and engage in the interpretation of animal cries, the practice of inducing conception, and medical treatment. Or alternatively, he should not take them up, not learn them, not bear them in mind, not closely bear them in mind, not observe them, not apply them. This is the meaning of: 'The interpretation of animal cries, the practice of inducing conception, and medical treatment—one who is devoted to me should not resort to them.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyā’’ti.

Atharva Veda spells, dream interpretation, the reading of bodily marks, and also astrology—one should not practice them. The interpretation of animal cries, the practice of inducing conception, and medical treatment—one who is devoted to me should not resort to them.

163.

163.

Nindāya nappavedheyya, na unnameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

A monk should not be shaken by blame, nor become elated when praised. He should dispel greed along with stinginess, and anger and malicious speech.

Nindāya nappavedheyyāti. Idhekacce bhikkhū nindanti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā nindanti garahanti upavadanti, nindito garahito upavadito nindāya garahāya upavādena akittiyā avaṇṇahārikāya na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – nindāya nappavedheyya.

'He should not be shaken by blame': Here, some blame monks on account of birth, clan, family status, perfection of complexion, wealth, study, sphere of work, sphere of craft, basis of knowledge, learning, intelligence, or on some other account; they blame, censure, and reproach. Being blamed, censured, and reproached, he should not be shaken by blame, censure, reproach, ill-repute, or bringing dispraise; he should not be shaken, not especially be shaken, not be shaken all around. He should not be frightened, not especially be frightened, not be terrified all around. He should not be afraid, nor fall into anxiety. He should be fearless, unperturbed, untrembling, not fleeing; having abandoned fear and dread, with gooseflesh gone, he should dwell. This is the meaning of: 'He should not be shaken by blame.'

Na unnameyya pasaṃsito bhikkhūti. Idhekacce bhikkhū pasaṃsanti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā [Pg.300] sutena vā paṭibhānena vā aññataraññatarena vā vatthunā pasaṃsanti thomenti kittenti vaṇṇenti, pasaṃsito thomito kittito vaṇṇito pasaṃsāya thomanena kittiyā vaṇṇahārikāya unnatiṃ na kareyya unnamaṃ na kareyya mānaṃ na kareyya thambhaṃ na kareyya, na tena mānaṃ janeyya na tena thaddho assa patthaddho paggahitasiroti – na unnameyya pasaṃsito bhikkhu.

'A praised bhikkhu should not be elated' means: Here, some praise bhikkhus on account of birth, clan, family, perfection of complexion, wealth, study, sphere of work, sphere of craft, basis of knowledge, learning, eloquence, or on account of some other matter. They praise, commend, extol, and laud. Being praised, commended, extolled, and lauded, on account of such praise, commendation, fame, or lauding, he should not create elevation, he should not create inclination, he should not create conceit, he should not create stiffness. Because of that, he should not generate conceit. Because of that, he should not be stubborn, very stiff, or with head held high. This is the meaning of the phrase 'a praised bhikkhu should not be elated'.

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyāti. Lobhoti yo lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūlaṃ. Macchariyanti pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Kodhoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpattiṃ byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa. Pesuññanti idhekacco pisuṇavāco hoti ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.

'He should dispel greed along with stinginess, and anger and malicious speech'—What is greed? Greed is coveting, the state of coveting, being covetous; strong passion, the state of strong passion, being strongly impassioned; covetousness; greed is an unwholesome root. What is stinginess? There are five kinds of stinginess: stinginess about dwellings... (and so on)... grasping is called stinginess. What is anger? Anger is the mind's animosity, hostility, opposition, antagonism; fury, intense fury, utter fury; hate, intense hate, utter hate; affliction of the mind, mental corruption; anger, the state of being angry, being angered; hate, the state of hating, being hated; affliction, the state of affliction, being afflicted; opposition, counter-opposition; harshness, ill-will, displeasure of mind. What is malicious speech? Here, someone is a malicious speaker. Having heard something here, he reports it there in order to divide these people from those; or having heard something there, he reports it here in order to divide those people from these. Thus, he is either one who breaks up those who are united or one who encourages those who are divided, delighting in factions, rejoicing in factions, taking pleasure in factions, and speaking words that cause factions—this is called malicious speech.

Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā bhedādhippāyena vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi manāpo bhavissāmi vissāsiko bhavissāmi abbhantariko bhavissāmi suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjheyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu vihareyyunti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyāti. Lobhañca macchariyañca kodhañca pesuññañca nudeyya panudeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

Moreover, one engages in slanderous speech for two reasons: either out of a desire to be dear or with the intention to cause division. How does one engage in slanderous speech out of a desire to be dear? Thinking, ‘I will be dear to this person, agreeable, trusted, an intimate, and a good friend.’ Thus, one engages in slanderous speech out of a desire to be dear. How does one engage in slanderous speech with the intention to cause division? Thinking, ‘How can these people become separate, estranged, factional, split, of two minds, of two factions, broken apart, not united, and live with difficulty, not comfortably?’ Thus, one engages in slanderous speech with the intention to cause division. ‘One should dispel greed along with stinginess, and anger and slanderous speech.’ Greed, stinginess, anger, and slanderous speech should be dispelled, utterly dispelled, abandoned, removed, eliminated, and brought to non-existence. This is the meaning of the phrase: ‘One should dispel greed along with stinginess, and anger and slanderous speech.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Nindāya [Pg.301] nappavedheyya, na unnameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyā’’ti.

“A monk should not be shaken by blame, nor should he become elated when praised. He should dispel greed along with stinginess, and anger and slanderous speech.”

164.

164.

Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyya.

A monk should not engage in buying and selling, nor should he disparage anyone anywhere. He should not be attached to a village, nor should he cajole people for the sake of gain.

Kayavikkaye na tiṭṭheyyāti. Ye kayavikkayā vinaye paṭikkhittā na te imasmiṃ atthe adhippetā. Kathaṃ kayavikkaye tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ vañcaniyaṃ vā karonto udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye tiṭṭhati. Kathaṃ kayavikkaye na tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ na vañcaniyaṃ vā karonto na udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye na tiṭṭhati. Kayavikkaye na tiṭṭheyyāti. Kayavikkaye na tiṭṭheyya na santiṭṭheyya, kayavikkayaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kayavikkayā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kayavikkaye na tiṭṭheyya.

‘One should not engage in buying and selling.’ Those types of buying and selling that are prohibited in the Vinaya are not intended in this context. How does one engage in buying and selling? By exchanging a bowl, a robe, or any other requisite with one's companions while practicing deception or desiring profit. This is how one engages in buying and selling. How does one not engage in buying and selling? By exchanging a bowl, a robe, or any other requisite with one's companions while not practicing deception and not desiring profit. This is how one does not engage in buying and selling. ‘One should not engage in buying and selling’ means: one should not engage, should not persist, in buying and selling; one should abandon buying and selling, should dispel it, should eliminate it, should bring it to non-existence. One should be aloof from buying and selling, abstinent, withdrawn, departed, detached, liberated, and disjoined from it; one should dwell with a mind that is without limitations. Thus, one should not engage in buying and selling.

Upavādaṃ bhikkhu na kareyya kuhiñcīti. Katame upavādakarāti kilesā? Santeke samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti āsannāpi na dissanti cetasāpi cittaṃ pajānanti, devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti cetasāpi cittaṃ pajānanti. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi upavadeyyuṃ. Katame oḷārikā kilesā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ – ime vuccanti oḷārikā kilesā. Katame majjhimā kilesā? Kāmavitakko byāpādavitakko vihiṃsāvitakko – ime vuccanti majjhimā kilesā. Katame sukhumā kilesā? Ñātivitakko, janapadavitakko, aparavitakko, parānudayatā paṭisaññutto vitakko[Pg.302], lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti sukhumā kilesā. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi na upavadeyya upavādaṃ na kareyya upavādakare kilese na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, upavādakare kilese pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, upavādakarehi kilesehi ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – upavādaṃ bhikkhu na kareyya kuhiñci.

‘A bhikkhu should not engage in disparagement anywhere.’ What are the disparagement-causing defilements? There are some ascetics and brahmins possessing psychic power, the divine eye, and knowledge of others’ minds. They see from afar, yet are not seen even when near; they understand mind with mind. There are also deities possessing psychic power, the divine eye, and knowledge of others’ minds. They see from afar, yet are not seen even when near; they understand mind with mind. They might disparage with coarse, middling, or subtle defilements. What are coarse defilements? Bodily misconduct, verbal misconduct, and mental misconduct—these are called coarse defilements. What are middling defilements? Thoughts of sensuality, thoughts of ill will, and thoughts of harm—these are called middling defilements. What are subtle defilements? Thoughts about relatives, thoughts about the native land, thoughts of immortality, thoughts connected with compassion for others, thoughts connected with gain, honor, and fame, thoughts connected with avoiding contempt—these are called subtle defilements. One should not disparage with coarse, middling, or subtle defilements; one should not engage in disparagement, nor make, generate, produce, or bring forth disparagement-causing defilements. One should abandon, dispel, eliminate, and bring to an end disparagement-causing defilements. One should be aloof, abstinent, withdrawn, departed, detached, freed, and thoroughly detached from disparagement-causing defilements, and dwell with a mind without limits. ‘Anywhere’ means in any respect, in any place, internally or externally, or both internally and externally. Thus, a bhikkhu should not engage in disparagement anywhere.

Gāme ca nābhisajjeyyāti. Kathaṃ gāme sajjati? Idha bhikkhu gāme gihīhi saṃsaṭṭho viharati sahanandī sahasokī sukhitesu sukhito dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evampi gāme sajjati.

‘And one should not be attached in the village.’ How is one attached in the village? Here, a bhikkhu dwells in the village associated with householders, rejoicing together and sorrowing together; happy when they are happy, and afflicted when they are afflicted. When duties and obligations arise, he himself undertakes the effort. In this way also, one is attached in the village.

Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tatra tatra sajjati tatra tatra gaṇhāti tatra tatra bajjhati tatra tatra anayabyasanaṃ āpajjati. Evampi gāme sajjati.

Or else, a bhikkhu, having dressed in the morning and taken his bowl and robe, enters a village or town for alms-food with an unguarded body, unguarded speech, an unguarded mind, with mindfulness unestablished, and with unrestrained senses. He is attached here and there, grasps here and there, is bound here and there, and meets with calamity and ruin here and there. In this way also, one is attached in the village.

Kathaṃ gāme na sajjati? Idha bhikkhu gāme gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evampi gāme na sajjati.

How is one not attached in the village? Here, a bhikkhu dwells in the village unassociated with householders, not rejoicing together and not sorrowing together; not happy when they are happy, and not afflicted when they are afflicted. When duties and obligations arise, he himself does not undertake the effort. In this way also, one is not attached in the village.

Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So tatra tatra na sajjati tatra tatra na gaṇhāti tatra tatra na bajjhati tatra tatra na anayabyasanaṃ āpajjati. Evampi gāme na sajjati. Gāme ca nābhisajjeyyāti gāme na sajjeyya na gaṇheyya na bajjheyya na palibajjheyya, agiddho [Pg.303] assa agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho…pe… brahmabhūtena attanā vihareyyāti – gāme ca nābhisajjeyya.

Or else, a bhikkhu, having dressed in the morning and taken his bowl and robe, enters a village or town for alms-food with a guarded body, guarded speech, a guarded mind, with mindfulness established, and with restrained senses. He is not attached here and there, does not grasp here and there, is not bound here and there, and does not meet with calamity and ruin here and there. In this way also, one is not attached in the village. 'And one should not be attached in the village' means: one should not be attached, should not grasp, should not be bound, should not be entangled. One should be without greed, without craving, uninfatuated, unattached, rid of greed, devoid of greed, having abandoned greed... and should dwell with a self that has become sublime.

Lābhakamyā janaṃ na lapayeyyāti. Katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa āmisacakkhukassa lokadhammagarukassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anupiyabhāṇitā cātukamyatā muggasūpyatā pāribhaṭayatā parapiṭṭhimaṃsikatā, yā tattha saṇhavācatā sakhilavācatā sithilavācatā apharusavācatā – ayaṃ vuccati lapanā.

‘One should not speak to people out of a desire for gain.’ What is speaking? It is the addressing, talking, conversing, extolling, greatly extolling, cajoling, fawning, praising, greatly praising, endearing speech, flattery, insincere talk, servility, and backbiting towards others on the part of one who is dependent on gain, honor, and fame, who has evil wishes, is overcome by desire, has an eye for material things, and esteems worldly things; and whatever gentle speech, friendly speech, lax speech, and non-harsh speech there is in that context—this is called speaking.

Api ca dvīhi kāraṇehi janaṃ lapati – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati? ‘‘Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, yepi me aññe dātuṃ vā kātuṃ vā maññanti, tumhe nissāya tumhe sampassantā yampi me purāṇaṃ mātāpettikaṃ nāmadheyyaṃ tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi asukassa kulūpako asukāya kulūpako’’ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati.

Moreover, one speaks to people for two reasons: either by lowering oneself and raising others, or by raising oneself and lowering others. How does one speak to people by lowering oneself and raising others? ‘You are very helpful to me; I depend on you to obtain robes, alms-food, lodging, and medicinal requisites. Even others who might think to give or do something for me do so because of you, upon seeing you. Even my former ancestral name has disappeared. Through you I am known as the attendant monk of so-and-so's family and the attendant monk of so-and-so's family.’ Thus one speaks to people by lowering oneself and raising others.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati? ‘‘Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjappamādaṭṭhānā paṭiviratā. Ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā’’ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati.

How does one, exalting oneself and disparaging others, speak to people? ‘I have been of great benefit to you. It is because of me that you have gone to the Buddha for refuge, gone to the Dhamma for refuge, and gone to the Saṅgha for refuge. You have abstained from the destruction of life, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, and abstained from liquor, wine, and intoxicants which are the basis for heedlessness. I give you the Pāli text, I give you the commentary, I announce the Uposatha, I undertake new construction work. Yet you, having abandoned me, honor, respect, esteem, and venerate others.’ Thus, exalting oneself and disparaging others, one speaks to people.

Lābhakamyā [Pg.304] janaṃ na lapayeyyāti. Lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento janaṃ na lapayeyya, lapanaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, lapanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – lābhakamyā janaṃ na lapayeyya.

As to the phrase, ‘One should not speak to people out of a desire for gain’: For the sake of gain, on account of gain, motivated by gain, for the purpose of generating much gain, while developing gain, one should not speak to people. One should abandon that speaking, dispel it, eliminate it, and bring it to non-existence. One should be aloof from speaking, abstinent from it, withdrawn from it, departed from it, detached from it, completely freed from it, and disjoined from it. One should dwell with a boundless mind. This is the meaning of the phrase, ‘One should not speak to people out of a desire for gain.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā’’ti.

‘One should not engage in buying and selling; a bhikkhu should not create disparagement anywhere; one should not be attached to a village; and one should not speak to people out of a desire for gain.’

165.

165.

Na ca katthiko siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyya.

A bhikkhu should not be boastful, nor should he speak speech connected with requisites; he should not practice impudence, nor should he speak disputatious speech.

Na ca katthiko siyā bhikkhūti. Idhekacco katthī hoti vikatthī. So katthati vikatthati ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na kattheyya na vikattheyya, katthaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, katthanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca katthiko siyā bhikkhu.

‘A bhikkhu should not be a boaster.’ Here, a certain one is a boaster, a braggart. He boasts and brags: ‘I am accomplished in virtue,’ or ‘I am accomplished in ascetic practice,’ or ‘I am accomplished in virtue and ascetic practice,’ or by birth, or by lineage, or by being of a good family, or by beauty of complexion, or by wealth, or by study, or by trade, or by craft, or by a field of knowledge, or by learning, or by eloquence, or by some other thing. He boasts and brags, saying: ‘I have gone forth from a high family,’ or ‘I have gone forth from a family with great possessions,’ or ‘I have gone forth from a family with abundant possessions,’ or ‘I am a Suttanta master,’ or ‘I am a Vinaya master,’ or ‘I am a Dhamma preacher,’ or ‘I am a forest dweller,’ or … ‘I am an attainer of the attainment of the base of neither-perception-nor-non-perception.’ Thus, one should not boast, one should not brag. One should abandon, dispel, destroy, and bring boasting to an end. From boasting, one should be aloof, abstinent, withdrawn, departed, detached, freed, and disjoined; one should dwell with a mind without limits. This is the meaning of the phrase, ‘A bhikkhu should not be a boaster.’

Na [Pg.305] ca vācaṃ payuttaṃ bhāseyyāti. Katamā payuttavācā? Idhekacco cīvarapayuttaṃ vācaṃ bhāsati, piṇḍapātapayuttaṃ vācaṃ bhāsati, senāsanapayuttaṃ vācaṃ bhāsati, gilānapaccayabhesajjaparikkhārapayuttaṃ vācaṃ bhāsati – ayampi vuccati payuttavācā.

‘Nor should he speak connected speech.’ What is connected speech? Here, a certain one speaks speech connected with robes, speaks speech connected with alms-food, speaks speech connected with lodging, speaks speech connected with medicines and requisites for the sick—this too is called connected speech.

Atha vā cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārahetu saccampi bhaṇati musāpi bhaṇati, pisuṇampi bhaṇati apisuṇampi bhaṇati, pharusampi bhaṇati apharusampi bhaṇati, samphappalāpampi bhaṇati asamphappalāpampi bhaṇati, mantāpi vācaṃ bhāsati – ayampi vuccati payuttavācā. Atha vā pasannacitto paresaṃ dhammaṃ deseti – ‘‘aho vata me dhammaṃ suṇeyyuṃ, sutvāva dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyu’’nti – ayaṃ vuccati payuttavācā. Na ca vācaṃ payuttaṃ bhāseyyāti. Antamaso dhammadesanaṃ vācaṃ upādāya payuttavācaṃ na bhāseyya na katheyya na bhaṇeyya na dīpeyya na vohareyya, payuttaṃ vācaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, payuttavācāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca vācaṃ payuttaṃ bhāseyya.

Or, for the sake of robes, almsfood, lodging, or medicinal requisites for the sick, one speaks truth or falsehood, speaks divisively or not divisively, speaks harshly or gently, speaks pointlessly or not pointlessly, or speaks knowingly—this too is called speech connected with gain. Or, with a pleased mind, one teaches the Dhamma to others, thinking: 'Oh, may they listen to my teaching! Having heard the teaching, may they be pleased! And being pleased, may they show their pleasure toward me!'—this is also called speech connected with gain. 'One should not utter speech connected with gain' means this: At the very least, with respect to speech concerning the teaching of the Dhamma, one should not speak, declare, recite, explain, or use speech connected with gain. One should abandon, dispel, eliminate, and bring to an end speech connected with gain. One should be remote from, abstaining from, refraining from, gone forth from, detached from, released from, and disjoined from speech connected with gain; one should dwell with a mind without boundaries. This is the meaning of 'one should not utter speech connected with gain'.

Pāgabbhiyaṃ na sikkheyyāti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyapi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti.

One should not train in impudence. Impudence is of three kinds: bodily impudence, verbal impudence, and mental impudence. What is bodily impudence? Here, a certain person displays bodily impudence in the midst of the Sangha, displays bodily impudence in a group, displays bodily impudence in the dining hall, displays bodily impudence in the steam-bath house, displays bodily impudence at the water-landing place, displays bodily impudence when entering within the village, and displays bodily impudence after having entered within the village.

Kathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence in the midst of the Saṅgha? Here, a certain person in the midst of the Saṅgha, showing disrespect, stands while jostling the elder bhikkhus, sits while jostling them, stands in front of them, sits in front of them, sits on a high seat, speaks while standing, and speaks while gesticulating with his arms. In this way, one displays bodily impudence in the midst of the Saṅgha.

Kathaṃ [Pg.306] gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.

How does one in a group display bodily impudence? Here, a certain person in a group, showing disrespect, walks with sandals while the elder bhikkhus are walking without sandals; while they are walking on a low walking path, he walks on a high walking path; while they are walking on the ground, he walks on a walking path. He stands while jostling them, sits while jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, and speaks while gesticulating with his arms. In this way, one in a group displays bodily impudence.

Kathaṃ bhojanasālāya kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāya acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ bhojanasālāya kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence in the dining hall? Here, a certain person in the dining hall, showing disrespect, sits down having pushed past the elder bhikkhus and obstructs the junior bhikkhus from their seats. He stands while jostling them, sits while jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, speaks while standing, and speaks while gesticulating with his arms. In this way, one displays bodily impudence in the dining hall.

Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchāpi kaṭṭhaṃ pakkhipati, anāpucchāpi dvāraṃ pidahati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence in the steam-bath house? Here, a certain person in the steam-bath house, showing disrespect, stands while jostling the elder bhikkhus, sits while jostling them, stands in front of them, sits in front of them, and sits on a high seat. He puts in firewood without asking and closes the door without asking. In this way, one displays bodily impudence in the steam-bath house.

Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati. Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence at a water-landing place? Here, a certain person at a water-landing place, acting without respect, descends into the water while jostling the elder bhikkhus, and descends in front of them; he bathes while jostling them, bathes in front of them, and bathes upstream of them; he ascends from the water while jostling them, and ascends in front of them. In this way, one displays bodily impudence at a water-landing place.

Kathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammapi therānaṃ bhikkhūnaṃ purato gacchati. Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti.

How does one display bodily impudence while entering within the village? Here, a certain person, while entering within the village, acting without respect, walks while jostling the elder bhikkhus, and walks in front of them; he also walks in front of the elder bhikkhus, having overtaken them. In this way, one displays bodily impudence while entering within the village.

Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho ‘‘na pavisa, bhante’’ti vuccamāno pavisati, ‘‘na tiṭṭha, bhante’’ti vuccamāno [Pg.307] tiṭṭhati, ‘‘na nisīda, bhante’’ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca, yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti tatthapi sahasā pavisati, kumārakassa sīsampi parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ.

How does one display bodily impudence having entered within the village? Here, a certain person, having entered within the village, when told, “Venerable sir, do not enter,” enters; when told, “Venerable sir, do not stand,” stands; when told, “Venerable sir, do not sit,” sits. He also enters in an inappropriate place, stands in an inappropriate place, and sits in an inappropriate place. And whatever inner chambers of families there are that are secret and concealed, where the women of the family, daughters of the family, daughters-in-law of the family, and young maidens of the family are sitting, there too he enters impetuously. He also strokes a young maiden’s head. In this way, one displays bodily impudence having entered within the village. This is bodily impudence.

Katamaṃ vācasikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti. Kathaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti.

What is verbal impudence? Here, a certain monk displays verbal impudence when in the presence of the Sangha, also when in the presence of a group, and also when having entered a house. How does one display verbal impudence when in the presence of the Sangha? Here, a certain monk, when in the presence of the Sangha, disrespectfully, without asking or being requested by the elder monks, teaches the Dhamma to the monks who have come to the monastery, answers a question, recites the Pātimokkha, speaks even while standing, and speaks even while stretching out his arms. In this way, one displays verbal impudence when in the presence of the Sangha.

Kathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati; ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti.

How does one display verbal impudence when in the presence of a group? Here, a certain monk, when in the presence of a group, disrespectfully, without asking or being requested by the elder monks, teaches the Dhamma to the monks who have come to the monastery, answers a question, speaks even while standing, and speaks even while stretching out his arms; he teaches the Dhamma to the nuns, male lay disciples, and female lay disciples who have come to the monastery, answers a question, speaks even while standing, and speaks even while stretching out his arms. In this way, one displays verbal impudence when in the presence of a group.

Kathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – ‘‘itthannāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi? Kiṃ pivissāma, kiṃ bhuñjissāma, kiṃ khādissāma, kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.

How does one who has entered a house display verbal impudence? Here, a certain monk who has entered a house says to a woman or a girl thus: ‘You of such-and-such a name and such-and-such a clan, what is there? Is there gruel? Is there cooked rice? Is there solid food? What shall we drink? What shall we eat? What shall we chew? Or what is there? Or what will you give me?’—thus he prattles. In this way, one who has entered a house displays verbal impudence. This is verbal impudence.

Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na uḷārabhogakulā pabbajito [Pg.308] samāno uḷārabhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na vinayadharo samāno vinayadharena… na dhammakathiko samāno dhammakathikena… na āraññiko samāno āraññakena… na piṇḍapātiko samāno piṇḍapātikena… na paṃsukūliko samāno paṃsukūlikena… na tecīvariko samāno tecīvarakena… na sapadānacāriko samāno sapadānacārikena… na khalupacchābhattiko samāno khalupacchābhattikena… na nesajjiko samāno nesaññikena… na yathāsanthatiko samāno yathāsanthatikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena, na dutiyassa jhānassa lābhī samāno dutiyassa… na tatiyassa jhānassa lābhī samāno tatiyassa… na catutthassa jhānassa lābhī samāno lābhī samāno catutthassa… na ākāsānañcāyatanasamāpattiyā lābhī samāno ākāsanañcāyatanasamāpattiyā… na viññāṇañcāyatanasamāpattiyā lābhī samāno viññāṇañcāyatana samāpattiyā… na ākiñcaññāyatanasamāpattiyā lābhī samāno ākiñcaññāyatana samāpattiyā… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Na sikkheyyāti pāgabbhiyaṃ na sikkheyya na careyya na ācareyya na samācareyya na samādāya vatteyya, pāgabbhiyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pāgabbhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pāgabbhiyaṃ na sikkheyya.

What is mental impudence? Here, a certain one who has not gone forth from a high family considers himself equal in mind to one who has gone forth from a high family. One who has not gone forth from a family of great wealth considers himself equal in mind to one who has gone forth from a family of great wealth. One who has not gone forth from a family of abundant wealth considers himself equal in mind to one who has gone forth from a family of abundant wealth. One who is not a master of the Suttantas considers himself equal in mind to one who is a master of the Suttantas. One who is not a master of the Vinaya… one who is not a teacher of the Dhamma… one who is not a forest-dweller… one who is not an alms-food-eater… one who is not a rag-robe-wearer… one who is not a triple-robe-wearer… one who does not go on a continuous alms-round… one who does not refuse subsequent food offerings… one who is not a sitter… one who does not use whatever lodging is offered, considers himself equal in mind to one who does. One who has not attained the first jhāna considers himself equal in mind to one who has attained the first jhāna. One who has not attained the second jhāna… the third jhāna… the fourth jhāna… the attainment of the base of infinite space… the attainment of the base of infinite consciousness… the attainment of the base of nothingness… the attainment of the base of neither-perception-nor-non-perception, considers himself equal in mind to one who has—this is mental impudence. The phrase ‘one should not train in impudence’ means: one should not learn impudence, should not practice it, should not engage in it, should not habitually practice it, should not undertake and live by it. One should abandon impudence, dispel it, bring it to an end, make it non-existent. One should be distant from impudence, abstaining from it, refraining from it, gone out from it, released from it, completely released from it, disjoined from it, and should dwell with a mind without boundaries—this is the meaning of ‘one should not train in impudence’.

Kathaṃ viggāhikaṃ na kathayeyyāti. Katamā viggāhikā kathā? Idhekacco evarūpiṃ kathaṃ kattā hoti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Vuttañhetaṃ bhagavatā – ‘‘viggāhikāya kho, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā’’ti. Kathaṃ viggāhikaṃ na kathayeyyāti. Viggāhikaṃ kathaṃ na katheyya na bhaṇeyya na dīpeyya na vohareyya, viggāhikaṃ kathaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, viggāhikakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kathaṃ viggāhikaṃ na kathayeyya.

What is meant by ‘One should not speak quarrelsome talk’? What is quarrelsome talk? Here, a certain person is one who speaks in this way: ‘You do not know this Dhamma and Discipline… If you are able, then refute it.’ And this was said by the Blessed One: ‘Indeed, Moggallāna, when there is quarrelsome talk, an abundance of talk is to be expected. When there is an abundance of talk, there is restlessness. For one who is restless, there is no restraint. For one who is unrestrained, the mind is far from concentration.’ What is meant by ‘One should not speak quarrelsome talk’? One should not speak, utter, declare, or use quarrelsome talk; one should abandon, dispel, bring to an end, and cause quarrelsome talk to not arise again. One should be aloof from, abstaining from, refraining from, departed from, released from, completely freed from, and disjoined from quarrelsome talk; one should dwell with a mind that is without boundaries. This is the meaning of the phrase ‘One should not speak quarrelsome talk’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na [Pg.309] ca katthiko siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyyā’’ti.

A monk should not be a boaster, nor should he utter contrived speech; he should not train in impudence, nor should he speak quarrelsome talk.

166.

166.

Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe.

One who is clearly comprehending should not resort to falsehoods, nor should they practice deceptions. Furthermore, one should not despise another on account of livelihood, wisdom, or moral conduct and vows.

Mosavajje na niyyethāti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā…pe… āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi musāvādo hoti – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti, imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi… musāvādo hoti – pubbevassa hoti ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti ‘‘musā mayā bhaṇita’’nti vinidhāya diṭṭhiṃ vinidhāya khantiṃ vinidhāya ruciṃ vinidhāya saññaṃ vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti. Mosavajje na niyyethāti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.

One should not be led out by faulty speech. False speech is called faulty speech. Here, a certain one, whether in an assembly or a gathering... or for the sake of some material gain, knowingly speaks a falsehood—this is called faulty speech. Furthermore, false speech occurs in three ways: beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'—in these three ways, false speech occurs. Furthermore, false speech occurs in four ways... five ways... six ways... seven ways... eight ways. Beforehand, it occurs to him, 'I will speak a falsehood'; while speaking, it occurs to him, 'I am speaking a falsehood'; after having spoken, it occurs to him, 'A falsehood has been spoken by me'; having determined a view, having determined an acceptance, having determined an inclination, having determined a perception, having determined an intention—in these eight ways, false speech occurs. 'One should not be led out by faulty speech' means: one should not go towards faulty speech, should not be led out by it, should not be carried along by it, should not be brought to it; one should abandon faulty speech, dispel it, bring it to destruction, and cause it to arrive at non-existence. From faulty speech, one should be abstained, especially abstained, refrained, departed, released, especially released, and detached; one should dwell with a mind without boundaries. Thus, one should not be led out by faulty speech.

Sampajāno saṭhāni na kayirāti. Katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho, yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Sampajāno saṭhāni na kayirāti. Sampajāno hutvā sāṭheyyaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, sāṭheyyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, sāṭheyyā ārato assa [Pg.310] virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – sampajāno saṭhāni na kayirā.

Being clearly aware, one should not practice craftiness. What is craftiness? Here, someone is crafty, thoroughly crafty. Whatever therein is craftiness, a crafty state, a crafty act, harshness, a harsh state, deviousness, a devious state—this is called craftiness. As for 'Being clearly aware, one should not practice craftiness': Being endowed with wisdom, one should not practice craftiness, should not cause it to arise, should not cause it to arise well, should not bring it into being, nor bring it into being exceedingly. One should abandon craftiness, dispel it, bring it to an end, and cause it to reach a state of non-existence. One should be aloof from craftiness, abstaining, refraining, having gone forth from it, released from it, completely released from it, disjoined from it. One should dwell with a mind without boundaries. Thus, being clearly aware, one should not practice craftiness.

Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. Athāti padasandhi…pe… padānupubbatāpetaṃ – athāti. Idhekacco lūkhajīvitaṃ jīvanto paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati – ‘‘kiṃ panāyaṃ bahulājīvo sabbaṃ saṃbhakkheti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ asanivicakkadantakūṭasamaṇappadhānenā’’ti. So tāya lūkhajīvitāya paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati.

Furthermore, one should not despise another on account of livelihood, wisdom, or virtuous observance. 'Furthermore' is a conjunction of words... and so on... this is the sequence of words—'furthermore.' Here, someone living a coarse livelihood despises another living a refined livelihood, thinking: 'Why does this one of abundant livelihood consume everything? That is to say: root-seeds, stem-seeds, joint-seeds, shoot-seeds, and seed-seeds as the fifth, he consumes with a monk's effort that is like a thunderbolt, a discus, and an arrow.' Thus, on account of that coarse livelihood, he despises another living a refined livelihood.

Idhekacco paṇītajīvitaṃ jīvanto paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati – ‘‘kiṃ panāyaṃ appapuñño appesakkho na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So tāya paṇītajīvitāya paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati. Idhekacco paññāsampanno hoti. So puṭṭho pañhaṃ visajjeti. Tassa evaṃ hoti – ‘‘ahamasmi paññāsampanno, ime panaññe na paññāsampannā’’ti. So tāya paññāsampadāya paraṃ atimaññati. Idhekacco sīlasampanno hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Tassa evaṃ hoti – ‘‘ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti. So tāya sīlasampadāya paraṃ atimaññati. Idhekacco vatasampanno hoti āraññiko vā piṇḍapātiko vā paṃsukūliko vā tecīvariko vā sapadānacāriko vā khalupacchābhattiko vā nesajjiko vā yathāsanthatiko vā. Tassa evaṃ hoti – ‘‘ahamasmi vata sampanno, ime panaññe na vatasampannā’’ti. So tāya vatasampadāya paraṃ atimaññati. Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. Lūkhajīvitāya vā paṇītajīvitāya vā paññāsampadāya vā sīlasampadāya vā vatasampadāya vā paraṃ nātimaññeyya, nāvajāneyya, na tena mānaṃ janeyya, na tena thaddho assa, patthaddho paggahitasiroti – atha jīvitena paññāya sīlabbatena nāññamatimaññe.

Here, a certain one, living a refined livelihood, despises another living a coarse livelihood, thinking: 'Why is this one, of little merit and without influence, not obtaining robes, alms-food, lodging, and medicinal requisites for the sick?' Thus, on account of that refined livelihood, he despises another living a coarse livelihood. Here, a certain one is accomplished in wisdom. When asked a question, he answers it. This thought occurs to him: 'I am accomplished in wisdom, but these others are not.' Thus, on account of his accomplishment in wisdom, he despises another. Here, a certain one is accomplished in virtue. He dwells restrained by the restraint of the Pātimokkha, is accomplished in conduct and resort, sees danger in the slightest faults, and having undertaken them, trains in the training rules. This thought occurs to him: 'I am accomplished in virtue, but these other monks are immoral, of evil nature.' Thus, on account of his accomplishment in virtue, he despises another. Here, a certain one is accomplished in ascetic practices—whether a forest-dweller, an alms-food-eater, a refuse-rag-wearer, a triple-robe-wearer, one who eats in sequence, one who refuses food offered later, a sitter, or one who accepts any lodging. This thought occurs to him: 'I am accomplished in ascetic practices, but these others are not.' Thus, on account of his accomplishment in ascetic practices, he despises another. Then, by livelihood, wisdom, virtue, and observance, one should not despise another. Whether by a coarse or a refined livelihood, by accomplishment in wisdom, by accomplishment in virtue, or by accomplishment in ascetic practices, one should not despise another, nor disparage them, nor on account of that generate conceit, nor become stubborn, rigid, and with head held high. Thus, by livelihood, wisdom, virtue, and observance, one should not despise another.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe’’ti.

“One should not resort to false speech; with clear comprehension, one should not practice craftiness. And by one's livelihood, wisdom, virtue, and observance, one should not despise another.”

167.

167.

Sutvā [Pg.311] rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ ;

Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karonti .

Having heard much abusive speech, whether from ascetics or ordinary people, one should not reply to them with harshness; for the good do not retaliate.

Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ puthujanānanti. Rusitoti dūsito khuṃsito ghaṭṭito vambhito garahito upavadito. Samaṇānanti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Puthujanānanti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca, te bahukāhi vācāhi aniṭṭhāhi akantāhi amanāpāhi akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ kareyyuṃ tesaṃ bahuṃ vācaṃ aniṭṭhaṃ akantaṃ amanāpaṃ sutvā suṇitvā uggahitvā upadhārayitvā upalakkhayitvāti – sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ.

“Having heard much abusive speech, whether from ascetics or from ordinary people.” Herein, ‘abusive’ (rusito) implies being reviled, scorned, offended, despised, blamed, or reproached. ‘Ascetics’ (samaṇānaṃ) refers to any wanderers outside of this Dispensation, those who have undertaken the wandering life. ‘Ordinary people’ (puthujanānaṃ) refers to nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans, who might revile, abuse, provoke, anger, harm, injure, oppress, vex, kill, assault, or cause injury with many unwanted, unloved, and disagreeable words. Having heard, listened to, learned, borne in mind, and discerned their many unwanted, unloved, and disagreeable words—this is the meaning of “Having heard much abusive speech, whether from ascetics or from ordinary people.”

Pharusena ne na paṭivajjāti. Pharusenāti pharusena kakkhaḷena na paṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍanaṃ nappaṭibhaṇḍeyya na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pharusena ne na paṭivajjā.

“One should not retaliate with harsh speech.” “With harshness” (pharusena) means with harsh, rough speech; one should not retaliate, should not answer back. One should not revile one who reviles, should not provoke one who provokes, should not quarrel with one who quarrels. One should not engage in strife, should not engage in quarrels, should not engage in disputes, should not engage in contention, should not engage in conflict. One should abandon, dispel, eliminate, and bring to cessation strife, quarrels, disputes, contention, and conflict. One should be far removed, detached, completely detached, gone forth, released, liberated, disjoined, and should dwell with a boundless mind from strife, quarrels, disputes, contention, and conflict. This is what is meant by “one should not retaliate with harsh speech.”

Na hi santo paṭiseniṃ karontīti. Santoti rāgassa santattā santo, dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. Na hi santo paṭiseniṃ karontīti. Santo paṭiseniṃ paṭimallaṃ paṭikaṇṭakaṃ paṭipakkhaṃ na karonti na janenti na sañjanenti [Pg.312] na nibbattenti nābhinibbattentīti – na hi santo paṭiseniṃ karonti.

“For the peaceful do not retaliate.” “Peaceful” (santo): because they are calmed of lust, they are peaceful; because of hatred… delusion… anger… resentment… and all unwholesome formations, through their calming, stilling, pacification, extinguishing, liberation, disappearance, and subsiding—they are peaceful, calmed, pacified, extinguished, and subsided. This is what is meant by “peaceful.” “For the peaceful do not retaliate.” The peaceful do not do, generate, produce, bring into being, or cause to arise retaliation, opposition, hostility, or resistance. Thus, “for the peaceful do not retaliate.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ;

Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karontī’’ti.

“Having heard much abusive speech from ascetics or ordinary people, one should not reply with harshness; for the good do not retaliate.”

168.

168.

Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyya.

Having understood this Dhamma, a bhikkhu, investigating and ever mindful, should train; having known Nibbāna as ‘peace,’ he should not be negligent in the Dispensation of Gotama.

Etañca dhammamaññāyāti. Etanti ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā samañca visamañca pathañca vipathañca sāvajjañca anavajjañca hīnañca paṇītañca kaṇhañca sukkañca viññūgarahitañca viññūpasatthañca dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi tañca dhammamaññāya.

“Having understood this Dhamma.” “This” (etaṃ) refers to the Dhamma that has been described, taught, made known, established, disclosed, analyzed, clarified, and revealed. Having understood, known, considered, investigated, discerned, and made manifest the Dhamma in this way—this, too, is the meaning of “having understood this Dhamma.” Or else, having understood, known, considered, investigated, discerned, and made manifest the Dhamma—both the even and the uneven, the path and the non-path, the blameworthy and the blameless, the inferior and the superior, the dark and the bright, what is censured by the wise and what is praised by the wise—this, too, is the meaning of “having understood this Dhamma.” Or else, having understood, known, considered, investigated, discerned, and made manifest the Dhamma—that is, the right practice, the conforming practice, the unoppositional practice, the non-conflicting practice, the practice in accordance with the meaning, the practice in accordance with the Dhamma; the fulfillment of virtuous conduct, guarding the doors of the senses, moderation in eating, dedication to wakefulness, mindfulness and clear comprehension; the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path; and Nibbāna and the path leading to Nibbāna—this, too, is the meaning of “having understood this Dhamma.”

Vicinaṃ bhikkhu sadā sato sikkheti. Vicinanti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. ‘‘Sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karontoti – vicinaṃ bhikkhu. Sadāti sadā sabbadā sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Sikkheti [Pg.313] tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sikkheyya ācareyya samācareyya samādāya vatteyyāti – vicinaṃ bhikkhu sadā sato sikkhe.

“A bhikkhu who investigates, ever mindful, should train.” “Investigating” (vicinaṃ) means investigating, thoroughly examining, weighing, discerning, clarifying, and making manifest. “All formations are impermanent”… “Whatever is of a nature to arise, all that is of a nature to cease”—investigating, thoroughly examining, weighing, discerning, clarifying, and making manifest. This is what is meant by “a bhikkhu who investigates.” “Ever” (sadā) means always, at all times, for all time… up to the last stage of life. “Mindful” (sato) means mindful for four reasons—developing the foundation of mindfulness which is the contemplation of the body in the body… he is called mindful. “Should train” (sikkhe) in the threefold training—the training in higher virtue, the training in higher mind, the training in higher wisdom… this is the training in higher wisdom. Reflecting on these three trainings, one should train… should train, should practice, should practice well, and should conduct oneself having undertaken them. Thus, “a bhikkhu who investigates, ever mindful, should train.”

Santīti nibbutiṃ ñatvāti. Rāgassa nibbutiṃ santīti ñatvā, dosassa… mohassa…pe… sabbākusalābhisaṅkhārānaṃ nibbutiṃ santīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – santīti nibbutiṃ ñatvā.

“Knowing extinguishment as peace.” Knowing the extinguishment of lust as peace, of hatred… of delusion… knowing the extinguishment of all unwholesome formations as peace—having known, understood, weighed, discerned, clarified, and made manifest. Thus, “knowing extinguishment as peace.”

Sāsane gotamassa nappamajjeyyāti. Gotamassa sāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsane. Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. ‘‘Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ…pe… aparipūraṃ vā samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ? Kadāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – sāsane gotamassa nappamajjeyya.

“One should not be negligent in the Dispensation of Gotama.” The Dispensation of Gotama is the Dispensation of the Buddha, the Dispensation of the Victor, the Dispensation of the Tathāgata, the Dispensation of the Deva, the Dispensation of the Arahant. “One should not be negligent” means one should be conscientious, continuous in effort, steadfast, of unrelaxed conduct, not abandoning aspiration, not relinquishing the burden in regard to wholesome qualities. “When will I fulfill the incomplete aggregate of virtue?… When will I fulfill the incomplete aggregate of concentration?… the aggregate of wisdom?… the aggregate of liberation?… the aggregate of the knowledge and vision of liberation? When will I fully understand suffering that has not been fully understood? When will I abandon defilements that have not been abandoned? When will I develop the path that has not been developed? When will I realize cessation that has not been realized?” Whatever desire, effort, exertion, vigorous striving, strength, non-retreating, mindfulness, clear comprehension, ardour, striving, determination, application, and diligence there is in regard to wholesome qualities—this is the meaning of 'in the Dispensation of Gotama, one should not be negligent.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyyā’’ti.

“Having understood this Dhamma, the monk, ever mindful, should investigate and train; knowing peace as Nibbāna, he should not be negligent in the Dispensation of Gotama.”

169.

169.

Abhibhū hi so anabhibhūto, sakkhidhammamanītihamaddasi;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe.[iti bhagavā]

For he is the conqueror, unconquered; he saw the Dhamma directly, free from anxiety. Therefore, in the Dispensation of that Blessed One, ever heedful, one should train with reverence.

Abhibhū [Pg.314] hi so anabhibhūtoti. Abhibhūti rūpābhibhū saddābhibhū gandhābhibhū rasābhibhū phoṭṭhabbābhibhū dhammābhibhū, anabhibhūto kehici kilesehi, abhibhosi ne pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiyeti – abhibhū hi so anabhibhūto.

“For he is the conqueror, unconquered.” “Conqueror” means a conqueror of forms, a conqueror of sounds, a conqueror of smells, a conqueror of tastes, a conqueror of tactile objects, a conqueror of mental phenomena; he is unconquered by any defilements. He has conquered those evil, unwholesome states that defile, lead to renewed existence, are fraught with anxiety, ripen in suffering, and conduce to future birth, aging, and death. Thus, “for he is the conqueror, unconquered.”

Sakkhidhammamanītihamaddasīti. Sakkhidhammanti na itihitihaṃ na itikiriyāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ addasi addakkhi apassi paṭivijjhīti – sakkhidhammamanītihamaddasi.

“He saw the Dhamma directly, not by hearsay.” “He saw the Dhamma directly” means not by tradition, not by rumor, not by lineage, not by the completeness of the Piṭaka, not by logical reasoning, not by inferential reasoning, not by reflecting on appearances, nor by the acceptance of a view after consideration. Rather, he saw, beheld, perceived, and penetrated the Dhamma that is personally witnessed, known for himself through direct knowledge. Thus, “he saw the Dhamma directly, not by hearsay.”

Tasmā hi tassa bhagavato sāsaneti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Tassa bhagavato sāsaneti. Tassa bhagavato sāsane gotamasāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsaneti – tasmā tassa bhagavato sāsane.

“Therefore, in the Blessed One’s Dispensation.” “Therefore” (tasmā) means for that reason, because of that cause, dependent on that condition, rooted in that origin. “In the Blessed One’s Dispensation” (tassa bhagavato sāsane) means in the Dispensation of that Blessed One, the Dispensation of Gotama, the Dispensation of the Buddha, the Dispensation of the Victor, the Dispensation of the Tathāgata, the Dispensation of the Deva, the Dispensation of the Arahant. Thus, “therefore, in the Blessed One’s Dispensation.”

Appamatto sadā namassamanusikkhe (iti bhagavā)ti. Appamattoti sakkaccakārī…pe… appamādo kusalesu dhammesu. Sadāti sadā sabbakālaṃ…pe… pacchime vayokhandhe. Namassanti kāyena vā namassamāno vācāya vā namassamāno cittena vā namassamāno anvatthapaṭipattiyā vā namassamāno dhammānudhammapaṭipattiyā vā namassamāno sakkurumāno garukurumāno mānayamāno pūjayamāno apacayamāno. Anusikkheti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya careyya ācareyya samācareyya samādāya vatteyya. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – appamatto sadā namassamanusikkhe. (Iti bhagavā).

“Be heedful, always pay homage, and train,” (so said the Blessed One). “Be heedful” means acting with respect… heedfulness in wholesome qualities. “Always” means always, at all times… until the final stage of life. “Pay homage” means paying homage with the body, with speech, or with the mind, or paying homage through conduct that follows the meaning, or paying homage through conduct in accordance with the Dhamma—honoring, respecting, revering, venerating, showing deference. “Train” refers to the threefold training—the training in higher virtue, the training in higher mind, the training in higher wisdom… this is the training in higher wisdom. Reflecting on these three trainings, one should train… realizing what is to be realized, one should train, practice, practice repeatedly, practice well, and having undertaken it, one should live. “The Blessed One” is a term of reverence… the designation “Bhagavā” is a realized truth. Thus, “Be heedful, always pay homage, and train,” (so said the Blessed One).

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Abhibhū [Pg.315] hi so anabhibhūto, sakkhidhammamanītihamaddasi;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe’’. [iti bhagavāti]

“For he is the overcomer, unconquered, he saw the Dhamma directly, not by hearsay; therefore, in the Dispensation of that Blessed One, be heedful, always pay homage, and train.” [Thus said the Blessed One.]

Tuvaṭṭakasuttaniddeso cuddasamo.

The Exposition of the Tuvaṭṭaka Sutta, the Fourteenth, is concluded.

15. Attadaṇḍasuttaniddeso

15. The Exposition of the Attadaṇḍa Sutta

Atha attadaṇḍasuttaniddesaṃ vakkhati –

Now, the exposition of the Attadaṇḍa Sutta will be spoken.

170.

170.

Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā.

From one's own misconduct, fear is born. Look at the people in conflict! I shall declare my sense of urgency, just as it was experienced by me.

Attadaṇḍā bhayaṃ jātanti. Daṇḍāti tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Bhayanti dve bhayāni – diṭṭhadhammikañca bhayaṃ samparāyikañca bhayaṃ. Katamaṃ diṭṭhadhammikaṃ bhayaṃ? Idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – ‘‘ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’’ti. Tamenaṃ rājā paribhāsati. So paribhāsapaccayā bhayampi uppādeti, dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

“From one's own rod, fear is born.” As for ‘rod,’ there are three rods—the bodily rod, the verbal rod, and the mental rod. Threefold bodily misconduct is the bodily rod, fourfold verbal misconduct is the verbal rod, and threefold mental misconduct is the mental rod. As for ‘fear,’ there are two fears—fear in this very life and fear in the life to come. What is fear in this very life? Here, a certain person engages in bodily misconduct, verbal misconduct, and mental misconduct. They kill living beings, take what is not given, break into houses, commit robbery, plunder a single house, stand on the highway, go to another's wife, and speak falsely. Having seized him, they present him to the king, saying: “Your Majesty, this is a thief, an offender. Inflict upon him whatever punishment you wish.” The king then rebukes him. On account of that rebuke, he experiences fear, suffering, and displeasure. From where do this fear, suffering, and displeasure arise for him? It is born from his own rod, specially born, arisen, exceedingly arisen, and manifested.

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā nagarabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā antamaso savacanīyampi karoti – ‘‘na te labbhā ito pakkamitu’’nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ [Pg.316] paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Even with this, the king is not satisfied. The king has him bound: with fetters, with ropes, with chains, with canes, or with creepers; with the binding of the townspeople, with binding in an enclosure, with binding in a village, with binding in a market town, with binding in a city, with binding in a country, or with binding in a province. At the very least, he makes a verbal declaration: “You are not allowed to depart from here.” On account of that bondage, he also experiences suffering and displeasure. From where do this fear, suffering, and displeasure arise for him? It is born from his own wrongdoing, well-born, arisen, fully arisen, and manifested.

Ettakenapi rājā na tussati. Rājā tassa dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Even with this, the king is not satisfied. The king has his wealth confiscated—a hundred, or a thousand, or a hundred thousand. On account of the loss of wealth, he also experiences suffering and displeasure. From where do this fear, suffering, and displeasure arise for him? It is born from his own wrongdoing, well-born, arisen, fully arisen, and manifested.

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍakehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakapattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattakampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

Even with this, the king is not satisfied. The king has him subjected to various forms of judicial torture: they strike him with whips, they strike him with canes, they strike him with cudgels; they cut off his hand, they cut off his foot, they cut off his hands and feet; they cut off his ear, they cut off his nose, they cut off his ears and nose; they perform the ‘gruel-pot’ torture, the ‘polished-shell’ torture, the ‘flaming-garland’ torture, the ‘hand-torch’ torture, the ‘skinning-strip’ torture, the ‘bark-garment’ torture, the ‘antelope’ torture, the ‘meat-hook’ torture, the ‘coin-piece’ torture, the ‘alkaline-pickle’ torture, the ‘pivoting-on-a-bar’ torture, and the ‘straw-seat’ torture; they douse him with boiling oil, have him devoured by dogs, impale him alive on a stake, and cut off his head with a sword. On account of these judicial tortures, he also experiences suffering and displeasure. From where do this fear, suffering, and displeasure arise for him? It is born from his own wrongdoing, well-born, arisen, fully arisen, and manifested. The king is the master of these four punishments.

So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ kārenti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Because of his own action, with the breaking up of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. There, the hell-wardens inflict on him the punishment called the fivefold binding: they drive a red-hot iron stake through one hand, they drive a red-hot iron stake through the second hand, they drive a red-hot iron stake through one foot, they drive a red-hot iron stake through the second foot, and they drive a red-hot iron stake through the middle of his chest. There he experiences painful, sharp, and agonizing feelings; yet he does not die so long as that evil deed is not exhausted. From where do this fear, suffering, and displeasure arise for him? It is born from his own wrongdoing, well-born, arisen, fully arisen, and manifested.

Tamenaṃ [Pg.317] nirayapālā saṃvesetvā kuṭhārīhi tacchenti. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchenti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

Then the hell-wardens lay him down and chop him with axes. There he experiences painful, sharp, and agonizing feelings; yet he does not die so long as that evil deed is not exhausted. Then the hell-wardens seize him feet-up and head-down and chop him with adzes. Then the hell-wardens harness him to a chariot and drive him back and forth across burning, blazing, and glowing ground... Then the hell-wardens make him climb up and down a great mountain of burning, blazing, and glowing coals... Then the hell-wardens seize him feet-up and head-down and plunge him into a hot iron cauldron, burning, blazing, and glowing. There he is boiled, frothing up. As he is boiled there, frothing up, he sometimes goes up, sometimes goes down, and sometimes goes sideways. There he experiences painful, sharp, and agonizing feelings; yet he does not die so long as that evil deed is not exhausted. From where do this fear, suffering, and displeasure arise for him? It is born from his own wrongdoing, well-born, arisen, fully arisen, and manifested. Then the hell-wardens throw him into the Great Hell. And that Great Hell is:

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

“Four-cornered, with four gates, divided into portions, measured out; surrounded by an iron wall, covered over with iron.”

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

“Its ground is made of iron, burning, and endowed with heat; extending a hundred leagues all around, it always stands.”

‘‘Kadariyātapanā ghorā, accimanto durāsadā;

Lomahaṃsanarūpā ca, bhismā paṭibhayā dukhā.

“Scorching, dreadful, flaming, and hard to approach; hair-raising, terrifying, fearful, and painful.”

‘‘Puratthimāya bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, pacchimāya paṭihaññati.

“From the eastern wall, a mass of flame arises; burning the evil-doers, it strikes against the western wall.”

‘‘Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, puratthimāya paṭihaññati.

“And from the western wall, a mass of flame arises; burning the evil-doers, it strikes against the eastern wall.”

‘‘Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, dakkhiṇāya paṭihaññati.

“And from the northern wall, a mass of flame arises; burning the evil-doers, it strikes against the southern wall.”

‘‘Dakkhiṇāya [Pg.318] ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, uttarāya paṭihaññati.

“And from the southern wall, a mass of flame arises; burning the evil-doers, it strikes against the northern wall.”

‘‘Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

Dahanto pāpakammante, chadanasmiṃ paṭihaññati.

“And having arisen from below, a terrifying mass of flame, burning the evil-doers, strikes against the roof.”

‘‘Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

Dahanto pāpakammante, bhūmiyaṃ paṭihaññati.

“Having arisen from the roof, a terrifying mass of flame, burning the evil-doers, strikes upon the ground.”

‘‘Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

Evaṃ avīcinirayo, heṭṭhā upari passato.

Just as an iron pan is blazing, glowing hot, and flaming, so the Avīci hell is flaming from below, above, and from the sides.

‘‘Tattha sattā mahāluddā, mahākibbisakārino;

Accantapāpakammantā, paccanti na ca miyyare.

There, beings who are very cruel, doers of great evil, having done extremely wicked deeds, are cooked, but they do not die.

‘‘Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napī masi.

The body of those hell-dwellers is like fire. Behold the firmness of their kamma: they do not become ash, nor do they become soot.

‘‘Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

They run to the east; from there, they run to the west. They run to the north; from there, they run to the south.

‘‘Yaṃ yaṃ disaṃ padhāvanti, taṃ taṃ dvāraṃ pidhīyati ;

Abhinikkhamitāsā te, sattā mokkhagavesino.

Whichever direction they run towards, that very door is shut. Those beings, desiring to escape, are seekers of release.

‘‘Na te tato nikkhamituṃ, labhanti kammapaccayā;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahu’’nti.

They do not get to exit from there on account of their kamma. And for them, much evil action that was done is still unripened.

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni; tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Attadaṇḍato jātāni sañjātāni nibbattāni abhinibbattāni pātubhūtānīti – attadaṇḍā bhayaṃ jātaṃ.

This fear, suffering, and displeasure—whence is it for that person? It is born from the rod within oneself, it has arisen, it is produced, it is fully produced, it has manifested. And whatever sufferings there are in hell, whatever sufferings there are in the animal realm, whatever sufferings there are in the realm of ghosts, and whatever sufferings there are among humans—whence are they born? Whence have they arisen? Whence are they produced? Whence are they fully produced? Whence have they manifested? They are born from the rod within oneself, they have arisen, they are produced, they are fully produced, they have manifested. Thus: from the rod within oneself, fear is born.

Janaṃ passatha medhaganti. Jananti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca medhagaṃ janaṃ kalahaṃ janaṃ viruddhaṃ janaṃ paṭiviruddhaṃ janaṃ āhataṃ janaṃ paccāhataṃ janaṃ āghātitaṃ janaṃ paccāghātitaṃ [Pg.319] janaṃ passatha dakkhatha oloketha nijjhāyetha upaparikkhathāti – janaṃ passatha medhagaṃ.

Behold the people in conflict. 'People' means: nobles, brahmins, merchants, laborers, householders, renunciants, gods, and humans. People in conflict, people in strife, people in opposition, people opposed in turn, people who are struck, people who are struck back, people who bear grudges, people who bear grudges in turn. Behold, see with wisdom, look, observe intently, investigate—behold the people in conflict.

Saṃvegaṃ kittayissāmīti. Saṃvegaṃ ubbegaṃ utrāsaṃ bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ. Kittayissāmīti pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – saṃvegaṃ kittayissāmi.

I will proclaim a sense of spiritual urgency. 'A sense of spiritual urgency' means agitation, terror, fear, oppression, friction, calamity, and danger. 'I will proclaim' means: I will declare, I will explain, I will teach, I will make known, I will set forth, I will reveal, I will analyze, I will make plain, I will make manifest—I will proclaim a sense of spiritual urgency.

Yathā saṃvijitaṃ mayāti. Yathā mayā attanāyeva attānaṃ saṃvejito ubbejito saṃvegamāpāditoti – yathā saṃvijitaṃ mayā.

As it was experienced with urgency by me. Just as I, by my very self, was stirred to agitation, greatly stirred to agitation, and brought to a state of spiritual urgency—thus, as it was experienced with urgency by me.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti.

From taking up the rod, fear is born; behold the people in conflict. I will proclaim a sense of spiritual urgency, as it was experienced with urgency by me.

171.

171.

Phandamānaṃ pajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisi.

Seeing the populace trembling, like fish in little water; seeing them in opposition to one another, fear entered into me.

Phandamānaṃ pajaṃ disvāti. Pajāti sattādhivacanaṃ. Pajaṃ taṇhāphandanāya phandamānaṃ diṭṭhiphandanāya phandamānaṃ kilesaphandanāya phandamānaṃ duccaritaphandanāya phandamānaṃ payogaphandanāya phandamānaṃ vipākaphandanāya phandamānaṃ rattaṃ rāgena phandamānaṃ duṭṭhaṃ dosena phandamānaṃ mūḷhaṃ mohena phandamānaṃ vinibaddhaṃ mānena phandamānaṃ parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ vikkhepagataṃ uddhaccena phandamānaṃ aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ thāmagataṃ anusayehi phandamānaṃ lābhena phandamānaṃ alābhena phandamānaṃ yasena phandamānaṃ ayasena phandamānaṃ pasaṃsāya phandamānaṃ nindāya phandamānaṃ sukhena phandamānaṃ dukkhena phandamānaṃ jātiyā phandamānaṃ jarāya phandamānaṃ byādhinā phandamānaṃ maraṇena phandamānaṃ sokaparidevadukkhadomanassupāyāsehi phandamānaṃ nerayikena dukkhena phandamānaṃ tiracchānayonikena dukkhena phandamānaṃ pettivisayikena dukkhena phandamānaṃ mānusikena dukkhena phandamānaṃ gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhāvuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena … ghānarogena… jivhārogena … kāyarogena… sīsarogena [Pg.320]… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… pīḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena … opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātimaraṇena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – phandamānaṃ pajaṃ disvā.

Seeing the trembling beings. 'Beings' is a designation for sentient creatures. Beings trembling with the trembling of craving, trembling with the trembling of views, trembling with the trembling of defilements, trembling with the trembling of misconduct, trembling with the trembling of exertion, trembling with the trembling of results; trembling, impassioned by passion; trembling, corrupted by hatred; trembling, deluded by delusion; trembling, bound by conceit; trembling, misapprehended by wrong view; trembling, scattered by restlessness; trembling, unresolved through doubt; trembling, empowered by underlying tendencies; trembling with gain, trembling with loss, trembling with fame, trembling with lack of fame, trembling with praise, trembling with blame, trembling with pleasure, trembling with pain, trembling with birth, trembling with aging, trembling with sickness, trembling with death, trembling with sorrow, lamentation, pain, grief, and despair; trembling with the suffering of hell, trembling with the suffering of the animal realm, trembling with the suffering of the realm of petas, trembling with human suffering; trembling with suffering rooted in descending into the womb, trembling with suffering rooted in remaining in the womb, trembling with suffering rooted in emerging from the womb, trembling with the suffering that is binding for one who is born, trembling with the suffering of being dependent on others for one who is born, trembling with suffering caused by one's own exertion, trembling with suffering caused by others' exertion, trembling with suffering-as-suffering, trembling with the suffering of formations, trembling with the suffering of change; trembling with eye disease, trembling with ear disease, trembling with nose disease, trembling with tongue disease, trembling with body disease, trembling with head disease, trembling with ear disease, trembling with mouth disease, trembling with tooth disease, trembling with cough, trembling with asthma, trembling with catarrh, trembling with burning sensation, trembling with fever, trembling with stomach disease, trembling with fainting, trembling with dysentery, trembling with sharp pain, trembling with cholera, trembling with leprosy, trembling with boils, trembling with eczema, trembling with consumption, trembling with epilepsy, trembling with ringworm, trembling with itching, trembling with scabies, trembling with scratches, trembling with chapped skin, trembling with hemorrhagic bile, trembling with diabetes, trembling with shoulder sores, trembling with abscesses, trembling with fistulas; trembling with ailments originating from bile, trembling with ailments originating from phlegm, trembling with ailments originating from wind, trembling with ailments originating from their combination, trembling with ailments originating from a change of season, trembling with ailments originating from improper care, trembling with ailments originating from assault, trembling with ailments originating from karmic results; trembling with cold, trembling with heat, trembling with hunger, trembling with thirst, trembling with excrement, trembling with urine, trembling with suffering from contact with gadflies, mosquitoes, wind, sun, and reptiles; trembling with the death of a mother, trembling with the death of a father, trembling with the death of a brother, trembling with the death of a sister, trembling with the death of a son, trembling with the death of a daughter, trembling with the death of relatives, trembling with the loss of wealth, trembling with the affliction of disease, trembling with the loss of virtue, trembling with the loss of right view—trembling, thoroughly trembling, variously trembling, shaking, violently shaking, and thoroughly shaking. 'Seeing' means having seen, having looked, having weighed, having investigated, having made clear, and having made manifest—thus, seeing the trembling beings.

Macche appodake yathāti yathā macchā appodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā taṇhāphandanāya phandanti…pe… diṭṭhibyasanena dukkhena phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – macche appodake yathā.

Just as fish in little water: as fish in little water, when the water is exhausted, being pecked at by crows, or ospreys, or herons, being taken out, and being eaten, tremble, tremble violently, tremble in various ways, shake, shake in various ways, and shake violently; in this same way, beings tremble with the trembling that is craving... with the suffering from the calamity of views, they tremble, tremble violently, tremble in various ways, shake, shake in various ways, and shake violently. This is the meaning of 'just as fish in little water'.

Aññamaññehi byāruddheti aññamaññaṃ sattā viruddhā paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitā. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginipi bhātarā vivadati, sahāyopi sahāyena vivadati; te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti, te tattha maraṇampi nigacchanti maraṇamattampi dukkhanti – aññamaññehi byāruddhe.

Mutually opposed: beings are opposed to one another, mutually opposed, striking and striking back, afflicting and afflicting back. Kings also dispute with kings, nobles also dispute with nobles, brahmins also dispute with brahmins, householders also dispute with householders. A mother also disputes with her son, a son also with his mother; a father also disputes with his son, a son also with his father; a brother also disputes with a brother, a sister also disputes with a sister; a brother also disputes with a sister, a sister also disputes with a brother; a friend also disputes with a friend. They, having fallen into quarreling, contention, and disputes, attack one another with hands, with clods, with rods, and with weapons. There, they reach death or suffering equivalent to death. This is the meaning of 'mutually opposed'.

Disvā [Pg.321] maṃ bhayamāvisīti. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggo āvisīti – disvā maṃ bhayamāvisi.

'Having seen, fear entered me': 'Having seen' means having seen, having observed, having weighed, having investigated, having made clear, and having made manifest. 'Fear' is oppression, impact, calamity, and peril. 'Entered' means it entered and was established. This is the meaning of the phrase 'having seen, fear entered me'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Phandamānaṃ pajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisī’’ti.

“Seeing the trembling populace, like fish in little water, and mutually opposed, fear entered me.”

172.

172.

Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anositaṃ.

All around, the world is without essence; all directions are shaken. Desiring a refuge for myself, I saw no place unassailed.

Samantamasāro lokoti. Lokoti nirayaloko tiracchānayoniloko pettivisayaloko manussaloko devaloko, khandhaloko dhātuloko āyatanaloko, ayaṃ loko paro loko, brahmaloko devaloko – ayaṃ vuccati loko. Nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Tiracchānayoniloko…pe… pettivisayaloko… manussaloko… devaloko… khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

The world is entirely without essence. Herein, 'the world' refers to: the hell world, the animal-womb world, the ghost-realm world, the human world, the deva world; the world of aggregates, the world of elements, the world of sense-bases; this world, the next world; the Brahma world, the deva world—this is called 'the world'. The hell world is without essence, entirely without essence, devoid of essence; it is devoid of the essence of permanence, or the essence of pleasure, or the essence of self, or of permanence, or of stability, or of eternality, or of an unchanging nature. The animal-womb world... and so on... the ghost-realm world... the human world... the deva world... the world of aggregates... the world of elements... the world of sense-bases... this world... the next world... the Brahma world... the deva world is without essence, entirely without essence, devoid of essence; it is devoid of the essence of permanence, or the essence of pleasure, or the essence of self, or of permanence, or of stability, or of eternality, or of an unchanging nature.

Yathā pana naḷo asāro nissāro sārāpagato, yathā eraṇḍo asāro nissāro sārāpagato, yathā udumbaro asāro nissāro sārāpagato, yathā setakaccho asāro nissāro sārāpagato, yathā pāribhaddako asāro nissāro sārāpagato, yathā pheṇapiṇḍo asāro nissāro sārāpagato, yathā udakapubbuḷaṃ asāraṃ nissāraṃ sārāpagataṃ, yathā marīci asārā nissārā sārāpagatā, yathā kadalikkhandho asāro nissāro sārāpagato, yathā māyā asārā nissārā sārāpagatā; evameva nirayaloko asāro nissāro sārāpagato niccasārasārena [Pg.322] vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Just as a reed is without essence, entirely without essence, devoid of essence; just as a castor-oil plant is without essence, entirely without essence, devoid of essence; just as a fig tree is without essence, entirely without essence, devoid of essence; just as a white climbing plant is without essence, entirely without essence, devoid of essence; just as a coral tree is without essence, entirely without essence, devoid of essence; just as a lump of foam is without essence, entirely without essence, devoid of essence; just as a water bubble is without essence, entirely without essence, devoid of essence; just as a mirage is without essence, entirely without essence, devoid of essence; just as the trunk of a plantain tree is without essence, entirely without essence, devoid of essence; just as an illusion is without essence, entirely without essence, devoid of essence; even so, the hell world is without essence, entirely without essence, devoid of essence; it is devoid of the essence of permanence, or the essence of pleasure, or the essence of self, or of permanence, or of stability, or of eternality, or of an unchanging nature.

Tiracchānayoniloko… pettivisayaloko… manussaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vāti – samantamasāro loko.

The animal-womb world… the ghost-realm world… the human world… the deva world is without essence, entirely without essence, devoid of essence; it is devoid of the essence of permanence, or the essence of pleasure, or the essence of self, or of permanence, or of stability, or of eternality, or of an unchanging nature. The world of aggregates… the world of elements… the world of sense-bases… this world… the next world… the Brahma world… the deva world is without essence, entirely without essence, devoid of essence; it is devoid of the essence of permanence, or the essence of pleasure, or the essence of self, or of permanence, or of stability, or of eternality, or of an unchanging nature. This is the meaning of 'the world is entirely without essence'.

Disā sabbā sameritāti. Ye puratthimāya disāya saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Ye pacchimāya disāya saṅkhārā…pe… ye uttarāya disāya saṅkhārā… ye dakkhiṇāya disāya saṅkhārā… ye puratthimāya anudisāya saṅkhārā… ye pacchimāya anudisāya saṅkhārā… ye uttarāya anudisāya saṅkhārā… ye dakkhiṇāya anudisāya saṅkhārā… ye heṭṭhimāya disāya saṅkhārā… ye uparimāya disāya saṅkhārā… ye dasasu disāsu saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Bhāsitampi cetaṃ –

Regarding 'All directions are shaken': Whatever formations exist in the eastern direction, they too are shaken, thoroughly shaken, trembling, and afflicted; due to impermanence, they are beset by birth, pervaded by aging, overwhelmed by sickness, struck down by death, and established in suffering; they are without protection, without shelter, without refuge, and unable to be a refuge. Whatever formations exist in the western direction… and so on… in the northern direction… in the southern direction… in the northeastern direction… in the southwestern direction… in the northwestern direction… in the southeastern direction… in the downward direction… in the upward direction… whatever formations exist in these ten directions, they too are shaken, thoroughly shaken, trembling, and afflicted; due to impermanence, they are beset by birth, pervaded by aging, overwhelmed by sickness, struck down by death, and established in suffering; they are without protection, without shelter, without refuge, and unable to be a refuge. And this was spoken:

‘‘Kiñcāpi cetaṃ jalatī vimānaṃ, obhāsayaṃ uttariyaṃ disāya;

Rūpe raṇaṃ disvā sadā pavedhitaṃ, tasmā na rūpe ramatī sumedho.

“Though this palace is blazing, shining, most excellent in the direction, having seen the strife in form, it is always trembling. Therefore, the one of good wisdom does not delight in form.”

‘‘Maccunābbhāhato loko, jarāya parivārito;

Taṇhāsallena otiṇṇo, icchādhūmāyito sadā.

“The world is struck down by death, surrounded by aging; pierced by the arrow of craving, always fuming with desire.”

‘‘Sabbo ādīpito [Pg.323] loko, sabbo loko padhūpito;

Sabbo pajjalito loko, sabbo loko pakampito’’ti.

“The whole world is ablaze, the whole world is smoking; the whole world is aflame, the whole world is trembling.”

Disā sabbā sameritā.

This is the meaning of 'All directions are shaken'.

Icchaṃ bhavanamattanoti. Attano bhavanaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – icchaṃ bhavanamattano. Nāddasāsiṃ anositanti. Ajjhositaṃyeva addasaṃ, anajjhositaṃ nāddasaṃ, sabbaṃ yobbaññaṃ jarāya ositaṃ, sabbaṃ ārogyaṃ byādhinā ositaṃ, sabbaṃ jīvitaṃ maraṇena ositaṃ, sabbaṃ lābhaṃ alābhena ositaṃ, sabbaṃ yasaṃ ayasena ositaṃ, sabbaṃ pasaṃsaṃ nindāya ositaṃ, sabbaṃ sukhaṃ dukkhena ositaṃ.

Regarding 'Desiring a dwelling for oneself': One who desires, approves of, longs for, yearns for, and intensely craves one's own dwelling, protection, shelter, refuge, destination, and final resort—this is the meaning of 'desiring a dwelling for oneself.' Regarding 'I did not see one that was unafflicted': I saw only the afflicted; I did not see the unafflicted. All youth is overcome by aging, all health is overcome by sickness, all life is overcome by death, all gain is overcome by loss, all fame is overcome by lack of fame, all praise is overcome by blame, all happiness is overcome by suffering.

‘‘Lābho alābho yaso ayaso ca, nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā, asassatā vipariṇāmadhammā’’ti.

“Gain and loss, fame and disrepute, censure and praise, pleasure and pain—these conditions among humans are impermanent, not lasting, and subject to change.”

Nāddasāsiṃ anositaṃ.

This is the meaning of 'I did not see one that was unafflicted'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anosita’’nti.

“The world is without essence all around; all directions are shaken. Desiring a dwelling for myself, I did not see one that was unafflicted.”

173.

173.

Osāne tveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayassitaṃ.

Seeing beings afflicted by things that come to an end, discontent arose in me. Then, herein, I saw the dart, hard to see, lodged in the heart.

Osāne tveva byāruddheti. Osāne tvevāti sabbaṃ yobbaññaṃ jarā osāpeti, sabbaṃ ārogyaṃ byādhi osāpeti, sabbaṃ jīvitaṃ maraṇaṃ osāpeti, sabbaṃ lābhaṃ alābho osāpeti, sabbaṃ yasaṃ ayaso osāpeti, sabbaṃ pasaṃsaṃ nindā osāpeti, sabbaṃ sukhaṃ dukkhaṃ osāpetīti – osāne tveva. Byāruddheti yobbaññakāmā sattā jarāya paṭiviruddhā, ārogyakāmā sattā byādhinā paṭiviruddhā, jīvitukāmā sattā maraṇena paṭiviruddhā, lābhakāmā sattā alābhena paṭiviruddhā, yasakāmā sattā ayasena paṭiviruddhā, pasaṃsakāmā sattā nindāya paṭiviruddhā, sukhakāmā sattā dukkhena paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitāti – osāne tveva byāruddhe.

‘Because it comes to an end, and because they are afflicted.’ ‘Because it comes to an end’ means: all youth is brought to an end by aging, all health is brought to an end by sickness, all life is brought to an end by death, all gain is brought to an end by loss, all fame is brought to an end by lack of fame, all praise is brought to an end by blame, all happiness is brought to an end by suffering—this is the meaning of ‘because it comes to an end.’ ‘Because they are afflicted’ means: beings who desire youth are opposed by aging, beings who desire health are opposed by sickness, beings who desire life are opposed by death, beings who desire gain are opposed by loss, beings who desire fame are opposed by lack of fame, beings who desire praise are opposed by blame, and beings who desire happiness are opposed by suffering; they are struck, struck back, afflicted, and afflicted again—this is the meaning of ‘because it comes to an end, and because they are afflicted.’

Disvā [Pg.324] me aratī ahūti. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvā. Me aratīti yā arati yā anabhirati yā anabhiramanā yā ukkaṇṭhitā yā paritasitā ahūti – disvā me aratī ahu.

‘Seeing, for me discontent arose.’ `Disvā` means: having seen, having observed, having weighed, having investigated, having made clear, having made manifest. `Me aratī ahu` means: whatever discontent, whatever non-delight, whatever state of not delighting, whatever weariness, whatever anxiety arose. This is the meaning of ‘Seeing, for me discontent arose.’

Athettha sallamaddakkhinti. Athāti padasandhi…pe… padānupubbatāpetaṃ – athāti. Etthāti sattesu. Sallanti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Addakkhinti addasaṃ adakkhiṃ apassiṃ paṭivijjhinti – athettha sallamaddakkhiṃ.

‘Then here I saw the dart.’ `Atha` is a word conjunction… this is the sequence of words. `Ettha` means: in beings. `Sallaṃ`: there are seven darts—the dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, the dart of doubt. `Addakkhiṃ`: I saw, I looked, I observed, I knew by penetration. This is the meaning of ‘then here I saw the dart.’

Duddasaṃ hadayassitanti. Duddasanti duddasaṃ duddakkhaṃ duppassaṃ dubbujjhaṃ duranubujjhaṃ duppaṭivijjhanti – duddasaṃ. Hadayassitanti hadayaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Hadayassitanti hadayanissitaṃ cittasitaṃ cittanissitaṃ cittena sahagataṃ sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ ekuppādaṃ ekanirodhaṃ ekavatthukaṃ ekārammaṇanti – duddasaṃ hadayassitaṃ.

‘Hard to see, lodged in the heart.’ `Duddasaṃ` means: hard to see, very difficult to see, hard to observe, hard to know, very hard to understand, very hard to penetrate. `Hadayassitaṃ` (lodged in the heart): the heart is said to be the mind. That which is mind (`citta`), `mano`, `mānasaṃ`, heart (`hadaya`), pure (`paṇḍara`), `mano`, the mind-base (`manāyatana`), the mind-faculty (`manindriya`), consciousness (`viññāṇa`), the consciousness-aggregate (`viññāṇakkhandha`), and the mind-consciousness-element (`manoviññāṇadhātu`) that arises in correspondence with them. `Hadayassitaṃ` means: based on the heart, adhering to the mind, dependent on the mind, accompanied by the mind, co-arisen, associated, conjoined, of single arising, of single ceasing, having a single base, and having a single object. This is the meaning of ‘hard to see, lodged in the heart.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Osāne tveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayassita’’nti.

‘At the end, indeed, when obstructed, seeing, for me discontent arose; then here I saw the dart, hard to see, lodged in the heart.’

174.

174.

Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdati.

Pierced by which dart, one runs to all directions; having plucked out that very dart, one neither runs nor sinks.

Yena sallena otiṇṇo, disā sabbā vidhāvatīti. Sallanti. Satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Katamaṃ rāgasallaṃ? Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo…pe… abhijjhā lobho akusalamūlaṃ – idaṃ rāgasallaṃ.

Regarding the line: ‘Pierced by which dart, one runs to all directions.’ `Sallaṃ` means: the dart. There are seven darts: the dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, and the dart of doubt. What is the dart of lust? Whatever lust, strong lust, affection, fondness, lustful delight, strong attachment of the mind… covetousness, greed, an unwholesome root—this is the dart of lust.

Katamaṃ dosasallaṃ? ‘‘Anatthaṃ me acarī’’ti āghāto jāyati ‘‘anatthaṃ me caratī’’ti āghāto jāyati, ‘‘anatthaṃ me carissatī’’ti āghāto jāyati…pe… caṇḍikkaṃ asuropo anattamanatā cittassa – idaṃ dosasallaṃ.

What is the dart of aversion? Resentment arises thus: “He has done me harm.” Resentment arises thus: “He is doing me harm.” Resentment arises thus: “He will do me harm.” …pe… fierceness, hostility, and displeasure of mind—this is the dart of aversion.

Katamaṃ mohasallaṃ? Dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ[Pg.325], idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā asamapekkhanā apaccavekkhanā apaccakkhakammaṃ dummejjhaṃ bālyaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ mohasallaṃ.

What is the dart of delusion? Ignorance of suffering…pe… ignorance of the path leading to the cessation of suffering; ignorance of the past, ignorance of the future, ignorance of both the past and the future; ignorance of phenomena that are dependently arisen through specific conditionality. Whatever is such non-seeing, non-realization, non-understanding, non-awakening, non-penetration, non-comprehension, non-fathoming, non-consideration, non-reflection, lack of direct experience, dullness, foolishness, delusion, great delusion, utter delusion, ignorance, the flood of ignorance, the yoke of ignorance, the obsession of ignorance, the bolt of ignorance, delusion, an unwholesome root—this is the dart of delusion.

Katamaṃ mānasallaṃ? ‘‘Seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – idaṃ mānasallaṃ.

What is the dart of conceit? The conceit ‘I am superior,’ the conceit ‘I am equal,’ the conceit ‘I am inferior.’ Whatever conceit of such kind, the act of conceiving, the state of conceiving, loftiness, arrogance, a banner, overestimation, and haughtiness of mind—this is the dart of conceit.

Katamaṃ diṭṭhisallaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ ‘‘yāthāvaka’’nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – idaṃ diṭṭhisallaṃ.

What is the dart of wrong view? The identity view with twenty bases, the wrong view with ten bases, and the view of extremes with ten bases. Whatever view of this kind: a viewpoint, a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, the fetter of views, grasping, taking up, adherence, dogmatic adherence, a wrong path, a false path, wrongness, a sectarian foothold, perverse grasping, contrary grasping, distorted grasping, wrong grasping, grasping the unreal as real—insofar as there are the sixty-two viewpoints—this is the dart of wrong view.

Katamaṃ sokasallaṃ? Ñātibyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ – idaṃ sokasallaṃ.

What is the dart of sorrow? For one afflicted by the destruction of relatives, or afflicted by the destruction of wealth, or afflicted by the destruction of health, or afflicted by the destruction of virtue, or afflicted by the destruction of views—for one endowed with any such destruction, afflicted by any such painful state, there is sorrow, sorrowing, the state of being sorrowful, inner sorrow, inner anguish, inner burning, inner torment, brooding of the mind, displeasure—this is the dart of sorrow.

Katamaṃ kathaṃkathāsallaṃ? Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho – idaṃ kathaṃkathāsallaṃ.

What is the dart of doubt? Doubt concerning suffering, doubt concerning the origin of suffering, doubt concerning the cessation of suffering, doubt concerning the path leading to the cessation of suffering, doubt concerning the past, doubt concerning the future, doubt concerning both the past and the future, doubt concerning specifically conditioned, dependently arisen phenomena. Whatever is such doubt, doubting, doubtfulness, uncertainty, wavering, indecision, ambivalence, perplexity, grasping at various alternatives, floundering, floundering about, non-penetration, rigidity of mind, vexation of mind—this is called the dart of doubt.

Yena [Pg.326] sallena otiṇṇo, disā sabbā vidhāvatīti. Rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati; evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati. Atha vā rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati. Sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kāḷamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ gacchati, vaṅkaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapaṇṇiṃ gacchati, suppādakaṃ gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ gacchati, bhaṅgaṇaṃ gacchati, paramabhaṅgaṇaṃ gacchati, yonaṃ gacchati, paramayonaṃ gacchati, vinakaṃ gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati, meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati; pariyesanto na labhati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pariyesanto labhati, laddhā ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti ‘‘kinti me bhoge neva rājāno hareyyuṃ na corā hareyyuṃ na aggi daheyya na udakaṃ vaheyya na appiyā dāyādā hareyyu’’nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti, so vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

‘Overcome by which dart, one runs to all directions.’ Overcome by the dart of lust, pierced, struck, oppressed, beset, and endowed, one engages in misconduct with body, misconduct with speech. One kills living beings, takes what is not given, breaks into houses, commits robbery, plunders a single house, lies in ambush, commits adultery, and speaks falsely. Thus, being overcome by the dart of lust, pierced, struck, oppressed, beset, and endowed, one runs, rushes about, races, and wanders on through the round of rebirths. Or else, overcome by the dart of lust, pierced, struck, oppressed, beset, and endowed, one seeks wealth and plunges into the great ocean on a ship. Enduring cold and heat, afflicted by gadflies, mosquitoes, wind, sun, and creeping things, tormented by hunger and thirst, one travels to Tigumba, Takkola, Takkasīla, Kāḷamukha, Pūra, Vesuṅga, Verāpatha, Java, Tāmali, Vaṅka, Suvaṇṇabhūmi, Tambapaṇṇi, Suppādaka, Bhārukaccha, Suraṭṭha, Bhaṅgaloka, Bhaṅgaṇa, Paramabhaṅgaṇa, Yona, Paramayona, Vinaka, Mūlapada, Marukantāra, Jaṇṇupatha, Ajapatha, Meṇḍapatha, Saṅkupatha, Chattapatha, Vaṃsapatha, Sakuṇapatha, Mūsikapatha, Daripatha, and Vettācāra. Seeking but not finding, one experiences suffering and sorrow rooted in non-acquisition. Seeking and finding, one experiences suffering and sorrow rooted in guarding it: ‘How might it be that my wealth is not taken by kings, nor by thieves, nor burned by fire, nor carried away by water, nor taken by unloved heirs?’ While one is thus guarding and protecting, those possessions are lost, and one experiences suffering and sorrow rooted in separation. Thus also, being overcome by the dart of lust, pierced, struck, oppressed, beset, and endowed, one runs, rushes about, races, and wanders on through the round of rebirths.

Dosasallena…pe… mohasallena… mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya [Pg.327] duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evaṃ mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Overcome by the dart of hatred... by the dart of delusion... by the dart of conceit—being overcome, pierced, struck, oppressed, beset, and endowed—one engages in misconduct with body, misconduct with speech, and misconduct with mind. One kills living beings, takes what is not given, breaks into houses, commits robbery, plunders a single house, lies in ambush, commits adultery, and speaks falsely. Thus, being overcome, pierced, struck, oppressed, beset, and endowed with the dart of conceit—one runs, rushes about, races, and wanders on through the round of rebirths.

Diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato acelako hoti muttācāro hatthāpalekhano, na ehibhadantiko, na tiṭṭhabhadantiko; nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṃkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī. Na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi bhattiyā yāpeti, dvīhipi bhattīhi yāpeti…pe… sattahipi bhattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Overcome by the dart of wrong view—being overcome, pierced, struck, oppressed, beset, and endowed—he becomes a naked ascetic, one who follows loose practices, licking his hands; he does not come when asked, ‘Come, venerable sir,’ nor stop when asked, ‘Stay, venerable sir’; he accepts nothing brought forward, nothing specially prepared, and no invitation. He does not accept food from the mouth of a pot or from the mouth of a basket; nor food given across a threshold, across a stick, or across a pestle; nor from one of two people eating together; nor from a pregnant woman, a nursing woman, or a woman who is with a man; nor from food collected by subscription; nor from where a dog is waiting, or where flies are swarming. He eats no fish or meat; he drinks no liquor, spirits, or fermented gruel. He is one who takes alms from only one house and is satisfied with one morsel, or from two houses and is satisfied with two morsels… or from seven houses and is satisfied with seven morsels. He subsists on one small bowlful, or on two small bowlfuls… or on seven small bowlfuls. He takes food daily, or once every two days… or once every seven days. Thus he dwells, committed to the practice of eating meals at set intervals, up to once a fortnight. In this way, being overcome, pierced, struck, oppressed, beset, and endowed by the dart of wrong view—he runs, rushes about, races, and wanders on through the round of rebirths.

Atha vā diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato so sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tilabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojano. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinānipi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi [Pg.328] dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto viharati. Ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayiko hoti, kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekāpassayiko hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Or else, overcome, struck, afflicted, oppressed, fully beset, and possessed by the dart of wrong view, he becomes one who eats leafy greens, coarse millet, wild rice, rotten hide, water plants, husk-powder, rice scum, oil-cake, sesame, grass, or cow-dung. He maintains himself on forest roots and fruits, living on fallen fruits. He wears hempen garments, coarse mixed-fabric garments, shroud-cloths, rags from a dust-heap, garments of tree-bark, antelope hides, a covering of antelope hides, kusa-grass garments, bark-strip garments, wood-chip garments, blankets of human hair, or a garment of owl’s wings. He is one who plucks out his hair and beard, and he dwells devoted to the practice of plucking out hair and beard. He is one who stands continuously, rejecting seats. He is one who squats, and he dwells devoted to the exertion of squatting. He is one who lies on a bed of thorns; he makes his bed on thorns. He also makes his bed on a wooden plank or on the bare ground. He is one who lies on one side, a wearer of dust and dirt. He is one who lives in the open air, staying in whatever spot is allotted. He is one who eats filth, and he dwells devoted to the practice of eating filth. He is one who abstains from drinking, and he dwells devoted to the practice of abstaining from drinking. He dwells devoted to the practice of entering the water three times a day, including the evening. Thus, in these various ways, he dwells devoted to the practice of tormenting and mortifying the body. In this way too, overcome, struck, afflicted, oppressed, fully beset, and possessed by the dart of wrong view, he runs, rushes about, runs on, and transmigrates.

Sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Vuttañhetaṃ bhagavatā –

Overcome, struck, afflicted, oppressed, fully beset, and possessed by the dart of sorrow, he sorrows, becomes weary, and laments; he cries out, beating his breast, and falls into confusion. For this was said by the Blessed One:

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti.

“Brahmin, once before, right in this Sāvatthī, a certain woman's mother died. On account of her death, that woman, having become mad and with a distracted mind, went from street to street and from crossroads to crossroads, and approaching, she said thus: ‘Have you seen my mother? Have you seen my mother?’”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti.

“Brahmin, once before, right in this Sāvatthī, a certain woman's father died… her brother died… her sister died… her son died… her daughter died… her husband died. On account of his death, she, having become mad and with a distracted mind, went from street to street and from crossroads to crossroads, and approaching, she said thus: ‘Have you seen my husband? Have you seen my husband?’”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti.

“Brahmin, once before, right in this Sāvatthī, a certain man's mother died. On account of her death, he, having become mad and with a distracted mind, went from street to street and from crossroads to crossroads, and approaching, he said thus: ‘Have you seen my mother? Have you seen my mother?’”

‘‘Bhūtapubbaṃ[Pg.329], brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti.

“Brahmin, once before, right in this Sāvatthī, a certain man's father died… his brother died… his sister died… his son died… his daughter died… his wife died. On account of her death, he, having become mad and with a distracted mind, went from street to street and from crossroads to crossroads, and approaching, he said thus: ‘Have you seen my wife? Have you seen my wife?’”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā, sā ca naṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – ‘ime, ayyaputta, ñātakā tava acchinditvā aññassa dātukāmā, ubho mayaṃ marissāmā’ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ opāteti – ‘ubho pecca bhavissāmā’’’ti. Evaṃ sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

“Brahmin, it has happened in the past, right here in Sāvatthī, that a certain woman went to her relatives' home. Her relatives wanted to take her from her husband and give her to another. Then that woman said this to her husband: 'Noble son, these relatives want to take me from you and give me to another. Let us both die.' Then that man, having cut the woman in two, killed himself, thinking, 'We both shall be in the next existence.' Thus, overcome, struck, afflicted, oppressed, fully beset, and possessed by the dart of sorrow, one runs forward, runs about, runs on, and transmigrates.

Kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho atītamaddhānaṃ, bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho anāgatamaddhānaṃ, etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti. Evaṃ kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Overcome, struck, afflicted, oppressed, fully beset, and possessed by the dart of doubt, one plunges into uncertainty, plunges into wavering, and becomes beset by perplexity: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? In what way was I in the past? Having been what, what did I become in the past? Shall I exist in the future? Shall I not exist in the future? What shall I be in the future? In what way shall I be in the future? Having been what, what shall I become in the future?’ Or now, regarding the present time, one is inwardly doubtful: ‘Am I? Am I not? What am I? In what way am I? From where has this being come? Where will it go?’ Thus, overcome, struck, afflicted, oppressed, fully beset, and possessed by the dart of doubt, one runs forward, runs about, runs on, and transmigrates.

Te salle abhisaṅkharoti; te salle abhisaṅkharonto sallābhisaṅkhāravasena puratthimaṃ disaṃ dhāvati, pacchimaṃ disaṃ dhāvati, uttaraṃ disaṃ dhāvati, dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā appahīnā; sallābhisaṅkhārānaṃ appahīnattā gatiyā dhāvati, niraye dhāvati, tiracchānayoniyā dhāvati, pettivisaye dhāvati, manussaloke dhāvati, devaloke dhāvati, gatiyā [Pg.330] gatiṃ, upapattiyā upapattiṃ, paṭisandhiyā paṭisandhiṃ, bhavena bhavaṃ, saṃsārena saṃsāraṃ, vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – yena sallena otiṇṇo disā sabbā vidhāvati.

He fabricates those darts; fabricating those darts, by means of the fabrication of darts, he runs to the east, he runs to the west, he runs to the north, he runs to the south. Those fabrications of darts are unabandoned; because of the non-abandonment of the fabrications of darts, he runs to a destination, he runs in hell, he runs in the animal realm, he runs in the realm of ghosts, he runs in the human world, he runs in the world of gods; from destination to destination, from arising to arising, from relinking to relinking, from existence to existence, from wandering to wandering, from the round to the round, he runs, runs about, runs on, and wanders on. Thus: ‘Pierced by which dart, one runs about to all directions.’

Tameva sallamabbuyha, na dhāvati na sīdatīti. Tameva rāgasallaṃ dosasallaṃ mohasallaṃ mānasallaṃ diṭṭhisallaṃ sokasallaṃ kathaṃkathāsallaṃ abbuyha abbuhitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā neva puratthimaṃ disaṃ dhāvati na pacchimaṃ disaṃ dhāvati na uttaraṃ disaṃ dhāvati na dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā pahīnā; sallābhisaṅkhārānaṃ pahīnattā gatiyā na dhāvati, niraye na dhāvati, tiracchānayoniyā na dhāvati, pettivisaye na dhāvati, manussaloke na dhāvati, devaloke na dhāvati, na gatiyā gatiṃ, na upapattiyā upapattiṃ, na paṭisandhiyā paṭisandhiṃ, na bhavena bhavaṃ, na saṃsārena saṃsāraṃ, na vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – tameva sallamabbuyha na dhāvati. Na sīdatīti kāmoghe na sīdati, bhavoghe na sīdati, diṭṭhoghe na sīdati, avijjoghe na sīdati, na saṃsīdati na osīdati na avasīdati na gacchati na avagacchatīti – tameva sallamabbuyha, na dhāvati na sīdati.

Having pulled out that very dart, one does not run or sink. Having pulled out, extracted, lifted out, thoroughly lifted out, uprooted, completely uprooted, abandoned, dispelled, made an end of, and brought to non-existence that very dart—the dart of lust, the dart of hatred, the dart of delusion, the dart of conceit, the dart of views, the dart of sorrow, the dart of doubt—one does not run to the eastern direction, nor to the western, nor to the northern, nor to the southern. Those fabrications of darts are abandoned; because of the abandonment of the fabrications of darts, one does not run in a destination, nor in hell, nor in the animal realm, nor in the realm of ghosts, nor in the human world, nor in the world of gods. One does not run from destination to destination, from arising to arising, from relinking to relinking, from existence to existence, from wandering to wandering, from the round to the round; one does not run, run about, run on, or wander on. Thus: ‘having pulled out that very dart, one does not run.’ ‘One does not sink’ means: one does not sink in the flood of sensuality, one does not sink in the flood of existence, one does not sink in the flood of views, one does not sink in the flood of ignorance. One does not sink completely, does not sink down, does not go under, does not drift, does not drift down. Thus: ‘having pulled out that very dart, one does not run or sink.’

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdatī’’ti.

“Pierced by which dart, one runs about to all directions; having pulled out that very dart, one neither runs nor sinks.”

175.

175.

Tattha sikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano.

Regarding those things in the world that are greedily clung to, trainings are pursued; one should not be devoted to them. Having thoroughly penetrated all sensual pleasures, one should train for one's own Nibbāna.

Tattha sikkhānugīyanti, yāni loke gadhitānīti. Sikkhāti hatthisikkhā assasikkhā rathasikkhā dhanusikkhā sālākiyaṃ sallakattiyaṃ kāyatikicchaṃ bhūtiyaṃ komārabhaccaṃ. Anugīyantīti gīyanti niggīyanti kathīyanti bhaṇīyanti dīpīyanti voharīyanti. Atha vā gīyanti gaṇhīyanti uggaṇhīyanti [Pg.331] dhārīyanti upadhārīyanti upalakkhīyanti gadhitapaṭilābhāya. Gadhitā vuccanti pañca kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. Kiṃkāraṇā gadhitā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sādiyanti patthayanti pihayanti abhijappanti taṃkāraṇā gadhitā vuccanti pañca kāmaguṇā. Loketi manussaloketi – tattha sikkhānugīyanti, yāni loke gadhitāni.

‘Regarding those things in the world that are greedily clung to, trainings are pursued.’ ‘Training’ refers to elephant training, horse training, chariot training, archery training, ophthalmology, surgery, general medicine, demonology, and pediatrics. ‘Are pursued’ means are recited, are chanted, are spoken, are declared, are explained, are designated. Or alternatively, are recited, are taken up, are learned, are retained, are closely retained, are discerned for the sake of obtaining what is greedily clung to. ‘What is greedily clung to’ refers to the five strands of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual desire, and arousing… tangible objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual desire, and arousing. For what reason are the five strands of sensual pleasure called ‘what is greedily clung to’? For the most part, gods and humans desire, enjoy, long for, yearn for, and intensely crave the five strands of sensual pleasure; for that reason, the five strands of sensual pleasure are called ‘what is greedily clung to’. ‘In the world’ means in the human world. Thus: ‘Regarding those things in the world that are greedily clung to, trainings are pursued.’

Na tesu pasuto siyāti. Tāsu vā sikkhāsu tesu vā pañcasu kāmaguṇesu na pasuto siyā, na tanninno assa, na tappoṇo, na tappabbhāro, na tadadhimutto, na tadadhipateyyoti – na tesu pasuto siyā.

‘One should not be devoted to them.’ One should not be devoted to those trainings or to those five strands of sensual pleasure; one should not be inclined towards them, not leaning towards them, not bent on them, not intent on them, not dominated by them. Thus: ‘One should not be devoted to them.’

Nibbijjha sabbaso kāmeti. Nibbijjhāti paṭivijjhitvā. ‘‘Sabbe saṅkhārā aniccā’’ti paṭivijjhitvā, ‘‘sabbe saṅkhārā dukkhā’’ti paṭivijjhitvā…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti paṭivijjhitvā. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmāti – nibbijjha sabbaso kāme.

‘Having thoroughly penetrated all sensual pleasures.’ ‘Having thoroughly penetrated’ means having pierced through. Having pierced through that ‘All formations are impermanent’; having pierced through that ‘All formations are suffering’; … having pierced through that ‘Whatever is of a nature to arise, all that is of a nature to cease.’ ‘Thoroughly’ means entirely, completely, in every way, without remainder, without exception; this is a term of complete comprehension. ‘Sensual pleasures’ means that in summary there are two kinds of sensual pleasures: sensual pleasures as objects and sensual pleasures as defilements. … These are called sensual pleasures as objects. … These are called sensual pleasures as defilements. Thus: ‘Having thoroughly penetrated all sensual pleasures.’

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya dosassa nibbāpanāya mohassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano.

‘One should train for one's own Nibbāna.’ ‘Training’ refers to the three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom. … This is the training in higher wisdom. ‘For one's own Nibbāna’ means for the extinguishing of one's own lust, for the extinguishing of hatred, for the extinguishing of delusion… for the calming, pacifying, stilling, extinguishing, relinquishing, and tranquillizing of all unwholesome formations, one should train in higher virtue, one should train in higher mind, and one should train in higher wisdom. Reflecting on these three trainings, one should train; knowing, one should train… realizing what is to be realized, one should train. One should practice, practice thoroughly, and having undertaken it, one should so conduct oneself. Thus: ‘one should train for one's own Nibbāna.’

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Tattha [Pg.332] sikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano’’ti.

“Regarding those things in the world that are greedily clung to, trainings are pursued; one should not be devoted to them. Having thoroughly penetrated all sensual pleasures, one should train for one's own Nibbāna.”

176.

176.

Sacco siyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

A sage should be truthful, not insolent, without deceit, devoid of slander, and free from anger; he should overcome evil greed and stinginess.

Sacco siyā appagabbhoti. Sacco siyāti saccavācāya samannāgato siyā, sammādiṭṭhiyā samannāgato siyā, ariyena aṭṭhaṅgikena maggena samannāgato siyāti – sacco siyā. Appagabbhoti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ…pe… idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – sacco siyā appagabbho.

"One should be truthful, not insolent." "One should be truthful" means: one should be endowed with truthful speech, one should be endowed with right view, one should be endowed with the Noble Eightfold Path—thus, "one should be truthful." "Not insolent" refers to three kinds of insolence: bodily insolence, verbal insolence, and mental insolence... this is mental insolence. One for whom these three kinds of insolence have been abandoned, cut off, stilled, pacified, made incapable of future arising, and burned by the fire of knowledge, is called "not insolent"—thus, "one should be truthful, not insolent."

Amāyo rittapesuṇoti. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati, mā maṃ jaññāti icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassesā māyā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati amāyo. Rittapesuṇoti pesuññanti idhekacco pisuṇavāco hoti…pe… evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati rittapesuṇo vivittapesuṇo pavivittapesuṇoti – amāyo rittapesuṇo.

"Without deceit and void of slander." Deceit is called deceitful conduct. Here, someone, having engaged in misconduct by body, having engaged in misconduct by speech, and having engaged in misconduct by mind, for the sake of concealing it, forms a base desire. One resolves, "May they not know me"; one desires, "May they not know me"; one conceives, "May they not know me"; one utters speech, "May they not know me"; one makes an effort with the body, "May they not know me." Whatever deceit of such a kind, deceitfulness, cunning, fraud, trickery, deception, evasion, hiding, complete hiding, covering up, complete covering up, un-revealing deeds, un-manifesting deeds, dissimulation, or evil actions—this is called deceit. One for whom this deceit has been abandoned, cut off, stilled, pacified, made incapable of future arising, and burned by the fire of knowledge, is called "one without deceit." "Void of slander": Slander is when someone here is of slanderous speech... and so on... thus one employs slander with the intention of causing division. One for whom this slander has been abandoned, cut off, stilled, pacified, made incapable of future arising, and burned by the fire of knowledge, is called "one void of slander," "secluded from slander," "completely secluded from slander"—thus, "without deceit and void of slander."

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munīti. Akkodhanoti hi kho vuttaṃ, api ca kodho tāva vattabbo. Dasahākārehi kodho [Pg.333] jāyati. ‘‘Anatthaṃ me acarī’’ti kodho jāyati…pe… yasseso kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhano. Lobhoti yo lobho lubbhanā lubbhitattaṃ…pe… abhijjhā lobho akusalamūlaṃ. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Akkodhano lobhapāpaṃ, vevicchaṃ vitare munīti. Muni lobhapāpañca vevicchañca atari uttari patari samatikkami vītivattayīti – akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

"Being without anger, the sage should overcome evil greed and stinginess." As for "one without anger," it is indeed said. Alternatively, anger should be spoken of first. Anger arises from ten causes. "They have harmed me"—thus anger arises... and so on. One for whom this anger has been abandoned, cut off, stilled, pacified, made incapable of future arising, and burned by the fire of knowledge, is called "one without anger." Because anger is abandoned, one is without anger. Because the basis of anger is fully understood, one is without anger. Because the cause of anger is cut off, one is without anger. As for "greed," it is that which is greed, the act of being greedy, the state of being greedy... covetousness, greed, an unwholesome root. "Stinginess" refers to the five kinds of miserliness: miserliness regarding dwellings... and so on... grasping is called miserliness. As for "the sage": `Mona` is called knowledge... having gone beyond the net of attachment, one is a sage. "Being without anger, the sage should overcome evil greed and stinginess": The sage has crossed over, gone beyond, variously crossed over, completely crossed over, and passed beyond both evil greed and stinginess—thus, "Being without anger, the sage should overcome evil greed and stinginess."

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sacco siyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munī’’ti.

“One should be truthful, not arrogant, without deceit, and devoid of slander; being without anger, a sage should overcome evil greed and stinginess.”

177.

177.

Niddaṃ tandiṃ sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro.

A person whose mind is intent on Nibbāna should overcome sleepiness, sloth, and torpor; they should not dwell with heedlessness and should not stand on excessive conceit.

Niddaṃ tandiṃ sahe thīnanti. Niddāti yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ. Tandinti yā tandī tandiyanā tandiyitattaṃ tandimanakatā ālasyaṃ ālasyāyatā ālasyāyitattaṃ. Thīnanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ, thinaṃ thiyanā thiyitattaṃ cittassa. Niddaṃ tandiṃ sahe thīnanti. Niddañca tandiñca thinañca sahe saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – niddaṃ tandiṃ sahe thīnaṃ.

As for 'One should overcome sleepiness, sloth, and torpor.' 'Sleepiness' is the body's incapacity, its unworkability, sinking down, being enveloped, internal obstruction, drowsiness, sleep, nodding, the act of sleeping, and the state of being asleep. 'Sloth' is sluggishness, the act of being sluggish, the state of being sluggish, having a sluggish mind, laziness, the act of being lazy, and the state of being lazy. 'Torpor' is the mind's incapacity, its unworkability, shrinking, the act of shrinking, sluggishness, the act of being sluggish, the state of being sluggish, compactness, the act of being compact, and the state of the mind's compactness. As for 'One should overcome sleepiness, sloth, and torpor': one should abandon, thoroughly abandon, overcome, overwhelm, bring to an end, and crush sleepiness, sloth, and torpor—thus, 'One should overcome sleepiness, sloth, and torpor.'

Pamādena na saṃvaseti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu. Cittassa vosaggo vosaggānuppādanaṃ vā kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ [Pg.334] – ayaṃ vuccati pamādo. Pamādena na saṃvaseti pamādena na vaseyya na saṃvaseyya na āvaseyya na parivaseyya, pamādaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pamādā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pamādena na saṃvase.

"One should not dwell with heedlessness." Heedlessness is spoken of in relation to misconduct of body, speech, or mind, or in relation to the five sensual pleasures. It is the letting go of the mind, the failure to arouse it; or, in the development of wholesome states, it is the lack of respectful action, lack of persistent action, lack of steadfast action, sluggish conduct, the state of having abandoned desire, the state of having abandoned the burden, non-cultivation, non-development, not making much of it, non-resolution, and non-application. This is heedlessness. Whatever heedlessness of such a nature—negligence, the state of being negligent—this is called heedlessness. "One should not dwell with heedlessness" means: one should not live with heedlessness, should not co-reside with it, should not repeatedly abide in it, should not dwell surrounded by it. One should abandon heedlessness, dispel it, bring it to an end, cause it to reach non-existence. One should be aloof from heedlessness, refrained from it, completely refrained from it, gone out from it, having cast it off, released from it, and disjoined from it; one should dwell with a mind without boundaries. Thus, "one should not dwell with heedlessness."

Atimāne na tiṭṭheyyāti. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Atimāne na tiṭṭheyyāti. Atimāne na tiṭṭheyya na saṃtiṭṭheyya, atimānaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, atimānā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – atimāne na tiṭṭheyya.

One should not stand upon over-conceit. Herein, over-conceit is when a certain person looks down upon another on account of birth, or clan... or on account of some other thing. Whatever such conceit, conceiving, the state of being conceited, loftiness, haughtiness, the banner, the thorough grasping, and the desire for prominence of the mind—this is called over-conceit. 'One should not stand upon over-conceit' means: one should not stand upon over-conceit, should not be firmly established in it. One should abandon over-conceit, dispel it, bring it to an end, cause it to reach non-existence. One should be aloof from over-conceit, refrained from it, completely refrained from it, gone out from it, having cast it off, released from it, and disjoined from it; one should dwell with a mind without boundaries. Thus, one should not stand upon over-conceit.

Nibbānamanaso naroti. Idhekacco dānaṃ dento sīlaṃ samādiyanto uposathakammaṃ karonto pānīyaṃ paribhojanīyaṃ upaṭṭhapento pariveṇaṃ sammajjanto cetiyaṃ vandanto cetiye gandhamālaṃ āropento cetiyaṃ padakkhiṇaṃ karonto yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ abhisaṅkharonto na gatihetu na upapattihetu na paṭisandhihetu na bhavahetu na saṃsārahetu na vaṭṭahetu, sabbaṃ taṃ visaṃyogādhippāyo nibbānaninno nibbānapoṇo nibbānapabbhāro abhisaṅkharotīti. Evampi nibbānamanaso naro. Atha vā sabbasaṅkhāradhātuyā cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Evampi nibbānamanaso naro.

A person whose mind is set on Nibbāna. Herein, a certain person—while giving alms, undertaking the moral precepts, performing the Uposatha observance, setting out drinking water and water for use, sweeping the monastic compound, worshipping the cetiya, offering fragrances and garlands at the cetiya, and circumambulating the cetiya—while performing any wholesome volitional formation whatsoever pertaining to the three realms, does so not for the sake of a future destination, not for the sake of rebirth, not for the sake of re-linking, not for the sake of existence, not for the sake of saṃsāra, not for the sake of the round of existence. Rather, with the intention of disjunction, one performs all that inclined toward Nibbāna, tending toward Nibbāna, sloping toward Nibbāna. In this way, too, one is a person whose mind is set on Nibbāna. Or else, having turned the mind away from the element of all formations, one directs the mind toward the deathless element, thinking: 'This is peaceful, this is sublime—that is, the stilling of all formations, the relinquishment of all substrata of existence, the destruction of craving, dispassion, cessation, Nibbāna.' In this way, too, one is a person whose mind is set on Nibbāna.

‘‘Na paṇḍitā upadhisukhassa hetu, dadanti dānāni punabbhavāya;

Kāmañca te upadhiparikkhayāya, dadanti dānaṃ apunabbhavāya.

The wise do not give gifts for the sake of happiness based on the substrata of existence, nor for renewed existence. Rather, for the destruction of the substrata of existence and for no more renewed existence, they give gifts.

‘‘Na [Pg.335] paṇḍitā upadhisukhassa hetu, bhāventi jhānāni punabbhavāya;

Kāmañca te upadhiparikkhayāya, bhāventi jhānaṃ apunabbhavāya.

The wise do not cultivate the jhānas for the sake of happiness based on the substrata of existence, nor for renewed existence. Rather, for the destruction of the substrata of existence and for no more renewed existence, they cultivate the jhānas.

‘‘Te nibbuttiṃ āsisamānasā dadanti, tanninnacittā tadadhimuttā;

Najjo yathā sāgaramajjhupetā, bhavanti nibbānaparāyanā te’’ti.

They give, desiring Nibbāna, with minds inclined toward it and resolved on it; just as rivers that enter the ocean, they become those whose final destination is Nibbāna.

Nibbānamanaso naro. Tenāha bhagavā –

A person whose mind is set on Nibbāna. Therefore, the Blessed One said:

‘‘Niddaṃ tandi sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro’’ti.

A person whose mind is set on Nibbāna should endure sleep, drowsiness, and sloth; they should not dwell in heedlessness, nor stand upon over-conceit.

178.

178.

Mosavajje na niyyetha, rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care.

One should not engage in false speech, nor cultivate affection for forms; one should fully understand conceit, and conduct oneself while abstaining from rashness.

Mosavajje na niyyethāti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti, jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi…pe… catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi…pe… imehi aṭṭhahākārehi musāvādo hoti. Mosavajje na niyyethāti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.

“One should not be led on by false speech.” False speech is called lying. Herein, someone, having gone to an assembly, or to a gathering, or among relatives, or among a guild, or among royalty, when brought forward and questioned as a witness—“Come, good sir, speak what you know”—though not knowing, says, “I know,” or knowing, says, “I do not know”; not seeing, says, “I see,” or seeing, says, “I do not see.” Thus, for one's own sake, or for another's sake, or for the sake of some slight material gain, a deliberate falsehood is spoken—this is called false speech. Moreover, in three ways... in four ways... in five ways... in six ways... in seven ways... in eight ways... in these eight ways, false speech occurs. “One should not be led on by false speech” means one should not go towards, should not be led towards, should not be carried away by, should not take up false speech. One should abandon false speech, dispel it, bring it to an end, cause it to come to non-existence. One should be aloof from false speech, abstaining from it, refraining from it, having gone forth from it, having cast it off, released from it, disconnected from it, and should dwell with a mind without boundaries. Thus, one should not be led on by false speech.

Rūpe [Pg.336] snehaṃ na kubbayeti. Rūpanti cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. Rūpe snehaṃ na kubbayeti. Rūpe snehaṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – rūpe snehaṃ na kubbaye.

“One should not form affection for form.” “Form” means the four great elements and the form derived from the four great elements. “One should not form affection for form” means: for form, one should not make affection, should not make desire, should not make love, should not make lust; one should not generate it, should not bring it forth, should not produce it, should not cause it to be fully produced. Thus, one should not form affection for form.

Mānañca parijāneyyāti. Mānoti ekavidhena māno – yā cittassa unnati. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – ‘‘seyyohamasmī’’ti māno, ‘‘sadisohamasmī’’ti māno, ‘‘hīnohamasmī’’ti māno. Catuvidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – ‘‘lābhimhi manāpikānaṃ rūpāna’’nti mānaṃ janeti, ‘‘lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbāna’’nti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – atimāno, mānātimāno, omāno, sadisamāno, adhimāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti, dukkhena omānaṃ janeti. Navavidhena māno – seyyassa ‘‘seyyohamasmī’’ti māno, seyyassa ‘‘sadisohamasmī’’ti māno, seyyassa ‘‘hīnohamasmī’’ti māno, sadisassa ‘‘seyyohamasmī’’ti māno, sadisassa ‘‘sadisohamasmī’’ti māno, sadisassa ‘‘hīnohamasmī’’ti māno, hīnassa ‘‘seyyohamasmī’’ti māno, hīnassa ‘‘sadisohamasmī’’ti māno, hīnassa ‘‘hīnohamasmī’’ti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

Regarding ‘And one should fully understand conceit’: Conceit is of one kind: the elevation of the mind. Conceit is of two kinds: conceit that exalts oneself and conceit that disparages others. Conceit is of three kinds: the conceit ‘I am superior,’ the conceit ‘I am equal,’ and the conceit ‘I am inferior.’ Conceit is of four kinds: one generates conceit through gain, one generates conceit through fame, one generates conceit through praise, one generates conceit through pleasure. Conceit is of five kinds: one generates conceit thinking, ‘I am a gainer of desirable forms’; one generates conceit thinking, ‘I am a gainer of desirable sounds... smells... tastes... touches.’ Conceit is of six kinds: one generates conceit through the perfection of the eye, through the perfection of the ear... nose... tongue... body... mind. Conceit is of seven kinds: over-conceit, conceit surpassing the conceited, inferior conceit, conceit of equality, conceit of superiority, the conceit ‘I am,’ and wrong conceit. Conceit is of eight kinds: one generates conceit through gain, and one generates inferior conceit through loss; one generates conceit through fame, and one generates inferior conceit through disrepute; one generates conceit through praise, and one generates inferior conceit through blame; one generates conceit through pleasure, and one generates inferior conceit through pain. Conceit is of nine kinds: the conceit ‘I am superior to a superior,’ the conceit ‘I am equal to a superior,’ the conceit ‘I am inferior to a superior’; the conceit ‘I am superior to an equal,’ the conceit ‘I am equal to an equal,’ the conceit ‘I am inferior to an equal’; the conceit ‘I am superior to an inferior,’ the conceit ‘I am equal to an inferior,’ the conceit ‘I am inferior to an inferior.’ Conceit is of ten kinds: herein, a certain person generates conceit due to birth or clan... or due to some other basis. Whatever such conceit—conceiving, the state of having conceived, elevation, elation, a banner, a firm grasp, the mind's desire for prominence—this is called conceit.

Mānañca parijāneyyāti. Mānaṃ tīhi pariññāhi parijāneyya – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Mānaṃ jānāti ayaṃ ekavidhena māno – yā cittassa unnati. Ayaṃ duvidhena māno – attukkaṃsanamāno paravambhanamāno…pe… ayaṃ dasavidhena māno [Pg.337] – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti jānāti passati – ayaṃ ñātapariññā.

Regarding ‘And one should fully understand conceit’: One should fully understand conceit through three kinds of full understanding: full understanding by way of knowing, full understanding by way of scrutinizing, and full understanding by way of abandoning. What is full understanding by way of knowing? One knows conceit: ‘This is conceit of one kind—the elevation of the mind. This is conceit of two kinds—conceit that exalts oneself and conceit that disparages others... This is conceit of ten kinds—herein, a certain person generates conceit due to birth or clan... or due to some other basis.’ One knows and sees this: this is full understanding by way of knowing.

Katamā tīraṇapariññā? Etaṃ ñātaṃ katvā mānaṃ tīreti aniccato dukkhato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

What is full understanding by way of scrutinizing? Having known this, one scrutinizes conceit as impermanent, as suffering... as an escape—this is full understanding by way of scrutinizing.

Katamā pahānapariññā? Evaṃ tīrayitvā mānaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti – ayaṃ pahānapariññā. Mānañca parijāneyyāti mānaṃ imāhi tīhi pariññāhi parijāneyyāti – mānañca parijāneyya.

What is full understanding by way of abandoning? Having scrutinized it thus, one abandons conceit, dispels it, makes an end of it, and brings it to non-existence—this is full understanding by way of abandoning. ‘And one should fully understand conceit’ means that one should fully understand conceit through these three kinds of full understanding.

Sāhasā virato careti. Katamā sāhasā cariyā? Rattassa rāgacariyā sāhasā cariyā, duṭṭhassa dosacariyā sāhasā cariyā, mūḷhassa mohacariyā sāhasā cariyā, vinibaddhassa mānacariyā sāhasā cariyā, parāmaṭṭhassa diṭṭhicariyā sāhasā cariyā, vikkhepagatassa uddhaccacariyā sāhasā cariyā, aniṭṭhaṅgatassa vicikicchācariyā sāhasā cariyā, thāmagatassa anusayacariyā sāhasā cariyā – ayaṃ sāhasā cariyā. Sāhasā virato careti sāhasā cariyāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sāhasā virato care.

Regarding ‘One should conduct oneself abstaining from rashness’: What is rash conduct? For one who is impassioned, conduct of passion is rash conduct; for one who is malicious, conduct of malice is rash conduct; for one who is deluded, conduct of delusion is rash conduct; for one who is firmly bound, conduct of conceit is rash conduct; for one who grasps wrongly, conduct of views is rash conduct; for one who is scattered, conduct of restlessness is rash conduct; for one who has not reached a conclusion, conduct of doubt is rash conduct; for one in whom they are strong, conduct of underlying tendencies is rash conduct—this is rash conduct. ‘One should conduct oneself abstaining from rashness’ means one should be aloof from rash conduct, abstaining from it, utterly abstaining from it, gone forth from it, detached from it, released from it, disconnected from it, and should dwell with a mind free from limitations, should conduct oneself, behave, act, maintain, observe, continue, and keep going. This is the meaning of ‘One should conduct oneself abstaining from rashness’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Mosavajje na niyyetha, rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care’’ti.

‘One should not be given to the vice of falsehood, nor cultivate affection for forms; one should fully understand conceit, and conduct oneself abstaining from rashness.’

179.

179.

Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye ;

Hīyamāne na soceyya, ākāsaṃ na sito siyā.

One should not delight in the old, nor form an attachment to the new; one should not grieve over what is diminishing, nor be dependent on craving.

Purāṇaṃ nābhinandeyyāti. Purāṇaṃ vuccati atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre taṇhāvasena diṭṭhivasena nābhinandeyya nābhivadeyya na ajjhoseyya, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ [Pg.338] abhinivesaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – purāṇaṃ nābhinandeyya.

Regarding ‘One should not delight in the old’: ‘The old’ refers to past form, feeling, perception, formations, and consciousness. With regard to past formations, through craving and views, one should not delight in them, welcome them, or be attached to them. One should abandon delighting, welcoming, attachment, grasping, misapprehension, and adherence; one should dispel them, make an end of them, and bring them to non-existence. Thus, ‘one should not delight in the old’.

Nave khantiṃ na kubbayeti. Navā vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena khantiṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – nave khantiṃ na kubbaye.

Regarding ‘One should not form an attachment to the new’: ‘The new’ refers to present form, feeling, perception, formations, and consciousness. With regard to present formations, through craving and views, one should not form an attachment, should not form a desire, should not form affection, should not form passion; one should not generate, co-generate, produce, or fully produce them. Thus, ‘one should not form an attachment to the new’.

Hīyamāne na soceyyāti. Hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyya. Cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne, sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyyāti – hīyamāne na soceyya.

'One should not grieve over what is diminishing': When something is declining, diminishing, decaying, ceasing, departing, or disappearing, one should not grieve, one should not become weary, one should not misapprehend, one should not lament, one should not beat one's breast and wail, one should not fall into confusion. When the eye is declining, diminishing, decaying, ceasing, departing, or disappearing; or the ear... or the nose... tongue... body... form... sound... smell... taste... tangible object... family... group... dwelling... gain... fame... praise... happiness... robe... alms-food... lodging... or requisites of medicine for the sick is declining, diminishing, decaying, ceasing, departing, or disappearing, one should not grieve, one should not become weary, one should not misapprehend, one should not lament, one should not beat one's breast and wail, one should not fall into confusion. This is the meaning of 'one should not grieve over what is diminishing'.

Ākāsaṃ na sito siyāti. Ākāsaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kiṃkāraṇā ākāsaṃ vuccati taṇhā? Yāya taṇhāya rūpaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati; taṃkāraṇā ākāsaṃ vuccati taṇhā. Ākāsaṃ na sito siyāti. Taṇhānissito na siyā. Taṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, taṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – ākāsaṃ na sito siyā.

“One should not be dependent on `ākāsa`.” `Ākāsa` is a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. For what reason is craving called `ākāsa`? Because by means of that craving one draws in (`ākassati`), strongly draws in, seizes, grasps, and becomes attached to form, feeling... perception... formations... consciousness... destiny... arising... relinking... existence... wandering-on... the round; one draws it in, strongly draws it in, seizes it, grasps it, and becomes attached to it. For that reason, craving is called `ākāsa`. “One should not be dependent on `ākāsa`” means: one should not be dependent on craving. One should abandon craving, dispel it, bring it to an end, cause it to not arise again. One should be far from craving, especially abstaining, fully abstaining, having gone forth from it, having discarded it, especially liberated from it, disjoined from it; one should dwell with a mind that is without boundaries. This is the meaning of “one should not be dependent on `ākāsa`”.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye;

Hīyamāne na soceyya, ākāsaṃ na sito siyā’’ti.

“Let one not delight in the old, nor find satisfaction in the new; let one not grieve for what is diminishing, nor be dependent on craving.”

180.

180.

Gedhaṃ [Pg.339] brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

Ārammaṇaṃ pakampanaṃ, kāmapaṅko duraccayo.

Greed, I say, is a great flood; the current, I say, is a yearning; the object is an agitation, and the mire of sensuality is hard to cross.

Gedhaṃ brūmi mahoghotīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mahogho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Gedhaṃ brūmi mahoghotīti. Gedhaṃ ‘‘mahogho’’ti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – gedhaṃ brūmi mahoghoti.

“Greed, I say, is a great flood.” `Gedha` (greed) is a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. `Mahogha` (a great flood) is a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. “Greed, I say, is a great flood” means: I say greed is a “great flood”; I tell, I teach, I proclaim, I establish, I open up, I analyze, I make clear, I reveal. This is the meaning of “Greed, I say, is a great flood”.

Ājavaṃ brūmi jappananti. Ājavā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Jappanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ājavaṃ brūmi jappananti ājavaṃ ‘‘jappanā’’ti brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – ājavaṃ brūmi jappanaṃ.

“The current, I say, is a yearning.” `Ājava` (current) is a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. `Jappanā` (yearning) is also a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. “The current, I say, is a yearning” means: I say `ājava` is “`jappanā`”; I describe, teach, set forth, establish, disclose, analyze, clarify, and reveal it. This is the meaning of “The current, I say, is a yearning”.

Ārammaṇaṃ pakampananti. Ārammaṇampi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Pakampanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – ārammaṇaṃ pakampanaṃ.

Regarding 'An object, an agitation': `Ārammaṇa` (an object) is also a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. `Pakampanā` (agitation) is also a name for craving. That which is lust, strong lust... and so on... covetousness, greed, an unwholesome root. This is the meaning of 'An object, an agitation'.

Kāmapaṅko duraccayoti. Kāmapaṅko kāmakaddamo kāmakileso kāmapalipo kāmapalibodho duraccayo durativatto duttaro duppataro dussamatikkamo dubbītivattoti – kāmapaṅko duraccayo.

Regarding 'The mire of sensuality is hard to cross': The mire of sensuality, the mud of sensuality, the defilement of sensuality, the stain of sensuality, the obstruction of sensuality, is hard to cross, hard to overcome, hard to get beyond, very hard to pass over, difficult to transcend, difficult to go beyond. This is the meaning of 'The mire of sensuality is hard to cross'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Gedhaṃ brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

Ārammaṇaṃ pakampanaṃ, kāmapaṅko duraccayo’’ti.

‘Greed, I say, is the great flood; the current, I say, is a whispering; the object is an agitation, and the mire of sensuality is hard to cross.’

181.

181.

Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccati.

The sage, not transgressing from truth, the brahmin, stands on high ground. Having relinquished all, he is indeed called 'the peaceful one'.

Saccā avokkamaṃ munīti. Saccavācāya avokkamanto, sammādiṭṭhiyā avokkamanto, ariyā aṭṭhaṅgikā maggā avokkamanto. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – saccā avokkamaṃ muni.

Regarding 'The sage not transgressing from truth': Not transgressing from truthful speech, not transgressing from right view, not transgressing from the Noble Eightfold Path. As for `muni` (sage): knowledge is called `mona`... and so on... having overcome the entangling net, he is a sage. This is the meaning of 'The sage not transgressing from truth'.

Thale [Pg.340] tiṭṭhati brāhmaṇoti. Thalaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Thale tiṭṭhati brāhmaṇoti. Thale tiṭṭhati dīpe tiṭṭhati tāṇe tiṭṭhati leṇe tiṭṭhati saraṇe tiṭṭhati abhaye tiṭṭhati accute tiṭṭhati amate tiṭṭhati nibbāne tiṭṭhatīti – thale tiṭṭhati brāhmaṇo.

Regarding 'The brahmin stands on high ground': High ground is called the deathless, Nibbāna. That which is the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. As for `brāhmaṇa`: because of having excluded seven things, he is a brahmin... and so on... unattached, one of such a nature, he is called Brahmā. Regarding 'The brahmin stands on high ground': the brahmin stands on high ground; he stands on the island; he stands in the place of protection; he stands in the hiding place; he stands in the refuge; he stands in the fearless place; he stands in the changeless place; he stands in the deathless place; he stands in Nibbāna. This is the meaning of 'The brahmin stands on high ground'.

Sabbaṃ so paṭinissajjāti. Sabbaṃ vuccati dvādasāyatanāni – cakkhu ceva rūpā ca …pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhanti – sabbaṃ so paṭinissajja.

As for 'having relinquished all': 'All' is said to be the twelve sense-bases—the eye and forms... the mind and mental objects. When desire and lust for the internal and external sense-bases is abandoned, with its root cut off, made like a palm-tree stump, brought to a state of non-existence, and having the nature of non-arising in the future—to that extent, all is given up, vomited, released, abandoned, and relinquished. When craving, views, and conceit are abandoned, with their roots cut off, made like a palm-tree stump, brought to a state of non-existence, and having the nature of non-arising in the future—to that extent, all is given up, vomited, released, abandoned, and relinquished. When meritorious formations, demeritorious formations, and imperturbable formations are abandoned, with their roots cut off, made like a palm-tree stump, brought to a state of non-existence, and having the nature of non-arising in the future—to that extent, all is given up, vomited, released, abandoned, and relinquished. This is the meaning of 'having relinquished all'.

Sa ve santoti vuccatīti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati.

As for 'he is truly called peaceful': He who is peaceful, calmed, especially calmed, extinguished, and pacified is called, spoken of, said, shown, and designated as 'peaceful'. This is the meaning of 'he is truly called peaceful'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccatī’’ti.

“The sage does not transgress from truth, the brahmin stands on firm ground; having relinquished all, he is indeed called 'peaceful'.”

182.

182.

Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassaci.

He is indeed wise, one who has attained ultimate knowledge; having known the Dhamma, he is unattached. Comporting himself rightly in the world, he longs for no one here.

Sa ve vidvā sa vedagūti. Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. Vedagūti. Vedā vuccanti catūsu maggesu ñāṇaṃ…pe… sabbavedanāsu vītarāgo sabbavedamaticca vedagū soti – sa ve vidvā sa vedagū.

As for 'he is truly wise, a knower of the Vedas': 'Wise' means he is wise, has attained knowledge, is knowledgeable, discerning, and intelligent. As for 'knower of the Vedas': Knowledge in the four paths is called 'vedas'... he is free from lust in all feelings, having overcome all vedas, he is a 'knower of the Vedas'. This is the meaning of 'he is truly wise, a knower of the Vedas'.

Ñatvā [Pg.341] dhammaṃ anissitoti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito… sotaṃ anissito… ghānaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito.

As for the phrase 'Having known the Dhamma, one is not dependent': 'Having known' means having known, understood, weighed, investigated, distinguished, and made clear. Having known, understood, weighed, investigated, distinguished, and made clear that 'All formations are impermanent'; having known... that 'All formations are suffering'... and that 'Whatever has the nature of arising, all that has the nature of ceasing'. 'Not dependent' means: there are two dependencies—dependence on craving and dependence on views... this is dependence on craving... this is dependence on views. Having abandoned dependence on craving and relinquished dependence on views, one is not dependent on the eye... not dependent on the ear... not dependent on the nose... not dependent on things seen, heard, sensed, and cognized. One is not clinging, not approaching, not attached, not resolved upon; one has gone forth, is relinquished, liberated, disjoined, and dwells with a mind without boundaries. This is the meaning of 'Having known the Dhamma, one is not dependent'.

Sammā so loke iriyānoti. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpeti…pe… yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpetīti – sammā so loke iriyāno.

As for the phrase 'He comports himself rightly in the world': When, in regard to the internal and external sense bases, desire and lust is abandoned, cut off at the root, made like a palm stump, brought to non-existence, and is of a nature not to arise again in the future—by this much also, he moves, dwells, acts, proceeds, maintains, and sustains himself rightly in the world... When meritorious formations, demeritorious formations, and imperturbable formations are abandoned, cut off at the root, made like palm stumps, brought to non-existence, and are of a nature not to arise again in the future—by this much also, he moves, dwells, acts, proceeds, maintains, and sustains himself rightly in the world. This is the meaning of 'He comports himself rightly in the world'.

Na pihetīdha kassacīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so kassaci na piheti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na pihetīdha kassaci.

As for the phrase, 'Here, one does not long for anyone': `Pihā` is called craving (`taṇhā`). Whatever is passion, intense passion... covetousness, greed, is an unwholesome root. For whichever person this longing (`pihā`), this craving (`taṇhā`), has been abandoned, utterly cut off, especially stilled, pacified again, made incapable of future arising, and burned by the fire of wisdom, that person does not long for anyone—be it a warrior, a brahmin, a merchant, a worker, a householder, a renunciant, a deva, or a human being. This is the meaning of the phrase, 'Here, one does not long for anyone.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassacī’’ti.

“He is indeed wise, one who has attained ultimate knowledge; having known the Dhamma, he is unattached. Comporting himself rightly in the world, he does not long for anyone here.”

183.

183.

Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano.

Whoever has overcome sensual pleasures here, and attachment in the world, which is difficult to overcome, that person, with the stream of craving cut and free from bonds, neither grieves nor yearns.

Yodha [Pg.342] kāme accatari, saṅgaṃ loke duraccayanti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃ ṭhānappatto yaṃ dhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Saṅgaṃ loke duraccayanti. Yo kāme ca saṅge ca loke duraccaye durativatte duttare duppatare dussamatikkame dubbītivatte atari uttari patari samatikkami vītivattayīti – yodha kāme accatari, saṅgaṃ loke duraccayaṃ.

As for the phrase, 'Whoever has overcome sensual pleasures here, and attachment in the world, which is difficult to overcome': 'Whoever' refers to one of whatever kind, endowed in whatever way, considered in whatever way, having whatever distinction, having attained whatever state, and endowed with whatever quality—be it a warrior, a brahmin, a merchant, a worker, a householder, a renunciant, a deva, or a human being. 'Sensual pleasures': In summary, there are two kinds of sensual pleasures: sensual pleasures as objects and sensual pleasures as defilements... these are called sensual pleasures as defilements. 'Attachment': There are seven attachments: the attachment of lust, the attachment of hatred, the attachment of delusion, the attachment of conceit, the attachment of views, the attachment of defilements, and the attachment of misconduct. 'In the world': This refers to the world of misery, the human world, the deva world, the world of aggregates, the world of elements, and the world of sense bases. The meaning of the full phrase is: that person has overcome, crossed, passed over, surmounted, and gone beyond both sensual pleasures and attachments in the world—which are difficult to overcome, difficult to get past, difficult to cross, difficult to traverse, difficult to surmount, and difficult to pass beyond.

Na so socati nājjhetīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati…pe… sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhārā me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātī me… ‘‘sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – na socati. Nājjhetīti najjheti na ajjheti na upanijjhāyati na nijjhāyati na pajjhāyati. Atha vā na jāyati na jiyyati na miyyati na cavati na upapajjatīti – nājjhetīti – na so socati nājjheti.

He does not grieve, nor does he pine. He does not grieve over a thing that is subject to change, or he does not grieve on account of a thing that is subject to change. He does not grieve, thinking: 'My eye is subject to change'... my ear... my nose... my tongue... my body... forms... sounds... smells... tastes... tangible objects... my family... my group... my dwelling... my gain... my fame... my praise... my pleasure... my robe... my almsfood... my lodging... my requisites of medicine for the sick... my mother... my father... my brother... my sister... my son... my daughter... my friends... my associates... my maternal relatives... 'my paternal relatives are subject to change.' He does not grieve, does not become weary, does not lament, does not beat his breast and weep, does not fall into bewilderment—thus, he does not grieve. 'Nor does he pine' means: he does not pine, does not contemplate, does not brood over, does not intensely brood over, does not fixate. Alternatively: he is not born, does not age, does not die, does not pass away, is not reborn—thus, 'nor does he pine.' Thus: He does not grieve, nor does he pine.

Chinnasoto abandhanoti. Sotaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā sotā taṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati chinnasoto. Abandhanoti rāgabandhanaṃ dosabandhanaṃ mohabandhanaṃ mānabandhanaṃ diṭṭhibandhanaṃ kilesabandhanaṃ duccaritabandhanaṃ, yassete bandhanā pahīnā samucchinnā…pe… ñāṇagginā [Pg.343] daḍḍhā, so vuccati abandhanoti – chinnasoto abandhano.

His stream is cut off, he is without bonds. The stream is called craving. That is, passion, passionate desire... up to... covetousness, greed, the root of unwholesome states. He for whom this stream, that is, craving, has been abandoned, cut off... burned by the fire of knowledge, is called 'one whose stream is cut off'. Without bonds—the bond of passion, the bond of aversion, the bond of delusion, the bond of conceit, the bond of views, the bond of defilements, the bond of misconduct. He for whom these bonds are abandoned, cut off... burned by the fire of knowledge, is called 'without bonds'. Thus: his stream is cut off, he is without bonds.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano’’ti.

“Whoever here has overcome sensual pleasures, an attachment in the world difficult to overcome, does not grieve nor pine; with stream cut off, he is without bonds.”

184.

184.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Dry up what is past, let there be nothing for you in the future. If you do not grasp at what is in the middle, you will fare on pacified.

Yaṃ pubbe taṃ visosehīti. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi. Atha vā ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi.

As for 'Dry up what is past': Regarding past formations, whatever defilements might arise, you should dry up those defilements, thoroughly dry them up, make them dry, make them thoroughly dry, render them seedless, abandon them, dispel them, bring them to an end, and bring them to non-existence. This is also the meaning of 'Dry up what is past'. Alternatively, whatever past karmic formations have not yet yielded their results, you should dry up those karmic formations, thoroughly dry them up, make them dry, make them thoroughly dry, render them seedless, abandon them, dispel them, bring them to an end, and bring them to non-existence. This is also the meaning of 'Dry up what is past'.

Pacchā te māhu kiñcananti. Pacchā vuccati anāgataṃ. Anāgate saṅkhāre ārabbha yāni uppajjeyyuṃ rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, imāni kiñcanāni tuyhaṃ mā ahu mā akāsi mā janesi mā sañjanesi mā nibbattesi mā abhinibbattesi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

As for 'Let there be nothing for you in the future': 'The future' is a term for what is to come. Regarding future formations, whatever impediments might arise—the impediment of lust, the impediment of hatred, the impediment of delusion, the impediment of conceit, the impediment of views, the impediment of defilements, the impediment of misconduct—let these impediments not be for you. Do not create them, do not generate them, do not produce them, do not bring them into being, do not fully bring them into being; abandon them, dispel them, bring them to an end, and bring them to non-existence. Thus: 'Let there be nothing for you in the future'.

Majjhe ce no gahessasīti. Majjhaṃ vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na uggahessasi na gaṇhissasi na parāmasissasi nābhinandissasi nābhicarissasi na ajjhosissasi, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantiṃ karissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

As for 'If you will not grasp in the middle': 'Middle' is a term for present form, feeling, perception, formations, and consciousness. Regarding present formations, through craving and through views, you will not take them, you will not seize them, you will not grasp them, you will not cling to them, you will not delight in them, you will not pursue them, and you will not be attached to them. You will abandon delight, praise, attachment, grasping, misapprehension, and adherence; you will dispel them, bring them to an end, and bring them to non-existence. Thus: 'If you will not grasp in the middle'.

Upasanto carissasīti. Rāgassa santattā samitattā upasamitattā, dosassa santattā samitattā upasamitattā…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddho [Pg.344] carissasi viharissasi iriyissasi vattissasi pālissasi yapissasi yāpissasīti – upasanto carissasi.

As for 'You will fare on pacified': This means due to the calming, stilling, and pacifying of lust… and so on… due to the calming, stilling, pacifying, special pacifying, destruction, extinguishment, absence, and tranquillizing of all unwholesome formations, being calmed, pacified, especially pacified, extinguished, and tranquillized, you will conduct yourself, you will dwell, you will maintain your posture, you will continue, you will maintain, you will sustain yourself, you will cause yourself to be sustained. Thus: 'you will fare on pacified.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasī’’ti.

“Dry up that which is past; let there be nothing for you in the future. If you do not grasp at that which is in the middle, you will fare on pacified.”

185.

185.

Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyati.

For whom there is no possessiveness at all towards name-and-form, and who does not grieve over what is non-existent, that one, indeed, is not defeated in the world.

Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitanti. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. Yassāti arahato khīṇāsavassa. Mamāyitanti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitanti sabbaso nāmarūpasmiṃ mamattā yassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ.

As for 'For whom there is no possessiveness at all towards name-and-form': Herein, 'at all' (sabbaso) means: in every way, entirely, completely, without remainder, without exception; this is a term of complete comprehension. 'Name' means the four immaterial aggregates. 'Form' means the four great elements and the form derived from the four great elements. 'For whom' means for the Arahant, the one with taints destroyed. 'Possessiveness' (mamāyitaṃ) means the two kinds of possessiveness: craving-possessiveness and view-possessiveness… and so on… this is view-possessiveness. As for 'For whom there is no possessiveness at all towards name-and-form': this means for whom possessiveness towards name-and-form in any way does not exist, is not present, is not found, is not obtained; they have been abandoned, cut off, especially pacified, tranquillized, are incapable of arising again, and have been burned by the fire of knowledge. Thus: 'for whom there is no possessiveness at all towards name-and-form.'

Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati, sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me…pe… ‘‘sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

Regarding 'And one does not grieve for what is non-existent': One does not grieve for an object that has altered, or one does not grieve on account of an object that has altered. One does not grieve, thinking, 'My eye has altered.' 'My ear... my nose... my tongue... my body... my forms... my sounds... my scents... my tastes... my tangible objects... my family... my group... my dwelling... my gain... my blood relatives have altered.' One does not grieve, does not become weary, does not lament, does not weep beating one's breast, does not fall into confusion. In this way also is the meaning of 'And one does not grieve for what is non-existent'.

Atha vā asatāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā cakkhurogena phuṭṭho pareto…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā asante asaṃvijjamāne anupalabbhamāne ‘‘ahu vata me, taṃ vata me natthi[Pg.345], siyā vata me, taṃ vatāhaṃ na labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

Alternatively, being touched, afflicted, beset, and overcome by a disagreeable, painful feeling, one does not grieve, does not become weary, does not lament, does not weep beating one's breast, does not fall into confusion. In this way also is the meaning of 'And one does not grieve for what is disagreeable.' Alternatively, being touched, afflicted... by an eye disease... being touched, afflicted, beset, and overcome by contact with gadflies, mosquitoes, wind, sun, and serpents, one does not grieve, does not become weary, does not lament, does not weep beating one's breast, does not fall into confusion. In this way also is the meaning of 'And one does not grieve for what is disagreeable.' Alternatively, when something is non-existent, not present, unobtainable, one does not grieve, thinking, 'Indeed, I had it! Indeed, I do not have it! Would that I had it! Indeed, I do not get it!' One does not grieve, does not become weary, does not lament, does not weep beating one's breast, does not fall into confusion. In this way also is the meaning of 'And one does not grieve for what is non-existent'.

Sa ve loke na jīyatīti. Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ atthi, tassa jāni atthi.

Regarding 'He is not overcome in the world': For whomever there is anything concerning form, concerning feeling, concerning perception, concerning formations, or concerning consciousness that is grasped, misapprehended, adhered to, clung to, and resolved upon, thinking, 'This is mine' or 'This is others',' for him there is loss.

Bhāsitampi hetaṃ –

For this was also said:

‘‘Jīno rathassaṃ maṇikuṇḍale ca, putte ca dāre ca tatheva jīno;

Sabbesu bhogesu asevitesu, kasmā na santappasi sokakāle.

“The chariot is lost, and the jeweled earrings; sons and wife are likewise lost. With all possessions not being enjoyed, why do you not grieve in this time of sorrow?”

‘‘Pubbeva maccaṃ vijahanti bhogā, macco dhane pubbataraṃ jahāsi;

Asassatā bhāvino kāmakāmī, tasmā na socāmahaṃ sokakāle.

“Possessions abandon a mortal first, or a mortal abandons possessions even earlier. O desirer of sensual pleasures, possessions are impermanent; therefore, I do not grieve in a time of sorrow.”

‘‘Udeti āpūrati veti cando, andhaṃ tapetvāna paleti sūriyo;

Viditā mayā sattuka lokadhammā, tasmā na socāmahaṃ sokakāle’’ti.

“The moon rises, becomes full, and wanes; the sun, having shone, disappears. The eight worldly conditions are known by me, O Satthuka; therefore, I do not grieve in a time of sorrow.”

Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi, tassa jāni natthi. Bhāsitampi hetaṃ – ‘‘‘nandasi, samaṇā’ti. ‘Kiṃ laddhā, āvuso’ti? ‘Tena hi, samaṇa, socasī’ti. ‘Kiṃ jīyittha, āvuso’ti? ‘Tena hi, samaṇa, neva nandasi na socasī’ti. ‘Evamāvuso’’’ti.

For whom there is not any grasping, misapprehending, adhering to, being attached to, or being intent upon anything related to form, feeling, perception, formations, or consciousness as 'this is mine' or 'this is others,' for them there is no loss. Indeed, this too was spoken: 'Do you delight, ascetic?' he asked. 'What have I gained, friend?' he said. 'In that case, ascetic, do you grieve?' he asked. 'What have I lost, friend?' he said. 'In that case, ascetic, you neither delight nor grieve?' he asked. 'That is so, friend,' he said.

‘‘Cirassaṃ [Pg.346] vata passāma, brāhmaṇaṃ parinibbutaṃ;

Anandiṃ anīghaṃ bhikkhuṃ, tiṇṇaṃ loke visattika’’nti.

“After a long time indeed, we see a brahmin who has attained Parinibbāna; a bhikkhu without delight, without affliction, who has crossed over attachment in the world.”

Sa ve loke na jīyati. Tenāha bhagavā –

He truly is not overcome in the world. Therefore, the Blessed One said:

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyatī’’ti.

“For whom there is no 'making mine' whatsoever in regard to name-and-form, and who does not grieve over what is non-existent, he truly is not overcome in the world.”

186.

186.

Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socati.

For whom there is no impediment whatsoever as 'this is mine' or 'this is others'; that one, not finding any sense of 'mineness', does not grieve, thinking 'there is nothing for me'.

Yassa natthi idaṃ meti, paresaṃ vāpi kiñcananti. Yassāti arahato khīṇāsavassa. Yassa ‘‘mayhaṃ vā idaṃ paresaṃ vā ida’’nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Regarding 'For whom there is no ‘this is mine,’ nor any impediment belonging to others': 'For whom' means for the Arahant, one whose taints are destroyed. For whom there is not any grasping, misapprehending, adhering to, being attached to, or being intent upon anything related to form, feeling, perception, formations, or consciousness as 'this is mine' or 'this is others'; it does not exist, is not present, is not found. It is abandoned, cut off, stilled, calmed, incapable of arising again, burned by the fire of knowledge. In this way also is the meaning of the phrase 'For whom there is no ‘this is mine,’ nor any impediment belonging to others'.

Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedanīyaṃ daṭṭhabbaṃ. Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasikaroti – ‘iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati, yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

This was said by the Blessed One: 'O monks, this body is not yours, nor is it of others. O monks, this is old kamma, formed, willed, to be experienced, and to be seen. Therein, O monks, the learned noble disciple gives careful and wise attention to dependent origination itself: ‘When this is, that is; from the arising of this, that arises. When this is not, that is not; from the cessation of this, that ceases. That is: with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness comes to be… Thus is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of that very ignorance, there is the cessation of volitional formations… Thus is the cessation of this whole mass of suffering.’ In this way also is the meaning of the phrase 'For whom there is no ‘this is mine,’ nor any impediment belonging to others'.

Vuttampi hetaṃ bhagavatā –

This was also said by the Blessed One:

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

“Look upon the world as empty, O Mogharāja, ever mindful; having uprooted the view of self, thus one may cross beyond death. The King of Death does not see one who regards the world in this way.”

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

In this way also is the meaning of the phrase 'For whom there is no ‘this is mine,’ nor any impediment belonging to others'.

Vuttampi [Pg.347] hetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’’ti. ‘‘Evameva kho, bhikkhave, yaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Bhāsitampi hetaṃ –

This too was spoken by the Blessed One: "Bhikkhus, abandon what is not yours. Your abandoning it will be for your long-term welfare and happiness. And what, bhikkhus, is not yours? Form, bhikkhus, is not yours—abandon it. Your abandoning it will be for your long-term welfare and happiness. Feeling… perception… formations… consciousness is not yours—abandon it. Your abandoning it will be for your long-term welfare and happiness. What do you think, bhikkhus? If people were to carry away, burn, or do as they please with the grass, sticks, branches, and leaves in this Jeta’s Grove, would it occur to you: ‘People are carrying us away, burning us, or doing as they please with us’?" "No, venerable sir." "For what reason?" "Because, venerable sir, that is not our self nor what belongs to our self." "In the same way, bhikkhus, abandon what is not yours. Your abandoning it will be for your long-term welfare and happiness. And what, bhikkhus, is not yours? Form, bhikkhus, is not yours—abandon it. Your abandoning it will be for your long-term welfare and happiness. Feeling… perception… formations… consciousness is not yours—abandon it. Your abandoning it will be for your long-term welfare and happiness." Thus also is the meaning of the phrase: 'For whom there is no "this is mine," nor anything belonging to others.' This too was said:

‘‘Suddhadhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

For one who sees, as it truly is, the arising of pure phenomena and the continuity of pure formations, there is no fear, O Gāmaṇi.

‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

Nāññaṃ patthayate kiñci, aññatra appaṭisandhiyā’’ti.

When one sees the world with wisdom as like grass and sticks, one desires nothing other than non-rebirth.

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vajirā bhikkhunī māraṃ pāpimantaṃ etadavoca –

Thus also is the meaning of the phrase: 'For whom there is no "this is mine," nor anything belonging to others.' The bhikkhunī Vajirā said this to Māra the Evil One:

‘‘Kaṃ nu sattoti paccesi, māra diṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

Māra, what do you believe to be a 'being'? Is this a wrong view of yours? This is a mere heap of pure formations; here, a being is not found.

‘‘Yathā hi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammuti.

Just as with an assembly of parts, there comes to be the term 'chariot'; so too, when the aggregates are present, there is the convention 'a being'.

‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti.

Indeed, only suffering arises; suffering persists and passes away. Nothing other than suffering arises, nothing other than suffering ceases.

Evampi [Pg.348] yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vuttaṃñhetaṃ bhagavatā

Thus also is the meaning of the phrase: 'For whom there is no "this is mine," nor anything belonging to others.' This was said by the Blessed One:

‘‘Evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesati yāvatā viññāṇassa gati. Tassa rūpaṃ samannesato yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati, yampissa taṃ hoti ‘aha’nti vā ‘mama’nti vā, ‘asmī’ti vā, tampi tassa na hotī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Just so, bhikkhus, a bhikkhu investigates form as far as the range of form extends; he investigates feeling… perception… formations… consciousness as far as the range of consciousness extends. For him who investigates form as far as the range of form extends, and feeling… perception… formations… consciousness as far as the range of consciousness extends, whatever there might be of ‘I’ or ‘mine’ or ‘I am’—that too does not exist for him. Thus also is the meaning of the phrase: 'for whom there is no ‘this is mine,’ nor anything belonging to others'.

Āyasmā, ānando, bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā, cakkhuviññāṇaṃ suññaṃ, cakkhusamphasso suñño, yadidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ… sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño, yadidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

The Venerable Ānanda said this to the Blessed One: “‘The world is empty, the world is empty,’ it is said, venerable sir. To what extent, venerable sir, is it said that ‘the world is empty’?” “Because, Ānanda, it is empty of a self or of what belongs to a self, therefore it is said, ‘the world is empty.’ And what, Ānanda, is empty of a self or of what belongs to a self? The eye, Ānanda, is empty of a self or of what belongs to a self. Forms are empty, eye-consciousness is empty, eye-contact is empty, and whatever feeling arises that is conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is empty... The ear is empty... sounds are empty... The nose is empty... odors are empty... The tongue is empty... tastes are empty... The body is empty... tangible objects are empty... The mind is empty... mental objects are empty... mind-consciousness is empty... mind-contact is empty, and whatever feeling arises that is conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is empty of a self or of what belongs to a self. Because, Ānanda, it is empty of a self or of what belongs to a self, therefore it is said, ‘the world is empty.’” Thus also is the meaning of the phrase: 'For whom there is no “this is mine,” nor anything belonging to others.'

Mamattaṃ so asaṃvindanti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattaṃ avindanto asaṃvindanto anadhigacchanto appaṭilabhantoti – mamattaṃ so asaṃvindaṃ.

He does not find mineness. As for ‘mineness,’ there are two kinds of mineness: mineness that is craving and mineness that is wrong view... This is mineness that is craving... This is mineness that is wrong view. Having abandoned mineness that is craving and having relinquished mineness that is wrong view, not finding mineness, not fully experiencing it, not attaining it, not acquiring it—this is the meaning of ‘he does not find mineness.’

Natthi meti na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. ‘‘Cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me…pe… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – natthi meti na socati.

‘There is nothing of mine,’ thus he does not grieve. He does not grieve over a thing that has changed, nor does he grieve when a thing has changed. He does not grieve, thinking, ‘My eye has changed.’ He does not grieve, thinking, ‘My ear... my blood relations have changed.’ He is not wearied, does not lament, does not beat his breast and wail, and does not fall into bewilderment—this is the meaning of ‘“There is nothing of mine,” thus he does not grieve.’

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Yassa [Pg.349] natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socatī’’ti.

For one who has nothing of 'this is mine,' nor anything of others; he, not finding mineness, does not grieve, 'I have nothing.'

187.

187.

Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampinaṃ.

Not harsh, not greedy, without craving, equanimous in every way; I declare this benefit of the unwavering one, when asked.

Aniṭṭhurī ananugiddho anejo sabbadhī samoti. Katamaṃ niṭṭhuriyaṃ? Idhekacco niṭṭhuriyo hoti, paralābhasakkāragarukāramānanavandanapūjanāsu issati usūyati issaṃ bandhati. Yaṃ evarūpaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – idaṃ vuccati niṭṭhuriyaṃ. Yassetaṃ niṭṭhuriyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati aniṭṭhurīti. Ananugiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno…pe… ñāṇagginā daḍḍho, so vuccati ananugiddho. So rūpe agiddho sadde…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – aniṭṭhurī ananugiddho.

‘Not harsh, not greedy, without craving, equanimous in every way.’ What is harshness? Here, a certain person is harsh: they are envious, jealous, and bear resentment regarding others’ gains, honor, respect, reverence, homage, and veneration. Such harshness, harsh action, envy, the act of being envious, the state of being envious, jealousy, the act of being jealous, the state of being jealous—this is called harshness. One for whom this harshness is abandoned, cut off... burned by the fire of knowledge, is called ‘not harsh.’ ‘Not greedy.’ Greed (gedha) is a term for craving (taṇhā). It is that which is lust, intense lust... covetousness, greed, an unwholesome root. One for whom this greed is abandoned, cut off... burned by the fire of knowledge, is called ‘not greedy.’ He is not greedy, not clinging, not infatuated, not attached regarding forms, sounds... or phenomena seen, heard, sensed, or cognized. He is rid of greed, gone beyond greed, has discarded greed, has expelled greed, is released from greed, has abandoned greed, has relinquished greed; he is rid of lust, gone beyond lust, has discarded lust, has expelled lust, is released from lust, has abandoned lust, has relinquished lust; he is without thirst, extinguished, become cool, experiencing bliss, and dwells with a mind that has become sublime—thus, ‘not harsh, not greedy.’

Anejo sabbadhī samoti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati anejo. Ejāya pahīnattā anejo. So lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti – anejo. Sabbadhī samoti sabbaṃ vuccati dvādasāyatanāni. Cakkhu ceva rūpā ca…pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, so vuccati sabbadhi samo. So sabbattha tādi sabbattha majjhatto sabbattha upekkhakoti – anejo sabbadhī samo.

‘Unshaken, equanimous in every way.’ Agitation (ejā) is a term for craving (taṇhā). It is that which is lust, intense lust... covetousness, greed, an unwholesome root. One for whom this agitation, this craving, is abandoned, cut off... burned by the fire of knowledge, is called ‘unshaken.’ Because of having abandoned agitation, he is unshaken. He is not shaken by gain, nor by loss; not shaken by fame, nor by ill-repute; not shaken by praise, nor by blame; not shaken by pleasure, nor by pain. He does not move, tremble, quake, or intensely quake—thus, ‘unshaken.’ ‘Equanimous in every way.’ ‘All’ refers to the twelve sense bases: the eye and forms... the mind and mental objects. When, regarding the internal and external sense bases, desire and lust are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise again in the future, he is called ‘equanimous in every way.’ He is stable in all things, impartial in all things, equanimous in all things—thus, ‘unshaken, equanimous in every way.’

Tamānisaṃsaṃ [Pg.350] pabrūmi, pucchito avikampinanti. Avikampinaṃ puggalaṃ puṭṭho pucchito yācito ajjhesito pasādito ime cattāro ānisaṃse pabrūmi. Yo so aniṭṭhurī ananugiddho anejo sabbadhi samoti brūmi ācikkhāmi…pe… pakāsemīti – tamānisaṃsaṃ pabrūmi pucchito avikampinaṃ.

‘I declare that benefit, being asked about the unwavering one.’ Being questioned, asked, requested, entreated, and persuaded, I declare these four benefits of an unwavering person. He who is not harsh, not greedy, unshaken, and equanimous in every way—I declare, I explain... I proclaim—thus, ‘I declare that benefit, being asked about the unwavering one.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampina’’nti.

“Not harsh, not greedy, unshaken, equanimous in every way; I declare that benefit, being asked about the unwavering one.”

188.

188.

Anejassa vijānato, natthi kāci nisaṅkhati ;

Virato so viyārabbhā, khemaṃ passati sabbadhi.

For the unshaken one who knows, there is no kind of formation; he is abstinent from exertion, he sees security everywhere.

Anejassa vijānatoti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati anejo. Ejāya pahīnattā anejo. So lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati nappavedhati na sampavedhatīti – anejassa. Vijānatoti jānato ājānato vijānato paṭivijānato paṭivijjhato. ‘‘Sabbe saṅkhārā aniccā’’ti jānato ājānato vijānato paṭivijānato paṭivijjhato, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti jānato ājānato vijānato paṭivijānato paṭivijjhatoti – anejassa vijānato.

‘For the unshaken one who knows.’ Agitation (ejā) is a term for craving (taṇhā). It is that which is lust, intense lust... covetousness, greed, an unwholesome root. One for whom this agitation, this craving, is abandoned, cut off... burned by the fire of knowledge, is called ‘unshaken.’ Because of having abandoned agitation, he is unshaken. He is not shaken by gain, nor by loss; not shaken by fame, nor by ill-repute; not shaken by praise, nor by blame; not shaken by pleasure, nor by pain. He does not move, tremble, quake, or intensely quake—thus, ‘for the unshaken one.’ ‘Who knows’ means one who knows, understands, comprehends, clearly comprehends, and penetrates that ‘All formations are impermanent’... ‘All formations are suffering’... ‘Whatever is of the nature to arise, all that is of the nature to cease’—thus, ‘for the unshaken one who knows.’

Natthi kāci nisaṅkhatīti. Nisaṅkhatiyovuccanti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā nisaṅkhatiyo natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – natthi kāci nisaṅkhati.

‘There is no kind of formation.’ ‘Formations’ (nisaṅkhati) refers to meritorious formations, demeritorious formations, and imperturbable formations. When meritorious formations, demeritorious formations, and imperturbable formations are abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise again in the future—to this extent, there are no formations. They do not exist, are not found, are not perceived; they are abandoned, cut off, stilled, pacified, incapable of arising again, and burned by the fire of knowledge—thus, ‘there is no kind of formation.’

Virato so viyārabbhāti. Viyārabbho vuccati puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro [Pg.351] ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā ārabbhā viyārabbhā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – virato so viyārabbhā.

‘He is abstinent from exertion.’ ‘Exertion’ (viyārabbha) refers to meritorious formation, demeritorious formation, and imperturbable formation. Because meritorious formation, demeritorious formation, and imperturbable formation are abandoned, their roots cut off, made like a palm stump, brought to a state of non-existence, and are of a nature not to arise again in the future—to this extent, from exertion and various exertions, he is abstinent, especially abstinent, restrained, gone forth, freed, especially freed, disjoined, and dwells with a mind without boundaries—thus, ‘he is abstinent from exertion.’

Khemaṃ passati sabbadhīti. Bhayakaro rāgo bhayakaro doso bhayakaro moho…pe… bhayakarā kilesā. Bhayakarassa rāgassa pahīnattā…pe… bhayakarānaṃ kilesānaṃ pahīnattā sabbattha khemaṃ passati sabbattha abhayaṃ passati sabbattha anītikaṃ passati sabbattha anupaddavaṃ passati sabbattha anupasaggaṃ passati sabbattha anupasaṭṭhattaṃ passatīti – khemaṃ passati sabbadhi.

“He sees safety everywhere.” Lust is fear-producing, hate is fear-producing, delusion is fear-producing… the defilements are fear-producing. Because the fear-producing defilements are abandoned, everywhere he sees safety, everywhere he sees fearlessness, everywhere he sees freedom from distress, everywhere he sees freedom from calamity, everywhere he sees freedom from oppression, everywhere he sees freedom from affliction. This is the meaning of the phrase, “He sees safety everywhere.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Anejassa vijānato, natthi kāci nisaṅkhati;

Virato so viyārabbhā, khemaṃ passati sabbadhī’’ti.

“For the unshaken one who knows, there is no fabrication whatsoever; he is abstinent from exertion, he sees safety everywhere.”

189.

189.

Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo, nādeti na nirassati. [iti bhagavā]

“The sage does not make comparisons among equals, inferiors, or superiors; peaceful and free from stinginess, he neither grasps nor rejects.”

Na samesu na omesu, na ussesu vadate munīti. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ‘‘Seyyohamasmī’’ti vā ‘‘sadisohamasmī’’ti vā ‘‘hīnohamasmī’’ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na samesu na omesu, na ussesu vadate muni.

“The sage does not make comparisons among equals, inferiors, or superiors.” As for ‘sage’ (muni): ‘Mona’ (sagehood) is said to be knowledge… having overcome the net of attachment, that sage does not say, “I am superior,” or “I am equal,” or “I am inferior.” He does not say, does not declare, does not utter, does not proclaim, or does not express it. This is the meaning of the phrase, “The sage does not make comparisons among equals, inferiors, or superiors.”

Santo so vītamaccharoti. Santoti rāgassa santattā samitattā santo, dosassa…pe… mohassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. So vītamaccharoti. Pañca macchariyāni āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati vītamaccharo vigatamaccharo cattamaccharo vantamaccharo muttamaccharo pahīnamaccharo paṭinissaṭṭhamaccharoti – santo so vītamaccharo.

“Peaceful, he is free from stinginess.” ‘Peaceful’ (santo): Because passion is calmed and subdued, he is peaceful; because aversion… delusion… all unwholesome formations are calmed, subdued, stilled, extinguished, ceased, departed, and pacified, he is peaceful, calm, stilled, extinguished, and pacified—this is the meaning of ‘peaceful’. “He is free from stinginess.” There are five kinds of stinginess: stinginess regarding dwellings… Grasping is called stinginess. One for whom this stinginess is abandoned, cut off… burned by the fire of knowledge, is called ‘free from stinginess,’ ‘devoid of stinginess,’ ‘having relinquished stinginess,’ ‘having disgorged stinginess,’ ‘liberated from stinginess,’ ‘having abandoned stinginess,’ ‘having cast off stinginess’—thus, “peaceful, he is free from stinginess.”

Nādeti [Pg.352] na nirassati, iti bhagavāti. Nādetīti rūpaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisatīti – nādeti. Na nirassatīti rūpaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ … paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti.

“He does not appropriate, nor does he reject,” thus says the Blessed One. ‘He does not appropriate’ (nādeti): He does not appropriate form, does not cling to it, does not grasp it, does not misapprehend it, does not become fixated on it; nor feeling… perception… formations… consciousness… destiny… arising… rebirth… existence… the round of rebirths does he appropriate, cling to, grasp, misapprehend, or become fixated on—this is the meaning of ‘he does not appropriate.’ ‘Nor does he reject’ (na nirassati): He does not abandon form, does not dispel it, does not make an end of it, does not bring it to non-being; nor feeling… perception… formations… consciousness… destiny… arising… rebirth… existence… the round of rebirths does he abandon, dispel, make an end of, or bring to non-being. ‘Blessed One’ (bhagavā): This is a term of reverence… a designation that is a matter of direct experience, that is, ‘Bhagavā’.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo, nādeti na nirassati’’. [iti bhagavā]

“The sage does not make comparisons among equals, nor among inferiors, nor among superiors; peaceful and free from stinginess, he neither appropriates nor rejects.” [Thus said the Blessed One.]

Attadaṇḍasuttaniddeso pannarasamo.

The Exposition of the Attadaṇḍa Sutta, the fifteenth, is concluded.

16. Sāriputtasuttaniddeso

16. The Exposition of the Sāriputta Sutta

Atha sāriputtasuttaniddesaṃ vakkhati –

Now, the exposition of the Sāriputta Sutta will be spoken.

190.

190.

Na me diṭṭho ito pubbe, [iccāyasmā sāriputto]Na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato.

“Never before have I seen, [thus said the Venerable Sāriputta] nor ever heard from anyone, a Teacher so sweet of speech, come from Tusita with his retinue.”

Na me diṭṭho ito pubbeti. Ito pubbe me mayā na diṭṭhapubbo so bhagavā iminā cakkhunā iminā attabhāvena. Yadā bhagavā tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃvuttho devagaṇaparivuto majjhe maṇimayena sopāṇena saṅkassanagaraṃ otiṇṇo imaṃ dassanaṃ pubbe na diṭṭhoti – na me diṭṭho ito pubbe.

“Never before have I seen.” Before this, I had never seen that Blessed One with this eye, in this present existence. When the Blessed One, having completed the rains-residence in the Tāvatiṃsa heaven at the foot of the Pāricchattaka tree on the Paṇḍukambala stone slab, surrounded by a host of devas, descended to the city of Saṅkassa by the central jeweled staircase—this sight had never been seen before. This is the meaning of the phrase, “Never before have I seen.”

Iccāyasmā sāriputtoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissavacanametaṃ – āyasmāti. Sāriputtoti [Pg.353] tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā sāriputto.

Thus the Venerable Sāriputta. ‘Iccā’ is a conjunction of words, a connection of words, a completion of a word, a concordance of letters, a smoothness of consonants, and a sequence of words—this is ‘iccā’. ‘Āyasmā’ is an affectionate term, a respectful term, and a term with reverence and deference—this is ‘āyasmā’. ‘Sāriputta’ is that elder’s name, enumeration, designation, concept, conventional usage, name, the act of naming, appellation, expression, term, and utterance. This is the meaning of the phrase, “Thus the Venerable Sāriputta.”

Na suto uda kassacīti. Nāti paṭikkhepo. Udāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – udāti. Kassacīti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na suto uda kassaci.

“Nor heard from anyone at all.” ‘Na’ is a negation. ‘Uda’ is a conjunction of words, a connection of words, a completion of a word, a concordance of letters, a smoothness of consonants, and a sequence of words—this is ‘uda’. ‘Kassaci’ means: of anyone, whether a khattiya, a brahmin, a vessa, a sudda, a householder, a renunciant, a deva, or a human. This is the meaning of the phrase, “nor heard from anyone at all.”

Evaṃ vagguvado satthāti. Evaṃ vagguvado madhuravado pemanīyavado hadayaṅgamavado karavīkarutamañjughoso. Aṭṭhaṅgasamannāgato kho pana tassa bhagavato mukhato ghoso niccharati – visaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādi ca. Yathā parisaṃ kho pana so bhagavā sarena viññāpeti, na assa bahiddhā parisāya ghoso niccharati, brahmassaro kho pana so bhagavā karavīkabhāṇīti – evaṃ vagguvado.

“So sweetly speaking, the Teacher.” He is of pleasant speech, of sweet speech, of endearing speech, of speech that reaches the heart, with a lovely voice like the call of the karavīka bird. Moreover, the sound that issues from the Blessed One’s mouth is endowed with eight factors: it is clear, intelligible, pleasant, pleasing to the ear, compact, not diffuse, deep, and resonant. And in whatever way the Blessed One makes something known to an assembly with his voice, that sound does not go outside the assembly. Indeed, the Blessed One has a voice like Brahmā and speaks like the karavīka bird. This is the meaning of the phrase, “So sweetly speaking.”

Satthāti satthā bhagavā satthavāho. Yathā satthavāho satte kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ tāreti, byādhikantāraṃ…pe… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti rāgakantāraṃ tāreti dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ… mohagahanaṃ… mānagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nittāreti patāreti khemantaṃ amataṃ nibbānaṃ sampāpetīti. Evampi bhagavā satthavāho.

Regarding 'Teacher' (Satthā): The Blessed One is the Teacher, the caravan leader (Satthavāha). Just as a caravan leader leads a caravan across a wilderness—across a wilderness of thieves, a wilderness of beasts, a wilderness of famine, a wilderness of drought—leads them forward and across, leads them out and across, leads them across in various ways, and brings them to a land of safety; in the same way, the Blessed One, the caravan leader, leads beings across a wilderness—across the wilderness of birth, the wilderness of aging, the wilderness of illness… the wilderness of death… the wilderness of sorrow, lamentation, pain, distress, and despair; across the wilderness of lust, the wilderness of hatred… delusion… conceit… views… defilements… misconduct; across the thicket of lust, the thicket of hatred… delusion… conceit… views… defilements… misconduct—He leads them forward and across, leads them out and across, leads them across in various ways, and brings them to the secure, the deathless, Nibbāna. In this way too, the Blessed One is a caravan leader.

Atha vā bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetāti. Evampi bhagavā satthavāho.

Or alternatively, the Blessed One is one who leads, one who guides, one who persuades, one who makes known, one who causes to contemplate, one who causes to see, and one who inspires confidence. In this way too, the Blessed One is a caravan leader.

Atha [Pg.354] vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti. Evampi bhagavā satthavāhoti – evaṃ vagguvado satthā.

Or alternatively, the Blessed One is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path. He is the knower of the path, the expert in the path, the one skilled in the path. And now his disciples dwell following the path and are endowed with it afterwards. In this way too, the Blessed One is a caravan leader—thus he is 'The Teacher with a lovely voice'.

Tusitā gaṇimāgatoti. Bhagavā tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkantoti. Evampi tusitā gaṇimāgato.

Regarding 'Has come from Tusita with his company': The Blessed One, having passed away from the Tusita realm, mindfully and with full awareness, descended into his mother’s womb. In this way too, he 'has come from Tusita with his company'.

Atha vā devā vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā pamuditā pītisomanassajātā devalokato gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Atha vā arahanto vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā paripuṇṇasaṅkappā arahantānaṃ gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇamanusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa… brāhmaṇagaṇassa… vessagaṇassa… suddagaṇassa… devagaṇassa… brahmagaṇassa gaṇī, saṅghī gaṇī gaṇācariyo. Āgatoti upagato samupagato samupapanno saṅkassanagaranti – tusitā gaṇimāgato.

Alternatively, the devas are called Tusitā. They, being pleased, content, joyful, delighted, and filled with rapture and happiness, have come from the deva world to the assembly. Thus, this is also the meaning of `tusitāgaṇimāgato`. Alternatively, the Arahants are called Tusitā. They, being pleased, content, joyful, and with fulfilled intentions, have come to the assembly of Arahants. Thus, this is also the meaning of `tusitāgaṇimāgato`. Regarding `Gaṇī`: the Blessed One is the leader of the assembly. He is called `Gaṇī` because he is the teacher of the assembly; because he is the teacher of the assembly; because he leads the assembly; because he advises the assembly; because he instructs the assembly; because he, being confident, approaches the assembly; because the assembly desires to hear his word, lends an ear, and establishes a mind for understanding; and because he raises the assembly from the unwholesome and establishes them in the wholesome. He has an assembly of monks; therefore, he is called `Gaṇī`. He has an assembly of nuns, an assembly of male lay followers, an assembly of female lay followers, an assembly of kings, an assembly of nobles, an assembly of brahmins, an assembly of merchants, an assembly of workers, an assembly of devas, and an assembly of brahmās; therefore, he is called `Gaṇī`. He has a community, he has an assembly, he is the teacher of the assembly. He has come to, approached, arrived at the city of Saṅkassa—this is the meaning of `tusitāgaṇimāgato`.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Na me diṭṭho ito pubbe, [iccāyasmā sāriputto]Na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato’’ti.

“Never before have I seen, [so said Venerable Sāriputta] nor heard from anyone at all, a teacher with such a lovely voice, a leader who has come from Tusitā.”

191.

191.

Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā.

So that the world with its devas might see, the One with the Eye, having dispelled all darkness, alone attained delight.

Sadevakassa [Pg.355] lokassāti sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti – sadevakassa lokassa.

‘For the world with its devas’ (`sadevakassa lokassa`): for the world with its devas, its Māra, and its Brahmā; for this generation with its ascetics and brahmins, with its devas and humans—this is the meaning of ‘for the world with its devas’.

Yathā dissati cakkhumāti yathā bhagavantaṃ tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ nisinnaṃ dhammaṃ desentaṃ devatā passanti tathā manussā passanti. Yathā manussā passanti tathā devatā passanti. Yathā devānaṃ dissati tathā manussānaṃ dissati. Yathā manussānaṃ dissati tathā devānaṃ dissatīti. Evampi yathā dissati cakkhumā. Yathā vā paneke bhonto samaṇabrāhmaṇā adantā dantavaṇṇena dissanti, asantā santavaṇṇena dissanti, anupasantā upasantavaṇṇena dissanti, anibbutā nibbutavaṇṇena dissanti.

As the One with Vision is seen: Just as the deities in the Tāvatiṃsa heaven see the Blessed One seated on the Paṇḍukambala stone at the foot of the Pāricchattaka tree, teaching the Dhamma, so humans see him. Just as humans see him, so the deities see him. Just as he appears to the deities, so he appears to humans. Just as he appears to humans, so he appears to the deities. In this way too, as the One with Vision is seen. Or, just as some venerable ascetics and brahmins, being untamed, appear with the semblance of the tamed; being unpeaceful, appear with the semblance of the peaceful; being unpacified, appear with the semblance of the pacified; being unextinguished, appear with the semblance of the extinguished.

‘‘Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova suvaṇṇachanno;

Caranti loke parivārachannā, anto asuddhā bahi sobhamānā’’ti.

“Like a counterfeit clay earring, or a copper half-māsa coin covered with gold, they go about in the world surrounded by a retinue, impure within but outwardly beautiful.”

Na bhagavā evaṃ dissati. Bhagavā bhūtena tacchena tathena yāthāvena aviparītena sabhāvena danto dantavaṇṇena dissati, santo santavaṇṇena dissati, upasanto upasantavaṇṇena dissati, nibbuto nibbutavaṇṇena dissati, akappitairiyāpathā ca buddhā bhagavanto paṇidhisampannāti. Evampi yathā dissati cakkhumā.

The Blessed One is not seen in such a way. The Blessed One, with a true, actual, genuine, real, and undistorted nature, being tamed, is seen with the semblance of the tamed; being peaceful, is seen with the semblance of the peaceful; being pacified, is seen with the semblance of the pacified; being extinguished, is seen with the semblance of the extinguished. And the Buddhas, the Blessed Ones, possess uncontrived deportment and have fulfilled aspirations. In this way too, as the One with Vision is seen.

Atha vā bhagavā visuddhasaddo gatakittisaddasiloko nāgabhavane ca supaṇṇabhavane ca yakkhabhavane ca asurabhavane ca gandhabbabhavane ca mahārājabhavane ca indabhavane ca brahmabhavane ca devabhavane ca ediso ca tādiso ca tato ca bhiyyoti. Evampi yathā dissati cakkhumā.

Alternatively, the Blessed One has a pure reputation, and the fame of his renown has spread. In the realm of the Nāgas, the realm of the Supaṇṇas, the realm of the Yakkhas, the realm of the Asuras, the realm of the Gandharvas, the realm of the Great Kings, the realm of Indra, the realm of Brahmā, and the realm of the devas, he is of such a nature, of that nature, and even greater than that. In this way too, as the One with Vision is seen.

Atha vā bhagavā dasahi balehi samannāgato, catūhi vesārajjehi, catūhi paṭisambhidāhi, chahi abhiññāhi, chahi buddhadhammehi, tejena ca balena ca guṇena ca vīriyena ca paññāya ca dissati ñāyati paññāyati.

Alternatively, the Blessed One is endowed with the ten powers, with the four confidences, with the four analytical knowledges, with the six supernormal knowledges, and with the six qualities of a Buddha. He is seen, known, and discerned through his splendor, strength, virtue, energy, and wisdom.

‘‘Dūre [Pg.356] santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti.

“The virtuous shine from afar, like the Himālaya mountain; the unvirtuous are not seen here, like arrows shot in the night.”

Evampi yathā dissati cakkhumā.

Thus too is the One with Vision seen.

Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.

The Blessed One is 'the One with Vision' because he possesses five kinds of eyes: he is the one with the physical eye, he is the one with the divine eye, he is the one with the eye of wisdom, he is the one with the Buddha-eye, and he is the one with the all-seeing eye.

Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Akkhilomāni ca bhagavato. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadāpi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekañce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taññeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikamaṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.

How is the Blessed One also endowed with the physical eye? In the Blessed One’s physical eye, five colors are present: blue, yellow, red, black, and white. And the Blessed One has eyelashes. Where the eyelashes are rooted, that part is blue—deep blue, lovely and pleasing to behold, like an umā flower. Beyond that, it is yellow—bright yellow, golden colored, lovely and pleasing to behold, like a kaṇikāra flower. On both sides, the corners of the Blessed One’s eyes are red—deep red, lovely and pleasing to behold, like an indagopaka insect. In the middle, it is black—deep black, smooth, pure, lovely and pleasing to behold, like a soap nut. Beyond that, it is white—bright white, very white, lovely and pleasing to behold, like the morning star. Thus, with his natural physical eye—inherent in his being and produced by his past good deeds—the Blessed One sees a yojana all around, both day and night. Even when there is a darkness endowed with four factors—the sun has set, it is the Uposatha day of the dark fortnight, there is a dense forest thicket, and a great black cloud has arisen—even in such a darkness endowed with four factors, he sees a yojana all around. There is no wall, door, rampart, mountain, bush, or creeper that obstructs the sight of forms. If one were to mark a sesame seed and toss it into a cartload of sesame, he could pick out that very sesame seed. So pure is the Blessed One’s natural physical eye. Thus, the Blessed One is also endowed with the physical eye.

Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne [Pg.357] paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuṃ passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya, yāvatakaṃ pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā.

How is the Blessed One endowed with the divine eye? The Blessed One, with the divine eye, purified and surpassing the human, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good and bad destinations; he understands beings faring according to their kamma: 'Indeed, these worthy beings were possessed of misconduct of body, speech, and mind, reviled the noble ones, held wrong view, and undertook actions based on wrong view. On the breakup of the body, after death, they have been reborn in a state of loss, a bad destination, a state of ruin, in hell. But these other worthy beings were possessed of good conduct of body, speech, and mind, did not revile the noble ones, held right view, and undertook actions based on right view. On the breakup of the body, after death, they have been reborn in a good destination, a heavenly world.' Thus, with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in good and bad destinations; he understands beings faring according to their kamma. And if the Blessed One wishes, he can see one world-system, two world-systems, three world-systems, four world-systems, five world-systems, ten world-systems, twenty world-systems, thirty world-systems, forty world-systems, fifty world-systems, a hundred world-systems, a small thousandfold world-system, a middling two-thousandfold world-system, a three-thousandfold world-system, a great thousandfold world-system; as far as he wishes, he can see. Thus purified is the Blessed One’s divine eye. In this way, the Blessed One is endowed with the divine eye.

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū [Pg.358] maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.

How is the Blessed One endowed with the eye of wisdom? The Blessed One is of great wisdom, broad wisdom, joyful wisdom, quick wisdom, sharp wisdom, penetrating wisdom; skilled in the distinctions of wisdom, possessed of discriminating knowledge, having attained the analytical knowledges, having reached the four assurances, the bearer of the ten powers; a bull among men, a lion among men, a nāga among men, a thoroughbred among men, a bearer of the yoke among men; of boundless knowledge, boundless power, boundless retinue; affluent, of great wealth, wealthy; a leader, a trainer, a guide, one who makes things known, one who makes things clear, one who causes to see, one who inspires faith. Indeed, that Blessed One is the producer of the unarisen path, the generator of the ungenerated path, the declarer of the undeclared path. He is the knower of the path, the expert in the path, skilled in the path. And now his disciples dwell following the path, and those who come after are endowed.

So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ attattho vā, parattho vā, ubhayattho vā, diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.

Indeed, that Blessed One knows what is to be known and sees what is to be seen. He is the eye, he is knowledge, he is the Dhamma, he is the Supreme One. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the Lord of the Dhamma, the Tathāgata. There is nothing for that Blessed One that is unknown, unseen, unperceived, unrealized, or untouched by wisdom. With respect to the past, future, and present, all phenomena in all their aspects come into the range of the Blessed Buddha's knowledge. Whatever is to be understood—whether for one’s own benefit, for the benefit of others, or for both; whether a benefit in this present life or in a future life; whether obvious or profound; hidden or concealed; to be inferred or directly known; whether blameless, stainless, purified, or ultimate—all of it revolves within the Buddha’s knowledge.

Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ. Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi; aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ na pavattati, ñāṇaṃ atikkamitvā neyyapatho natthi; aññamaññapariyantaṭṭhāyino te dhammā.

The knowledge of the Buddha, the Blessed One, is unobstructed in the past; the knowledge is unobstructed in the future; the knowledge is unobstructed in the present. All bodily action of the Buddha, the Blessed One, follows upon knowledge. All verbal action… all mental action of the Buddha, the Blessed One, follows upon knowledge. To the extent that there is the knowable, to that extent there is knowledge; to the extent that there is knowledge, to that extent there is the knowable. The knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable; beyond knowledge, there is no path of the knowable. These phenomena stand within each other's limits. Just as with two well-fitted halves of a casket, the lower half does not go beyond the upper, and the upper half does not go beyond the lower—they stand within each other's limits; even so, for the Buddha, the Blessed One, the knowable and knowledge stand within each other's limits. To the extent that there is the knowable, to that extent there is knowledge; to the extent that there is knowledge, to that extent there is the knowable. The knowledge has the knowable as its limit; the knowable has knowledge as its limit. Knowledge does not proceed beyond the knowable; beyond knowledge, there is no path of the knowable. These phenomena stand within each other's limits.

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ [Pg.359] bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

The knowledge of the Buddha, the Blessed One, extends to all phenomena. All phenomena are connected with the adverting of the Buddha, the Blessed One; connected with His aspiration; connected with His attention; connected with His arising of thought. The knowledge of the Buddha, the Blessed One, extends to all beings. The Blessed One knows the inclinations, underlying tendencies, conduct, and resolutions of all beings. He understands beings with little dust in their eyes and those with much dust, those with keen faculties and those with dull faculties, those of good disposition and those of bad disposition, those easy to instruct and those difficult to instruct, the capable and the incapable. The world with its gods, with Māra, with Brahmā; the populace with its ascetics and brahmins, gods and humans—all revolve within the knowledge of the Buddha.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati, yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.

Just as all fish and turtles, at the very least beginning with the timi fish and the timiṅgala fish, move about within the great ocean; so too does the world with its devas, Māra, and Brahmā, the populace with its ascetics and brahmins, devas and humans, revolve within the Buddha’s knowledge. Just as all birds, at the very least beginning with the Garuḷa, the descendant of Vinatā, move about in a region of the sky; so too do even those who are equal to Sāriputta in wisdom revolve in a region of the Buddha’s knowledge. The Buddha’s knowledge, having pervaded and overcome the wisdom of devas and humans, stands. And whoever are those wise khattiyas, wise brahmins, wise householders, and wise ascetics who are subtle, skilled in refuting the doctrines of others, like archers who can pierce a horse-hair, they speak as if shattering views with their wisdom. They, having prepared and arranged questions again and again, approach the Tathāgata and ask hidden and concealed questions. Those very questions are spoken of and answered by the Blessed One, their reasons pointed out. And those wise ones attain the accomplishment of being lay followers of the Blessed One. Then, the Blessed One alone shines forth exceedingly in that matter, that is to say, in wisdom. Thus, the Blessed One is endowed with the eye, that is, with the eye of wisdom.

Kathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma tiṭṭhanti anupalittāni [Pg.360] udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca attano; ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.

How is the Blessed One also one with vision by means of the Buddha-eye? The Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct, some dwelling while seeing the danger and fault in the next world, and some dwelling while not seeing the danger and fault in the next world. Just as in a pond of blue lotuses, or a pond of red lotuses, or a pond of white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and remain not risen above the water, nourished from within the water; some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and stand level with the water; and some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and rise above the water, unsullied by the water—so too, the Blessed One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and dull faculties, with good dispositions and bad dispositions, easy to instruct and hard to instruct, some dwelling while seeing the danger and fault in the next world, and some dwelling while not seeing the danger and fault in the next world. The Blessed One knows: “This person has a lustful temperament, this one has a hateful temperament, this one has a deluded temperament, this one has a discursive temperament, this one has a faithful temperament, this one has a wise temperament.” To the person of lustful temperament, the Blessed One gives a discourse on the unbeautiful; to the person of hateful temperament, the Blessed One teaches the development of loving-kindness; to the person of deluded temperament, the Blessed One establishes them in recitation, in questioning, in timely hearing of the Dhamma, in timely discussion of the Dhamma, and in living close to a teacher; to the person of discursive temperament, the Blessed One teaches mindfulness of breathing; to the person of faithful temperament, the Blessed One teaches an inspiring sign—the perfect awakening of the Buddha, the good Dhamma-nature of the Dhamma, the good practice of the Sangha, and his own moral virtues; to the person of wise temperament, the Blessed One teaches the sign for insight—the aspect of impermanence, the aspect of suffering, and the aspect of non-self.

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

“As one with sight, standing on a mountain peak of solid rock, might see the people all around, so too, O wise one, O All-Seeing One, having ascended the palace made of the Dhamma, you who are free from sorrow, look down upon the people immersed in sorrow, overcome by birth and old age.”

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

Thus, the Blessed One is one with vision also by means of the Buddha-eye.

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato.

How is the Blessed One one with vision also by means of the all-seeing eye? The all-seeing eye is said to be the knowledge of omniscience. The Blessed One is endowed with the knowledge of omniscience, well endowed with it, has attained it, has well attained it, possesses it, is well possessed of it, and is endowed with it.

‘‘Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

“There is nothing here unseen by him, nor anything unknown or unknowable. He has directly known all that is knowable; therefore, the Tathāgata is the All-Seeing One.”

Evaṃ bhagavā samantacakkhunāpi cakkhumāti – yathā dissati cakkhumā.

Thus the Blessed One is one with vision also by means of the all-seeing eye; this is the meaning of 'as one with vision sees'.

Sabbaṃ [Pg.361] tamaṃ vinodetvāti sabbaṃ rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nuditvā panuditvā jahitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sabbaṃ tamaṃ vinodetvā.

‘Having dispelled all darkness’ means: having dispelled all the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of conceit, the darkness of views, the darkness of defilements, the darkness of misconduct—that which makes for blindness, makes for non-vision, makes for non-knowledge, obstructs wisdom, is on the side of vexation, and leads away from Nibbāna—having dispelled, thoroughly dispelled, abandoned, relinquished, dispelled, annihilated, and brought to non-existence. This is the meaning of ‘having dispelled all darkness’.

Ekova ratimajjhagāti. Ekoti bhagavā pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

As for ‘Alone he went to delight’: As for ‘Alone’ (eko): the Blessed One is ‘one’ by the count of renunciation; ‘one’ in the sense of having no second; ‘one’ in the sense of having abandoned craving. Because he is completely free from lust, therefore he is ‘one’. Because he is completely free from hatred, therefore he is ‘one’. Because he is completely free from delusion, therefore he is ‘one’. Because he is completely free from defilements, therefore he is ‘one’. Because he has gone on the one-way path, therefore he is ‘one’. Because he has fully awakened to the unsurpassed perfect self-awakening, therefore he is ‘one’.

Kathaṃ bhagavā pabbajjāsaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ vilapantānaṃ ñātisaṅghaṃ pahāya sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā pabbajjāsaṅkhātena eko.

How is the Blessed One 'one' by the measure of renunciation? The Blessed One, while still young, a youth with black hair, endowed with excellent youth, in the prime of life—while his unwilling parents, with tearful faces, were weeping and lamenting—having abandoned his circle of relatives, having severed all the impediments of household life, having severed the impediment of children and wife, having severed the impediment of relatives, having severed the impediment of friends and advisors, having severed the impediment of possessions, having shaved off his hair and beard, having donned the ochre robes, having gone forth from the household life into homelessness, having reached the state of having nothing, he wanders alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, subsists alone, and sustains himself alone—thus the Blessed One is 'one' by the measure of renunciation.

Kathaṃ bhagavā adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko carati, eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā adutiyaṭṭhena eko.

How is the Blessed One 'one' in the sense of being without a second? Having thus gone forth, being alone, he frequents remote wilderness and forest groves, secluded lodgings that are quiet, with little noise, free from the disturbance of people, hidden from human view, and suitable for solitude. He wanders alone, goes alone, stands alone, sits alone, lies down alone, enters the village for alms alone, returns alone, sits in seclusion alone, and undertakes walking meditation alone. He wanders alone, dwells alone, moves alone, conducts himself alone, maintains himself alone, subsists alone, and sustains himself alone—thus the Blessed One is 'one' in the sense of being without a second.

Kathaṃ bhagavā taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya [Pg.362] tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaritaṃ visattikaṃ pajahasi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.

How is the Blessed One 'one' in the sense of abandoning craving? Dwelling thus alone, without a second, heedful, ardent, and resolute, exerting great effort by the bank of the Nerañjarā River at the foot of the Bodhi tree, having shattered Māra with his army—the Dark One, Namuci, the kinsman of the heedless—he abandoned, dispelled, made an end of, and brought to non-existence the far-spreading, clinging net of craving.

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“A person with craving as a companion, wandering for a long time through saṃsāra, from this state to another state, does not overcome saṃsāra.”

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

“Having known this danger, that craving is the origin of suffering, a bhikkhu, free from craving, without clinging, and mindful, should wander forth.”

Evaṃ bhagavā taṇhāya pahānaṭṭhena eko.

Thus, the Blessed One is supreme on account of the abandoning of craving.

Kathaṃ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko.

How is the Blessed One supreme for being utterly free from passion? Because passion is abandoned, He is utterly free from passion; therefore, He is supreme. Because aversion is abandoned, He is utterly free from aversion; therefore, He is supreme. Because delusion is abandoned, He is utterly free from delusion; therefore, He is supreme. Because the defilements are abandoned, He is utterly without defilements; therefore, He is supreme.

Kathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo.

How is the Blessed One supreme for having gone to the one-way path? The one-way path is said to be: the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path.

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti.

“Compassionate for the welfare of others, the seer of the end of birth knows the one-way path. By this path they crossed the flood in the past; and by it they will cross, and are now crossing.”

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

Thus, the Blessed One is supreme for having gone to the one-way path.

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhārā’’ti bujjhi…pe… ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi; ‘‘avijjānirodhā saṅkhāranirodho’’ti bujjhi…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi; ‘‘idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminī [Pg.363] paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā pariññeyyā’’ti bujjhi… pahātabbāti… bhāvetabbāti… sacchikātabbāti bujjhi, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

How is it that the Blessed One, being supreme, has fully awakened to the unsurpassed perfect self-awakening, and is therefore supreme? Awakening is said to be: knowledge in the four paths, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, investigation, insight, and right view. By means of that knowledge of awakening, the Blessed One understood: 'All formations are impermanent'; He understood: 'All formations are suffering'; He understood: 'All phenomena are not-self'; He understood: 'From ignorance as condition, formations arise'... He understood: 'From birth as condition, aging and death arise'; He understood: 'From the cessation of ignorance, there is the cessation of formations'... He understood: 'From the cessation of birth, there is the cessation of aging and death'; He understood: 'This is suffering'; He understood: 'This is the origin of suffering'; He understood: 'This is the cessation of suffering'; He understood: 'This is the path leading to the cessation of suffering'; He understood: 'These are the taints'... He understood: 'This is the path leading to the cessation of the taints'; He understood: 'These phenomena are to be fully understood'... 'are to be abandoned'... 'are to be developed'... 'are to be realized.' He understood the arising, the passing away, the gratification, the danger, and the escape in regard to the six sense bases. He understood the arising, the passing away, the gratification, the danger, and the escape in regard to the five aggregates subject to clinging. He understood the arising, the passing away, the gratification, the danger, and the escape in regard to the four great elements. He understood: 'Whatever is of the nature to arise, all that is of the nature to cease.'

Atha vā yaṃ kiñci bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi sammābujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Or alternatively, whatever was to be understood, to be subsequently understood, to be further understood, to be fully understood, to be attained, to be experienced, and to be realized—all that he understood, subsequently understood, further understood, fully understood, perfectly understood, attained, experienced, and realized by means of that knowledge of awakening. Thus, the Blessed One, being supreme, has fully awakened to the unsurpassed perfect self-awakening, and is therefore supreme.

Ratimajjhagāti. Ratinti nekkhammaratiṃ vivekaratiṃ upasamaratiṃ sambodhiratiṃ ajjhagā samajjhagā adhigacchi phassesi sacchākāsīti – ekova ratimajjhagā.

“He has attained delight.” “Delight” means the delight in renunciation, the delight in seclusion, the delight in serenity, and the delight in awakening. He has reached, well reached, attained, experienced, and realized it. Thus, he alone has attained delight.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā’’ti.

“As the one with vision appears to the world with its devas, having dispelled all darkness, he alone attained delight.”

192.

192.

Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgamaṃ.

To that Buddha, unattached, steadfast, without deceit, the teacher of a group who has come; I have come with a question for the many who are bound in this world.

Taṃ buddhaṃ asitaṃ tādinti. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ pāpuṇi. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. Buddhoti netaṃ mātarā kataṃ na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi [Pg.364] kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti, yadidaṃ buddhoti – taṃ buddhaṃ. Asitanti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca. Katamo taṇhānissayo? Yāva taṇhāsaṅkhātena sīmakataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ – idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthuṃ hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasataṃ taṇhāvicaritaṃ – ayaṃ taṇhānissayo.

In the passage: 'That Buddha, the unattached, the steadfast...' As for 'Buddha': that Blessed One who is self-arisen, without a teacher, by Himself previously awakened to the Truths concerning things not heard before, and therein attained omniscience and attained mastery in the ten powers. For what reason is he called 'Buddha'? Because he has understood the Truths, he is 'Buddha'; because he awakens beings, he is 'Buddha'; because of omniscience, he is 'Buddha'; because of all-seeingness, he is 'Buddha'; because of not being led by another, he is 'Buddha'; because of being blossomed with virtues, he is 'Buddha'; by reason of the destruction of the cankers, he is 'Buddha'; by reason of being without defilements, he is 'Buddha'; because he is completely free from lust, he is 'Buddha'; because he is completely free from hatred, he is 'Buddha'; because he is completely free from delusion, he is 'Buddha'; because he is completely without defilements, he is 'Buddha'; because he has gone on the one-way path, he is 'Buddha'; because he alone has perfectly awakened to the unsurpassed, perfect self-awakening, he is 'Buddha'; because of having destroyed non-wisdom and having attained wisdom, he is 'Buddha'. This name 'Buddha' was not given by his mother, not given by his father, not given by his brother, not given by his sister, not given by friends and colleagues, not given by kinsmen and relatives, not given by ascetics and brahmins, not given by deities. This is a designation for the Buddhas, the Blessed Ones, that is final in liberation, realized at the root of the Bodhi tree together with the attainment of the knowledge of omniscience—that is, 'Buddha'. As for 'unattached': there are two dependencies—the dependency on craving and the dependency on views. What is the dependency on craving? To whatever extent, by the proliferation of craving, things are defined, limited, bounded, grasped, and appropriated—'This is mine, that is mine, this much is mine, up to this is mine; my forms, sounds, smells, tastes, tactile objects; my coverings and cloaks, male and female slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares; my field and land, silver and gold; villages, towns, and royal capitals, the country and the countryside, the treasury and the storehouse'—and one appropriates even the entire great earth through the power of craving, as far as the one hundred and eight proliferations of craving extend—this is the dependency on craving.

Katamo diṭṭhinissayo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhinissayo.

What is the dependency on view? The personality-view with twenty bases, the wrong view with ten bases, and the view that grasps at extremes with ten bases. Whatever view of this sort—a viewpoint, a thicket of views, a wilderness of views, a spike of views, an agitation of views, the fetter of view, grasping, firm grasping, insistence, adherence, a wrong path, a wrong way, wrongness, a sectarian foundation, inverted grasping, perverse grasping, distorted grasping, wrong grasping, grasping 'the unfactual as factual'—insofar as there are the sixty-two kinds of views: this is the dependency on view.

Buddhassa bhagavato taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā bhagavā cakkhuṃ asito, sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ asito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ … kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – taṃ buddhaṃ asitaṃ.

For the Blessed One, the Buddha, the dependency on craving is abandoned and the dependency on view is relinquished. Because the dependency on craving is abandoned and the dependency on view is relinquished, the Blessed One is unattached to the eye, unattached to the ear… the nose… the tongue… the body… the mind; unattached to forms… sounds… smells… tastes… tactile objects… a clan… a group… a dwelling… gain… fame… praise… pleasure… a robe… almsfood… a lodging… the requisite of medicine for the sick… the sense-sphere… the form-sphere… the formless-sphere… sense-existence… form-existence… formless-existence… existence with perception… existence without perception… existence with neither perception nor non-perception… existence with one constituent… existence with four constituents… existence with five constituents… the past… the future… the present… He is unattached to, not dependent on, not clinging to, not approaching, not engrossed in, not resolved on things seen, heard, sensed, and cognized. He has gone forth, is released, completely freed, disjoined, and dwells with a mind without boundaries. Such is that Buddha, the unattached one.

Tādinti [Pg.365] bhagavā pañcahākārehi tādī – iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

As for 'steadfast': the Blessed One is steadfast in five ways: steadfast with regard to the agreeable and disagreeable; steadfast in having abandoned; steadfast in having crossed over; steadfast in being liberated; steadfast by that designation.

Kathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī nindāyapi tādī, sukhepi tādī, dukkhepi tādī; ekacce bāhaṃ gandhena limpeyyuṃ, ekacce bāhaṃ vāsiyā taccheyyuṃ, amukasmiṃ natthi rāgo, amukasmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno ugghātinigghātivītivatto anurodhavirodhaṃ samatikkanto. Evaṃ bhagavā iṭṭhāniṭṭhe tādī.

How is the Blessed One steadfast with regard to the agreeable and disagreeable? The Blessed One is steadfast in gain and in loss, in fame and in disrepute, in praise and in blame, in pleasure and in pain. Some might anoint one of his arms with perfume, while others might chop one of his arms with an adze—yet in the former case, there is no lust, and in the latter case, there is no aversion. He has abandoned attraction and repulsion, has overcome exaltation and degradation, and has transcended fondness and aversion. Thus is the Blessed One steadfast with regard to the agreeable and disagreeable.

Kathaṃ bhagavā cattāvīti tādī? Bhagavatā rāgo catto vanto mutto pahīno paṭinissaṭṭho, doso…pe… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā … sabbākusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā. Evaṃ bhagavā cattāvīti tādī.

How is the Blessed One steadfast on account of having abandoned? By the Blessed One, lust has been abandoned, disgorged, released, given up, and relinquished; so too hatred, delusion, anger, enmity, contempt, spite, envy, miserliness, deceit, craftiness, obstinacy, contention, conceit, arrogance, vanity, and heedlessness; all defilements, all misconduct, all vexations, all fevers, all torments, and all unwholesome volitional formations have been abandoned, disgorged, released, given up, and relinquished. Thus, on account of having abandoned, the Blessed One is steadfast.

Kathaṃ bhagavā tiṇṇāvīti tādī? Bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaḷigho saṃkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So nevācinati, nāpacinati; apacinitvā ṭhito [Pg.366] neva pajahati, na upādiyati; pajahitvā ṭhito neva saṃsibbati, na usineti; visinetvā ṭhito neva vidhūpeti, na sandhūpeti; vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṃ sampaṭipādiyitvā ṭhito, ejaṃ samatikkamitvā ṭhito, kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttapaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṃsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā.

How is the Blessed One 'Such a one' in having crossed over? The Blessed One has crossed over the flood of sensuality, crossed over the flood of existence, crossed over the flood of views, crossed over the flood of ignorance. He has crossed over, completely crossed over, thoroughly crossed over, transcended, fully transcended, and gone beyond the entire path of saṃsāra. He is one whose spiritual journey is completed, whose practice is fulfilled, who has traversed the long course, who has reached the destination, who has reached the ultimate end, whose holy life is fulfilled, who has reached the highest vision, who has developed the path, who has abandoned defilements, who has penetrated the unshakable, who has realized cessation. Suffering has been fully understood by him, its origin has been abandoned, the path has been developed, cessation has been realized. What is to be directly known has been directly known, what is to be fully understood has been fully understood, what is to be abandoned has been abandoned, what is to be developed has been developed, what is to be realized has been realized. He has lifted the bar, filled in the moat, drawn out the stake, is without a bolt, a noble one with banner lowered, burden laid down, unfettered. He has abandoned the five factors, is endowed with the six factors, with one protection, with four supports, who has dispelled individual truths, who has abandoned all seeking, whose resolve is undisturbed, whose bodily formations are calmed, whose mind is well-liberated, whose wisdom is well-liberated, a consummate one, one who has lived the life, the ultimate person, the supreme person, one who has reached the supreme attainment. He neither accumulates nor removes; having destroyed, he stands firm. He neither abandons nor grasps; having abandoned, he stands firm. He neither weaves nor is arrogant; having become dispassionate, he stands firm. He neither extinguishes nor kindles; having extinguished, he stands firm. He stands firm, being endowed with the aggregate of virtue of one beyond training; he stands firm, being endowed with the aggregate of concentration of one beyond training; he stands firm, being endowed with the aggregate of wisdom of one beyond training; he stands firm, being endowed with the aggregate of liberation of one beyond training; he stands firm, being endowed with the aggregate of knowledge and vision of liberation of one beyond training. Having fulfilled the truth, he stands firm; having transcended agitation, he stands firm; having extinguished the fire of defilements, he stands firm. He stands firm through non-returning, having done what was to be done, through non-partaking, through the purity of loving-kindness, through the purity of compassion, through the purity of gladness, through the purity of equanimity, through ultimate purity, through the purity of non-identification, through being liberated, through being content. He stands firm at the limit of the aggregates, at the limit of the elements, at the limit of the sense bases, at the limit of destinies, at the limit of rebirth, at the limit of relinking, at the limit of existence, at the limit of saṃsāra, at the limit of the round of existence, in his last existence, in his final embodiment; the Blessed One bears his final body.

‘‘Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavo’’ti.

For him, this is the final existence, this is the last embodiment. The round of birth and death is ended; for him there is no further becoming.

Evaṃ bhagavā tiṇṇāvīti tādī.

Thus, because the Blessed One has crossed over, he is called 'Such a one' (Tādi).

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

How is the Blessed One 'Such a one' because he is liberated? The Blessed One’s mind is liberated, especially liberated, and well-liberated from lust; likewise, his mind is liberated from hatred, from delusion, from anger, from enmity, from contempt, from insolence, from envy, from stinginess, from deceit, from craftiness, from stubbornness, from contention, from conceit, from arrogance, from intoxication, from heedlessness, from all defilements, from all misconduct, from all distress, from all fevers, from all torments, and from all unwholesome formations, the mind is liberated, especially liberated, and well-liberated. Thus, because the Blessed One is liberated, he is 'Such a one' (Tādi).

Kathaṃ bhagavā taṃniddesā tādī? Bhagavā sīle sati sīlavāti taṃniddesā tādī, saddhāya sati saddhoti taṃniddesā tādī, vīriye sati vīriyavāti taṃniddesā tādī, satiyā sati satimāti taṃniddesā tādī, samādhismiṃ sati samāhitoti taṃniddesā tādī, paññāya sati paññavāti taṃniddesā tādī, vijjāya sati tevijjoti taṃniddesā tādī, abhiññāya [Pg.367] sati chaḷabhiññoti taṃniddesā tādī, dasabale sati dasabaloti taṃniddesā tādī. Evaṃ bhagavā taṃniddesā tādīti – taṃ buddhaṃ asitaṃ tādiṃ.

How is the Blessed One 'Such a one' (Tādi) by such designation? The Blessed One, when virtue is present, is called 'virtuous'; because of that designation, he is 'Such a one'. When faith is present, he is called 'faithful'; because of that designation, he is 'Such a one'. When energy is present, he is called 'energetic'; because of that designation, he is 'Such a one'. When mindfulness is present, he is called 'mindful'; because of that designation, he is 'Such a one'. When concentration is present, he is called 'concentrated'; because of that designation, he is 'Such a one'. When wisdom is present, he is called 'wise'; because of that designation, he is 'Such a one'. When knowledge is present, he is called 'possessor of the threefold knowledge'; because of that designation, he is 'Such a one'. When direct knowledge is present, he is called 'possessor of the sixfold direct knowledge'; because of that designation, he is 'Such a one'. When the ten powers are present, he is called 'possessor of the ten powers'; because of that designation, he is 'Such a one'. Thus, the Blessed One is 'Such a one' by such designation. This explains the phrase: 'that Buddha, unattached, Such a one'.

Akuhaṃ gaṇimāgatanti. Akuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

Regarding the phrase 'Not deceitful, come to the multitude': 'Not deceitful' (akuho) refers to the absence of the three grounds for deceit. These are: the ground for deceit designated as the partaking of requisites, the ground for deceit designated as deportment, and the ground for deceit designated as insinuation.

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ, yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ, yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvitaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ, yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ, yaṃ samaṇo pūtimuttena haritakīkhaṇḍena osadhaṃ kareyyā’’ti tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sace ahaṃ na paṭiggahessāmi[Pg.368], evaṃ tumhe puññena paribāhirā bhavissatha, na mayhaṃ iminā attho, api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

What is the basis of deceit called the partaking of requisites? Here, householders invite a monk with robes, almsfood, lodging, and medicinal requisites. That monk, being of evil desires, overcome by longing, and desirous of an abundance of robes, almsfood, lodging, and medicinal requisites, on that account refuses robes, refuses almsfood, refuses lodging, and refuses medicinal requisites. He says thus: 'What need has a renunciate for a costly robe? It is suitable that a renunciate, having gathered rags from a charnel ground, a rubbish heap, or a shop-front, and having made a patchwork robe, should wear it. What need has a renunciate for costly almsfood? It is suitable that a renunciate should maintain his life on lumps of food obtained by gleaning. What need has a renunciate for costly lodging? It is suitable that a renunciate should dwell at the foot of a tree, in a charnel ground, or in the open air. What need has a renunciate for costly medicinal requisites? It is suitable that a renunciate should make medicine with fermented urine and a piece of myrobalan.' On that account, he wears a coarse robe, consumes coarse almsfood, uses coarse lodging, and partakes of coarse medicinal requisites. The householders invite him again and again with robes, almsfood, lodging, and medicinal requisites. He then says thus: 'Due to the presence of three things, a faithful clansman generates much merit: due to the presence of faith, a faithful clansman generates much merit; due to the presence of a gift, a faithful clansman generates much merit; due to the presence of worthy recipients, a faithful clansman generates much merit. You have this faith, a gift is available, and I am the recipient. If I do not accept, you will thus be deprived of merit. I have no need for this, but I accept out of compassion for you alone.' On that account, he accepts many robes, accepts much almsfood, accepts much lodging, and accepts many medicinal requisites. Such scowling, frowning, deception, scheming, and duplicity—this is the basis of deceit called the partaking of requisites.

Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti gamanaṃ saṇṭhapeti, ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, samāhito viya nisīdati, samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

What is the basis of deception called 'deportment'? Here, a certain person—being of evil desire, overcome by evil desire, and aspiring to be esteemed—thinking, 'Thus people will esteem me,' establishes a way of walking, establishes a way of standing, establishes a way of sitting, and establishes a way of lying down. Having made a resolve, they walk; having made a resolve, they stand; having made a resolve, they sit; having made a resolve, they arrange their lying down. They walk as if composed, they stand as if composed, they sit as if composed, they arrange their lying down as if composed; they appear to onlookers as if absorbed in jhāna. Whatever such placing, setting up, and well-establishing of deportment; frowning and the state of frowning; deception, the manner of deception, and the state of being a deceiver—this is the basis of deception called 'deportment'.

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti, ariyadhammasannissitaṃ vācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape [Pg.369] vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati.

What is the basis of deception called 'allusive talk'? Here, someone with evil desires, overcome by longing, aiming for esteem, thinking, 'Thus people will esteem me,' speaks words connected with the speech of the Noble Ones. He says: 'A monk who wears such a robe is a monk of great power.' He says: 'A monk who carries such a bowl... a bronze bowl... a water pot with a filter... a water strainer... an iron hook... sandals... a girdle... a cloth band is a monk of great power.' He says: 'A monk whose preceptor is such is a monk of great power.' He says: 'A monk whose teacher... whose fellow preceptors... whose fellow teachers... whose friends... whose acquaintances... whose intimates... whose companions are such is a monk of great power.' He says: 'A monk who dwells in such a monastery is a monk of great power.' He says: 'A monk who dwells in such a half-gabled building... a storied building... an upper story... a cave... a gabled building... a watchtower... a terrace... a storehouse... an assembly hall... a pavilion... at the foot of a tree is a monk of great power.'

Atha vā korajikakorajiko, bhākuṭikabhākuṭiko, kuhakakuhako, lapakalapako, mukhasambhāvito ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ vihārasamāpattīnaṃ lābhī’’ti. Tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Buddhassa bhagavato imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho akuhoti – akuhaṃ.

Or alternatively, being one who constantly scowls, constantly frowns, is utterly deceitful, and exceedingly talkative, one praised by his own mouth, implying, 'This monk is a gainer of such meditative attainments,' he speaks such profound, hidden, subtle, concealed, supramundane talk connected with emptiness. Whatever such frowning, the act of frowning, deception, the manner of deception, and the state of being a deceiver—this is the basis of deception called 'allusive talk.' For the Blessed Buddha, these three bases of deception have been abandoned, cut off, stilled, pacified, are incapable of arising, and have been burned by the fire of knowledge. Therefore, the Buddha is without deception—the Undeceptive.

Gaṇimāgatanti. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇaṃ anusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunīgaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa gaṇī, brāhmaṇagaṇassa gaṇī, vessagaṇassa gaṇī, suddagaṇassa gaṇī, brahmagaṇassa gaṇī, devagaṇassa gaṇī, saṅghiṃ gaṇiṃ gaṇācariyaṃ. Āgatanti upagataṃ samupagataṃ samupapannaṃ saṅkassanagaranti – akuhaṃ gaṇimāgataṃ.

Regarding `gaṇimāgataṃ`. `Gaṇī`: The Blessed One is a `gaṇī` (leader). He is a `gaṇī` because he is the teacher of a group; he is a `gaṇī` because he is the instructor of the group; he is a `gaṇī` because he guides the group; he is a `gaṇī` because he advises the group; he is a `gaṇī` because he instructs the group; he is a `gaṇī` because, being confident, he approaches the group; he is a `gaṇī` because the group is eager to hear him, lends an ear, and applies the mind for the purpose of understanding; he is a `gaṇī` because, having raised the group from unwholesome states, he establishes them in wholesome states. He is the leader of the group of monks, the group of nuns, the group of male lay followers, the group of female lay followers, the group of kings, the group of nobles, the group of brahmins, the group of merchants, the group of commoners, the group of Brahmās, and the group of devas. He has a following, has a group, and is the teacher of a group. `Āgataṃ` means come to, approached, well approached, arrived at the city of Saṅkassa. Thus: `akuhaṃ gaṇimāgataṃ`.

Bahūnamidha baddhānanti. Bahūnaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Baddhānanti baddhānaṃ baddhacarānaṃ paricārakānaṃ sissānanti – bahūnamidha baddhānaṃ.

Regarding `bahūnamidha baddhānaṃ`. Of many here—nobles, brahmins, merchants, commoners, householders, renunciates, devas, and humans. Regarding `baddhānaṃ`: of those who are associated, of those whose conduct is devoted, of the attendants, of the disciples. Thus: `bahūnamidha baddhānaṃ`.

Atthi pañhena āgamanti. Pañhena atthiko āgatomhi, pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ siyā atthīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhāgamo tuyhaṃ atthi, tvampi pahu [Pg.370], tvamasi alamattho mayā pucchitaṃ kathetuṃ visajjetuṃ ‘‘vahassetaṃ bhāra’’nti. Evampi atthi pañhena āgamaṃ.

Regarding `atthi pañhena āgamaṃ`. 'We have come with need of a question; we have come desiring to ask a question; we have come desiring to hear a question.' This is one meaning of `atthi pañhena āgamaṃ`. Or alternatively, for those who have need of a question, who desire to ask a question, who desire to hear a question, there may be a coming, an approaching, a drawing near, an attending upon. This is also a meaning of `atthi pañhena āgamaṃ`. Or alternatively, 'One with a question has come to you; you are capable, you are competent to state and to explain what is asked by me. Bear this burden.' This is also a meaning of `atthi pañhena āgamaṃ`.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgama’’nti.

“To that Buddha, the unattached, the Such One, the Undeceptive, who has come as the leader of a group; for the many here who are devoted, we have come with a question.”

193.

193.

Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā.

For a monk who feels revulsion, resorting to a secluded seat, the root of a tree or a charnel ground, or the caves of mountains.

Bhikkhuno vijigucchatoti. Bhikkhunoti puthujjanakalyāṇassa vā bhikkhuno sekkhassa vā bhikkhuno. Vijigucchatoti jātiyā vijigucchato, jarāya… byādhinā… maraṇena… sokehi… paridevehi… dukkhehi… domanassehi… upāyāsehi vijigucchato, nerayikena dukkhena… tiracchānayonikena dukkhena… pettivisayikena dukkhena… mānusikena dukkhena… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena … vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena … passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena… bhaginimaraṇena… puttamaraṇena [Pg.371]… dhītumaraṇena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti – bhikkhuno vijigucchato.

Regarding 'Of a monk, being disgusted': 'Of a monk' means of a monk who is a virtuous worldling, or of a monk who is a learner. 'Being disgusted' means being disgusted with birth, with aging, with sickness, with death, with sorrows, with lamentations, with pains, with griefs, with despairs; being disgusted with the suffering in hell, with the suffering in the animal realm, with the suffering in the peta realm, with the suffering in the human realm, with the suffering rooted in descending into the womb, with the suffering rooted in remaining in the womb, with the suffering rooted in emerging from the womb, with the suffering tied to a newborn, with the suffering of a newborn being dependent on others, with the suffering caused by oneself, with the suffering caused by others, with suffering as pain, with the suffering of formations, with the suffering due to change, with the suffering from eye-disease, with the suffering from ear-disease, with the suffering from nose-disease, with the suffering from tongue-disease, with the suffering from body-disease, with the suffering from head-disease, with the suffering from ear-disease, with the suffering from mouth-disease, with the suffering from tooth-disease, with coughing, with asthma, with catarrh, with burning fever, with fever, with stomach-disease, with fainting, with dysentery, with sharp pains, with cholera, with leprosy, with tumors, with skin disease, with consumption, with epilepsy, with eczema, with the itch, with scabies, with sores from scratching, with chaps on hands and feet, with a disorder of blood and bile, with diabetes, with boils, with pustules, with fistula in the anus, with illness originating from bile, with illness originating from phlegm, with illness originating from wind, with illness originating from a combination of the humors, with illness caused by change of season, with illness caused by improper conduct, with illness caused by assault, with illness caused by the result of kamma, with cold, with heat, with hunger, with thirst, with feces, with urine, with the suffering from contact with gadflies, mosquitoes, wind, sun, and creeping things, with the suffering from the death of one's mother, with the suffering from the death of one's father, with the death of one's brother, with the death of one's sister, with the death of one's son, with the death of one's daughter, with the loss of relatives, with the loss of wealth, with the affliction by disease, with the loss of virtue, with the loss of right view. Being disgusted, afflicted, ashamed, and loathing—this is the meaning of 'of a monk, being disgusted'.

Bhajato rittamāsananti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ pavivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajato rittamāsanaṃ.

Frequenting a secluded seat: A seat is called that on which one sits—a couch, a chair, a cushion, a mat, a piece of leather, a grass spread, a leaf spread, or a straw spread. That seat is empty, secluded, and utterly secluded from the sight of unsuitable forms; empty, secluded, and utterly secluded from the sound of unsuitable sounds; empty, secluded, and utterly secluded from the five unsuitable strands of sensual pleasure. For one who frequents, frequents well, resorts to, resorts to well, resorts to repeatedly, and resorts to intimately that utterly secluded seat—thus, 'frequenting a secluded seat'.

Rukkhamūlaṃ susānaṃ vāti. Rukkhamūlaṃyeva rukkhamūlaṃ, susānaṃyeva susānanti – rukkhamūlaṃ susānaṃ vā. Pabbatānaṃ guhāsu vāti. Pabbatāyeva pabbatā, kandarāyeva kandarā, giriguhāyeva giriguhā. Pabbatantarikāyo vuccanti pabbatapabbhārāti – pabbatānaṃ guhāsu vā.

The root of a tree, or a charnel ground: The root of a tree is just the root of a tree, a charnel ground is just a charnel ground—thus, 'the root of a tree, or a charnel ground'. Or in the caves of mountains: Mountains are just mountains, ravines are just ravines, mountain caves are just mountain caves. The spaces between mountains are called mountain slopes—thus, 'or in the caves of mountains'.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā’’ti.

“For a monk who is disgusted, who frequents a secluded seat; the root of a tree, a charnel ground, or in the caves of mountains.”

194.

194.

Uccāvacesu sayanesu, kivanto tattha bheravā;

Ye hi bhikkhu na vedheyya, nigghose sayanāsane.

In lodgings high and low, there are terrors making sounds; at which a monk should not tremble, in a quiet dwelling.

Uccāvacesu sayanesūti. Uccāvacesūti uccāvacesu hīnappaṇītesu chekapāpakesu. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – uccāvacesu sayanesu. Kivanto tattha bheravāti. Kivantoti kivanto kūjanto nadanto saddaṃ karonto. Atha vā kivantoti kati kittakā kīvatakā kīvabahukā te. Bheravāti sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vāti – kivanto tattha bheravā.

Regarding 'in high and low resting places': 'High and low' means in inferior and superior, in excellent and base lodgings. 'Resting place' refers to a lodging: a monastery, a half-gabled building, a long-galleried building, a storied building, or a cave—thus, 'in high and low resting places'. Regarding 'terrors making sounds there': 'Making sounds' (kivanto) means making sounds, cooing, roaring, making a noise. Alternatively, 'how many' (kivanto) means: how many? what number? what measure? how numerous are they? 'Terrors' refers to: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or they might be thieves, violent men, housebreakers, or those who go out to steal—thus, 'terrors making sounds there'.

Ye hi bhikkhu na vedheyyāti. Ye hīti ye hi bherave passitvā vā suṇitvā vā na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya [Pg.372] na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – ye hi bhikkhu na vedheyya.

Regarding 'At which a monk should not tremble': This means: those who, having seen or heard terrors, would not tremble, would not tremble violently, would not tremble all around; would not be startled, would not be terrified, would not be frightened all around; would not be afraid, would not fall into terror. He would be fearless, unflinching, undaunted, and not one to flee; he would dwell having abandoned fear and dread, with his goosebumps gone—thus, 'at which a monk should not tremble'.

Nigghose sayanāsaneti. Appasadde appanigghose vijanavāte manussarāhasseyyake paṭisallānasāruppe senāsaneti – nigghose sayanāsane.

Regarding 'in a quiet lodging': This means in a lodging with little sound, free from noise, secluded from the comings and goings of people, private for humans, and suitable for solitude—thus, 'in a quiet lodging'.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Uccāvacesu sayanesu, kivanto tattha bheravā;

Ye hi bhikkhu na vedheyya, nigghose sayanāsane’’ti.

“In lodgings high and low, how many terrors are there? A monk should not tremble at them in a quiet lodging.”

195.

195.

Kati parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane.

How many perils are there in the world for one going to the unreached destination? Which perils a monk should overcome in a remote lodging.

Kati parissayā loketi. Katīti kati kittakā kīvatakā kīvabahukā. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā…pe… sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā – ime vuccanti pākaṭaparissayā.

Regarding 'how many perils are there in the world?': 'Kati' means: how many? how much? of what measure? how numerous? 'Parissayā' means: there are two kinds of perils—manifest perils and concealed perils. What are the manifest perils? Lions, tigers, leopards, bears, hyenas, wolves, buffaloes, elephants, snakes, scorpions, centipedes; or thieves, or violent men, or burglars, or robbers; eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, ear-disease, mouth-disease, tooth-disease; cough, asthma, catarrh, burning sensation, fever, stomach-disease, fainting, dysentery, colic, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itch, scabies, scratches, fissures; blood-and-bile disease, diabetes; shoulder-blade disease, pimples, fistula; ailments arising from bile… and so on… cold, heat, hunger, thirst, defecation, urination; contact with gadflies, mosquitoes, wind, sun, and creeping things—these are called manifest perils.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā – ime vuccanti paṭicchannaparissayā.

What are the concealed perils? Misconduct of body, misconduct of speech, and misconduct of mind; the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt; greed, hatred, delusion, anger, resentment, contempt, spite, envy, stinginess, deceit, craftiness, obstinacy, contention, conceit, arrogance, vanity, and heedlessness; all defilements, all misconducts, all torments, all fevers, all anguish, and all unwholesome formations—these are called the concealed perils.

Parissayāti [Pg.373] kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā.

Regarding 'perils'—in what sense are they perils? They oppress, thus they are perils. They conduce to decline, thus they are perils. They are an abode of fear therein, thus they are perils.

Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.

How is it that 'they oppress, thus they are perils'? These perils oppress that person, they thoroughly oppress, they overwhelm, they submerge, they consume, and they crush. In this way they oppress—thus, they are perils.

Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evaṃ parihānāya saṃvattantīti – parissayā.

How is it that 'they conduce to decline, thus they are perils'? These perils conduce to the obstruction and decline of wholesome states. Of which wholesome states? Of right practice, conformable practice, non-antagonistic practice, non-conflicting practice, practice in accordance with the goal, practice in accordance with the Dhamma; of the state of fulfilling the virtues, of guarding the sense-doors, of knowing moderation in eating, of devotion to wakefulness, of mindfulness and clear comprehension; of devotion to the development of the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and of devotion to the development of the noble eightfold path—they conduce to the obstruction and decline of these wholesome states. In this way 'they conduce to decline,' thus they are perils.

Kathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.

How is it that 'they arise therein' means 'perils'? Therein, these evil, unwholesome states arise, being dependent on the personality-existence. Just as creatures that dwell in holes lie in a hole, creatures that dwell in water lie in water, creatures that dwell in the forest lie in the forest, and creatures that dwell in trees lie in a tree; even so, therein these evil, unwholesome states arise, being dependent on the personality-existence. Thus also, 'they arise therein' means 'they are perils'.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

“Monks, a bhikkhu with an inner-dweller, with a companion, dwells in suffering, not at ease. And how, monks, does a bhikkhu with an inner-dweller, with a companion, dwell in suffering, not at ease? Here, monks, when a bhikkhu sees a form with the eye, evil, unwholesome states arise—thoughts that move to various objects, which are a basis for the fetters. Those evil, unwholesome states dwell within him and flow along with his mental continuum. Therefore, he is called 'one with an inner-dweller'. They assail him; those evil, unwholesome states assail him. Therefore, he is called 'one with a companion'.”

‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ [Pg.374] viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi tatrāsayāti – parissayā.

“Furthermore, monks, when a bhikkhu, having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, evil, unwholesome states arise—thoughts that move to various objects, which are a basis for the fetters. Those evil, unwholesome states dwell within him and flow along with his mental continuum. Therefore, he is called 'one with an inner-dweller'. They assail him; those evil, unwholesome states assail him. Therefore, he is called 'one with a companion'. Thus indeed, monks, a bhikkhu with an inner-dweller, with a companion, dwells in suffering, not at ease.” Thus also, 'they arise therein' means 'they are perils'.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko, doso, bhikkhave…pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’.

“Monks, these are three internal taints, internal enemies, internal adversaries, internal killers, internal opponents. Which three? Greed, monks, is an internal taint, an internal enemy, an internal adversary, an internal killer, an internal opponent. Hatred, monks… Delusion, monks, is an internal taint, an internal enemy, an internal adversary, an internal killer, an internal opponent. These, monks, are the three internal taints, internal enemies, internal adversaries, internal killers, internal opponents.”

‘‘Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Greed begets harm, greed corrupts the mind; fear is born from within—that, people do not understand.

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

“The greedy person does not know the benefit, the greedy person does not see the Dhamma; then there is blinding darkness, when greed overwhelms a person.

‘‘Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Hatred begets harm, hatred corrupts the mind; fear is born from within—that, people do not understand.

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.

“The angry person does not know the benefit, the angry person does not see the Dhamma; then there is blinding darkness, when anger overwhelms a person.

‘‘Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Delusion begets harm, delusion corrupts the mind; fear is born from within—that, people do not understand.

‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti.

“The deluded person does not know the benefit, the deluded person does not see the Dhamma; then there is blinding darkness, when delusion overwhelms a person.”

Evampi tatrāsayāti – parissayā. Vuttañhetaṃ bhagavatā –

Thus also, 'they arise therein' means 'they are perils'. For this was said by the Blessed One:

‘‘Tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo[Pg.375]? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā’’ti.

“Great king, there are these three qualities that, arising internally in a person, arise for harm, for suffering, for discomfort. What three? Greed, great king, is a quality that, arising internally in a person, arises for harm, for suffering, for discomfort; hatred, great king… delusion, great king, is a quality that, arising internally in a person, arises for harm, for suffering, for discomfort. These, great king, are the three qualities that, arising internally in a person, arise for harm, for suffering, for discomfort.”

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

“Greed, hatred, and delusion, born of oneself, harm a person of evil mind, just as its own fruit destroys a bamboo.”

Evampi tatrāsayāti – parissayā.

Thus also, 'they arise therein' means 'they are perils'.

Vuttañhetaṃ bhagavatā –

For this was said by the Blessed One:

‘‘Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti.

“Lust and hatred have this as their source; discontent, delight, and hair-standing-on-end are born from this. Arising from this, thoughts of the mind are sent forth, just as children release a crow.”

Evampi tatrāsayāti – parissayā. Loketi manussaloketi – kati parissayā loke.

Thus also, 'they arise therein' means 'they are perils'. As for 'in the world' (loke), it means in the human world; this is the meaning of the term 'perils in the world' (parissayā loke).

Gacchato agataṃ disanti. Agatā disā vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā.

‘For one who is going, the ungone direction.’ The ungone direction is said to be the deathless, Nibbāna. That which is the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. That direction has not been gone to before; that direction has not been gone to in this long stretch of time.

‘‘Samatittikaṃ anavasesaṃ, telapattaṃ yathā parihareyya;

Evaṃ sacittamanurakkhe, patthayāno disaṃ agatapubbaṃ’’.

“Just as one would carry a bowl of oil filled to the brim, without spilling any, so should one guard one's own mind, aspiring for the direction not gone to before.”

Agatapubbaṃ disaṃ vajato gacchato abhikkamatoti – gacchato agataṃ disaṃ.

For one approaching the direction not gone to before by means of the path, for one going in the moment of the cognitive process, for one advancing from the arising of fruition—this is the meaning of ‘for one who is going, the ungone direction.’

Ye bhikkhu abhisambhaveti. Yeti ye parissaye abhisambhaveyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – ye bhikkhu abhisambhave.

‘Which a monk should overcome.’ As for ‘which’ (ye): whichever dangers (parissaye) one should overcome (abhisambhaveyya), overpower (abhibhaveyya), overwhelm (ajjhotthareyya), master (pariyādiyeyya), and crush (maddeyya)—this is the meaning of ‘which a monk should overcome’ (ye bhikkhu abhisambhave).

Pantamhi [Pg.376] sayanāsaneti. Ante pante pariyante selante vā vanante vā nadante vā udakante vā yattha na kasīyati na vapīyati, janantaṃ atikkamitvā manussānaṃ anupacāre senāsaneti – pantamhi sayanāsane.

As for 'in a secluded dwelling' (pantamhi sayanāsane): At the edge, in a remote place, at the border—whether at the end of a mountain, the end of a forest, the end of a river, or the end of the water—where there is no plowing and no sowing, having gone beyond the area of people, in a dwelling not frequented by humans. This is the meaning of 'in a secluded dwelling'.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Kati parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane’’ti.

“How many dangers are there in the world for one going to the ungone direction, which a monk, dwelling in a secluded lodging, should overcome?”

196.

196.

Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno.

“What should be his modes of speech? What should be his haunts here? What virtuous practices and observances should there be for a monk of resolute mind?”

Kyāssa byappathayo assūti. Kīdisena byappathena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti vacīpārisuddhiṃ pucchati. Katamā vacīpārisuddhi? Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catudosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. Dasa kathāvatthūni katheti, seyyathidaṃ – appicchakathaṃ santuṭṭhikathaṃ pavivekakathaṃ asaṃsaggakathaṃ vīriyārambhakathaṃ sīlakathaṃ samādhikathaṃ paññākathaṃ vimuttikathaṃ vimuttiñāṇadassanakathaṃ satipaṭṭhānakathaṃ sammappadhānakathaṃ iddhipādakathaṃ indriyakathaṃ balakathaṃ bojjhaṅgakathaṃ maggakathaṃ phalakathaṃ nibbānakathaṃ katheti[Pg.377]. Vācāya yato yatto paṭiyatto gutto gopito rakkhito saṃvuto – ayaṃ vacīpārisuddhi. Edisāya vacīpārisuddhiyā samannāgato assāti – kyāssa byappathayo assu.

The phrase ‘What should be his modes of speech?’ asks about the purity of speech: With what kind of speech should he be endowed? With what kind of nature, what kind of characteristic, what kind of quality should he be endowed? What is purity of speech? Here, a monk, having abandoned false speech, abstains from false speech; he is a speaker of truth, devoted to the truth, firm, reliable, and not a deceiver of the world. Having abandoned slanderous speech, he abstains from slanderous speech. What he has heard here, he does not repeat there to cause division among these people; or what he has heard there, he does not repeat to these people to cause division among those. Thus, he is a reconciler of those who are divided and a promoter of stability for those who are united. He delights in concord, rejoices in concord, takes pleasure in concord, and speaks words that create concord. Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are flawless, pleasing to the ear, affectionate, going to the heart, urbane, liked by many, and agreeable to many. Having abandoned frivolous chatter, he abstains from frivolous chatter. He speaks at the proper time, speaks what is true, speaks what is beneficial, speaks in accordance with the Dhamma, and speaks in accordance with the Vinaya. He speaks words worth treasuring, spoken at the right time, with reason, with a limit, and connected with benefit. He is endowed with the four kinds of good verbal conduct; he speaks speech that is free from the four faults. From the thirty-two kinds of worldly talk, he is aloof, abstains, refrains, has departed, is released, is fully released, and is detached; he dwells with a mind without boundaries. He speaks on the ten topics for discussion, namely: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation. He speaks on the foundations of mindfulness, the right efforts, the bases of psychic power, the faculties, the powers, the factors of enlightenment, and Nibbāna. By speech, he is restrained, guarded, well-guarded, protected, secured, watched over, and well-restrained—this is purity of speech. He should be endowed with such purity of speech. This is the meaning of ‘What should be his modes of speech?’

Kyāssassu idha gocarāti. Kīdisena gocarena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti gocaraṃ pucchati. Atthi gocaro, atthi agocaro.

“What should his pasture be here?” He asks about the pasture: “With what kind of pasture should he be endowed, with what characteristics, with what qualities, and with what attributes?” There is a pasture, and there is an improper pasture.

Katamo agocaro? Idhekacco vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārīgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati agocaro.

What is improper pasture? Here, someone frequents the haunts of prostitutes, or of widows, or of mature maidens, or of eunuchs, or of nuns, or he frequents taverns. He lives in close association with kings, royal ministers, sectarians, or disciples of sectarians in an unsuitable manner. Or he resorts to, associates with, and repeatedly visits such families that are faithless, displeased, not like a watering place, abusive and reviling, wishing for what is not beneficial, wishing for what is not for one's welfare, wishing for discomfort, and wishing for what is not safe from bondage for monks, nuns, male lay followers, and female lay followers. This is called improper pasture.

Atha vā antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati, hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārikāyo olokento, kumārake olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati agocaro.

Or else, having entered a village and gone onto a street, he goes unrestrained, looking at an elephant, looking at a horse, looking at a chariot, looking at a foot-soldier, looking at women, looking at men, looking at young girls, looking at young boys, looking at a shop, looking at doorways, looking upwards, looking downwards, he goes looking about in the cardinal and intermediate directions—this too is called improper pasture.

Atha vā cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa na saṃvarāya paṭipajjati, na rakkhati manindriyaṃ manindriye na saṃvaraṃ āpajjati – ayampi vuccati agocaro.

Or else, having seen a form with the eye, he is one who grasps the signs and secondary characteristics. Because of that, while he dwells with the mind faculty unguarded, covetousness, dejection, and evil, unwholesome states would flow in upon him. He does not practice for its restraint, he does not guard the mind faculty, he does not attain restraint in the mind faculty—this too is called improper pasture.

Yathā [Pg.378] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti, evarūpaṃ visūkadassanaṃ anuyutto hoti – ayampi vuccati agocaro.

Or again, some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in such improper spectacles; that is to say: dancing, singing, instrumental music, shows, recitations, hand-clapping, chanting with cymbals, drumming on a pot, pantomime, acrobatic feats by outcasts, flute-playing, bone-washing games, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, mock battles, troop musters, army formations, and army reviews. He is engaged in such an improper spectacle. This too is called improper pasture.

Pañcapi kāmaguṇā agocarā. Vuttañhetaṃ bhagavatā – ‘‘mā, bhikkhave, agocare caratha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, bhikkhuno agocaro paravisayo’’ – ayampi vuccati agocaro.

The five strands of sensual pleasure are also an improper pasture. For this has been said by the Blessed One: “Monks, do not wander in an improper pasture, in the domain of others. For those who wander in an improper pasture, the domain of others, Māra gains an opportunity, Māra gains a foothold. And what, monks, is an improper pasture, the domain of others, for a monk? It is the five strands of sensual pleasure. Which five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing lust; sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... tangibles cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing lust. This, monks, is called an improper pasture, the domain of others, for a monk.” This too is called improper pasture.

Katamo gocaro? Idha bhikkhu na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārīgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunīgocaro hoti, na pānāgāragocaro hoti, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayampi vuccati gocaro.

What is the resort? Here, a bhikkhu does not resort to prostitutes, widows, spinsters, eunuchs, bhikkhunīs, or taverns. He dwells unassociated with kings, royal ministers, heretics, and disciples of heretics through unsuitable association. But those families that have faith, are devoted, are like a public well, are illumined by the saffron robe, have the wind from the coming and going of ascetics, and desire the benefit, welfare, comfort, and security from bondage for bhikkhus, bhikkhunīs, male lay-followers, and female lay-followers—such families he resorts to, associates with, and attends upon. This too is called the resort.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati, na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati gocaro.

Or else, a bhikkhu, having entered the area among the houses and set out on a street, proceeds restrained, not looking at an elephant, not looking at a horse, not looking at a chariot, not looking at a foot-soldier... and so on... not looking around at the cardinal and intermediate directions. This too is called the resort.

Atha [Pg.379] vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… manindriye saṃvaraṃ āpajjati – ayampi vuccati gocaro.

Or else, a bhikkhu, having seen a form with the eye, is not one who grasps at signs... and so on... he attains restraint in the mind-faculty. This too is called the resort.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā iti, evarūpā visūkadassanā paṭivirato hoti – ayampi vuccati gocaro.

Or again, some venerable ascetics and brahmins, having eaten food given in faith, dwell unengaged in such improper spectacles as these—namely, dancing, singing, instrumental music... the viewing of armies, and so on; he is one who abstains from such improper spectacles. This too is called the resort.

Cattāropi satipaṭṭhānā gocaro. Vuttañhetaṃ bhagavatā – ‘‘gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati, vedanāsu…pe. … citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, bhikkhuno gocaro sako pettiko visayo – ayampi vuccati gocaro. Edisena gocarena samannāgato assā’’ti – kyāssassu idha gocarā.

The four foundations of mindfulness are also a pasture. For this has been said by the Blessed One: “Bhikkhus, dwell in your own pasture, your paternal domain. For those who dwell in your own pasture, their paternal domain, Māra will not find an opening, Māra will not find a foothold. And what, bhikkhus, is a bhikkhu’s own pasture, his paternal domain? It is the four foundations of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body... feelings... mind... phenomena in phenomena—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This, bhikkhus, is called a bhikkhu’s own pasture, his paternal domain. This too is called a pasture. ‘He should be endowed with such a pasture’—this is the meaning of the phrase ‘what are his pastures here?’.”

Kāni sīlabbatānāssūti. Kīdisena sīlabbatena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti sīlabbatapārisuddhiṃ pucchati. Katamā sīlabbatapārisuddhi? Atthi sīlañceva vatañca, atthi vataṃ na sīlaṃ. Katamaṃ sīlañceva vatañca? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yo tattha saññamo saṃvaro avītikkamo – idaṃ sīlaṃ. Yaṃ samādānaṃ – taṃ vataṃ. Saṃvaraṭṭhena sīlaṃ, samādānaṭṭhena vataṃ – idaṃ vuccati sīlañceva vatañca.

What are his virtues and practices? Endowed with what kind of virtues and practices, established in what manner, of what nature, of what kind—this asks about the purity of virtues and practices. What is the purity of virtues and practices? There is virtue and practice, and there is practice but not virtue. What is virtue and practice? Here, a bhikkhu is virtuous, restrained by the Pātimokkha restraint, perfect in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. The restraint, control, and non-transgression therein—this is virtue. The undertaking—that is the practice. Virtue in the sense of restraint, practice in the sense of undertaking—this is called virtue and practice.

Katamaṃ vataṃ na sīlaṃ? Aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅgaṃ – idaṃ vuccati vataṃ na sīlaṃ. Vīriyasamādānampi vuccati vataṃ na sīlaṃ. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti [Pg.380] – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ.

What is a practice, but not virtue? The eight ascetic practices—the forest-dweller's practice, the alms-food-eater's practice, the refuse-rag-wearer's practice, the triple-robe-wearer's practice, the house-to-house-seeker's practice, the later-refuser's practice, the sitter's practice, and the any-bed-user's practice—this is called a practice, but not virtue. The undertaking of energy is also called a practice, but not virtue. 'Willingly, let only skin, sinews, and bone remain, and let the flesh and blood in my body dry up; there will be no relaxing of my energy until I have attained that which is to be attained by human stamina, by human strength, by human energy, and by human exertion'—thus one arouses and exerts the mind. Such an undertaking of energy is also called a practice, but not virtue.

‘‘Nāsissaṃ na pivissāmi, vihārato na nikkhame ;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate’’ti.

“I will not eat, I will not drink, I will not leave the monastery; nor will I lay down my side, until the dart of craving is removed.”

Cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi… na tāvāhaṃ imamhā caṅkamā orohissāmi… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā… guhāya… leṇā… kuṭiyā… kūṭāgārā… aṭṭā… māḷā… uddaṇḍā… upaṭṭhānasālāya… maṇḍapā… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva pubbaṇhasamayaṃ ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva majjhanhikasamayaṃ… sāyanhasamayaṃ … purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante… gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ – ayaṃ sīlabbatapārisuddhi. Edisāya sīlabbatapārisuddhiyā samannāgato assāti – kāni sīlabbatānāssu.

He rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “I will not break this cross-legged posture until my mind is liberated from the taints without clinging”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “I will not rise from this seat... I will not descend from this promenade... I will not leave this monastery... I will not leave this lean-to... I will not leave this mansion... this terrace... this cave... this lodging... this hut... this peaked house... this watchtower... this hall... this open shed... this assembly hall... this pavilion... this foot of the tree until my mind is liberated from the taints without clinging”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “This very morning, I will bring forth, accomplish, attain, experience, and realize the noble Dhamma”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. “This very midday... evening... before the meal... after the meal... first watch of the night... middle watch of the night... last watch of the night... in the dark fortnight... in the bright fortnight... in the rainy season... in the winter... in the summer... in the first stage of life... in the middle stage of life... in the last stage of life, I will bring forth, accomplish, attain, experience, and realize the noble Dhamma”—he rouses his mind and exerts himself. Even such an undertaking of effort is called a practice, not virtue. This is the purity of virtue and practices. That he should be endowed with such purity of virtue and practices—this is the meaning of ‘What are his virtues and practices?’.

Pahitattassa bhikkhunoti. Pahitattassāti āraddhavīriyassa thāmagatassa daḷhaparakkamassa anikkhittacchandassa anikkhittadhurassa kusalesu dhammesu. Atha vā pesitattassa yassatthāya pesito attatthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. ‘‘Sabbe saṅkhārā aniccā’’ti pesitattassa, ‘‘sabbe saṅkhārā dukkhā’’ti pesitattassa, ‘‘sabbe dhammā anattā’’ti pesitattassa, ‘‘avijjāpaccayā saṅkhārā’’ti pesitattassa [Pg.381] …pe… ‘‘jātipaccayā jarāmaraṇa’’nti pesitattassa, ‘‘avijjānirodhā saṅkhāranirodho’’ti pesitattassa…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti pesitattassa, ‘‘idaṃ dukkha’’nti pesitattassa…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime āsavā’’ti pesitattassa…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime dhammā abhiññeyyā’’ti pesitattassa…pe… ‘‘ime dhammā sacchikātabbā’’ti pesitattassa, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, pañcannaṃ upādānakkhandhānaṃ… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti pesitattassa. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – pahitattassa bhikkhuno.

“Of a monk with a resolute self.” ‘Of one with a resolute self’ means: of one who has aroused energy, has reached a state of strength, possesses firm effort, has not abandoned zeal, and has not laid down the burden regarding wholesome qualities. Or alternatively, of one who has sent forth his being. One has sent forth his being for the sake of his own benefit, the faultless path, the characteristics, the cause, and for what is a cause and what is not a cause. One has sent forth his being by contemplating: “All formations are impermanent,” “All formations are suffering,” “All phenomena are not-self,” “Conditioned by ignorance are formations”…and so on… “Conditioned by birth is aging and death,” “With the cessation of ignorance comes the cessation of formations”…and so on… “With the cessation of birth comes the cessation of aging and death,” “This is suffering”…and so on… “This is the path leading to the cessation of suffering,” “These are the taints”…and so on… “This is the path leading to the cessation of the taints,” “These phenomena are to be known by direct knowledge”…and so on… “These phenomena are to be realized,” the origin and passing away, the gratification, the danger, and the escape concerning the six sense bases, the five aggregates of clinging, and the four great elements, and by contemplating “Whatever has the nature to arise, all that has the nature to cease.” ‘Of a monk’ means of a virtuous worldling monk or of a trainee monk. This is the meaning of ‘of a monk with a resolute self’.

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno’’ti.

“What should be his endeavors, what his resort here? What should be the virtues and observances for a monk with a resolute self?”

197.

197.

Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano.

What training should he undertake, being unified, wise, and mindful? Like a smith of silver, he should blow away his own impurity.

Kaṃ so sikkhaṃ samādāyāti kaṃ so sikkhaṃ ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvāti – kaṃ so sikkhaṃ samādāya.

Regarding 'What training should he undertake?': What training does that person take up, take up well, undertake, undertake well, grasp, review, and become firmly committed to? This is the meaning of 'What training should he undertake?'.

Ekodi nipako satoti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ…pe… sammāsamādhi. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. So vuccati satoti – sato. Kaṃ so sikkhaṃ samādāyāti adhisīlasikkhaṃ pucchati. Ekodīti adhicittasikkhaṃ pucchati. Nipakoti adhipaññāsikkhaṃ pucchati. Satoti pārisuddhiṃ pucchatīti – kaṃ so sikkhaṃ samādāya, ekodi nipako sato.

“Unified, wise, and mindful.” “Unified” means having a unified mind, an undistracted mind, a mind unscattered—tranquility, the faculty of concentration, the power of concentration... right concentration. “Wise” means being discerning, wise, possessing wisdom, intelligent, knowledgeable, brilliant, sagacious. “Mindful” means being mindful for four reasons: being mindful while developing the establishment of mindfulness of the body in the body, mindful while developing... on feelings... on the mind... on mental qualities. He is called 'mindful'—mindful. “What training should he undertake?” asks about the training in higher virtue. “Unified” asks about the training in higher mind. “Wise” asks about the training in higher wisdom. “Mindful” asks about the purity of mindfulness—thus, “What training should he undertake, being unified, wise, and mindful?”

Kammāro [Pg.382] rajatasseva, niddhame malamattanoti. Kammāro vuccati suvaṇṇakāro, rajataṃ vuccati jātarūpaṃ. Yathā suvaṇṇakāro jātarūpassa oḷārikampi malaṃ dhamati sandhamati niddhamati, majjhimakampi malaṃ dhamati sandhamati niddhamati, sukhumakampi malaṃ dhamati sandhamati niddhamati; evameva bhikkhu attano oḷārikepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, majjhimakepi kilese… sukhumakepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

“Like a smith of silver, he should blow away his own impurity.” A smith is called a goldsmith, and silver is called gold. Just as a goldsmith blows, thoroughly blows, and repeatedly blows away the coarse impurities from gold, the medium impurities, and the subtle impurities; in the same way, a bhikkhu removes, thoroughly removes, repeatedly removes, abandons, dispels, brings to an end, and causes to not arise again his own coarse defilements, his medium defilements..., and his subtle defilements.

Atha vā bhikkhu attano rāgamalaṃ dosamalaṃ mohamalaṃ mānamalaṃ diṭṭhimalaṃ kilesamalaṃ duccaritamalaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Or, a bhikkhu expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again his own stain of lust, stain of hatred, stain of delusion, stain of conceit, stain of wrong views, stain of defilements, and stain of misconduct—which are blinding, sightless-making, ignorance-making, wisdom-obstructing, allied with distress, and not conducive to Nibbāna.

Atha vā sammādiṭṭhiyā micchādiṭṭhiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Sammāsaṅkappena micchāsaṅkappaṃ…pe… sammāvācāya micchāvācaṃ… sammākammantena micchākammantaṃ… sammāājīvena micchāājīvaṃ… sammāvāyāmena micchāvāyāmaṃ… sammāsatiyā micchāsatiṃ… sammāsamādhinā micchāsamādhiṃ… sammāñāṇena micchāñāṇaṃ… sammāvimuttiyā micchāvimuttiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Or, by right view, one expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again wrong view. By right intention, wrong intention… by right speech, wrong speech… by right action, wrong action… by right livelihood, wrong livelihood… by right effort, wrong effort… by right mindfulness, wrong mindfulness… by right concentration, wrong concentration… by right knowledge, wrong knowledge… by right liberation, one expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again wrong liberation.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilese sabbe duccarite sabbe darathe sabbe pariḷāhe sabbe santāpe sabbākusalābhisaṅkhāre dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gametīti – kammāro rajatasseva niddhame malamattano.

Or, by the Noble Eightfold Path, one expels, thoroughly expels, repeatedly expels, abandons, dispels, destroys, and causes to not arise again all defilements, all misconduct, all vexations, all fevers, all torments, and all unwholesome volitional formations. This is the meaning of the verse: 'As a smith removes dross from silver, so should one remove one's own stain.'

Tenāha thero sāriputto –

Therefore, the Elder Sāriputta said:

‘‘Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano’’ti.

“Having undertaken which training, should he—one-pointed, discerning, and mindful—remove his own stain, as a smith removes dross from silver?”

198.

198.

Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā]Rittāsanaṃ sayanaṃ sevato ve;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajānaṃ.

Sāriputta, [the Blessed One said], for one feeling revulsion, for one who resorts to an empty seat and lodging, for one who desires full awakening, there is this ease that is in accordance with the Dhamma. That I shall indeed declare to you, as I understand it.

Vijigucchamānassa [Pg.383] yadidaṃ phāsūti. Vijigucchamānassāti jātiyā vijigucchamānassa, jarāya… byādhinā… maraṇena… sokehi … paridevehi… dukkhehi… domanassehi… upāyāsehi…pe… diṭṭhibyasanena dukkhena vijigucchamānassa aṭṭīyamānassa harāyamānassāti – vijigucchamānassa. Yadidaṃ phāsūti yaṃ phāsuvihāraṃ taṃ kathayissāmi. Katamo phāsuvihāro? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo nibbānañca nibbānagāminī ca paṭipadā – ayaṃ phāsuvihāroti – vijigucchamānassa yadidaṃ phāsu.

For one who is disgusted, this is ease. 'For one who is disgusted' means: for one who is disgusted by birth, by aging, by sickness, by death, by sorrow, by lamentation, by suffering, by grief, by despair… by the suffering that is the calamity of wrong view, for one who is weary and ashamed—this is the meaning of 'for one who is disgusted'. 'This is ease' means: I will declare that which is a comfortable abiding. What is the comfortable abiding? Right practice, suitable practice, non-antagonistic practice, practice in accordance with the meaning, fulfillment in the virtues, guarding the doors of the sense faculties, moderation in eating, devotion to wakefulness, mindfulness and clear comprehension, the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and Nibbāna and the practice leading to Nibbāna—this is the comfortable abiding. Thus, for one who is disgusted, this is ease.

Sāriputtāti bhagavāti. Taṃ theraṃ nāmenālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhiññāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā[Pg.384]; bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – sāriputtāti bhagavā.

“Sāriputta,” the Blessed One addressed that elder by name. “Bhagavā” is a term of reverence. Moreover, the Blessed One is so called because he has broken lust; the Blessed One is so called because he has broken hatred; the Blessed One is so called because he has broken delusion; the Blessed One is so called because he has broken conceit; the Blessed One is so called because he has broken wrong views; the Blessed One is so called because he has broken the thorn; the Blessed One is so called because he has broken the defilements; the Blessed One is so called because he attended to, analyzed, and classified the jewel of the Dhamma; the Blessed One is so called because he is the end-maker of existences; the Blessed One is so called because he has a developed body, developed virtue, developed mind, and developed wisdom. Or, the Blessed One is so called because he resorted to remote lodgings in forests and woodlands—secluded, with little sound, with little disturbance, devoid of the presence of people, suitable for retreat, and appropriate for seclusion. Or, the Blessed One is so called because he is a distributor of robes, almsfood, lodgings, and medicines and requisites for the sick. Or, the Blessed One is so called because he is one who analyzes the flavor of meaning, the flavor of the Dhamma, the flavor of liberation, higher virtue, higher mind, and higher wisdom. Or, the Blessed One is so called because he is one who analyzes the four jhānas, the four immeasurables, and the four formless attainments. Or, the Blessed One is so called because he is one who analyzes the eight liberations, the eight spheres of mastery, and the nine successive attainments of dwelling. Or, the Blessed One is so called because he is one who divides and analyzes the ten developments of perception, the ten kasiṇa attainments, the concentration of mindfulness of breathing, and the attainment of the perception of foulness. Or, the Blessed One is so called because he is one who divides and analyzes the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Or, the Blessed One is so called because he is one who divides and analyzes the ten powers of a Tathāgata, the four grounds of self-confidence, the four analytical knowledges, the six supernormal knowledges, and the six qualities of a Buddha. This name, “Bhagavā,” was not given by his mother, not by his father, not by his brother, not by his sister, not by friends and companions, not by relatives and kinsmen, not by ascetics and brahmins, not by deities; it is a designation realized at the culmination of liberation by the Buddhas, the Blessed Ones, at the root of the Bodhi tree, together with the attainment of omniscient knowledge—that is, “Bhagavā.” This is the meaning of “Sāriputta” and “Bhagavā.”

Rittāsanaṃ sayanaṃ sevato veti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Taṃ sayanāsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena…pe… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ sayanāsanaṃ sevato nisevato saṃsevato paṭisevatoti – rittāsanaṃ sayanaṃ sevato ve.

Regarding the phrase, 'One who resorts to an empty seat and lodging.' A 'seat' is defined as where one sits: a couch, a stool, a cushion, a mat, a piece of hide, a grass spread, a leaf spread, or a straw spread. A 'lodging' is defined as a dwelling: a monastery, a lean-to, a palace, a storied building, or a cave. That seat and lodging is empty, secluded, and thoroughly secluded, being devoid of the sight of unsuitable forms, the sound of unsuitable sounds... and so on... devoid of the five unsuitable strands of sensual pleasure. For one who resorts to, constantly resorts to, properly resorts to, and repeatedly resorts to such a seat and lodging—this is the meaning of 'one who resorts to an empty seat and lodging.'

Sambodhikāmassa yathānudhammanti. Sambodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Taṃ sambodhiṃ bujjhitukāmassa anubujjhitukāmassa paṭibujjhitukāmassa sambujjhitukāmassa adhigantukāmassa phassitukāmassa sacchikātukāmassāti – sambodhikāmassa.

Regarding 'For one who desires enlightenment.' 'Enlightenment' (sambodhi) is defined as the knowledge in the four paths, which is wisdom, the faculty of wisdom, the power of wisdom... the enlightenment factor of investigation of phenomena, examination, insight, and right view. For one who desires to understand that enlightenment, desires to understand it accordingly, desires to awaken to it, desires to understand it fully, desires to attain it, desires to experience it, and desires to realize it for oneself—this is the meaning of 'for one who desires enlightenment.'

Yathānudhammanti katame bodhiyā anudhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti bodhiyā anudhammā. Atha vā catunnaṃ maggānaṃ pubbabhāge vipassanā – ime vuccanti bodhiyā anudhammāti – sambodhikāmassa yathānudhammaṃ.

Regarding 'in accordance with the Dhamma.' What are the principles in accordance with enlightenment? They are: right practice, conforming practice, non-opposing practice, non-conflicting practice, practice that follows the goal, practice in accordance with the Dhamma; fulfillment in virtues, guardedness of the sense faculties, moderation in eating, application to wakefulness, and mindfulness with clear comprehension—these are called the principles in accordance with enlightenment. Or alternatively, the insight that is the preliminary stage of the four paths—these are called the principles in accordance with enlightenment. This is the meaning of 'for one who desires enlightenment, in accordance with the Dhamma.'

Taṃ te pavakkhāmi yathā pajānanti. Tanti bodhiyā anudhammaṃ. Pavakkhāmīti pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmi. Yathā pajānanti yathā pajānaṃ yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto na itihitihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammaṃ, taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

"That I will declare to you as I know it." Herein, "That" is the Dhamma in accordance with enlightenment. "I will declare" means: I will speak, I will speak in detail, I will announce, I will teach, I will make known, I will establish, I will reveal, I will analyze, I will make plain, I will make manifest. "As I know it" means: as I know, knowing well, knowing distinctly, knowing repeatedly, knowing by penetration; not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by reasoning, not by inference, not by reflecting on reasons, nor through approval of a view after pondering, but the Dhamma that is directly known by myself, personally experienced—that Dhamma I will teach. This is the meaning of the phrase, "That I will declare to you as I know it."

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Vijigucchamānassa [Pg.385] yadidaṃ phāsu, [sāriputtāti bhagavā]Rittāsanaṃ sayanaṃ sevato ve;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajāna’’nti.

"For one who is disgusted, this is what is ease, [O Sāriputta," said the Blessed One,]—frequenting an empty seat and lodging. For one desiring supreme awakening, in accordance with the Dhamma, that I will declare to you as I know it."

199.

199.

Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadānaṃ.

A wise monk, mindful and practicing within limits, should not fear five dangers: of gadflies and attacking insects, of crawling creatures, of contact with humans, and of four-footed beasts.

Pañcannaṃ dhīro bhayānaṃ na bhāyeti. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro pañcannaṃ bhayānaṃ na bhāyeyya na taseyya na santaseyya na uttaseyya na parittaseyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – pañcannaṃ dhīro bhayānaṃ na bhāye.

"The wise one should not fear the five dangers." "Wise" means: steadfast, learned, discerning, intelligent, knowledgeable, insightful, sagacious. The wise one should not fear the five dangers, should not tremble, be terrified, panic, or be alarmed, nor fall into agitation. They should dwell fearless, unshaken, undaunted, and not fleeing, having abandoned fear and terror, free from hair-raising fear. This is the meaning of "The wise one should not fear the five dangers."

Bhikkhu sato sapariyantacārīti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato – so vuccati sato. Sapariyantacārīti cattāro pariyantā – sīlasaṃvarapariyanto, indriyasaṃvarapariyanto, bhojane mattaññutāpariyanto, jāgariyānuyogapariyanto.

"A bhikkhu who is mindful and acts within boundaries." Here, "bhikkhu" is a bhikkhu who is a virtuous worldling or a bhikkhu in training. "Mindful" means mindful for four reasons: mindful by developing the establishment of mindfulness as contemplation of the body in the body; mindful by developing... regarding feelings... mind... the establishment of mindfulness as contemplation of phenomena in phenomena—he is called "mindful." "One who acts within boundaries" refers to four boundaries: the boundary of restraint in virtue, the boundary of restraint of the sense faculties, the boundary of moderation in food, and the boundary of application to wakefulness.

Katamo sīlasaṃvarapariyanto? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Antopūtibhāvaṃ paccavekkhamāno anto sīlasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ sīlasaṃvarapariyanto.

What is the boundary of restraint in virtue? Here, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, is endowed with right conduct and resort, sees danger in the slightest faults, and trains by undertaking the training rules. Reflecting on the state of inner rottenness, he acts within the boundary of restraint in virtue and does not break the boundary. This is the boundary of restraint in virtue.

Katamo indriyasaṃvarapariyanto? Idha bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… cakkhundriye saṃvaraṃ [Pg.386] āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ susaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Ādittapariyāyaṃ paccavekkhamāno anto indriyasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ indriyasaṃvarapariyanto.

What is the boundary of restraint of the sense faculties? Here, a bhikkhu, seeing a form with the eye, is not a grasper of signs, nor a grasper of details. Since, if he were to dwell with the eye faculty unrestrained... he attains restraint in the eye faculty. Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... feeling a tangible object with the body... cognizing a mental object with the mind, he is not a grasper of signs, nor a grasper of details. Since, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure would flow in, he practices for its restraint, guards the mind faculty, and attains restraint in the mind faculty. Reflecting on the Ādittapariyāya, he acts within the boundary of restraint of the sense faculties and does not break the boundary. This is the boundary of restraint of the sense faculties.

Katamo bhojane mattaññutāpariyanto? Idha bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. Akkhabbhañjanavaṇapaṭicchādanaputtamaṃsūpamaṃ paccavekkhamāno anto bhojane mattaññutāpariyante carati, mariyādaṃ na bhindati – ayaṃ bhojane mattaññutāpariyanto.

What is the limit of moderation in food? Here, a bhikkhu, reflecting wisely, consumes food: not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance of this body, for its sustenance, for ending the affliction of hunger, and for the support of the holy life. He reflects, 'Thus I will dispel the old feeling and not give rise to a new feeling. And for me there will be sustenance, blamelessness, and a comfortable abiding.' Reflecting on the similes of greasing the axle, covering a wound, and a son's flesh, he conducts himself within the limit of moderation in food; he does not break the boundary. This is the limit of moderation in food.

Katamo jāgariyānuyogapariyanto? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Bhaddekarattavihāraṃ paccavekkhamāno anto jāgariyānuyogapariyante carati, mariyādaṃ na bhindati – ayaṃ jāgariyānuyogapariyantoti – bhikkhu sato sapariyantacārī.

What is the limit of devotion to wakefulness? Here, a bhikkhu purifies his mind of obstructive qualities by walking and sitting during the day. In the first watch of the night, he purifies his mind of obstructive qualities by walking and sitting. In the middle watch of the night, he adopts the lion's posture on his right side, placing one foot on the other, mindful and fully aware, having established in his mind the perception of rising. In the last watch of the night, having risen, he purifies his mind of obstructive qualities by walking and sitting. Reflecting on dwelling well for an excellent night, he conducts himself within the limit of devotion to wakefulness; he does not break the boundary. This is the limit of devotion to wakefulness. A bhikkhu is one who is mindful and practices within limits.

Ḍaṃsādhipātānaṃ sarīsapānanti. Ḍaṃsā vuccanti piṅgalamakkhikāyo. Adhipātakā vuccanti sabbāpi makkhikāyo. Kiṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo? Tā uppatitvā uppatitvā khādanti; taṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo. Sarīsapā vuccanti ahīti – ḍaṃsādhipātānaṃ sarīsapānaṃ.

'Of gadflies, attacking insects, and reptiles.' Gadflies are said to be piṅgala flies. Attacking insects are said to be all flies. For what reason are all flies called attacking insects? They fly up again and again and bite; for that reason, all flies are called attacking insects. Snakes are said to be reptiles. Thus: 'of gadflies, attacking insects, and reptiles.'

Manussaphassānaṃ [Pg.387] catuppadānanti. Manussaphassā vuccanti corā vā assu mānavā vā katakammā vā akatakammā vā. Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Yo koci manussato upaghāto – manussaphasso. Catuppadānanti sīhā byagghā dīpi acchā taracchā kokā mahiṃsā hatthī. Te bhikkhuṃ maddeyyuṃ khādeyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Catuppadato upaghāto yaṃ kiñci catuppadabhayanti – manussaphassānaṃ catuppadānaṃ.

'Of human contact and of quadrupeds.' Human contact means: there may be thieves, or oppressive persons, or those who have set out to do a deed, or those who have not yet set out to do a deed. They may question the monk, or raise a dispute, or scold, or revile, or restrain, or especially restrain, or harm, or especially harm, or oppress, or especially oppress, or kill, or approach and kill, or they may commit the act of approaching and killing. Any harm whatsoever from a human is called 'human contact'. 'Of quadrupeds' means: lions, tigers, leopards, bears, hyenas, wolves, buffaloes, and elephants. They may trample the monk, or devour, or harm, or especially harm, or oppress, or especially oppress, or kill, or approach and kill, or they may commit the act of approaching and killing. Any harm whatsoever from a quadruped is called 'danger from quadrupeds'. This is the meaning of the phrase 'of human contact and of quadrupeds'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadāna’’nti.

“A wise monk, mindful and dwelling within limits, should not be afraid of the five dangers: of gadflies and attacking insects, of reptiles, of human contact, and of quadrupeds.”

200.

200.

Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī.

He should not be frightened of those of other doctrines, even upon seeing their many terrors. Furthermore, the seeker of the wholesome should overcome other dangers.

Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravānīti. Paradhammikā vuccanti satta sahadhammike ṭhapetvā ye keci buddhe dhamme saṅghe appasannā. Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Tesaṃ bahubherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na santaseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – paradhammikānampi na santaseyya disvāpi tesaṃ bahubheravāni.

‘One should not be intimidated by those of other doctrines, even having seen their many terrors.’ ‘Those of other doctrines’ are said to be any who, setting aside the seven co-religionists, are not devoted to the Buddha, the Dhamma, and the Sangha. They might question a monk or raise a dispute; they might scold, insult, confine, especially confine, harm, especially harm, oppress, especially oppress, kill, kill by approaching, or commit killing by approaching. Having seen or heard their many terrors, one should not be shaken, agitated, greatly agitated, frightened, intimidated, alarmed, terrified, or afraid, nor should one fall into anxiety. One should be fearless, unstartled, undismayed, not fleeing; one should dwell having abandoned fear and terror, with goosebumps gone. This is the meaning of ‘One should not be intimidated by those of other doctrines, even having seen their many terrors.’

Athāparāni abhisambhaveyya, parissayāni kusalānuesīti. Athāparānipi atthi abhisambhotabbāni abhibhavitabbāni ajjhottharitabbāni pariyādiyitabbāni [Pg.388] madditabbāni. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… evampi tatrāsayāti – parissayā. Kusalānuesīti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ esantena gavesantena pariyesantena parissayā abhisambhotabbā abhibhavitabbā ajjhottharitabbā pariyādiyitabbā madditabbāti – athāparāni abhisambhaveyya parissayāni kusalānuesī.

‘Furthermore, one seeking the wholesome should overcome other perils.’ Furthermore, there are other things to be overcome, mastered, overwhelmed, completely grasped, and crushed. Regarding ‘perils’: there are two kinds of perils—manifest perils and concealed perils… Thus, they are apt to arise in one; therefore, they are called ‘perils.’ Regarding ‘one seeking the wholesome’: by one seeking, searching for, and investigating the right practice, the conforming practice, the unopposed practice, the non-conflicting practice, the practice that follows the meaning… the noble eightfold path, and Nibbāna, and the practice leading to Nibbāna, perils are to be overcome, mastered, overwhelmed, completely grasped, and crushed. This is the meaning of ‘Furthermore, one seeking the wholesome should overcome other perils.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī’’ti.

“One should not be intimidated by those of other doctrines, even upon seeing their many terrors; and, seeking the wholesome, one should overcome further perils.”

201.

201.

Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyya.

Though touched by the affliction of illness and by hunger, one should endure cold and heat. Being touched by these in many ways, and being homeless, one should make one's energy and exertion firm.

Ātaṅkaphassena khudāya phuṭṭhoti. Ātaṅkaphasso vuccati rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena… ghānarogena… jivhārogena… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa. Khudā vuccati chātako. Chātakena phuṭṭho pareto samohito samannāgato assāti – ātaṅkaphassena khudāya phuṭṭho.

'By the touch of illness and by hunger' (Ātaṅkaphassena khudāya phuṭṭho). 'Ātaṅkaphassa' is said to be the touch of disease. One may be touched, oppressed, beset, and endowed by the touch of disease; one may be touched, oppressed, beset, and endowed by eye disease, by ear disease, by nose disease, by tongue disease, by body disease... or by the touch of gadflies, mosquitoes, wind, sun's heat, and creeping things, one may be touched, oppressed, beset, and endowed. Starvation is what is called 'khudā'. One may be touched, oppressed, beset, and endowed by starvation. This is the meaning of 'by the touch of illness and by hunger'.

Sītaṃ athuṇhaṃ adhivāsayeyyāti. Sītanti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena vā sītaṃ hoti, bahiddhā utuvasena vā sītaṃ hoti. Uṇhanti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti, bahiddhā utuvasena vā uṇhaṃ hotīti – sītaṃ athuṇhaṃ. Adhivāsayeyyāti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ [Pg.389] durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assāti – sītaṃ athuṇhaṃ adhivāsayeyya.

'One should endure cold and heat' (Sītaṃ athuṇhaṃ adhivāsayeyya). As for 'cold' (sītaṃ), cold occurs for two reasons: cold occurs either due to the disturbance of the internal elements, or cold occurs externally due to the climate. As for 'heat' (uṇhaṃ), heat occurs for two reasons: heat occurs either due to the disturbance of the internal elements, or heat occurs externally due to the climate. This is the meaning of 'cold and heat'. 'One should endure' (adhivāsayeyya) means: one should be enduring of cold, heat, hunger, thirst, and the touch of gadflies, mosquitoes, wind, sun's heat, and creeping things; of ill-spoken, ill-come paths of speech; and of arisen bodily feelings that are painful, sharp, harsh, bitter, disagreeable, unpleasant, and life-taking; one should be of an enduring nature. This is the meaning of 'one should endure cold and heat'.

So tehi phuṭṭho bahudhā anokoti. So tehīti ātaṅkaphassena ca khudāya ca sītena ca uṇhena ca phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho. Bahudhāti anekavidhehi ākārehi phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho bahudhā. Anokoti abhisaṅkhārasahagataviññāṇassa okāsaṃ na karotītipi – anoko. Atha vā kāyaduccaritassa vacīduccaritassa manoduccaritassa okāsaṃ na karotītipi – anokoti – so tehi phuṭṭho bahudhā anoko.

“He, touched by these in many ways, is one without a home”: “By these” means one might be touched, afflicted, beset, and endowed with the touch of illness, with hunger, with cold, and with heat—thus, “he, touched by these.” “In many ways” means one might be touched, afflicted, beset, and endowed in numerous manners—thus, “he, touched by these in many ways.” “One without a home” means one does not make a dwelling place for consciousness accompanied by volitional formations; therefore, one is “without a home.” Alternatively, one does not give an opportunity for bodily misconduct, verbal misconduct, or mental misconduct; therefore, one is “without a home”—thus, “he, touched by these in many ways, is one without a home.”

Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaparakkamo vuccati yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī appaṭivānī thāmo dhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaṃ parakkamaṃ daḷhaṃ kareyya thiraṃ kareyya, daḷhasamādāno assa avatthitasamādānoti – vīriyaparakkamaṃ daḷhaṃ kareyya.

“One should make one's effort and exertion firm”: What is called “effort and exertion” is the mental arousal of energy, striving, exertion, endeavor, vigor, persistence, great exertion, perseverance, strength, steadfastness, the state of one whose exertion is not slack, the state of having unremitting wholesome desire, the state of not having laid down the burden, the firm undertaking of the burden, energy, the faculty of energy, the power of energy, and right effort. “One should make one's effort and exertion firm” means: one should make one's energy and exertion firm; one should make it steadfast; one should be of firm undertaking; one should be of resolute undertaking—thus, “one should make one's effort and exertion firm.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyyā’’ti.

“Touched by the affliction of illness and by hunger, one should endure cold and heat. He, touched by these in many ways, without a home, should make his effort and exertion firm.”

202.

202.

Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyya.

One should not steal, nor speak falsehood; one should touch the trembling and the steadfast with loving-kindness. When one discerns the mind's defilement, one should dispel it as being of the Dark One's faction.

Theyyaṃ na kāre na musā bhaṇeyyāti. Theyyaṃ na kāreti idha bhikkhu adinnādānaṃ pahāya adinnādānā paṭivirato assa dinnādāyī dinnapāṭikaṅkhī, athenena [Pg.390] sucibhūtena attanā vihareyyāti – theyyaṃ na kāre. Na musā bhaṇeyyāti idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato assa saccavādī saccasandho theto paccayiko avisaṃvādako lokassāti – theyyaṃ na kāre na musā bhaṇeyya.

One should not steal; one should not speak falsely. 'One should not steal' means: Herein, a monk, having abandoned the taking of what is not given, should be one who refrains from taking what is not given. He should be one who is accustomed to taking only what is given, one who desires only what is given. He should dwell with a self that is non-thieving and has become pure. This is the meaning of 'One should not steal'. 'One should not speak falsely' means: Herein, a monk, having abandoned false speech, should be one who refrains from false speech. He should be a speaker of truth, one whose speech is connected with truth, steadfast, trustworthy, and one who does not deceive the world. This is the meaning of 'One should not steal; one should not speak falsely'.

Mettāya phasse tasathāvarānīti. Mettāti yā sattesu metti mettāyanā mettāyitattaṃ anudayā anudayanā anudayitattaṃ hitesitā anukampā abyāpādo abyāpajjo adoso kusalamūlaṃ. Tasāti yesaṃ tasitā taṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti; taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitā taṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti santāsaṃ na āpajjanti; taṃkāraṇā vuccanti thāvarā. Mettāya phasse tasathāvarānīti. Tase ca thāvare ca mettāya phasseyya phareyya, mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihareyyāti – mettāya phasse tasathāvarāni.

With loving-kindness one should touch the trembling and the steadfast. 'Loving-kindness' means: that which is loving-kindness towards beings, the nature of loving-kindness, the state of having loving-kindness, care, the nature of caring, the state of having care, the desire for their welfare, compassion, non-ill-will, non-malevolence, non-hatred, the wholesome root. 'The trembling' means: those for whom trembling craving is not abandoned, and for whom fear and terror are not abandoned. For what reason are they called 'the trembling'? They tremble, are greatly agitated, are thoroughly agitated, are afraid, and fall into terror; for that reason, they are called 'the trembling'. 'The steadfast' means: those for whom trembling craving is abandoned, and for whom fear and terror are abandoned. For what reason are they called 'the steadfast'? They do not tremble, are not greatly agitated, are not thoroughly agitated, are not afraid, and do not fall into terror; for that reason, they are called 'the steadfast'. 'With loving-kindness one should touch the trembling and the steadfast' means: One should touch and pervade both the trembling and the steadfast with loving-kindness. One should dwell, having pervaded with a mind accompanied by loving-kindness that is extensive, exalted, immeasurable, free from enmity, and free from affliction. This is the meaning of 'With loving-kindness one should touch the trembling and the steadfast'.

Yadāvilattaṃ manaso vijaññāti. Yadāti yadā. Manasoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Kāyaduccaritena cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Yadāvilattaṃ manaso vijaññāti. Cittassa [Pg.391] āvilabhāvaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yadāvilattaṃ manaso vijaññā.

When one should know the turbidity of the mind. Herein, ‘when’ means when. ‘Of the mind’ refers to that which is mind, mental, heart, the pure, mind, mind-base, mind-faculty, consciousness, the aggregate of consciousness, and the corresponding mind-consciousness-element. Through bodily misconduct, the mind becomes turbid, disturbed, unsettled, agitated, shaken, wandering, and unpacified. Through verbal misconduct… through mental misconduct… through lust… through hatred… through delusion… through anger… through hostility… through denigration… through contempt… through envy… through stinginess… through deceit… through craftiness… through obstinacy… through presumption… through conceit… through excessive conceit… through intoxication… through heedlessness… through all defilements… through all misconduct… through all vexations… through all fevers… through all torments… through all unwholesome formations, the mind becomes turbid, disturbed, unsettled, agitated, shaken, wandering, and unpacified. ‘When one should know the turbidity of the mind’ means: one should know the turbid state of the mind, know it well, know it distinctly, know it repeatedly, and penetrate it. This is the meaning of ‘when one should know the turbidity of the mind’.

Kaṇhassa pakkhoti vinodayeyyāti. Kaṇhoti yo so māro kaṇho adhipati antagu namuci pamattabandhu. Kaṇhassa pakkho mārapakkho mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhananti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya. Atha vā kaṇhassa pakkho mārapakkho akusalapakkho dukkhuddayo dukkhavipāko nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattanikoti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya.

‘One should dispel the faction of the Dark One.’ Herein, the Dark One is that Māra who is dark, the overlord, the end-maker, Namuci, the kinsman of the heedless. The faction of the Dark One is Māra's faction, Māra's snare, Māra's hook, Māra's bait, Māra's domain, Māra's abode, Māra's pasture, and Māra's bond. This should be abandoned, dispelled, brought to an end, and brought to non-existence. This is one meaning of ‘one should dispel the faction of the Dark One.’ Or alternatively, the faction of the Dark One is Māra's faction, the unwholesome faction; it is bound up with suffering, has suffering as its result, conduces to hell, conduces to the animal realm, and conduces to the realm of ghosts. This should be abandoned, dispelled, brought to an end, and brought to non-existence. This is also a meaning of ‘one should dispel the faction of the Dark One.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyyā’’ti.

“One should not engage in theft, nor should one speak falsehood; with loving-kindness, one should touch the trembling and the steadfast. When one discerns the turbidity of the mind, one should dispel it as being of the Dark One's faction.”

203.

203.

Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyya.

One should not come under the power of anger and excessive conceit; having dug up their root, one should stand firm. Furthermore, one should surely overcome both the agreeable and the disagreeable.

Kodhātimānassa vasaṃ na gaccheti. Kodhoti yo cittassa āghāto paṭighāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Kodhātimānassa vasaṃ na gaccheti. Kodhassa ca atimānassa ca vasaṃ na gaccheyya, kodhañca atimānañca pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – kodhātimānassa vasaṃ na gacche.

Regarding the phrase, ‘One should not come under the power of anger and excessive conceit’: Herein, anger is vexation of the mind, repugnance… harshness, ill-will, and discontent of the mind. Excessive conceit is when someone here despises another on account of birth, clan… or some other reason. ‘One should not come under the power of anger and excessive conceit’ means that one should not come under the power of both anger and excessive conceit; one should abandon anger and excessive conceit, dispel them, bring them to an end, and bring them to non-existence. This is the meaning of the phrase, ‘one should not come under the power of anger and excessive conceit.’

Mūlampi tesaṃ palikhañña tiṭṭheti. Katamaṃ kodhassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ kodhassa mūlaṃ. Katamaṃ atimānassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ[Pg.392], anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ atimānassa mūlaṃ. Mūlampi tesaṃ palikhañña tiṭṭheti. Kodhassa ca atimānassa ca mūlaṃ palikhaṇitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā tiṭṭheyya santiṭṭheyyāti – mūlampi tesaṃ palikhañña tiṭṭhe.

Regarding the phrase, ‘Having dug up even their root, one should stand firm’: What is the root of anger? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of moral dread is the root, and restlessness is the root—this is the root of anger. What is the root of excessive conceit? Ignorance is the root, unwise attention is the root, the conceit ‘I am’ is the root, shamelessness is the root, lack of moral dread is the root, and restlessness is the root—this is the root of excessive conceit. ‘Having dug up even their root, one should stand firm’ means: having dug out, lifted up, thoroughly extracted, torn out, completely torn out, abandoned, dispelled, brought to an end, and brought to non-existence the root of both anger and excessive conceit, one should stand, one should stand firm. This is the meaning of the phrase, ‘having dug up even their root, one should stand firm.’

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhavैyyāti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yāssa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā… gandhā… rasā… phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yāssa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā, gandhā… rasā… phoṭṭhabbā – ime saṅkhārā appiyā. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyyānikavacanaṃ apaṇṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyāti. Piyāppiyaṃ sātāsātaṃ sukhadukkhaṃ somanassadomanassaṃ iṭṭhāniṭṭhaṃ abhisambhavanto vā abhibhaveyya adhibhavanto vā abhisambhaveyyāti – athappiyaṃ vā pana appiyaṃ vā addhā bhavanto abhisambhaveyya.

Regarding the phrase, ‘Furthermore, one should surely overcome both the agreeable and the disagreeable’: Herein, ‘furthermore’ is a conjunction of words, a combination of words, a completion of a word, a harmony of letters, a smoothness of consonants; this word ‘furthermore’ indicates a sequence of words. ‘Agreeable’ refers to two agreeable things: beings or formations. Which beings are agreeable? Here, for a person, there are those who desire his benefit, desire his welfare, desire his comfort, desire his security from the yokes: a mother, a father, a brother, a sister, a son, a daughter, friends, ministers, maternal relatives, or paternal relatives—these beings are agreeable. Which formations are agreeable? Delightful forms, delightful sounds… smells… tastes… tangible objects—these formations are agreeable. ‘Disagreeable’ refers to two disagreeable things: beings or formations. Which beings are disagreeable? Here, for a person, there are those who do not desire his benefit, do not desire his welfare, do not desire his comfort, do not desire his security from the yokes, and who desire to deprive him of life—these beings are disagreeable. Which formations are disagreeable? Non-delightful forms, non-delightful sounds… smells… tastes… tangible objects—these formations are disagreeable. ‘Surely’ is a word of certainty, a word without doubt, a word without uncertainty, a word without ambiguity, a word without vacillation, a word that is a means of escape, a word without fault, a word of affirmation. ‘Furthermore, one should surely overcome both the agreeable and the disagreeable’ means: regarding the agreeable and disagreeable, the pleasant and unpleasant, happiness and suffering, joy and sorrow, the desirable and undesirable—one should overcome by conquering, or one should overcome by mastering. This is the meaning of ‘Furthermore, one should surely overcome both the agreeable and the disagreeable.’

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyā’’ti.

“One should not come under the power of anger and excessive conceit; having dug up their root, one should stand firm. Furthermore, one should surely overcome both the agreeable and the disagreeable.”

204.

204.

Paññaṃ [Pg.393] purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme.

He who has wholesome joy, having placed wisdom at the forefront, should dispel those dangers. He should abandon discontent in a secluded lodging; he should abandon the four things that are causes for lamentation.

Paññaṃ purakkhatvā kalyāṇapītīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo…pe… amoho sammādiṭṭhi. Paññaṃ purakkhatvāti idhekacco paññaṃ purato katvā carati paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo pekkhāyanabahulo sampekkhāyanabahulo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti. Evampi paññaṃ purakkhatvā.

“Placing wisdom foremost, wholesome joy.” Wisdom is that which is wisdom: understanding, investigation, special investigation, investigation of the Dhamma… non-delusion, right view. “Placing wisdom foremost” means: here, a certain person, placing wisdom as foremost, conducts himself; one with wisdom as a banner, wisdom as a standard, wisdom as sovereignty, given to much investigation, given to much special investigation, given to much contemplation, given to much thorough consideration, dwelling distinctly, practicing in accordance with that, abounding in that, respecting that, inclined to that, tending to that, sloping towards that, resolved on that, with that as sovereignty. This too is the meaning of “placing wisdom foremost”.

Atha vā gacchanto vā ‘‘gacchāmī’’ti pajānāti, ṭhito vā ‘‘ṭhitomhī’’ti pajānāti, nisinno vā ‘‘nisinnomhī’’ti pajānāti, sayāno vā ‘‘sayānomhī’’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānātīti. Evampi paññaṃ purakkhatvā.

Or, when walking, one knows, “I am walking”; when standing, one knows, “I am standing”; when sitting, one knows, “I am sitting”; when lying down, one knows, “I am lying down.” And in whatever way his body is disposed, he knows it in that very way. This too is the meaning of “placing wisdom foremost”.

Atha vā abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve sampajānakārī hotīti. Evampi paññaṃ purakkhatvā.

Or, one acts with clear comprehension when going forward or back; when looking ahead or around; when bending or stretching; when bearing the outer robe, bowl, and robe; when eating, drinking, chewing, or tasting; when defecating or urinating; when walking, standing, sitting, sleeping, waking, speaking, or remaining silent. This too is the meaning of “placing wisdom foremost”.

Kalyāṇapītīti buddhānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti. Dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇassati kāyagatāsativasena upasamānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti – paññaṃ purakkhatvā kalyāṇapīti.

“Wholesome joy” means: through recollection of the Buddha, rapture and gladness arise—this is wholesome joy. Through recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of devas, mindfulness of breathing, recollection of death, mindfulness directed to the body, and through recollection of peace, rapture and gladness arise—this is wholesome joy. This is the meaning of “placing wisdom foremost, wholesome joy”.

Vikkhambhaye tāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime [Pg.394] vuccanti paṭicchannaparissayā…pe… evampi tatrāsayāti – parissayā. Vikkhambhaye tāni parissayānīti. Tāni parissayāni vikkhambheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – vikkhambhaye tāni parissayāni.

“He should dispel those dangers.” Regarding 'dangers': there are two kinds of dangers—manifest dangers and concealed dangers... (and so on)... these are called manifest dangers... (and so on)... these are called concealed dangers... (and so on)... Thus, because they lie in wait therein, they are 'dangers'. “He should dispel those dangers” means: he should dispel, overcome, overwhelm, bring to an end, and crush those dangers. This is the meaning of the phrase, “He should dispel those dangers.”

Aratiṃ sahetha sayanamhi panteti. Aratīti yā arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā. Sayanamhi panteti pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu aratiṃ saheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – aratiṃ sahetha sayanamhi pante.

“He should abandon discontent in a secluded lodging.” 'Discontent' means: that which is discontent, the state of discontent, non-delight, lack of enjoyment, dissatisfaction, and anguish. “In a secluded lodging” means: in remote lodgings, or in any of the higher wholesome states, one should abandon discontent, overcome it, overwhelm it, bring it to an end, and crush it. This is the meaning of the phrase, “He should abandon discontent in a secluded lodging.”

Caturo sahetha paridevadhammeti. Cattāro paridevanīye dhamme saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – caturo sahetha paridevadhamme.

“He should abandon the four states that are grounds for lamentation.” He should abandon, thoroughly abandon, overcome, overwhelm, bring to an end, and crush the four states that are grounds for lamentation. This is the meaning of the phrase, “He should abandon the four states that are grounds for lamentation.”

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme’’ti.

“He who has wholesome joy, having placed wisdom at the forefront, should dispel those dangers; he should abandon discontent in a secluded lodging, and abandon the four states that are grounds for lamentation.”

205.

205.

Kiṃsū asissaṃ kuva vā asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī .

“What shall I eat, or where shall I eat? Alas, I slept in suffering! Where shall I sleep tonight? A trainee, wandering without a home, should dispel these thoughts which are grounds for lamentation.”

Kiṃsū asissaṃ kuva vā asissanti. Kiṃsū asissāmīti kiṃ bhuñjissāmi odanaṃ vā kummāsaṃ vā sattuṃ vā macchaṃ vā maṃsaṃ vāti – kiṃsū asissaṃ. Kuva vā asissanti kattha bhuñjissāmi khattiyakule vā brāhmaṇakule vā vessakule vā suddakule vāti – kiṃsū asissaṃ kuva vā asissaṃ.

“What shall I eat, or where shall I eat?” “What shall I eat?” means: what shall I eat—cooked rice, or gruel, or flour cakes, or fish, or meat? This is the meaning of “What shall I eat?”. “Or where shall I eat?” means: where shall I eat—in a warrior-noble family, or a brahmin family, or a merchant family, or a worker family? This is the meaning of “What shall I eat, or where shall I eat?”.

Dukkhaṃ vata settha kuvajja sessanti imaṃ rattiṃ dukkhaṃ sayittha phalake vā taṭṭikāya vā cammakhaṇḍe vā tiṇasanthāre vā paṇṇasanthāre vā palālasanthāre vā. Āgāmirattiṃ kattha sukhaṃ sayissāmi mañce vā pīṭhe vā bhisiyā [Pg.395] vā bimbohane vā vihāre vā aḍḍhayoge vā pāsāde vā hammiye vā guhāya vāti – dukkhaṃ vata settha kuvajja sessaṃ.

“Alas, I slept in suffering! Where shall I sleep tonight?” means: “Last night, I slept in suffering on a plank, or on a mat of woven reeds, or on a piece of hide, or on a grass spread, or on a leaf spread, or on a straw spread. On the coming night, where shall I sleep in comfort? On a bed, or on a stool, or on a mattress, or on a bolster, or in a monastery, or in a lean-to, or in a palace, or in a gabled mansion, or in a cave?” This is the meaning of the phrase, “Alas, I slept in suffering! Where shall I sleep tonight?”

Ete vitakke paridevaneyyeti. Ete vitakketi dve piṇḍapātapaṭisaññutte vitakke, dve senāsanapaṭisaññutte vitakke. Paridevaneyyeti ādevaneyye paridevaneyyeti – ete vitakke paridevaneyye.

“These thoughts which are grounds for lamentation.” ‘These thoughts’ refers to the two thoughts connected with alms-food and the two thoughts connected with lodging. ‘Grounds for lamentation’ means they are causes for special lamentation, causes for thorough lamentation. Thus, “these thoughts which are grounds for lamentation.”

Vinayetha sekho aniketacārīti. Sekhoti kiṃkāraṇā vuccati sekho? Sikkhatīti – sekho. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto passanto paccavekkhanto cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto, satiṃ upaṭṭhapento, cittaṃ samādahanto, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto, pahātabbaṃ pajahanto, bhāvetabbaṃ bhāvento, sacchikātabbaṃ sacchikaronto sikkhati ācarati samācarati samādāya sikkhati. Taṃkāraṇā vuccati – sekho. Vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya jānanto…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – vinayetha sekho.

"The trainee, wandering without a home, should train." Why is one called a 'trainee' (sekho)? Because one trains (sikkhati)—thus, a 'trainee'. And what does one train in? One trains in higher virtue, one trains in higher mind, and one trains in higher wisdom. What is the training in higher virtue?… This is the training in higher wisdom. One trains by attending to these three trainings; one trains by knowing, seeing, reviewing, and resolving the mind; one trains by being resolved through faith; one trains by exerting energy, establishing mindfulness, concentrating the mind, and understanding with wisdom. One trains by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by developing what is to be developed, and by realizing what is to be realized; one practices, conducts oneself well, and trains having undertaken it. For that reason, one is called a 'trainee'. For the sake of discipline, for counteracting, for abandoning, for calming, for relinquishing, and for tranquilizing, one should train in higher virtue, one should train in higher mind, and one should train in higher wisdom. One should train by attending to these three trainings, by knowing… one should train by realizing what is to be realized; one should practice, conduct oneself well, and live having undertaken it. This is the meaning of "the trainee should train."

Aniketacārīti. Kathaṃ niketacārī hoti? Idhekacco kulapalibodhena samannāgato hoti, gaṇapalibodhena… āvāsapalibodhena… cīvarapalibodhena… piṇḍapātapalibodhena… senāsanapalibodhena… gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ niketacārī hoti. Kathaṃ aniketacārī hoti? Idha bhikkhu na kulapalibodhena samannāgato hoti, na gaṇapalibodhena… na āvāsapalibodhena… na cīvarapalibodhena… na piṇḍapātapalibodhena… na senāsanapalibodhena… na gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ aniketacārī hoti.

One who wanders without a home. How is one a wanderer with a home? Here, a certain person is possessed of the impediment of family, the impediment of a group, the impediment of a dwelling, the impediment of robes, the impediment of alms-food, the impediment of lodging, and the impediment of medicines and requisites for the sick. Thus one is a wanderer with a home. How is one a wanderer without a home? Here, a monk is not possessed of the impediment of family, nor of a group, nor of a dwelling, nor of robes, nor of alms-food, nor of lodging, nor of medicines and requisites for the sick. Thus one is a wanderer without a home.

‘‘Magadhaṃ [Pg.396] gatā kosalaṃ gatā, ekacciyā pana vajjibhūmiyā;

Migā viya asaṅghacārino, aniketā viharanti bhikkhavo.

Having gone to Magadha, having gone to Kosala, and some from the land of the Vajjis; like deer not moving in herds, the monks dwell without a home.

‘‘Sādhu caritakaṃ sādhu sucaritaṃ, sādhu sadā aniketavihāro;

Atthapucchanaṃ padakkhiṇaṃ kammaṃ, etaṃ sāmaññaṃ akiñcanassā’’ti.

Good is conduct, good is good conduct, good is always dwelling without a home; asking the meaning is a proper action, this is the recluseship for one who has nothing.

Vinayetha sekho aniketacārī. Tenāha bhagavā –

The trainee, wandering without a home, should subdue them. Therefore, the Blessed One said:

‘‘Kiṃsū asissaṃ kuva vā asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī’’ti.

“‘What indeed shall I eat, or where shall I eat? It was painful, alas, where I slept! Where shall I sleep today?’—These thoughts connected with lamentation, the trainee, wandering without a home, should subdue.”

206.

206.

Annañca laddhā vasanañca kāle, mattaṃ sa jaññā idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā.

Having received food and robes in due time, he should know moderation here for contentment; guarded in these, restrained in his conduct in the village, even if provoked, he should not utter harsh words.

Annañca laddhā vasanañca kāleti. Annanti odano kummāso sattu maccho maṃsaṃ. Vasananti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. Annañca laddhā vasanañca kāleti. Cīvaraṃ labhitvā piṇḍapātaṃ labhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cātukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesanikena, na vejjakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – annañca laddhā vasanañca kāle.

"Having obtained food and clothing in due time." "Food" means cooked rice, barley-meal, flour, fish, and meat. "Clothing" means the six kinds of robes: linen, cotton, silk, wool, hemp, and a blend of threads. "Having obtained food and clothing in due time" means having obtained robes and alms-food not through deceit, flattery, hinting, or scheming, nor by pursuing gain with gain; not by giving gifts of wood, bamboo, leaves, flowers, fruit, bathing powder, powder, clay, tooth-sticks, or water for washing the face; not by currying favor, inconsistent talk, fostering children, or massaging the back; not by knowledge of auspicious sites, worldly arts, divination by limbs, or astrology; not by acting as a messenger, running errands, or acting as a courier; not by medical practice, exchanging alms-food for alms-food, or giving a gift in return for a gift—but having obtained them righteously and justly, having acquired, attained, found, and received them. This is the meaning of "having obtained food and clothing in due time."

Mattaṃ [Pg.397] sa jaññā idha tosanatthanti. Mattaṃ sa jaññāti dvīhi kāraṇehi mattaṃ jāneyya – paṭiggahaṇato vā paribhogato vā. Kathaṃ paṭiggahaṇato mattaṃ jānāti? Thokepi diyyamāne kulānudayāya kulānurakkhāya kulānukampāya paṭiggaṇhāti, bahukepi diyyamāne kāyaparihārikaṃ cīvaraṃ paṭiggaṇhāti kucchiparihārikaṃ piṇḍapātaṃ paṭiggaṇhāti. Evaṃ paṭiggahaṇato mattaṃ jānāti. Kathaṃ paribhogato mattaṃ jānāti?

"He should know moderation here for the sake of contentment." "He should know moderation" means he should know moderation in two ways: in receiving or in using. How does he know moderation in receiving? Even when little is given, he accepts it out of compassion for the family, for the protection of the family, and out of sympathy for the family. Even when much is given, he accepts only the robe that is sufficient for the maintenance of the body and the alms-food that is sufficient for the sustenance of the belly. Thus, he knows moderation in receiving. How does he know moderation in using?

Paṭisaṅkhā yoniso cīvaraṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ.

Reflecting wisely, one uses robes only for protection from the cold, for protection from the heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and creeping things, and solely for the purpose of covering the private parts.

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.

Reflecting wisely, one partakes of alms-food, not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance of this body, for its sustenance, for the cessation of the affliction of hunger, and for the support of the holy life, considering: 'Thus I shall dispel the old feeling and not allow a new feeling to arise. And there will be for me sustenance, blamelessness, and a comfortable abiding.'

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ.

Reflecting wisely, one uses a lodging only to ward off cold, to ward off heat, to ward off the touch of gadflies, mosquitoes, wind, sun, and creeping things; and only for dispelling the dangers of the climate and for delighting in seclusion.

Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābyādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya.

Reflecting wisely, one uses the requisite of medicinal support for the sick only to ward off arisen feelings of bodily affliction and for the supreme state of being free from affliction.

Evaṃ paribhogato mattaṃ jānāti. Mattaṃ sa jaññāti. Imehi dvīhi kāraṇehi mattaṃ jāneyya ājāneyya paṭivijāneyya paṭivijjheyyāti – mattaṃ sa jaññā.

Thus, in partaking, one knows the measure. One knows the measure. By these two reasons, one should know the measure, know it well, know it distinctly, know it repeatedly, and penetrate it. Thus, one knows the measure.

Idha tosanatthanti. Idha bhikkhu santuṭṭho hoti itarītarena cīvarena itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya [Pg.398] ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Here, it is for the purpose of contentment. Here, a monk is content with whatever kind of robe, speaks in praise of contentment with whatever kind of robe, and on account of a robe does not fall into an unsuitable and improper search. Not having obtained a robe, he is not distressed; and having obtained a robe, he uses it without greed, without infatuation, and without being overcome, seeing the danger and with wisdom of the escape. And by means of that contentment with whatever kind of robe, he neither exalts himself nor disparages others. Whoever is skilled therein, not lazy, clearly comprehending, and mindful—this monk is said to be established in the ancient, foremost, noble lineage.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena piṇḍapātena itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Furthermore, a monk is content with any kind of almsfood and praises contentment with any kind of almsfood. He does not, for the sake of almsfood, fall into unsuitable, improper seeking. Not having obtained almsfood, he is not agitated; and having obtained it, he partakes of it ungreedily, uninfatuated, and unattached, seeing the danger and understanding the escape. By means of that contentment with any kind of almsfood, he neither exalts himself nor disparages others. Whoever is skilled therein, not lazy, clearly comprehending, and mindful—this monk is said to be established in the ancient, foremost lineage of the noble ones.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena senāsanena itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Furthermore, a monk is content with any kind of lodging and praises contentment with any kind of lodging. He does not, for the sake of lodging, fall into unsuitable, improper seeking. Not having obtained lodging, he is not anxious; and having obtained it, he uses it ungreedily, uninfatuated, and unattached, seeing the danger and understanding the escape. By means of that contentment with any kind of lodging, he neither exalts himself nor disparages others. Whoever is skilled therein, not lazy, clearly comprehending, and mindful—this monk is said to be established in the ancient, foremost lineage of the noble ones.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca gilānapaccayabhesajjaparikkhāraṃ na paritassati, laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhitoti – mattaṃ sa jaññā idha tosanatthaṃ.

Furthermore, a bhikkhu is content with any kind of requisite of medicine as a support for the sick. He speaks in praise of contentment with any kind of requisite of medicine as a support for the sick. And he does not, for the sake of a requisite of medicine as a support for the sick, fall into unsuitable, improper searching. And not having obtained a requisite of medicine as a support for the sick, he is not distressed. And having obtained a requisite of medicine as a support for the sick, he partakes of it ungreedily, uninfatuatedly, and unattachedly, seeing the danger and understanding the escape. And by means of that contentment with any kind of requisite of medicine as a support for the sick, he neither exalts himself nor disparages others. Whoever in this regard is skilled, not lazy, clearly comprehending, and mindful—this bhikkhu is said to stand in the ancient, foremost noble lineage. This is the meaning of the phrase: 'He would know moderation here for the sake of contentment.'

So [Pg.399] tesu gutto yatacāri gāmeti. So tesu guttoti cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto. Atha vā āyatanesu gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto.

Regarding the phrase: 'He is guarded in regard to these; he conducts himself with restraint in the village.' Herein, 'He is guarded in regard to these' means: he is guarded, protected, preserved, and restrained in regard to the robe, almsfood, lodging, and the requisite of medicine as a support for the sick. In this way, too, 'He is guarded in regard to these.' Or alternatively, he is guarded, protected, preserved, and restrained in regard to the sense bases. In this way, too, 'He is guarded in regard to these.'

Yatacāri gāmeti gāme yato yatto paṭiyatto gutto gopito rakkhito saṃvutoti – so tesu gutto yatacāri gāme.

'He conducts himself with restraint in the village' means: in the village, he is restrained, firmly restrained, well-restrained, guarded, protected, preserved, and controlled. This is the meaning of the full phrase: 'He is guarded in regard to these; he conducts himself with restraint in the village.'

Rusitopi vācaṃ pharusaṃ na vajjāti. Dūsito khuṃsito vambhito ghaṭṭito garahito upavadito pharusena kakkhaḷena nappaṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍantaṃ na paṭibhaṇḍeyya, na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rusitopi vācaṃ pharusaṃ na vajjā.

Even when harmed, one should not speak harsh speech. Being harmed, reviled, threatened, impinged upon, contemptuously blamed, or scolded with harsh, rough speech, one should not speak back, should not retort. One should not scold back at one who scolds; one should not be angry in return at one who is angry; one should not quarrel in return with one who quarrels. One should not make a dispute, should not make a quarrel, should not make a conflict, should not make a debate, should not make a contention. One should abandon, dispel, bring to an end, and cause to not exist any dispute, quarrel, conflict, debate, or contention. One should be aloof, abstaining, refraining, gone forth, escaped, especially released, and disjoined from disputes, quarrels, conflicts, debates, and contentions. One should dwell with a mind without boundaries. This is the meaning of the phrase: 'Even when harmed, one should not speak harsh speech.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Annañca laddhā vasanañca kāle, mattaṃ sa jaññā idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā’’ti.

"Having obtained food and clothing at the proper time, one should know moderation herein for the sake of contentment. He, being guarded in these and of restrained conduct in the village, even when provoked, should not speak harsh speech."

207.

207.

Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde .

With downcast eyes and not fickle-footed, one should be devoted to jhāna and very wakeful. Having aroused equanimity, with a concentrated mind, one should cut off the tendency towards sensual thoughts and remorse.

Okkhittacakkhu na ca pādaloloti. Kathaṃ khittacakkhu hoti? Idhekacco bhikkhu cakkhulolo, cakkhuloliyena samannāgato hoti, ‘‘adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ [Pg.400] anavaṭṭhitacārikaṃ anuyutto ca hoti rūpadassanāya. Evampi khittacakkhu hoti.

As to 'With downcast eyes and not fickle-footed.' How is one of scattered eyes? Here, a certain bhikkhu is fickle-eyed, endowed with fickleness of eye, thinking, 'What is unseen should be seen; what has been seen should be surpassed.' He is devoted to seeing forms, undertaking long and unsettled wandering from park to park, from garden to garden, from village to village, from market town to market town, from city to city, from country to country, from province to province. In this way, too, one is of scattered eyes.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati. Evampi khittacakkhu hoti.

Or, a bhikkhu, having entered the interior of a village and come upon a street, walks unrestrained. He goes along looking at an elephant, looking at a horse, looking at a chariot, looking at foot soldiers, looking at women, looking at men, looking at young boys, looking at young girls, looking at a market, looking at doorways, looking up, looking down, and glancing at the directions and intermediate directions. In this way, too, one has a scattered eye.

Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya nappaṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi khittacakkhu hoti.

Or, a bhikkhu, having seen a form with the eye, grasps its signs and secondary characteristics. Because he dwells with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him. He does not practice for its restraint, he does not guard the eye faculty, he does not undertake restraint of the eye faculty. In this way, too, one has a scattered eye.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Evampi khittacakkhu hoti.

Or, just as some venerable ascetics and brahmins, having eaten food given in faith, dwell engaged in watching such unsuitable shows, that is to say: dancing, singing, instrumental music, theatrical shows, recitations, hand-music, chanting accompanied by cymbals, drumming, pantomimes, acrobatic feats, bamboo-pole feats, bone-washing ceremonies, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick-fighting, boxing, wrestling, mock fights, troop reviews, battle arrays, and reviewing army divisions. In this way, too, one has a scattered eye.

Kathaṃ na khittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti ‘‘adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabba’’nti na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ ananuyutto ca hoti rūpadassanāya. Evampi na khittacakkhu hoti.

How is one not of scattered eyes? Here, a certain bhikkhu is not restless-eyed, not endowed with restlessness of the eyes. He is not one who, for the sake of seeing forms, undertakes long and unsettled wandering from park to park, from garden to garden, from village to village, from town to town, from city to city, from state to state, from district to district, thinking, 'What has not been seen should be seen; what has been seen should be surpassed.' In this way, too, one is not of scattered eyes.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati. Evampi na khittacakkhu hoti.

Or again, a bhikkhu, having entered a village and proceeding along a road, walks restrained, not looking at an elephant... not looking around at the cardinal and intermediate directions as he walks. In this way, too, one is not of scattered eyes.

Atha [Pg.401] vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… cakkhundriye saṃvaraṃ āpajjati. Evampi na khittacakkhu hoti.

Or again, a bhikkhu, having seen a form with the eye, is not one who grasps its signs... he enters upon restraint of the eye faculty. In this way, too, one is not of scattered eyes.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanānuyogā paṭivirato hoti. Evampi na khittacakkhu hotīti – okkhittacakkhu.

Or just as some venerable ascetics and brahmins, having eaten food given in faith... do not go to see military arrays. He is one who abstains from such devotion to improper shows. In this way, too, one is not of scattered eyes. This is the meaning of 'one whose eyes are cast down' (okkhittacakkhu).

Na ca pādaloloti. Kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti, ārāmena ārāmaṃ…pe… dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evampi pādalolo hoti.

And not fickle-footed. How is one fickle-footed? Here, a certain bhikkhu is fickle-footed, endowed with fickleness of foot; for the sake of seeing forms, he is devoted to long and unsettled wandering from park to park... In this way, too, one is fickle-footed.

Atha vā bhikkhu antopi saṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati. Vihārato…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

Or again, a bhikkhu, even within the monastery grounds, is fickle-footed, endowed with fickleness of foot; not for any purpose, not for any reason, being agitated and with an unpacified mind, he goes from cell-block to cell-block, from dwelling to dwelling... and speaks on such topics as existence and non-existence. In this way, too, one is fickle-footed.

Na ca pādaloloti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

And not fickle-footed. He should abandon, dispel, eliminate, and bring to an end fickleness of foot; he should be aloof, detached, abstaining, refraining, withdrawn, separate, released, and disjoined from fickleness of foot, and he should dwell with a mind free from boundaries. He should delight in seclusion, be devoted to seclusion, be intent on inner serenity of mind, not rejecting jhāna, be endowed with insight, cultivate empty places, be a meditator, delighting in jhāna, devoted to solitude, and valuing his own welfare—[he is] one whose eyes are cast down, not fickle-footed.

Jhānānuyutto bahujāgarassāti. Jhānānuyuttoti dvīhi kāraṇehi jhānānuyutto – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa… tatiyassa jhānassa… catutthassa jhānassa uppādāya yutto payutto āyutto samāyuttoti. Evampi jhānānuyutto. Atha vā uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti, uppannaṃ vā dutiyaṃ jhānaṃ [Pg.402]… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ āsevati bhāveti bahulīkarotīti. Evampi jhānānuyutto.

Devoted to jhāna, ever wakeful: "Devoted to jhāna" means devoted to jhāna in two ways: he is engaged, applied, intent, and committed to the arising of the first jhāna that has not yet arisen, or to the arising of the second jhāna... the third jhāna... the fourth jhāna that has not yet arisen. In this way too, he is devoted to jhāna. Or alternatively, he cultivates, develops, and frequently practices the first jhāna that has arisen, or the second jhāna... the third jhāna... the fourth jhāna that has arisen. In this way too, he is devoted to jhāna.

Bahujāgarassāti idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi katvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetīti – jhānānuyutto bahujāgarassa.

"Ever wakeful" means that here a bhikkhu purifies his mind of obstructive states by walking and sitting during the day. In the first watch of the night, he purifies his mind of obstructive states by walking and sitting. In the middle watch of the night, he adopts the lion's posture, lying down on his right side, placing one foot upon the other, mindful and clearly aware, keeping the thought of rising in mind. In the last watch of the night, having arisen, he purifies his mind of obstructive states by walking and sitting—thus he is devoted to jhāna and ever wakeful.

Upekkhamārabbha samāhitattoti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. Samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Upekkhamārabbha samāhitattoti. Catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti – upekkhamārabbha samāhitatto.

Regarding the phrase, 'Having established equanimity, one is composed': 'Equanimity' refers to the equanimity in the fourth jhāna: the state of being equanimous, close observation with equanimity, mental balance, tranquility of mind, and impartiality of mind. 'Composed' refers to the mind’s steadiness, stability, fixity, immovability, non-distraction, the state of having an unperturbed mind, calm, the faculty of concentration, the power of concentration, and right concentration. 'Having established equanimity, one is composed' means that in the fourth jhāna, based on equanimity, one’s mind is one-pointed, undistracted, and unperturbed—thus, one is composed, having established equanimity.

Takkāsayaṃ kukkuccañcupacchindeti. Takkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amaravitakko, parānudayatāpaṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti nava vitakkā. Kāmavitakkānaṃ kāmasaññāsayo, byāpādavitakkānaṃ byāpādasaññāsayo, vihiṃsāvitakkānaṃ vihiṃsāsaññāsayo. Atha vā takkānaṃ vitakkānaṃ saṅkappānaṃ avijjāsayo, ayoniso manasikāro āsayo, asmimāno āsayo, anottappaṃ āsayo, uddhaccaṃ āsayo.

Regarding the phrase, 'One should cut off remorse that has reasoning as its basis': 'Reasoning' refers to nine kinds of thoughts: sensual thought, thought of ill-will, thought of harming, thought about relatives, thought about countries, thought of immortality, thought associated with compassion for others, thought associated with gain, honor, and renown, and thought associated with not being despised. These are called the nine thoughts. The basis for sensual thoughts is sensual perception; the basis for thoughts of ill-will is the perception of ill-will; the basis for thoughts of harming is the perception of harm. Alternatively, for reasonings, thoughts, and intentions, ignorance is the basis, unwise attention is the basis, the conceit ‘I am’ is the basis, lack of moral dread is the basis, and restlessness is the basis.

Kukkuccanti hatthakukkuccampi kukkuccaṃ pādakukkuccampi kukkuccaṃ hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā. Yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.

Regarding 'remorse': Remorse can be remorse about the hands, remorse about the feet, and remorse about the hands and feet. It is perceiving the unallowable as allowable, the allowable as unallowable, the blameless as blameworthy, and the blameworthy as blameless. Whatever remorse of such a kind, the act of feeling remorse, the state of having felt remorse, mental regret, and vexation of mind—this is called remorse.

Api [Pg.403] ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ‘‘Kataṃ me vacīduccaritaṃ… kataṃ me manoduccaritaṃ… kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ‘‘Kataṃ me adinnādānaṃ… kato me kāmesumicchācāro… kato me musāvādo… katā me pisuṇavācā… katā me pharusavācā… kato me samphappalāpo… katā me abhijjhā… kato me byāpādo… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Furthermore, remorse, mental regret, and vexation of mind arise for two reasons: because of what has been done and because of what has not been done. How do remorse, mental regret, and vexation of mind arise because of what has been done and because of what has not been done? Remorse, mental regret, and vexation of mind arise thus: “Bodily misconduct has been done by me; bodily good conduct has not been done by me.” Remorse, mental regret, and vexation of mind arise thus: “Verbal misconduct has been done by me… mental misconduct has been done by me… the destruction of life has been done by me; abstinence from the destruction of life has not been done by me.” Remorse, mental regret, and vexation of mind arise thus: “The taking of what is not given has been done by me… sexual misconduct has been done by me… false speech has been done by me… slanderous speech has been done by me… harsh speech has been done by me… frivolous chatter has been done by me… covetousness has been done by me… ill will has been done by me… wrong view has been held by me; right view has not been held by me.” In this way, remorse, mental regret, and vexation of mind arise because of what has been done and because of what has not been done.

Atha vā ‘‘sīlesumhi na paripūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti… ‘‘bhojane amattaññūmhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Takkāsayaṃ kukkuccañcupacchindeti. Takkañca takkāsayañca kukkuccañca upacchindeyya chindeyya ucchindeyya samucchindeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – takkāsayaṃ kukkuccañcupacchinde.

Or else, remorse, mental regret, and vexation of mind arise thus: 'I have not been a fulfiller of the moral precepts.' ... 'I have unguarded doors in the sense-faculties.' ... 'I do not know the proper measure in eating.' ... 'I am not devoted to wakefulness.' ... 'I am not endowed with mindfulness and clear comprehension.' ... 'The four foundations of mindfulness have not been developed by me.' ... 'The four right strivings have not been developed by me.' ... 'The four bases of spiritual power have not been developed by me.' ... 'The five faculties have not been developed by me.' ... 'The five powers have not been developed by me.' ... 'The seven factors of enlightenment have not been developed by me.' ... 'The noble eightfold path has not been developed by me.' ... 'Suffering has not been fully understood by me.' ... 'The origin of suffering has not been abandoned by me.' ... 'The path has not been developed by me.' ... 'Cessation has not been realized by me.' Thus arise remorse, mental regret, and vexation of mind. Regarding the phrase, 'One should cut off remorse that has reasoning as its basis': One should cut off, sever, utterly sever, thoroughly sever, abandon, dispel, bring to an end, and cause to go to non-existence reasoning, the basis of reasoning, and remorse. This is the meaning of 'one should cut off remorse that has reasoning as its basis.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde’’ti.

“With eyes downcast and not restless with the feet, devoted to meditation and greatly wakeful; having established equanimity, with a composed mind, one should cut off remorse that has reasoning as its basis.”

208.

208.

Cudito [Pg.404] vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyya.

“When reproved with words, being mindful, one should greatly rejoice; one should break down stubbornness towards one's fellow practitioners in the holy life. One should utter skillful speech, not excessively; one should not be intent on the ways of worldly talk.”

Cudito vacībhi satimābhinandeti. Cuditoti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘idaṃ te, āvuso, ayuttaṃ, idaṃ te appattaṃ, idaṃ te asāruppaṃ, idaṃ te asīlaṭṭha’’nti. Satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. Yathā itthī vā puriso vā daharo yuvā maṇḍanajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpetvā nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya; evameva satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya.

Regarding the phrase, 'When reproved with words, being mindful, one should greatly rejoice': 'Reproved' means that preceptors, teachers, fellow disciples under the same preceptor, fellow disciples under the same teacher, friends, acquaintances, intimates, or companions reprove one, saying: 'Friend, this is unsuitable for you, this is inappropriate for you, this is unseemly for you, this is not in keeping with virtue.' Having established mindfulness, one should delight in that reproof, welcome it, rejoice in it, greatly rejoice in it, desire it, accept it, aspire to it, yearn for it, and greatly aspire to it. Just as a woman or a man, young and fond of adornment, having washed their head and received a lotus garland, a jasmine garland, or an adhimuttaka garland, would take it with both hands and place it on their head, the highest limb, and would delight in it, welcome it, rejoice in it, greatly rejoice in it, desire it, accept it, aspire to it, yearn for it, and greatly aspire to it; even so, having established mindfulness, one should delight in that reproof, welcome it, rejoice in it, greatly rejoice in it, desire it, accept it, aspire to it, yearn for it, and greatly aspire to it.

‘‘Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje.

Should one see a seer of faults, a wise one who speaks reprovingly, one should associate with such a learned person, who is like a revealer of treasures.

‘‘Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo;

Ovadeyyānusāseyya, asabbhā ca nivāraye;

Satañhi so piyo hoti, asataṃ hoti appiyo’’ti.

For one who associates with such a person, it is better, not worse; he would advise and instruct, and restrain one from what is unwholesome. Indeed, he is dear to the good, but not dear to the bad.

Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. Sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīsu āhatacittataṃ khilajātataṃ pabhindeyya, pañcapi cetokhile bhindeyya, tayopi cetokhile bhindeyya, rāgakhilaṃ dosakhilaṃ mohakhilaṃ bhindeyya pabhindeyya sambhindeyyāti – sabrahmacārīsu khilaṃ pabhinde.

Regarding the line: 'Being reproved with words, one should welcome it with mindfulness; one should break down hardness of heart among fellow spiritual practitioners.' 'Fellow spiritual practitioners' means having the same action, the same recitation, and the state of having the same training. 'One should break down hardness of heart among fellow spiritual practitioners' means one should break down, among fellow spiritual practitioners, the state of having an offended mind and the state of being hardened. One should break down the five kinds of mental hardness; one should break down the three kinds of mental hardness: the hardness of lust, the hardness of hatred, and the hardness of delusion. One should break, thoroughly break, and completely break them. This is the meaning of 'one should break down hardness of heart among fellow spiritual practitioners.'

Vācaṃ [Pg.405] pamuñce kusalaṃ nātivelanti. Ñāṇasamuṭṭhitaṃ vācaṃ muñceyya, atthūpasaṃhitaṃ dhammūpasaṃhitaṃ kālena sāpadesaṃ pariyantavatiṃ vācaṃ muñceyya pamuñceyyāti – vācaṃ pamuñce kusalaṃ. Nātivelanti. Velāti dve velā – kālavelā ca sīlavelā ca. Katamā kālavelā? Kālātikkantaṃ vācaṃ na bhāseyya, velātikkantaṃ vācaṃ na bhāseyya, kālavelātikkantaṃ vācaṃ na bhāseyya, kālaṃ asampattaṃ vācaṃ na bhāseyya, velaṃ asampattaṃ vācaṃ na bhāseyya, kālavelaṃ asampattaṃ vācaṃ na bhāseyya.

Regarding 'One should utter skillful speech, not beyond the limit.' One should utter speech that is arisen from wisdom, connected with benefit, connected with the Dhamma, timely, with an illustration, and limited. One should utter it, should utter it forth. This is the meaning of 'one should utter skillful speech'. As for 'not beyond the limit': 'limit' (velā) means there are two limits—the limit of time (kālavelā) and the limit of virtue (sīlavelā). What is the limit of time? One should not speak words that have passed the time, one should not speak words that have passed the limit, one should not speak words that have passed the limit of time; one should not speak words when the time has not yet arrived, one should not speak words when the limit has not yet been reached, one should not speak words when the limit of time has not yet been reached.

‘‘Yo ve kāle asampatte, ativelañca bhāsati;

Evaṃ so nihato seti, kokilāyeva atrajo’’ti.

“Whoever indeed speaks before the time has arrived and speaks beyond the limit, that person comes to ruin, just like the cuckoo's own offspring.”

Ayaṃ kālavelā. Katamā sīlavelā? Ratto vācaṃ na bhāseyya, duṭṭho vācaṃ na bhāseyya, mūḷho vācaṃ na bhāseyya, musāvādaṃ na bhāseyya, pisuṇavācaṃ na bhāseyya, pharusavācaṃ na bhāseyya, samphappalāpaṃ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya. Ayaṃ sīlavelāti – vācaṃ pamuñce kusalaṃ nātivelaṃ.

This is the limit of time. What is the limit of virtue? A lustful person should not speak, a hateful person should not speak, a deluded person should not speak. One should not speak falsehood, one should not speak divisive speech, one should not speak harsh speech, one should not speak frivolous talk; one should not tell it, should not recite it, should not explain it, should not utter it. This is the limit of virtue. Thus, this is the meaning of 'one should utter skillful speech, not beyond the limit'.

Janavādadhammāya na cetayeyyāti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janassa vādāya upavādāya nindāya garahāya akittiyā avaṇṇahārikāya sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā na cetayeyya cetanaṃ na uppādeyya cittaṃ na uppādeyya saṅkappaṃ na uppādeyya manasikāraṃ na uppādeyyāti – janavādadhammāya na cetayeyya.

Regarding 'One should not have an intention for the sake of criticizing people.' 'People' means nobles, brahmins, merchants, workers, householders, renunciants, gods, and humans. For the sake of criticizing people, for blaming, for censuring, for reproaching, for disrepute, for bringing dispraise, or for the corruption of virtue, the corruption of conduct, the corruption of view, or the corruption of livelihood, one should not intend, should not produce volition, should not produce a thought, should not produce a resolve, should not produce attention. Thus, 'one should not have an intention for the sake of criticizing people'.

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyyā’’ti.

“When reproved with words, one should mindfully rejoice; one should break down hardness of heart towards fellow spiritual practitioners. One should utter skillful speech, not beyond the limit; one should not have an intention for the sake of criticizing people.”

209.

209.

Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṃ.

Furthermore, there are five dusts in the world, for the dispelling of which the mindful one should train; in forms, sounds, and also in tastes, in smells and touches, one should overcome passion.

Athāparaṃ [Pg.406] pañca rajāni loketi. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Pañca rajānīti rūparajo, saddarajo, gandharajo, rasarajo, phoṭṭhabbarajo.

Regarding 'Furthermore, there are five dusts in the world': 'Atha' is a conjunction of words, a combination of words, a completion of a phrase, a harmony of letters, a smoothness of consonants, a word that follows in sequence. As for 'the five dusts': the dust of form, the dust of sound, the dust of smell, the dust of taste, and the dust of touch.

‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā, viharanti te vigatarajassa sāsane.

Passion is called dust, but it is not called 'reṇu'; 'rajo' is a designation for passion. Having abandoned this dust, the wise ones dwell in the Dispensation of the one free from dust.

‘‘Doso rajo na ca pana reṇu vuccati…pe…;

Viharanti te vigatarajassa sāsane.

Hatred is called dust, but it is not called 'reṇu'… and so on… they dwell in the Dispensation of the one free from dust.

‘‘Moho rajo na ca pana reṇu vuccati…pe…;

Viharanti te vigatarajassa sāsane’’.

Delusion is called dust, but it is not called 'reṇu'… and so on… they dwell in the Dispensation of the one free from dust.

Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – athāparaṃ pañca rajāni loke.

As for 'in the world': it means in the world of misery, the human world, the deva world, the world of the aggregates, the world of the elements, and the world of the sense bases. This is the meaning of the phrase 'Furthermore, there are five dusts in the world'.

Yesaṃ satīmā vinayāya sikkheti. Yesanti rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa. Satīmāti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto upagato samupagato upapanno samupapanno samannāgato. So vuccati satimā. Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Yesaṃ satīmā vinayāya sikkheti. Satimā puggalo yesaṃ rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – yesaṃ satīmā vinayāya sikkhe.

Regarding 'For the subduing of which the mindful one should train.' 'For which' refers to the lust for forms, the lust for sounds, the lust for smells, the lust for tastes, and the lust for tangibles. 'Mindful' means: that which is mindfulness, recollection, remembrance, memory, retention, non-superficiality, non-confusion, the faculty of mindfulness, the power of mindfulness, right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called mindfulness. One endowed with this mindfulness, well-endowed, who has attained it, well-attained it, is possessed of it, well-possessed of it, and furnished with it, is called 'mindful.' 'Should train' refers to the threefold training: the training in higher virtue, the training in higher mind, and the training in higher wisdom. What is the training in higher virtue… and so on… this is the training in higher wisdom. 'For the subduing of which the mindful one should train' means: a mindful person should train in higher virtue, higher mind, and higher wisdom for the subduing, for the utter subduing, for the abandoning, for the appeasement, for the relinquishment, for the stilling of the lust for forms, the lust for sounds, the lust for smells, the lust for tastes, and the lust for tangibles. Reflecting on these three trainings, one should train; knowing, one should train… and so on… realizing what is to be realized, one should train; one should practice, practice well, and having undertaken it, conduct oneself. This is the meaning of 'for the subduing of which the mindful one should train.'

Rūpesu [Pg.407] saddesu atho rasesu, gandhesu phassesu sahetha rāganti. Rūpesu saddesu gandhesu rasesu phoṭṭhabbesu rāgaṃ saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ.

Regarding 'In forms, sounds, and also in tastes, in smells and touches, one should overcome passion.' In forms, sounds, smells, tastes, and tangibles, one should overcome passion, thoroughly overcome it, suppress it, overwhelm it, cause it to be exhausted, and crush it. This is the meaning of 'in forms, sounds, and also in tastes, in smells and touches, one should overcome passion.'

Tenāha bhagavā –

Therefore, the Blessed One said:

‘‘Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāga’’nti.

“Furthermore, there are these five defilements in the world, for the subduing of which the mindful one should train; in forms, sounds, and also tastes, in smells and touches, one should overcome lust.”

210.

210.

Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kāle so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so. [iti bhagavā]

Having dispelled desire for these things, a mindful monk with a well-liberated mind, rightly examining the Dhamma at the proper time and having become unified, should dispel the darkness. [Thus spoke the Blessed One.]

Etesu dhammesu vineyya chandanti. Etesūti rūpesu saddesu gandhesu rasesu phoṭṭhabbesu. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ…pe… kāmacchandanīvaraṇaṃ. Etesu dhammesu vineyya chandanti. Etesu dhammesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – etesu dhammesu vineyya chandaṃ.

Regarding 'One should dispel desire for these things': 'These things' refers to forms, sounds, smells, tastes, and tangibles. 'Desire' refers to whatever sensual desire for sensual pleasures, sensual lust, delight in sensuality, craving for sensuality, affection for sensuality, fever of sensuality, infatuation with sensuality, being consumed by sensuality, the flood of sensuality, the yoke of sensuality, the clinging to sensuality... the hindrance of sensual desire. 'One should dispel desire for these things' means that for these phenomena, one should dispel desire, again dispel it, abandon it, remove it, bring it to an end, and cause it to reach non-existence. This is the meaning of 'one should dispel desire for these things'.

Bhikkhu satimā suvimuttacittoti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekho vā bhikkhu. Satimāti yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto…pe… so vuccati satimā.

Regarding 'A mindful monk with a well-liberated mind': 'Monk' means a monk who is either a virtuous worldling or a trainee. 'Mindful' means that mindfulness, recollection... right mindfulness, the enlightenment factor of mindfulness, the direct path—this is called mindfulness. One who is endowed with this mindfulness, fully endowed... such a one is called 'mindful'.

Bhikkhu satimā suvimuttacittoti. Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, tatiyaṃ jhānaṃ samāpannassa pītiyā ca cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya [Pg.408] cittaṃ… ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ… nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, sakadāgāmissa oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – bhikkhu satimā suvimuttacitto.

‘A mindful monk with a well-liberated mind’. For one who has attained the first jhāna, the mind is freed, liberated, and well-liberated from the hindrances. For one who has attained the second jhāna, the mind is freed, liberated, and well-liberated from thought and examination. For one who has attained the third jhāna, the mind is freed, liberated, and well-liberated from rapture. For one who has attained the fourth jhāna, the mind is freed, liberated, and well-liberated from pleasure and pain. For one who has attained the base of infinite space, the mind is freed, liberated, and well-liberated from the perception of form, the perception of resistance, and the perception of diversity. For one who has attained the base of infinite consciousness, the mind is freed, liberated, and well-liberated from the perception of the base of infinite space. For one who has attained the base of nothingness, the mind is freed, liberated, and well-liberated from the perception of the base of infinite consciousness. For one who has attained the base of neither-perception-nor-non-perception, the mind is freed, liberated, and well-liberated from the perception of the base of nothingness. For a stream-enterer, the mind is freed, liberated, and well-liberated from identity view, doubt, adherence to rites and rituals, the underlying tendency of views, the underlying tendency of doubt, and from the defilements that coexist with them. For a once-returner, the mind is freed, liberated, and well-liberated from the coarse underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that coexist with them. For a non-returner, the mind is freed, liberated, and well-liberated from the subtle fetter of sensual lust, the fetter of aversion, the subtle underlying tendency of sensual lust, the underlying tendency of aversion, and from the defilements that coexist with them. For an arahant, the mind is freed, liberated, and well-liberated from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of craving for existence, the underlying tendency of ignorance, from the defilements that coexist with them, and also from all external signs—thus, ‘a mindful monk with a well-liberated mind’.

Kālena so sammā dhammaṃ parivīmaṃsamānoti. Kālenāti uddhate citte samathassa kālo, samāhite citte vipassanāya kālo.

‘Rightly examining the Dhamma at the proper time’. ‘At the proper time’ means: when the mind is agitated, it is the time for tranquility; when the mind is composed, it is the time for insight.

‘‘Kāle paggaṇhati cittaṃ, niggaṇhati punāpare ;

Sampahaṃsati kālena, kāle cittaṃ samādahe.

At the proper time, he uplifts the mind; and again, at another time, he restrains it. At the proper time, he gladdens it; at the proper time, he should concentrate the mind.

‘‘Ajjhupekkhati kālena, so yogī kālakovido;

Kimhi kālamhi paggāho, kimhi kāle viniggaho.

That yogi, skilled in times, regards with equanimity at the proper time. At what time is there uplifting? At what time is there restraint?

‘‘Kimhi pahaṃsanākālo, samathakālo ca kīdiso;

Upekkhākālaṃ cittassa, kathaṃ dasseti yogino.

And at what time is the time for gladdening? Of what sort is the time for tranquility? How is the time for equanimity of mind indicated for the yogi?

‘‘Līne cittamhi paggāho, uddhatasmiṃ viniggaho;

Nirassādagataṃ cittaṃ, sampahaṃseyya tāvade.

When the mind is sluggish, there is uplifting; when it is agitated, there is restraint. The mind that has become devoid of relish, one should gladden at that very moment.

‘‘Sampahaṭṭhaṃ yadā cittaṃ, alīnaṃ bhavatinuddhataṃ;

Samathassa ca so kālo, ajjhattaṃ ramaye mano.

When the mind is well gladdened, it is neither sluggish nor agitated. That is the time for tranquility; one should cause the mind to delight internally.

‘‘Etena mevupāyena, yadā hoti samāhitaṃ;

Samāhitacittamaññāya, ajjhupekkheyya tāvade.

By this very method, when it becomes concentrated, having known 'the mind is concentrated,' one should then regard it with equanimity.

‘‘Evaṃ [Pg.409] kālavidū dhīro, kālaññū kālakovido;

Kālena kālaṃ cittassa, nimittamupalakkhaye’’ti.

Thus the wise one, knowing the time for uplifting, knowing the time for restraining, skilled in these times, should from time to time properly discern the sign of the mind.

Kālena so sammā dhammaṃ parivīmaṃsamānoti. ‘‘Sabbe saṅkhārā aniccā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe saṅkhārā dukkhā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe dhammā anattā’’ti sammā dhammaṃ parivīmaṃsamāno…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti – sammā dhammaṃ parivīmaṃsamāno.

He, at the proper time, rightly examines the Dhamma. Rightly examining the Dhamma thus: 'All formations are impermanent'; rightly examining the Dhamma thus: 'All formations are suffering'; rightly examining the Dhamma thus: 'All dhammas are not-self'... and so on... Rightly examining the Dhamma thus: 'Whatever is a thing subject to arising, all that is a thing subject to cessation'.

Ekodibhūto vihane tamaṃ so, iti bhagavāti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – ekodibhūto. Vihane tamaṃ soti rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ mānatamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ haneyya vihaneyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya.

He, having become unified, would dispel that darkness, so said the Blessed One. 'Unified' means: having a one-pointed mind, an unscattered mind, an un-displaced mind, tranquility, the faculty of concentration, the power of concentration, right concentration—this is 'having become unified'. 'He would dispel that darkness' means: he should destroy, should utterly destroy, should abandon, should dispel, should make an end of, should cause to go to non-existence the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of views, the darkness of conceit, the darkness of defilements, the darkness of misconduct; that which makes for blindness, makes for non-vision, makes for ignorance, is obstructive to wisdom, is on the side of vexation, and does not lead to Nibbāna.

Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā[Pg.410], bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – ekodibhūto vihane tamaṃ so iti bhagavā.

The Blessed One is a term of reverence. Furthermore, the Blessed One is so called because he has destroyed lust; the Blessed One is so called because he has destroyed aversion; the Blessed One is so called because he has destroyed delusion; the Blessed One is so called because he has destroyed conceit; the Blessed One is so called because he has destroyed wrong views; the Blessed One is so called because he has destroyed the thorns; the Blessed One is so called because he has destroyed defilements; the Blessed One is so called because he apportioned, divided, and distributed the jewel of the Dhamma; the Blessed One is so called because he makes an end to becomings; the Blessed One is so called because he has developed body, developed virtue, developed mind, and developed wisdom; the Blessed One is so called because he frequents remote lodgings in forests and woodlands, secluded and quiet, free from noise, solitary, fit for human solitude, suitable for retreat; the Blessed One is so called because he partakes of robes, almsfood, lodgings, and medicinal requisites; the Blessed One is so called because he partakes of the taste of meaning, the taste of the Dhamma, the taste of liberation, higher virtue, higher mind, and higher wisdom; the Blessed One is so called because he partakes of the four jhānas, the four immeasurables, and the four formless attainments; the Blessed One is so called because he partakes of the eight liberations, the eight spheres of mastery, and the nine successive abidings; the Blessed One is so called because he partakes of the ten kasiṇa concentrations, mindfulness of breathing concentration, and the foulness concentration; the Blessed One is so called because he partakes of the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; the Blessed One is so called because he partakes of the ten powers of a Tathāgata, the four intrepidities, the four analytical knowledges, the six kinds of higher knowledge, and the six Buddha-qualities; this name ‘Blessed One’ was not given by his mother, nor by his father, nor by his brother, nor by his sister, nor by his friends and companions, nor by his relatives, nor by ascetics and brahmins, nor by deities. This is a designation for Buddhas, Blessed Ones, directly realized at the culmination of liberation at the root of the Bodhi Tree, along with the attainment of omniscience—the name ‘Blessed One.’ Having become unified, he would dispel that darkness; thus, he is the Blessed One.

Tenāha bhagavā –

Therefore the Blessed One said:

‘‘Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so’’. [iti bhagavāti]

“Having disciplined desire for these things, a mindful bhikkhu with a well-liberated mind, rightly investigating the Dhamma in due time, becoming unified, would dispel that darkness.”

Sāriputtasuttaniddeso soḷasamo.

The Exposition of the Sāriputta Sutta, the sixteenth.

Aṭṭhakavaggamhi soḷasa suttaniddesā samattā.

In the Aṭṭhakavagga, the sixteen sutta expositions are complete.

Mahāniddesapāḷi niṭṭhitā.

The Pāḷi of the Mahāniddesa is concluded.