Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

In the Collection of Minor Texts

Cūḷaniddesapāḷi

The Minor Exposition

Pārāyanavaggo

The Chapter on the Way to the Far Shore

Vatthugāthā

The Introductory Verses

1.

1.

Kosalānaṃ [Pg.1] purā rammā, agamā dakkhiṇāpathaṃ;

Ākiñcaññaṃ patthayāno, brāhmaṇo mantapāragū.

A brahmin who had gone to the further shore of the Vedas, desiring the state of nothingness, went from the delightful city of the Kosalans to the southern region.

2.

2.

So assakassa visaye, maḷakassa samāsane ;

Vasi godhāvarīkūle, uñchena ca phalena ca.

He dwelt on the bank of the Godhāvarī river in a region near Assaka and Maḷaka, living by gleaning and by fruits.

3.

3.

Tasseva upanissāya, gāmo ca vipulo ahu;

Tato jātena āyena, mahāyaññamakappayi.

Dependent on that very place, a large village arose. With the revenue that arose from it, he prepared a great sacrifice.

4.

4.

Mahāyaññaṃ yajitvāna, puna pāvisi assamaṃ;

Tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo.

Having performed the great sacrifice, he again entered the hermitage. When he had re-entered it, another brahmin arrived.

5.

5.

Ugghaṭṭapādo tasito, paṅkadanto rajassiro;

So ca naṃ upasaṅkamma, satāni pañca yācati.

With feet worn out from travel, thirsty, with mud-caked teeth and a dust-covered head, he approached him and begged for five hundred.

6.

6.

Tamenaṃ bāvarī disvā, āsanena nimantayi;

Sukhañca kusalaṃ pucchi, idaṃ vacanamabravi.

Bāvarī, seeing him, invited him with a seat. He asked of his happiness and well-being, and spoke this word.

7.

7.

‘‘Yaṃ kho mama deyyadhammaṃ, sabbaṃ visajjitaṃ mayā;

Anujānāhi me brahme, natthi pañcasatāni me’’.

“Whatever gift-worthy thing was mine, all of it has been given away by me. Forgive me, O brahmin, I do not have five hundred.”

8.

8.

‘‘Sace [Pg.2] me yācamānassa, bhavaṃ nānupadassati ;

Sattame divase tuyhaṃ, muddhā phalatu sattadhā’’.

“If you, sir, will not give to me who is begging, then on the seventh day may your head split into seven pieces.”

9.

9.

Abhisaṅkharitvā kuhako, bheravaṃ so akittayi;

Tassa taṃ vacanaṃ sutvā, bāvarī dukkhito ahu.

That charlatan, having fabricated it, proclaimed a terrifying curse. Having heard that speech of his, Bāvarī became distressed.

10.

10.

Ussussati anāhāro, sokasallasamappito;

Athopi evaṃ cittassa, jhāne na ramatī mano.

Pierced by the arrow of sorrow, taking no food, he wasted away. Furthermore, for one with such a mind, the heart took no delight in meditative absorption.

11.

11.

Utrastaṃ dukkhitaṃ disvā, devatā atthakāminī;

Bāvariṃ upasaṅkamma, idaṃ vacanamabravi.

A deity, wishing his welfare, seeing Bāvarī terrified and distressed, approached him and spoke this word.

12.

12.

‘‘Na so muddhaṃ pajānāti, kuhako so dhanatthiko;

Muddhani muddhapāte vā, ñāṇaṃ tassa na vijjati’’.

“He does not know the head; he is a charlatan, desirous of wealth. Knowledge concerning the head or the splitting of the head is not found in him.”

13.

13.

‘‘Bhotī carahi jānāti, taṃ me akkhāhi pucchitā;

Muddhaṃ muddhādhipātañca, taṃ suṇoma vaco tava’’.

“If you, lady, indeed know, then being asked, declare it to me: the head and the splitting of the head. We would hear your word.”

14.

14.

‘‘Ahampetaṃ na jānāmi, ñāṇaṃ mettha na vijjati;

Muddhani muddhādhipāte ca, jinānañhettha dassanaṃ’’.

“I also do not know this; knowledge concerning this is not found in me. For the vision concerning the head and the splitting of the head belongs to the Conquerors.”

15.

15.

‘‘Atha ko carahi jānāti, asmiṃ pathavimaṇḍale ;

Muddhaṃ muddhādhipātañca, taṃ me akkhāhi devate’’.

“Then who, indeed, on this earth-sphere knows the head and the splitting of the head? O deity, tell me of him.”

16.

16.

‘‘Purā kapilavatthumhā, nikkhanto lokanāyako;

Apacco okkākarājassa, sakyaputto pabhaṅkaro.

“Formerly, from Kapilavatthu, the Leader of the World went forth; a descendant of King Okkāka, the Sakyan son, the Light-Maker.”

17.

17.

‘‘So hi brāhmaṇa sambuddho, sabbadhammāna pāragū;

Sabbābhiññābalappatto, sabbadhammesu cakkhumā;

Sabbakammakkhayaṃ patto, vimutto upadhikkhaye.

“For he, O brahmin, is the Fully Awakened One, who has gone to the far shore of all phenomena; who has attained the power of all supernormal knowledges, possessed of vision in all phenomena; who has reached the destruction of all kamma, liberated in the destruction of the substrates.”

18.

18.

‘‘Buddho so bhagavā loke, dhammaṃ deseti cakkhumā;

Taṃ tvaṃ gantvāna pucchassu, so te taṃ byākarissati’’.

“That Blessed One, the Buddha, endowed with vision, teaches the Dhamma in the world. Go and ask him; he will explain it to you.”

19.

19.

Sambuddhoti vaco sutvā, udaggo bāvarī ahu;

Sokassa tanuko āsi, pītiñca vipulaṃ labhi.

Hearing the word 'Fully Awakened,' Bāvarī became elated; his sorrow became slight, and he gained abundant joy.

20.

20.

So [Pg.3] bāvarī attamano udaggo, taṃ devataṃ pucchati vedajāto;

‘‘Katamamhi gāme nigamamhi vā pana, katamamhi vā janapade lokanātho;

Yattha gantvāna passemu, sambuddhaṃ dvipaduttamaṃ’’.

That Bāvarī, pleased and elated, with joy arisen, asks that deity: ‘In which village or town, or in which country is the Lord of the World? Where, having gone, may we see the Fully Awakened One, the supreme among two-legged beings?’”

21.

21.

‘‘Sāvatthiyaṃ kosalamandire jino, pahūtapañño varabhūrimedhaso;

So sakyaputto vidhuro anāsavo, muddhādhipātassa vidū narāsabho’’.

“In Sāvatthī, in the abode of the Kosalans, is the Conqueror, of great wisdom, of excellent and vast intelligence. That Sakyan son is peerless, free from taints, a knower of the splitting of the head, a bull among men.”

22.

22.

Tato āmantayī sisse, brāhmaṇe mantapāragū ;

‘‘Etha māṇavā akkhissaṃ, suṇātha vacanaṃ mama.

Then Bāvarī addressed his disciples, brahmins who had mastered the mantras: ‘Come, young men, I shall speak; listen to my word.’”

23.

23.

‘‘Yasseso dullabho loke, pātubhāvo abhiṇhaso;

Svājja lokamhi uppanno, sambuddho iti vissuto;

Khippaṃ gantvāna sāvatthiṃ, passavho dvipaduttamaṃ’’.

“‘He whose appearance in the world is exceedingly rare, that Fully Awakened One, so renowned, has today arisen in the world. Having gone quickly to Sāvatthī, behold the supreme among two-legged beings!’”

24.

24.

‘‘Kathaṃ carahi jānemu, disvā buddhoti brāhmaṇa;

Ajānataṃ no pabrūhi, yathā jānemu taṃ mayaṃ’’.

“How then, O brahmin, shall we know, upon seeing him, that he is the Buddha? To us who do not know, please explain, so that we may know him.”

25.

25.

‘‘Āgatāni hi mantesu, mahāpurisalakkhaṇā;

Dvattiṃsāni ca byākkhātā, samattā anupubbaso.

“For in the mantras have come down the thirty-two marks of a great man, and they have been explained completely and in due order.”

26.

26.

‘‘Yassete honti gattesu, mahāpurisalakkhaṇā;

Dveyeva tassa gatiyo, tatiyā hi na vijjati.

“For whomsoever these marks of a great man are on his body, for him there are only two destinies; a third is not found.”

27.

27.

‘‘Sace agāraṃ āvasati, vijeyya pathaviṃ imaṃ;

Adaṇḍena asatthena, dhammena anusāsati.

“If he dwells in a household, he will conquer this earth; without rod, without weapon, he governs by the Dhamma.”

28.

28.

‘‘Sace ca so pabbajati, agārā anagāriyaṃ;

Vivaṭṭacchado sambuddho, arahā bhavati anuttaro.

“And if he goes forth from the household life into homelessness, he becomes a Fully Awakened One, an Arahant, unsurpassed, with the covering removed.”

29.

29.

‘‘Jātiṃ gottañca lakkhaṇaṃ, mante sisse punāpare;

Muddhaṃ muddhādhipātañca, manasāyeva pucchatha.

“Ask about birth, clan, and marks, the mantras and other disciples, the head and the splitting of the head—with the mind alone.”

30.

30.

‘‘Anāvaraṇadassāvī, yadi buddho bhavissati;

Manasā pucchite pañhe, vācāya visajjissati’’.

“If he is one who sees without obstruction, if he will be the Buddha, he will answer with speech the questions asked in thought.”

31.

31.

Bāvarissa [Pg.4] vaco sutvā, sissā soḷasa brāhmaṇā;

Ajito tissametteyyo, puṇṇako atha mettagū.

Hearing Bāvari’s words, the sixteen brahmin disciples—Ajita, Tissametteyya, Puṇṇaka, and then Mettagū,

32.

32.

Dhotako upasīvo ca, nando ca atha hemako;

Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito.

Dhotaka and Upasīva, Nanda and then Hemaka; both Todeyya and Kappa, and the wise Jatukaṇṇī,

33.

33.

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Bhadrāvudha and Udaya, the brahmin Posāla also, Mogharājā the wise, and Piṅgiya the great seer,

34.

34.

Paccekagaṇino sabbe, sabbalokassa vissutā;

Jhāyī jhānaratā dhīrā, pubbavāsanavāsitā.

Each with his own following were they all, renowned throughout the world; meditators, delighting in meditation, wise, imbued with past latent tendencies.

35.

35.

Bāvariṃ abhivādetvā, katvā ca naṃ padakkhiṇaṃ;

Jaṭājinadharā sabbe, pakkāmuṃ uttarāmukhā.

Having paid homage to Bāvari, and circling him respectfully, all clad in matted hair and hides, set forth northward.

36.

36.

Maḷakassa patiṭṭhānaṃ, puramāhissatiṃ tadā ;

Ujjeniñcāpi gonaddhaṃ, vedisaṃ vanasavhayaṃ.

To Patiṭṭhāna of the Maḷakas, then to the city of Māhissati; and also to Ujjenī, Gonaddha, Vedisa, and Vanasavhaya.

37.

37.

Kosambiñcāpi sāketaṃ, sāvatthiñca puruttamaṃ;

Setabyaṃ kapilavatthuṃ, kusinārañca mandiraṃ.

To Kosambī and Sāketa, and Sāvatthī, the most excellent of cities; to Setabya, Kapilavatthu, and the city of Kusinārā.

38.

38.

Pāvañca bhoganagaraṃ, vesāliṃ māgadhaṃ puraṃ;

Pāsāṇakaṃ cetiyañca, ramaṇīyaṃ manoramaṃ.

To Pāvā and Bhoganagara, to Vesālī and the city of the Magadhans; and to the Pāsāṇaka Cetiya, delightful and pleasing to the mind.

39.

39.

Tasitovudakaṃ sītaṃ, mahālābhaṃva vāṇijo;

Chāyaṃ ghammābhitattova turitā pabbatamāruhuṃ.

Like one who is thirsty for cool water, or a merchant for great gain, like one scorched by heat for shade, they swiftly climbed the mountain.

40.

40.

Bhagavā tamhi samaye, bhikkhusaṅghapurakkhato;

Bhikkhūnaṃ dhammaṃ deseti, sīhova nadatī vane.

At that time, the Blessed One, surrounded by the Sangha of monks, was teaching the Dhamma to the monks, roaring like a lion in the forest.

41.

41.

Ajito addasa buddhaṃ, pītaraṃsiṃva bhāṇumaṃ;

Candaṃ yathā pannarase, paripūraṃ upāgataṃ.

Ajita saw the Buddha, like the golden-rayed sun, like the moon on the fifteenth day, having reached its fullness.

42.

42.

Athassa gatte disvāna, paripūrañca byañjanaṃ;

Ekamantaṃ ṭhito haṭṭho, manopañhe apucchatha.

Then, having seen on his body the complete characteristics, joyful and standing to one side, he asked the questions in his mind.

43.

43.

‘‘Ādissa jammanaṃ brūhi, gottaṃ brūhi salakkhaṇaṃ;

Mantesu pāramiṃ brūhi, kati vāceti brāhmaṇo’’.

“Declare his birth, declare his clan with its marks; declare his mastery in the mantras, how many does the brahmin teach?”

44.

44.

‘‘Vīsaṃ [Pg.5] vassasataṃ āyu, so ca gottena bāvarī;

Tīṇissa lakkhaṇā gatte, tiṇṇaṃ vedāna pāragū.

“His age is one hundred and twenty years, and by clan he is Bāvarī; three marks are on his body, he is an expert in the three Vedas.

45.

45.

‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe;

Pañcasatāni vāceti, sadhamme pāramiṃ gato’’.

“In the science of marks and in the legends, together with the lexicons and etymologies, he is an expert; he teaches five hundred disciples, having reached perfection in his own doctrine.”

46.

46.

‘‘Lakkhaṇānaṃ pavicayaṃ, bāvarissa naruttama;

Taṇhacchida pakāsehi, mā no kaṅkhāyitaṃ ahu’’.

“The investigation of Bāvarī's marks, O most excellent of men, O Cutter of Craving, please make it clear, so that for us there may be no doubt.”

47.

47.

‘‘Mukhaṃ jivhāya chādeti, uṇṇassa bhamukantare;

Kosohitaṃ vatthaguyhaṃ, evaṃ jānāhi māṇava’’.

“He can cover his face with his tongue; between his eyebrows, an uṇṇā-hair arises; his private organ is concealed in a sheath. Know it thus, O young man.”

48.

48.

Pucchañhi kiñci asuṇanto, sutvā pañhe viyākate;

Vicinteti jano sabbo, vedajāto katañjalī.

Not hearing any question, but having heard the problems answered, all the people, filled with joy and with hands clasped, pondered.

49.

49.

‘‘Ko nu devo vā brahmā vā, indo vāpi sujampati;

Manasā pucchite pañhe, kametaṃ paṭibhāsati.

“Who indeed—a deva, a brahmā, or even Indra, the husband of Sujā—asks these questions with the mind? To whom does he speak this answer?”

50.

50.

‘‘Muddhaṃ muddhādhipātañca, bāvarī paripucchati;

Taṃ byākarohi bhagavā, kaṅkhaṃ vinaya no ise’’.

“Bāvarī asks about the head and the falling of the head. Explain that, O Blessed One; dispel our doubt, O Seer.”

51.

51.

‘‘Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

Saddhāsatisamādhīhi, chandavīriyena saṃyutā’’.

“Know that ignorance is the head, and wisdom, conjoined with faith, mindfulness, concentration, zeal, and effort, is what causes the head to fall.”

52.

52.

Tato vedena mahatā, santhambhetvāna māṇavo;

Ekaṃsaṃ ajinaṃ katvā, pādesu sirasā pati.

Then the young man, composing himself with great joy, arranged his deerskin over one shoulder and fell with his head at the Buddha's feet.

53.

53.

‘‘Bāvarī brāhmaṇo bhoto, saha sissehi mārisa;

Udaggacitto sumano, pāde vandati cakkhuma’’.

“O venerable sir, the brahmin Bāvarī, together with his disciples, with uplifted heart and joyful mind, pays homage at your feet, O Seeing One.”

54.

54.

‘‘Sukhito bāvarī hotu, saha sissehi brāhmaṇo;

Tvañcāpi sukhito hohi, ciraṃ jīvāhi māṇava.

“May the brahmin Bāvarī be happy, together with his disciples. And may you also be happy, O young man; may you live long.”

55.

55.

‘‘Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;

Katāvakāsā pucchavho, yaṃ kiñci manasicchatha’’.

“The opportunity has been granted for all the doubts of Bāvarī, of you, and of all of them. Ask whatever you desire in your mind.”

56.

56.

Sambuddhena katokāso, nisīditvāna pañjalī;

Ajito paṭhamaṃ pañhaṃ, tattha pucchi tathāgataṃ.

Having been granted the opportunity by the Perfectly Enlightened One, Ajita, with hands clasped in homage, sat down and there asked the first question of the Tathāgata.

Vatthugāthā niṭṭhitā.

The Verses of the Story are concluded.

1. Ajitamāṇavapucchā

1. The Questions of Ajita

57.

57.

‘‘Kenassu [Pg.6] nivuto loko, [iccāyasmā ajito]Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhayaṃ’’.

“By what is the world shrouded? [thus asked the venerable Ajita] By what does it not shine? What do you say is its defilement? What is its great fear?”

58.

58.

‘‘Avijjāya nivuto loko, [ajitāti bhagavā]Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ’’.

“The world is shrouded by ignorance, [O Ajita, said the Blessed One,] due to stinginess and negligence, it does not shine. I say craving is its defilement, and suffering is its great fear.”

59.

59.

‘‘Savanti sabbadhi sotā, [iccāyasmā ajito]Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare’’.

“Streams flow everywhere; [thus asked the venerable Ajita] what is the obstruction for the streams? Tell me the restraint for the streams; by what are the streams shut off?”

60.

60.

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā]Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’.

“Whatever streams there are in the world, [O Ajita, said the Blessed One,] mindfulness is their obstruction. I declare the restraint for the streams: by wisdom they are shut off.”

61.

61.

‘‘Paññā ceva sati cāpi, [iccāyasmā ajito]Nāmarūpañca mārisa;

“Wisdom and mindfulness, [thus asked the venerable Ajita] and name-and-form, O venerable sir;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhati’’.

this I ask you, please declare: wherein does this cease without remainder?”

62.

62.

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhati’’.

“That question which you asked, Ajita, I shall declare to you: where name and form cease without remainder; through the cessation of consciousness, it is there that this ceases.”

63.

63.

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa’’.

“Of those who have comprehended the Dhamma, and the many trainees here, being asked, O wise one, declare to me their conduct, O venerable sir.”

64.

64.

‘‘Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

“He should not be greedy for sensual pleasures; his mind should be unagitated. Skilled in all phenomena, a mindful bhikkhu should wander.”

Ajitamāṇavapucchā paṭhamā.

The First Question of the Youth Ajita.

2. Tissametteyyamāṇavapucchā

2. The Question of the Brahmin Youth Tissametteyya

65.

65.

‘‘Kodha [Pg.7] santusito loke, [iccāyasmā tissametteyyo]Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati ;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā’’ti.

2. “Who in this world is contented? [thus asked the venerable Tissametteyya] For whom are there no agitations? Who, having directly known both ends, is not defiled by wisdom in the middle? Whom do you call a great person? Who here has overcome the seamstress, craving?”

66.

66.

‘‘Kāmesu brahmacariyavā, [metteyyāti bhagavā]Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā.

“The bhikkhu who lives the holy life in regard to sensual pleasures, [Metteyya, said the Blessed One,] who is free from craving and always mindful; having discerned, he is extinguished. For him, there are no agitations.”

67.

67.

‘‘So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā’’ti.

“He, having directly known both ends, is not defiled by wisdom in the middle. Him I call a great person; he here has overcome the seamstress, craving.”

Tissametteyyamāṇavapucchā dutiyā.

The Second Question of the Youth Tissametteyya.

3. Puṇṇakamāṇavapucchā

3. The Question of the Brahmin Youth Puṇṇaka

68.

68.

‘‘Anejaṃ mūladassāviṃ, [iccāyasmā puṇṇako]Atthi pañhena āgamaṃ;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi metaṃ’’.

“To the one who is unperturbed, the seer of the root, [thus said the venerable Puṇṇaka] I have come with a question. Dependent on what did the seers, humans, khattiyas, and brahmins perform many sacrifices to the gods here in this world? I ask you this, O Blessed One; please declare it to me.”

69.

69.

‘‘Ye kecime isayo manujā, [puṇṇakāti bhagavā]Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ;

Jaraṃ sitā yaññamakappayiṃsu’’.

3. “Whoever the seers, humans, khattiyas, and brahmins were, [Puṇṇaka, said the Blessed One,] who performed many sacrifices to the gods here in this world, they performed those sacrifices desiring this or that state of existence. Dependent on old age, they performed those sacrifices.”

70.

70.

‘‘Ye [Pg.8] kecime isayo manujā, [iccāyasmā puṇṇako]Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāruṃ jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ’’.

Those seers, humans, khattiyas, and brahmins who performed many sacrifices to the gods here in this world—[thus said the venerable Puṇṇaka]—were they, O Blessed One, heedful on the path of sacrifice? Did they cross over birth and aging, O venerable sir? I ask you this, O Blessed One; please declare it to me.

71.

71.

‘‘Āsīsanti thomayanti, abhijappanti juhanti;

[Puṇṇakāti bhagavā]Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmi’’.

They desire, they praise, they utter words of longing, they sacrifice; [Puṇṇaka, said the Blessed One], on account of gain, they repeatedly utter words of longing for sensual pleasures. Those devoted to sacrifice, impassioned with the lust for becoming, have not crossed beyond birth and aging, I say.

72.

72.

‘‘Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ’’.

If those devoted to sacrifice have not crossed over birth and aging by means of sacrifices, Venerable Sir, [thus spoke the Venerable Puṇṇaka], then who indeed in the world of gods and humans has crossed over birth and aging, Venerable Sir? I ask you, Blessed One, tell me this.

73.

73.

‘‘Saṅkhāya lokasmi paroparāni, [puṇṇakāti bhagavā]Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī’’ti.

Having comprehended with wisdom the high and low in the world, [Puṇṇaka, said the Blessed One], for whom there is no agitation anywhere in the world—peaceful, smokeless, untroubled, without longing—that one has crossed over birth and aging, I say.

Puṇṇakamāṇavapucchā tatiyā.

The Third Question, of the young man Puṇṇaka, is concluded.

4. Mettagūmāṇavapucchā

4. The Question of the Brahmin Youth Mettagū

74.

74.

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]Maññāmi taṃ vedaguṃ bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā’’.

4. I ask you, Blessed One, tell me this, [thus spoke the Venerable Mettagū]. I consider you one who has attained ultimate knowledge, one with a developed self. From where have they arisen, these sufferings of many forms that are in the world?

75.

75.

‘‘Dukkhassa [Pg.9] ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā.

You have asked me about the origin of suffering, [Mettagū, said the Blessed One], and I will declare it to you as I know it. Whatever sufferings of many forms there are in the world, they arise with acquisition as their cause.

76.

76.

‘‘Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’.

Whoever, being ignorant, creates an acquisition, that foolish person encounters suffering again and again. Therefore, one who knows, seeing the origin of the birth of suffering, should not create an acquisition.

77.

77.

‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

‘Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca’;

Taṃ me muni sādhu viyākarohi, tathā hi te vidito esa dhammo’’.

That which we asked you, you have declared to us. We will ask you another thing; come, tell us this: ‘How do the wise cross over the flood—birth and aging, sorrow and lamentation?’ Explain that well to me, O Sage, for this Dhamma is truly known to you.

78.

78.

‘‘Kittayissāmi te dhammaṃ, [mettagūti bhagavā]Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

I will declare the Dhamma to you, [Mettagū, said the Blessed One], directly visible, not based on hearsay; having known which, one who fares mindfully can cross beyond attachment in the world.

79.

79.

‘‘Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

And I rejoice in that, O Great Sage, the supreme Dhamma; having known which, one who fares mindfully can cross beyond attachment in the world.

80.

80.

‘‘Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe.

Whatever you clearly perceive, [Mettagū, said the Blessed One], above, below, across, and in the middle—having dispelled delight and adherence in regard to these, consciousness should not be established in existence.

81.

81.

‘‘Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ’’.

A bhikkhu dwelling thus, mindful and diligent, faring on, having abandoned things held as 'mine,' should, having known, abandon suffering—birth, aging, sorrow, and lamentation—right in this very existence.

82.

82.

‘‘Etābhinandāmi [Pg.10] vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo.

I greatly delight in this word of the great seer, well-proclaimed by Gotama, concerning the state without acquisitions. Truly, O Blessed One, you have abandoned suffering; for in such a way is this Dhamma known by you.

83.

83.

‘‘Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ muni aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya’’.

Surely they too would abandon suffering, those whom you, O sage, would steadfastly advise. Therefore, O Nāga, having approached, I pay homage to you. Perhaps the Blessed One might steadfastly advise me.

84.

84.

‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

Whomever one should know as a brahmin, a master of knowledge, one with no impediments, unattached to sensual existence—truly, he has crossed this flood. Having crossed to the far shore, he is without defect, without doubt.

85.

85.

‘‘Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmī’’ti.

And whatever person here is a wise one, a master of knowledge, having abandoned this attachment to existences great and small, he is free from craving, free from suffering, free from desire. He has crossed over birth and aging, thus I declare.

Mettagūmāṇavapucchā catutthī.

The Fourth Question, of the young man Mettagū, is concluded.

5. Dhotakamāṇavapucchā

5. The Question of the Brahmin Youth Dhotaka

86.

86.

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano’’.

I ask you, O Blessed One, please tell me this. [Thus asked the venerable Dhotaka.] I long for your speech, O great seer. Having heard your proclamation, I shall train for my own Nibbāna.

87.

87.

‘‘Tenahātappaṃ karohi, [dhotakāti bhagavā]Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano’’.

5. Then, O Dhotaka, [said the Blessed One,] you should make an effort. Right here, being discerning and mindful, having heard the proclamation from here, you should train for your own Nibbāna.

88.

88.

‘‘Passāmahaṃ devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhi’’.

I see in the world of devas and humans a brahmin faring on, one with no impediments. Therefore, O one with the all-around eye, I pay homage to you. O Sakyan, release me from my doubts.

89.

89.

‘‘Nāhaṃ [Pg.11] sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ abhijānamāno, evaṃ tuvaṃ oghamimaṃ taresi’’.

I am not able, O Dhotaka, to liberate anyone in the world from doubt. But by directly knowing the excellent Dhamma, in this way you may cross this flood.

90.

90.

‘‘Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyyaṃ’’.

O supreme one, being compassionate, please instruct me regarding the Dhamma of seclusion, so that I may know it. That I, like the sky, being undisturbed, may fare on right here, independent.

91.

91.

‘‘Kittayissāmi te santiṃ, [dhotakāti bhagavā]Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

I shall proclaim to you peace, [O Dhotaka, said the Blessed One,] which is in this visible life, not based on hearsay. Having known which, one who fares on mindfully may cross over attachment in the world.

92.

92.

‘‘Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

And I greatly delight in that, O great seer, that supreme peace, having known which, one who fares on mindfully may cross over attachment in the world.

93.

93.

‘‘Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇha’’nti.

Whatever you clearly know, [Dhotaka, said the Blessed One,] above, below, and across, and in the middle—having understood this to be an attachment in the world, do not create craving for any state of existence.

Dhotakamāṇavapucchā pañcamī.

The Fifth Question, of the young man Dhotaka, is concluded.

6. Upasīvamāṇavapucchā

6. The Question of the Brahmin Youth Upasīva

94.

94.

‘‘Eko ahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]Anissito no visahāmi tārituṃ;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyyaṃ’’.

Alone, O Sakyan, I am facing a great flood, [thus spoke the Venerable Upasīva,] and being unsupported, I am not able to cross it. Tell me, O All-Seeing One, a support, relying on which I might cross this flood.

95.

95.

‘‘Ākiñcaññaṃ [Pg.12] pekkhamāno satimā, [upasīvāti bhagavā]Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassa’’.

Being mindful while observing the base of nothingness, [Upasīva, said the Blessed One,] cross the flood by relying on ‘there is nothing.’ Having abandoned sensual pleasures and being free from doubts, behold day and night the destruction of craving.

96.

96.

‘‘Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe parame vimutto, tiṭṭhe nu so tattha anānuyāyī’’.

6. He who is free from passion for all sensual pleasures, [thus spoke the Venerable Upasīva,] relying on the base of nothingness, having abandoned other supports, and liberated in the supreme liberation of perception—would he, not pursuing further, remain there?

97.

97.

‘‘Sabbesu kāmesu yo vītarāgo, [upasīvāti bhagavā]Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe parame vimutto, tiṭṭheyya so tattha anānuyāyī’’.

He who is free from passion for all sensual pleasures, [Upasīva, said the Blessed One,] relying on the base of nothingness, having abandoned other supports, and liberated in the supreme liberation of perception—he would, not pursuing further, remain there.

98.

98.

‘‘Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassānaṃ samantacakkhu;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa’’.

“If he should remain there, not pursuing further, for a multitude of years, O All-Seeing One, would he, right there, become cool and liberated? Or would the consciousness of such a one pass away?”

99.

99.

‘‘Acci yathā vātavegena khittā, [upasīvāti bhagavā]Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkhaṃ’’.

“As a flame tossed by the force of the wind,” said the Blessed One to Upasīva, “goes to its end and cannot be reckoned; so the sage, liberated from the mental body, goes to his end and cannot be reckoned.”

100.

100.

‘‘Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’.

“Has he who has gone to his end ceased to be, or does he not exist? Or is he, in perpetuity, unafflicted? Please, O Sage, explain this well to me, for this Dhamma is indeed known to you.”

101.

101.

‘‘Atthaṅgatassa na pamāṇamatthi, [upasīvāti bhagavā]Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe’’ti.

“For one who has gone to his end, there is no measure,” said the Blessed One to Upasīva. “That by which one might speak of him, that for him does not exist. When all phenomena have been uprooted, all paths of speech are also uprooted.”

Upasīvamāṇavapucchā chaṭṭhī.

The Question of the Young Man Upasīva, the Sixth.

7. Nandamāṇavapucchā

7. The Question of the Brahmin Youth Nanda

102.

102.

‘‘Santi [Pg.13] loke munayo, [iccāyasmā nando]Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapannaṃ’’.

7. “‘There are sages in the world,’ so people say,” said the Venerable Nanda. “How is this so? Do they call one a sage on account of being endowed with knowledge, or is it on account of his way of life?”

103.

103.

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi’’.

“O Nanda, the wise in this world do not declare one a sage by means of view, hearing, or knowledge. Those who live having destroyed the armies of Māra, untroubled and free from craving—them I declare to be sages.”

104.

104.

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ,Anekarūpena vadanti suddhiṃ;

Kaccissu te bhagavā tattha yatā carantā,Atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ’’.

“Whatever ascetics and brahmins there are,” said the Venerable Nanda, “who speak of purity by what is seen or heard, who speak of purity by rites and observances, and who speak of purity in various ways—Venerable Sir, do they, conducting themselves diligently therein, cross over birth and aging? I ask you this, O Blessed One; please tell it to me.”

105.

105.

‘‘Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmi’’.

“Whatever ascetics and brahmins there are,” said the Blessed One to Nanda, “who speak of purity by what is seen and heard, who speak of purity by rites and observances, and who speak of purity in various ways—although they conduct themselves diligently therein, I say they do not cross over birth and aging.”

106.

106.

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Te ce muni brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ’’.

“Whatever ascetics and brahmins there are,” said the Venerable Nanda, “who speak of purity by what is seen or heard, who speak of purity by rites and observances, and who speak of purity in various ways—if you, O Sage, say they have not crossed the flood, then who, indeed, in the world of devas and humans has crossed over birth and aging, Venerable Sir? I ask you this, O Blessed One; please tell it to me.”

107.

107.

‘‘Nāhaṃ [Pg.14] sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ;

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Te ve narā oghatiṇṇāti brūmi’’.

“I do not say that all ascetics and brahmins are shrouded by birth and aging,” said the Blessed One to Nanda. “Those who here, having abandoned all that is seen, heard, or sensed, and all rites and observances; having abandoned all things of various forms; and having fully understood craving, are free from taints—those people, indeed, I declare to have crossed the flood.”

108.

108.

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ;

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmī’’ti.

“I greatly delight in this word of the Great Sage, well-proclaimed by Gotama, free from attachments. Those who here, having abandoned all that is seen, heard, or sensed, and all rites and observances; having abandoned all things of various forms; and having fully understood craving, are free from taints—I, too, declare them to have crossed the flood.”

Nandamāṇavapucchā sattamā.

The Question of the Young Man Nanda, the Seventh.

8. Hemakamāṇavapucchā

8. The Question of the Brahmin Youth Hemaka

109.

109.

‘‘Ye me pubbe viyākaṃsu, [iccāyasmā hemako]Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhiramiṃ.

“Those who explained to me in the past,” said the Venerable Hemaka, “before the teaching of Gotama, saying: ‘Thus it was, thus it will be’—all of that was mere tradition, all of that was an increase of speculation. I found no delight therein.”

110.

110.

‘‘Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

8. “O Sage, please declare to me the Dhamma that destroys craving; knowing which, one practicing mindfully may cross over attachment in the world.”

111.

111.

‘‘Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.

“Here, Hemaka, regarding things seen, heard, sensed, and cognized, in pleasant forms, the dispelling of desire and lust is the deathless state of Nibbāna.”

112.

112.

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattika’’nti.

“Those who, having known this, are mindful, have seen the Dhamma and are fully extinguished; they are ever peaceful and have crossed over attachment in the world.”

Hemakamāṇavapucchā aṭṭhamā.

The Question of the Young Man Hemaka, the Eighth.

9. Todeyyamāṇavapucchā

9. The Question of the Brahmin Youth Todeyya

113.

113.

‘‘Yasmiṃ [Pg.15] kāmā na vasanti, [iccāyasmā todeyyo]Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso’’.

“He in whom sensual pleasures do not dwell,” said the Venerable Todeyya, “for whom craving is not found, and who has crossed over doubt—what kind of liberation is there for him?”

114.

114.

‘‘Yasmiṃ kāmā na vasanti, [todeyyāti bhagavā]Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo’’.

“For him in whom sensual pleasures do not dwell,” said the Blessed One to Todeyya, “for whom craving is not found, and who has crossed over doubt—for him there is no other liberation.”

115.

115.

‘‘Nirāsaso so uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhu’’.

9. “Is he without longing or is he one who longs? Is he wise or one who speculates with wisdom? O Sakka, O All-Seeing One, please explain this sage to me, so that I may know him.”

116.

116.

‘‘Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asatta’’nti.

“He is without longing, not one who longs; he is wise, not one who speculates with wisdom. Thus, Todeyya, know the sage as one with no impediments, unattached to sensual existence.”

Todeyyamāṇavapucchā navamā.

The Question of the Young Man Todeyya, the Ninth.

10. Kappamāṇavapucchā

10. The Question of the Brahmin Youth Kappa

117.

117.

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā’’.

“For those standing in the middle of the stream,” said the Venerable Kappa, “when the great and fearful flood has arisen, for those afflicted by aging and death, O Venerable Sir, please declare an island. Please explain that island to me, so that this suffering may not arise again.”

118.

118.

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te.

“For those standing in the middle of the stream,” said the Blessed One to Kappa, “when the great and fearful flood has arisen, for those afflicted by aging and death, I will declare an island to you, Kappa.”

119.

119.

‘‘Akiñcanaṃ [Pg.16] anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhayaṃ.

“Having no impediments and no grasping—this is the island which has no other. I call it Nibbāna—the utter destruction of aging and death.”

120.

120.

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paṭṭhagū’’ti.

10. “Those who, having known this, are mindful, have seen the Dhamma and are fully extinguished, do not come under Māra’s power, nor do they become his followers.”

Kappamāṇavapucchā dasamā.

The Question of the Young Man Kappa, the Tenth.

11. Jatukaṇṇimāṇavapucchā

11. The Question of the Brahmin Youth Jatukaṇṇi

121.

121.

‘‘Sutvānahaṃ vīramakāmakāmiṃ, [iccāyasmā jatukaṇṇi]Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi metaṃ.

“Having heard of the Hero who is free from sensual desires,” said the Venerable Jatukaṇṇi, “I have come to ask the one without desire, who has crossed the flood. O one with innate vision, declare the state of peace. O Blessed One, declare this to me as it truly is.”

122.

122.

‘‘Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañña, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ’’.

“Indeed, the Blessed One proceeds, having subdued sensual pleasures, just as the powerful sun proceeds, overwhelming the earth with its radiance. O one of vast wisdom, to me of little wisdom, please declare the Dhamma so that I may know the abandonment of birth and aging here.”

123.

123.

‘‘Kāmesu vinaya gedhaṃ, [jatukaṇṇīti bhagavā]Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcanaṃ.

“Dispel greed for sensual pleasures,” said the Blessed One to Jatukaṇṇī, “having seen renunciation as security. Whether it be something grasped or let go of, let there be no impediment for you.”

124.

124.

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

“Dry up that which was before; let there be no concern for you about what is to come. If you do not grasp at what is in the middle, you will fare on in peace.”

125.

125.

‘‘Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje’’ti.

“O brahmin, for one who is in every way without greed for name-and-form, there are no taints by which one would come under the sway of Death.”

Jatukaṇṇimāṇavapucchā ekādasamā.

The Questions of the Young Brahmin Jatukaṇṇi, the Eleventh.

12. Bhadrāvudhamāṇavapucchā

12. The Questions of the Young Brahmin Bhadrāvudha

126.

126.

‘‘Okañjahaṃ [Pg.17] taṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito.

“The one who has abandoned the home, cut off craving, is unagitated; [thus said the Venerable Bhadrāvudha] the one who has abandoned delight, crossed the flood, is liberated, has abandoned conceptions—I entreat the one of good wisdom. Having heard the word of the Nāga, many will depart from here.”

127.

127.

‘‘Nānājanā janapadehi saṅgatā,Tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo’’.

“Various people from the districts have gathered, longing for your words, O Hero. Please explain it well to them, for this Dhamma is indeed known to you.”

128.

128.

‘‘Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantuṃ.

“One should dispel all grasping-craving, [said the Blessed One to Bhadrāvudha,] above, below, across, and in the middle. For whatever a being clings to in the world, precisely by that Māra follows them.”

129.

129.

‘‘Tasmā pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visatta’’nti.

“Therefore, understanding this, a mindful monk should not cling to anything at all in the world, seeing this generation as attached to grasping, clinging to the domain of Death.”

Bhadrāvudhamāṇavapucchā dvādasamā.

The Questions of the Young Brahmin Bhadrāvudha, the Twelfth.

13. Udayamāṇavapucchā

13. The Questions of the Young Brahmin Udaya

130.

130.

‘‘Jhāyiṃ virajamāsīnaṃ, [iccāyasmā udayo]Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi, avijjāya pabhedanaṃ’’.

“To the meditator, stainless, seated, [thus said the Venerable Udaya,] whose task is done, who is taintless, gone to the far shore of all things: I have come with a question. Please declare the liberation through final knowledge, the shattering of ignorance.”

131.

131.

‘‘Pahānaṃ kāmacchandānaṃ, [udayāti bhagavā]Domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

“The abandoning of sensual desire, [said the Blessed One to Udaya,] and of both kinds of dejection, the dispelling of sloth, and the warding off of remorse—”

132.

132.

‘‘Upekkhāsatisaṃsuddhaṃ[Pg.18], dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ’’.

“—the state purified by equanimity and mindfulness, preceded by thought on the Dhamma—this I declare to be the liberation through final knowledge, the shattering of ignorance.”

133.

133.

‘‘Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccati’’.

“What is the fetter of the world? What is its investigation? By the special abandoning of what is it called Nibbāna?”

134.

134.

‘‘Nandisaṃyojano loko, vitakkassa vicāraṇaṃ;

Taṇhāya vippahānena, nibbānaṃ iti vuccati’’.

“The world has the fetter of delight; thought is its investigation. By the special abandoning of craving, it is called Nibbāna.”

135.

135.

‘‘Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamma, taṃ suṇoma vaco tava’’.

“How, for one who fares mindfully, does consciousness cease? Having come to the Blessed One to ask, let us hear that word of yours.”

136.

136.

‘‘Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhatī’’ti.

“Internally and externally, for one not delighting in feeling, thus for one who fares mindfully, consciousness ceases.”

Udayamāṇavapucchā terasamā.

The Questions of the Young Man Udaya, the Thirteenth.

14. Posālamāṇavapucchā

14. The Questions of the Young Brahmin Posāla

137.

137.

‘‘Yo atītaṃ ādisati, [iccāyasmā posālo]Anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ.

“To the one who declares the past, [thus said the Venerable Posāla,] who is unagitated, with doubts cut off, gone to the far shore of all things—I have come with a question.”

138.

138.

‘‘Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho’’.

“Regarding one for whom perception of form has vanished, who has abandoned the entire physical body, and who sees internally and externally that ‘there is nothing’—I ask you, Sakyan, about the knowledge: How is such a one to be led?”

139.

139.

‘‘Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, vimuttaṃ tapparāyaṇaṃ.

“The Tathāgata, O Posāla, directly knowing all stations of consciousness, knows that person who is abiding there, liberated and with that as his destination.”

140.

140.

‘‘Ākiñcaññasambhavaṃ ñatvā, nandī saṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato’’ti.

“Knowing the arising of the dimension of nothingness, and that delight is a fetter; thus having directly known this, he then practices insight upon that state. For that brahmin who has lived the holy life, this knowledge is true.”

Posālamāṇavapucchā cuddasamā.

The Questions of the Young Brahmin Posāla, the Fourteenth.

15. Mogharājamāṇavapucchā

15. The Questions of the Young Brahmin Mogharāja

141.

141.

‘‘Dvāhaṃ [Pg.19] sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi, byākarotīti me sutaṃ.

“Twice have I asked the Sakyan, [thus said the Venerable Mogharāja,] but the One with Vision did not answer me. I have heard it said that when asked for the third time, the Divine Sage gives an answer.”

142.

142.

‘‘Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.

“This world, the world beyond, the Brahma-world with its devas—they do not know the vision of you, glorious Gotama.”

143.

143.

‘‘Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati’’.

“To you who has thus seen the supreme, I have come with a question: Looking at the world in what way is one not seen by the King of Death?”

144.

144.

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

“Look upon the world as empty, Mogharāja, ever mindful. Having uprooted the view of self, one may thus cross beyond death. The King of Death does not see one who looks upon the world in this way.”

Mogharājamāṇavapucchā pannarasamā.

The Questions of the Young Brahmin Mogharāja, the Fifteenth.

16. Piṅgiyamāṇavapucchā

16. The Questions of the Young Brahmin Piṅgiya

145.

145.

‘‘Jiṇṇohamasmi abalo vītavaṇṇo, [iccāyasmā piṅgiyo]Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ’’.

“I am old, feeble, and of faded complexion,” [so said the venerable Piṅgiya.] “My eyes are not clear, my hearing is not pleasant. Lest I, being deluded, should perish in the interim, please explain the Dhamma by which I may know the abandonment of birth and aging here.”

146.

146.

‘‘Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāya’’.

“Having seen people afflicted on account of forms,” [said the Blessed One to Piṅgiya,] “heedless people are tormented on account of forms. Therefore, Piṅgiya, being heedful, abandon form for the sake of non-rebecoming.”

147.

147.

‘‘Disā [Pg.20] catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ asutaṃ amutaṃ, atho aviññātaṃ kiñcanamatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahānaṃ’’.

“The four cardinal directions, the four intermediate directions, above, and below—these are the ten directions. There is nothing in the world unseen, unheard, unsensed, or unknown by you. Please explain the Dhamma by which I may know the abandonment of birth and aging here.”

148.

148.

‘‘Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāyā’’ti.

“Seeing beings overcome by craving,” [said the Blessed One to Piṅgiya,] “born of torment and oppressed by aging—therefore, Piṅgiya, being heedful, abandon craving for the sake of non-rebecoming.”

Piṅgiyamāṇavapucchā soḷasamā.

The Questions of the Young Brahmin Piṅgiya, the Sixteenth.

17. Pārāyanatthutigāthā

17. Verses in Praise of the Pārāyana

Idamavoca [Pg.21] bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi. Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. ‘‘Pāraṅgamanīyā ime dhammā’’ti – tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṃ.

The Blessed One spoke this while dwelling among the Magadhans at the Pāsāṇaka Shrine. Having been requested by the sixteen attendant brahmins, he explained each question as he was asked. If one, having understood the meaning and the teaching of each single question, were to practice in conformity with the Dhamma, one would indeed go to the far shore of aging and death. ‘These teachings lead to the far shore’—therefore, the designation for this exposition of the Dhamma is simply ‘The Way to the Far Shore’.

149.

149.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Ajita, Tissametteyya, Puṇṇaka, and then Mettagū; Dhotaka, and Upasīva, and Nanda, and then Hemaka.

150.

150.

Todeyyakappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

The two, Todeyya and Kappa; and Jatukaṇṇī the wise; Bhadrāvudha and Udaya; and Posāla the brahmin; and Mogharāja the intelligent; and Piṅgiya the great seer.

151.

151.

Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamuṃ.

These approached the Buddha, the seer endowed with perfect conduct. Asking subtle questions, they came to the Supreme Buddha.

152.

152.

Tesaṃ buddho pabyākāsi, pañhe puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe muni.

The Buddha, when questioned, explained the questions to them in accordance with reality. With the explanation of the questions, the Sage pleased the brahmins.

153.

153.

Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike.

Delighted by the one possessing the five eyes, by the Buddha, kinsman of the Sun, they practiced the holy life in the presence of the one of excellent wisdom.

154.

154.

Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathā yo paṭipajjeyya, gacche pāraṃ apārato.

For each and every question, as taught by the Buddha, whoever practices accordingly would go from the near shore to the far shore.

155.

155.

Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ iti.

Cultivating the excellent path, one should go from the near shore to the far shore. That path is for going to the far shore; therefore, it is called 'Pārāyana' (The Way to the Beyond).

18. Pārāyanānugītigāthā

18. The Verses Recited Following the Pārāyana

156.

156.

‘‘Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe.

“I shall now recite in accordance with the Pārāyana,” [so said the venerable Piṅgiya.] “As he saw, so he declared—the stainless one of vast intelligence, free from craving, extinguished, an Arahant. For what reason would he speak falsely?

157.

157.

‘‘Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasañhitaṃ.

“Of him who has abandoned the stain of delusion, who has abandoned conceit and disparagement, come, I shall now declare his speech, which is endowed with praise.

158.

158.

‘‘Tamonudo [Pg.22] buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me.

“The Buddha, dispeller of darkness, the all-seeing one, who has gone to the world's end, transcended all existence, free from taints, with all suffering abandoned, the one with the true name—he, O Brahmin, is the teacher I attend upon.

159.

159.

‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evampahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto.

“Just as a bird, having abandoned a wood with little fruit, would dwell in a forest abundant with fruit, so too have I, having abandoned those of little insight, reached the great ocean, like a swan.

160.

160.

‘‘Yeme pubbe viyākaṃsu, huraṃ gotamasāsanā;

Iccāsi iti bhavissati;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ.

“Those who made declarations to me previously, before the dispensation of Gotama, saying, ‘It was thus; it will be thus’—all of that was hearsay, all of that increased speculation.

161.

161.

‘‘Eko tamanudāsino, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso.

“He alone dispels darkness; he is radiant, a maker of light. Gotama is of extensive wisdom; Gotama is of vast intelligence.

162.

162.

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci’’.

“He who taught me the Dhamma—visible here and now, immediate, the destruction of craving, free from affliction—to which there is no comparison anywhere.”

163.

163.

‘‘Kiṃ nu tamhā vippavasasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

“Why then, Piṅgiya, do you stay away even for a moment from that Gotama of extensive wisdom, from Gotama of vast intelligence?

164.

164.

‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci’’.

“He who taught you the Dhamma—visible here and now, immediate, the destruction of craving, free from affliction—to which there is no comparison anywhere.”

165.

165.

‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

“I do not stay away from him, O Brahmin, not even for a moment—from Gotama of extensive wisdom, from Gotama of vast intelligence.

166.

166.

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

“He who taught me the Dhamma—visible here and now, immediate, the destruction of craving, free from affliction—to which there is no comparison anywhere.

167.

167.

‘‘Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto.

“Being heedful, O Brahmin, day and night, I see him with the mind as if with the eye.

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsaṃ.

Paying homage, I pass the night; for that very reason, I consider it as not being separated.

168.

168.

‘‘Saddhā [Pg.23] ca pīti ca mano sati ca,Nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi.

“Faith and joy, and mind and mindfulness, do not depart from me from the teaching of Gotama. To whichever direction the one of vast wisdom goes, towards that very direction I am inclined.

169.

169.

‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.

“Of me who is old and of weakened strength, for that very reason the body cannot go there; I go constantly by way of intention, for my mind, O Brahmin, is joined with him.

170.

170.

‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

“Lying in the mire, floundering, I drifted from island to island. Then I saw the Fully Awakened One, who has crossed the flood, free from taints.

171.

171.

‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ, gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ’’.

“Just as Vakkali was released by faith, and Bhadrāvudha, and Āḷavigotama too; so you too, Piṅgiya, find release through faith. You shall go beyond the realm of death.”

172.

172.

‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭṭacchado sambuddho, akhilo paṭibhānavā.

“I am even more confident, having heard the word of the Sage; the Fully Awakened One has the covering removed, is without defect, and possesses ready wit.

173.

173.

‘‘Adhideve abhiññāya, sabbaṃ vedi paroparaṃ;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ.

“Having directly known that which is beyond the devas, he knows all, the inferior and the superior. The Teacher makes an end of questions for those who are doubtful and acknowledge it.

174.

174.

‘‘Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti.

“That which cannot be shaken, which is imperturbable, for which there is no comparison anywhere; surely I shall go there, for me there is no doubt in this. Thus, may you remember me as one with a mind resolved.”

Pārāyanānugītigāthā niṭṭhitā.

The Verses Recited Following the Pārāyana are finished.

Pārāyanavagganiddeso

The Exposition of the Pārāyana Chapter

1. Ajitamāṇavapucchāniddeso

1. The Exposition of Ajita's Questions

1.

1.

Kenassu [Pg.24] nivuto loko, [iccāyasmā ajito]Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhayaṃ.

“By what is the world shrouded? [so said the venerable Ajita] By what does it not shine forth? What do you say is its smearing? What is its great fear?”

Kenassu nivuto lokoti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko kena āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – kenassu nivuto loko?

'By what is the world shrouded?': 'World' means the hell world, the animal world, the ghost world, the human world, the deva world; the world of the aggregates, the world of the elements, the world of the sense bases; this world and the next world; the Brahma world and the deva world—this is called 'the world.' By what is this world barred, shrouded, enveloped, closed off, concealed, and overturned? Thus: 'By what is the world shrouded?'

Iccāyasmā ajitoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Ajitoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā ajito.

'Thus the venerable Ajita': 'Thus' is a conjunction of words, a connection of words, a phrase-filler, a collection of syllables, a smoothness of consonants, and the sequence of words. 'Venerable' is an affectionate word, a respectful word, a word of reverence and deference. 'Ajita' is that brahmin's name, designation, appellation, concept, convention, name, naming, denomination, expression, manifestation, and utterance. Thus: 'Thus the venerable Ajita'.

Kenassu nappakāsatīti kena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – kenassu nappakāsati.

'By what does it not shine forth?': By what is the world not illuminated, does not shine, does not glow, is not resplendent, is not known, is not understood? Thus: 'By what does it not shine forth?'

Kissābhilepanaṃ brūsīti kiṃ lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddho, brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi vibhajasi uttānīkarosi pakāsesīti – kissābhilepanaṃ brūsi.

'What do you declare is the smearing?': What is the world's smearing, clinging, binding, and defilement? By what is the world smeared, thoroughly smeared, closely smeared, defiled, thoroughly defiled, stained, associated with, stuck, made to stick, and obstructed? You declare, tell, teach, make known, establish, reveal, analyze, make plain, and make manifest. Thus: 'What do you declare is the smearing?'

Kiṃsu [Pg.25] tassa mahabbhayanti kiṃ lokassa bhayaṃ mahabbhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – kiṃsu tassa mahabbhayaṃ. Tenāha so brāhmaṇo –

'What is its great fear?': What is the world's fear, great fear, oppression, affliction, calamity, and danger? Thus: 'What is its great fear?' Therefore, that brahmin said:

‘‘Kenassu nivuto loko, [iccāyasmā ajito]Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti.

“By what is the world shrouded? [thus asked the venerable Ajita] By what does it not shine forth? What do you declare is its smearing? What is its great fear?”

2.

2.

Avijjāya nivuto loko, [ajitāti bhagavā]Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ.

The world is shrouded by ignorance, O Ajita, said the Blessed One, due to stinginess and heedlessness it is not illuminated. I declare craving to be the smearing; suffering is its great fear.

Avijjāya nivuto lokoti. Avijjāti dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccavekkhaṇakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ, ayaṃ vuccati – avijjā.

In the phrase 'The world is shrouded by ignorance': 'Ignorance' is not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the path leading to the cessation of suffering; not knowing the past; not knowing the future; not knowing the past and the future; not knowing phenomena that are dependently arisen based on this conditionality. Whatever is such not knowing, not seeing, non-comprehension, non-understanding, non-awakening, non-penetration, non-grasping, non-fathoming, non-consideration, non-reflection, the act of not realizing, dullness, foolishness, lack of clear comprehension, delusion, bewilderment, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the underlying tendency of ignorance, the obsession of ignorance, the bar of ignorance, delusion, the unwholesome root—this is called 'ignorance.'

Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko imāya avijjāya āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – avijjāya nivuto loko.

'World' means the hell world, the animal world, the sphere of ghosts, the human world, the deva world; the world of the aggregates, the world of the elements, the world of the sense bases; this world and the other world; the Brahma world and the deva world—this is called 'the world.' This world is covered, shrouded, enveloped, closed off, concealed, and overturned by this ignorance. Thus: 'the world is shrouded by ignorance.'

Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ. Api ca, bhaggarāgoti bhagavā; bhaggadosoti bhagavā; bhaggamohoti [Pg.26] bhagavā; bhaggamānoti bhagavā; bhaggadiṭṭhīti bhagavā; bhaggakaṇṭakoti 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 anupubbasamāpattīnanti bhagavā; bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ 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 – ajitāti bhagavā.

‘Ajita,’ the Blessed One said, addressing the brahmin by name. ‘Bhagavā’ is a term of reverence. Furthermore, He is the Blessed One because He has destroyed lust; because He has destroyed hatred; because He has destroyed delusion; because He has destroyed conceit; because He has destroyed wrong views; because He has destroyed the thorn of defilements; because He has destroyed the defilements. He is the Blessed One because He has analyzed, specially analyzed, and analyzed in detail the jewel of the Dhamma; because He makes an end of existences; because He has a developed body, developed virtue, a developed mind, and developed wisdom. Or, He is the Blessed One because He resorted to lodgings in forest groves that are remote, with little sound and little noise, free from the disturbance of people, suitable for human seclusion, and fitting for solitary retreat. Or, He is the Blessed One because He is a partaker of: robes, almsfood, lodgings, and medicinal requisites for the sick; of the essence of the goal, the essence of the Dhamma, of higher virtue, of higher mind, and of higher wisdom; of the four jhānas, the four immeasurables, and the four formless attainments; of the eight liberations, the eight bases of mastery, and the nine successive attainments; of the ten developments of perception, the ten kasiṇa attainments, the concentration due to mindfulness of breathing, and the attainment of the jhāna on foulness; of the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; of the ten powers of a Tathāgata, the four kinds of fearlessness, the four analytical knowledges, the six higher knowledges, and the six qualities of a Buddha. ‘Bhagavā’ is not a name given by a mother, nor by a father, nor by a brother, nor by a sister, nor by friends or companions, nor by kinsmen and relatives, nor by ascetics or brahmins, nor by deities. This is a designation co-terminous with liberation, a concept realized by the Buddhas, the Blessed Ones, at the foot of the Bodhi tree together with the attainment of omniscience—namely, ‘Bhagavā.’ Thus: ‘Ajita,’ said the Blessed One.

Vevicchā pamādā nappakāsatīti. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ, gāho vuccati macchariyaṃ. Pamādo vattabbo – kāyaduccarite vā vacīduccarite vā manoduccarite [Pg.27] vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Vevicchā pamādā nappakāsatīti iminā ca macchariyena iminā ca pamādena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – vevicchā pamādā nappakāsati.

'From stinginess and heedlessness it does not shine': 'Stinginess' refers to the five kinds of stinginess: stinginess concerning dwellings, families, gains, appearance, and the Dhamma. Whatever is such stinginess, a state of stinginess, the act of being stingy, covetousness, miserliness, hardness of heart, and lack of generosity of mind—this is called 'stinginess.' Moreover, stinginess concerning the aggregates is stinginess; stinginess concerning the elements is stinginess; stinginess concerning the sense bases is stinginess. Grasping is called stinginess. 'Heedlessness' is spoken of: it is the indulgence of the mind in bodily, verbal, or mental misconduct, or in the five strands of sensual pleasure. In the development of wholesome states, it is lack of diligence, lack of perseverance, lack of persistence, sluggishness, the casting off of desire, the casting off of the yoke, lack of cultivation, lack of development, lack of repeated practice, lack of resolution, and lack of application. Whatever is such heedlessness, a state of heedlessness, the act of being heedless—this is called 'heedlessness.' 'From stinginess and heedlessness it does not shine': Because of this stinginess and this heedlessness the world does not shine, does not gleam, does not glow, does not radiate, is not known, and is not discerned. Thus: 'From stinginess and heedlessness it does not shine.'

Jappābhilepanaṃ brūmīti jappā 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 āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā 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 mārāmisaṃ māravisayo māranivāso māragocaro mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ – ayaṃ vuccati jappā. Lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso imāya jappāya loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddhoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – jappābhilepanaṃ brūmi.

I declare `jappā` to be a smearing. `Jappā` is a name for craving. That which is passion, intense passion, inclination, compliance, delight, passionate delight, the mind’s intense passion, longing, infatuation, clinging, greed, intense greed, entanglement, mire, agitation, illusion, the generator, the producer, the sewer, the net, the stream, adhesiveness, the thread, that which is spread out, striving, the companion, aspiration, the guide to existence, the forest, the jungle thicket, intimacy, affection, yearning, a bond, hope, wishing, the state of wishing—hope for forms, sounds, smells, tastes, tangibles, gains, wealth, children, life—yearning, diverse yearning, intense yearning, the act of yearning, the state of having yearned, voracity, the act of being voracious, the state of being voracious, agitation, desire for what is pleasant, unrighteous passion, uneven greed, delight, desire, aspiration, yearning, aspiration for the sensual realm—sensual craving, craving for existence, craving for non-existence, craving for form, craving for the formless, craving for cessation, craving for forms, sounds, smells, tastes, tangibles, mental phenomena—the flood, the yoke, the bodily bond, clinging, obstruction, hindrance, covering, bondage, defilement, underlying tendency, obsession, the creeper, manifold desires, the root of suffering, the source of suffering, the origin of suffering, Māra’s snare, Māra’s hook, Māra’s bait, Māra’s domain, Māra’s dwelling, Māra’s pasture, Māra’s bond, the river of craving, the net of craving, the leash of craving, the ocean of craving—covetousness, greed, the unwholesome root—this is called `jappā`. This `jappā` is the world's smearing, clinging, binding, and defilement. By this `jappā` the world is smeared, thoroughly smeared, besmeared, soiled, thoroughly soiled, smeared over, mixed up with, stuck, attached, and ensnared—thus I say, declare, teach, make known, establish, reveal, analyze, make plain, and illuminate. Thus, I declare `jappā` to be a smearing.

Dukkhamassa [Pg.28] mahabbhayanti. Dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ tiracchānayonikaṃ dukkhaṃ pettivisayikaṃ dukkhaṃ mānusikaṃ dukkhaṃ gabbhokkantimūlakaṃ dukkhaṃ gabbhaṭṭhitimūlakaṃ dukkhaṃ gabbhavuṭṭhānamūlakaṃ dukkhaṃ jātassūpanibandhakaṃ dukkhaṃ jātassa parādheyyakaṃ dukkhaṃ attūpakkamadukkhaṃ parūpakkamadukkhaṃ 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 utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ mātumaraṇaṃ dukkhaṃ pitumaraṇaṃ dukkhaṃ bhātumaraṇaṃ dukkhaṃ bhaginimaraṇaṃ dukkhaṃ puttamaraṇaṃ dukkhaṃ dhītumaraṇaṃ dukkhaṃ ñātibyasanaṃ dukkhaṃ rogabyasanaṃ dukkhaṃ bhogabyasanaṃ dukkhaṃ sīlabyasanaṃ dukkhaṃ diṭṭhibyasanaṃ dukkhaṃ yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati. Atthaṅgamato nirodho paññāyati. Kammasannissito vipāko. Vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ dukkhe patiṭṭhitaṃ atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – idaṃ vuccati dukkhaṃ. Idaṃ dukkhaṃ lokassa bhayaṃ mahābhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – dukkhamassa mahabbhayaṃ. Tenāha bhagavā –

In the phrase 'Suffering is its great fear': 'Suffering' is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; the suffering in hell, the suffering in the animal realm, the suffering in the realm of spirits, the suffering in the human realm; the suffering rooted in conception, the suffering rooted in remaining in the womb, the suffering rooted in emerging from the womb; the suffering connected with one who is born, the suffering of a newborn's dependency on others; suffering arising from one's own assault, suffering arising from the assault of others; 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, sinus infection, burning sensation, fever, stomach disease, fainting, dysentery, sharp pain, cholera; leprosy, boils, skin discoloration, consumption, epilepsy; ringworm, itch, scabies, sores from scratching, chapping of hands and feet; disease of blood and bile, diabetes; shoulder disease, pimples, fistula in the anus; ailments arising from bile, ailments arising from phlegm, ailments arising from wind, ailments arising from their combination; ailments arising from changes in season, ailments arising from imbalanced care, ailments arising from assault, ailments arising from the result of kamma; cold, heat, hunger, thirst, defecation, urination; the suffering from contact with gadflies, mosquitoes, wind, sun, and creeping things; the suffering of a mother's death, the suffering of a father's death, the suffering of a brother's death, the suffering of a sister's death, the suffering of a son's death, the suffering of a daughter's death; the suffering of the loss of relatives, the suffering of the affliction of disease, the suffering of the loss of wealth, the suffering of the loss of virtue, the suffering of the loss of view. Of those phenomena whose arising is apparent from the beginning, their cessation through passing away is also apparent. The result is dependent on kamma; kamma is dependent on the result. Form is dependent on name; name is dependent on form. It is followed by birth, pursued by aging, overwhelmed by sickness, struck down by death, established in suffering, without protection, without shelter, without refuge, having become without refuge—this is called suffering. This suffering is the world’s fear, great fear, oppression, affliction, calamity, and trouble—this is the meaning of 'Suffering is its great fear.' Therefore, the Blessed One said:

‘‘Avijjāya nivuto loko, [ajitāti bhagavā]Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.

“The world is shrouded by ignorance, O Ajita,” said the Blessed One. “Due to perplexity and heedlessness, it does not shine forth. I call craving the defilement; suffering is its great fear.”

3.

3.

Savanti [Pg.29] sabbadhi sotā, [iccāyasmā ajito]Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare .

“Streams flow everywhere,” said the venerable Ajita. “What is the prevention for the streams? Tell me the restraint for the streams; by what are they blocked?”

Savanti sabbadhi sotāti. Sotāti taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. Sabbadhīti sabbesu āyatanesu. Savantīti savanti āsavanti sandanti pavattanti. Cakkhuto rūpe savanti āsavanti sandanti pavattanti. Sotato sadde savanti…pe… ghānato gandhe savanti… jivhāto rase savanti… kāyato phoṭṭhabbe savanti… manato dhamme savanti āsavanti sandanti pavattanti. Cakkhuto rūpataṇhā savanti āsavanti sandanti pavattanti. Sotato saddataṇhā savanti āsavanti sandanti pavattanti. Ghānato gandhataṇhā savanti… jivhāto rasataṇhā savanti… kāyato phoṭṭhabbataṇhā savanti… manato dhammataṇhā savanti āsavanti sandanti pavattantīti – savanti sabbadhi sotā.

Streams flow everywhere. ‘Streams’ refers to the stream of craving, the stream of views, the stream of defilements, the stream of misconduct, and the stream of ignorance. ‘Everywhere’ means in all sense bases. ‘Flow’ means they flow, pour forth, run, and proceed. From the eye, forms flow, pour forth, run, and proceed. From the ear, sounds flow… from the nose, odors flow… from the tongue, tastes flow… from the body, tactile objects flow… from the mind, mental phenomena flow, pour forth, run, and proceed. From the eye, craving for forms flows, pours forth, runs, and proceeds. From the ear, craving for sounds flows, pours forth, runs, and proceeds. From the nose, craving for odors flows… from the tongue, craving for tastes flows… from the body, craving for tactile objects flows… from the mind, craving for mental phenomena flows, pours forth, runs, and proceeds—this is the meaning of ‘streams flow everywhere.’

Iccāyasmā ajitoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ iccāti…pe… iccāyasmā ajito.

Thus, venerable Ajita. ‘Thus’ is a term of sentence connection… and so on… a sequential arrangement of words, that is ‘thus’… and so on… this is the meaning of ‘Thus, venerable Ajita.’

Sotānaṃ kiṃ nivāraṇanti sotānaṃ kiṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sotānaṃ kiṃ nivāraṇaṃ.

What is the prevention for the streams? This means, what is the barrier, hindrance, restraint, protection, and guarding for the streams?—this is the meaning of ‘What is the prevention for the streams?’

Sotānaṃ saṃvaraṃ brūhīti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – sotānaṃ saṃvaraṃ brūhi.

Tell me the restraint for the streams. This means, tell me the barrier, hindrance, restraint, protection, and guarding for the streams; explain, teach, make known, establish, disclose, analyze, make plain, and reveal it—this is the meaning of ‘Tell me the restraint for the streams.’

Kena sotā pidhiyyareti kena sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – kena sotā pidhiyyare. Tenāha so brāhmaṇo –

By what are the streams blocked? This means, by what are the streams obstructed, cut off, such that they do not flow, do not pour forth, do not run, and do not continue?—this is the meaning of ‘By what are the streams blocked?’ Therefore, that brahmin said:

‘‘Savanti sabbadhi sotā, [iccāyasmā ajito]Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare’’.

“Streams flow everywhere,” said the venerable Ajita. “What is the prevention of the streams? Declare the restraint of the streams; by what are the streams obstructed?”

4.

4.

Yāni [Pg.30] sotāni lokasmiṃ, [ajitāti bhagavā]Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare.

“Whatever streams there are in the world,” said the Blessed One to Ajita, “mindfulness is their prevention. I declare the restraint of the streams; they are obstructed by wisdom.”

Yāni sotāni lokasminti yāni etāni sotāni mayā kittitāni pakittitāni ācikkhitāni desitāni paññapitāni paṭṭhapitāni vivaritāni vibhajitāni uttānīkatāni pakāsitāni, seyyathidaṃ – taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – yāni sotāni lokasmiṃ. Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

“Whatever streams there are in the world”—whatever streams I have enumerated, declared, described, taught, made known, established, disclosed, analyzed, made clear, and revealed, namely: the stream of craving, the stream of views, the stream of defilements, the stream of misconduct, and the stream of ignorance. “In the world” means in the world of woe, the human world, the world of gods, the world of aggregates, the world of elements, and the world of sense-fields—whatever streams there are in the world. “Ajita”—the Blessed One addressed that brahmin by name.

Sati tesaṃ nivāraṇanti. Satīti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Nivāraṇanti āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sati tesaṃ nivāraṇaṃ.

“Mindfulness is their prevention.” Mindfulness refers to memory, recollection, mindfulness, bearing in mind, retention, non-forgetting, non-confusion, the faculty of mindfulness, the power of mindfulness, right mindfulness, the mindfulness enlightenment factor, the direct path—this is called mindfulness. “Prevention” means obstruction, hindrance, restraint, protection, and guarding—mindfulness is their prevention.

Sotānaṃ saṃvaraṃ brūmīti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – sotānaṃ saṃvaraṃ brūmi.

“I declare the restraint of the streams”—I declare a barrier, obstruction, restraint, protection, and guarding of the streams. I explain, teach… make plain, and reveal—I declare the restraint of the streams.

Paññāyete pidhiyyareti. Paññāti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paññāyete pidhiyyareti – paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā aniccā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā dukkhā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā anattā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Avijjāpaccayā saṅkhārā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti [Pg.31] na savanti na āsavanti na sandanti nappavattanti. ‘‘Saṅkhārapaccayā viññāṇa’’nti…pe… ‘‘viññāṇapaccayā nāmarūpa’’nti… ‘‘nāmarūpapaccayā saḷāyatana’’nti… ‘‘saḷāyatanapaccayā phasso’’ti… ‘‘phassapaccayā vedanā’’ti… ‘‘vedanāpaccayā taṇhā’’ti… ‘‘taṇhāpaccayā upādāna’’nti… ‘‘upādānapaccayā bhavo’’ti… ‘‘bhavapaccayā jātī’’ti… ‘‘jātipaccayā jarāmaraṇa’’nti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Avijjānirodhā saṅkhāranirodho’’ti… ‘‘saṅkhāranirodhā viññāṇanirodho’’ti… ‘‘viññāṇanirodhā nāmarūpanirodho’’ti… ‘‘nāmarūpanirodhā saḷāyatananirodho’’ti… ‘‘saḷāyatananirodhā phassanirodho’’ti… ‘‘phassanirodhā vedanānirodho’’ti… ‘‘vedanānirodhā taṇhānirodho’’ti… ‘‘taṇhānirodhā upādānanirodho’’ti… ‘‘upādānanirodhā bhavanirodho’’ti… ‘‘bhavanirodhā jātinirodho’’ti… ‘‘jātinirodhā jarāmaraṇanirodho’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhasamudayo’’ti… ‘‘ayaṃ dukkhanirodho’’ti… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Ime dhammā āsavā’’ti…pe… ‘‘ayaṃ āsavasamudayo’’ti… ‘‘ayaṃ āsavanirodho’’ti… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā pariññeyyā’’ti… ‘‘ime dhammā pahātabbā’’ti… ‘‘ime dhammā bhāvetabbā’’ti… ‘‘ime dhammā sacchikātabbā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti [Pg.32] na sandanti nappavattantīti – paññāyete pidhiyyare. Tenāha bhagavā –

These streams are blocked by wisdom. Wisdom is that which is understanding… non-delusion, investigation of phenomena, right view. 'These streams are blocked by wisdom' means: by wisdom, these streams are obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'All formations are impermanent,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'All formations are suffering,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'All formations are not-self,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'With ignorance as a condition, formations arise,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'With formations as a condition, consciousness arises'… 'With consciousness as a condition, name-and-form arises'… 'With name-and-form as a condition, the six sense bases arise'… 'With the six sense bases as a condition, contact arises'… 'With contact as a condition, feeling arises'… 'With feeling as a condition, craving arises'… 'With craving as a condition, clinging arises'… 'With clinging as a condition, becoming arises'… 'With becoming as a condition, birth arises'… 'With birth as a condition, aging-and-death arises,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'With the cessation of ignorance, formations cease'… 'With the cessation of formations, consciousness ceases'… 'With the cessation of consciousness, name-and-form ceases'… 'With the cessation of name-and-form, the six sense bases cease'… 'With the cessation of the six sense bases, contact ceases'… 'With the cessation of contact, feeling ceases'… 'With the cessation of feeling, craving ceases'… 'With the cessation of craving, clinging ceases'… 'With the cessation of clinging, becoming ceases'… 'With the cessation of becoming, birth ceases'… 'With the cessation of birth, aging-and-death ceases,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees '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,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'These are the āsavas'... 'This is the origin of the āsavas'... 'This is the cessation of the āsavas'... 'This is the path leading to the cessation of the āsavas,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees 'These phenomena are to be directly known'... 'These phenomena are to be fully understood'... 'These phenomena are to be abandoned'... 'These phenomena are to be developed'... 'These phenomena are to be realized,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. For one who knows and sees the origin, passing away, gratification, danger, and escape of the six sense bases… of the five aggregates subject to clinging… of the four great elements… and that 'Whatever is of a nature to arise, all that is of a nature to cease,' these streams are blocked by wisdom—obstructed, cut off, do not flow, do not flow forth, do not run, do not proceed. Such is the meaning of 'These streams are blocked by wisdom.' Therefore, the Blessed One said:—

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā]Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’ti.

“Whatever streams there are in the world, [the Blessed One said to Ajita], Mindfulness is their restraint. I declare the restraint of streams; by wisdom are they blocked.”

5.

5.

Paññā ceva sati cāpi, [iccāyasmā ajito]Nāmarūpañca mārisa;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhati.

“Wisdom and mindfulness too, [said the venerable Ajita], and name-and-form, venerable sir; this, being asked by me, please declare: where does it cease?”

Paññā ceva sati cāpīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Satīti yā sati anussati…pe… sammāsatīti – paññā ceva saticāpi, iccāyasmā ajito.

“Wisdom and mindfulness, indeed.” Wisdom is: wisdom, understanding, investigation, thorough investigation, investigation of phenomena, discernment, discrimination, comprehension, expertise, skill, ingenuity, analysis, reflection, examination, intellect, sagacity, guidance, insight, clear comprehension, the goad, wisdom, the faculty of wisdom, the power of wisdom, the sword of wisdom, the pinnacle of wisdom, the light of wisdom, the radiance of wisdom, the flame of wisdom, the jewel of wisdom, non-delusion, investigation of phenomena, right view. Mindfulness is: mindfulness, recollection...right mindfulness—wisdom and mindfulness indeed, thus spoke the Venerable Ajita.

Nāmarūpañca mārisāti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – nāmarūpañca mārisa.

“Name and form, venerable sir.” “Name” means the four immaterial aggregates. “Form” means the four great elements and the form derived from the four great elements. “Venerable sir” is a term of endearment, a term of respect, a term of reverence and fitting address—this is “venerable sir.” “Name and form, venerable sir.”

Etaṃ me puṭṭho pabrūhīti. Etaṃ meti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Puṭṭhoti pucchito yācito ajjhesito pasādito. Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – etaṃ me puṭṭho pabrūhi.

‘This, being asked by me, please declare.’ ‘This by me’ means: that which I ask, that which I request, that which I entreat, that which I ask with faith. ‘Being asked’ means: questioned, requested, entreated, asked with faith. ‘Please declare’ means: speak, tell, teach, make known, establish, set forth, open up, analyze, make plain, reveal—this, being asked by me, please declare.

Katthetaṃ uparujjhatīti katthetaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Katthetaṃ uparujjhati. Tenāha so brāhmaṇo –

“Where does it cease?” Where does it stop, cease, become stilled, come to an end, and become allayed? Where does it cease? Thus spoke the brahmin:

‘‘Paññā [Pg.33] ceva sati cāpi, [iccāyasmā ajito]Nāmarūpañca mārisa;

Evaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī’’ti.

“Wisdom and mindfulness, [said the venerable Ajita,] and name-and-form, venerable sir; being asked by me thus, please declare where this ceases.”

6.

6.

Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhati.

The question which you asked, Ajita, I will answer that for you: Wherein name and form cease without remainder; by the cessation of consciousness, herein that ceases.

Yametaṃ pañhaṃ apucchīti. Yametanti paññañca satiñca nāmarūpañca. Apucchīti apucchasi yācasi ajjhesati pasādesīti – yametaṃ pañhaṃ apucchi.

Regarding the phrase, 'The question which you asked': 'Which question' refers to wisdom, mindfulness, and name-and-form. 'You asked' means: you inquired, you requested, you entreated, you pleased. This is the meaning of 'The question which you asked'.

Ajita taṃ vadāmi teti. Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Tanti paññañca satiñca nāmarūpañca. Vadāmīti vadāmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti. Ajita taṃ vadāmi te.

Regarding 'I tell you that, Ajita': As for 'Ajita,' the Blessed One addresses that brahmin by his name. As for 'that,' it refers to wisdom, mindfulness, and name-and-form. As for 'I tell,' it means: I declare, I explain, I teach, I make known, I establish, I reveal, I analyze, I make plain, I illuminate. This is the meaning of 'I tell you that, Ajita.'

Yattha nāmañca rūpañca, asesaṃ uparujjhatīti nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ. Asesanti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ asesanti. Uparujjhatīti nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Yattha nāmañca rūpañca asesaṃ uparujjhati.

Regarding 'Where name and form cease without remainder': As for 'name,' it means the four immaterial aggregates. As for 'form,' it means the four great elements and the form derived from the four great elements. As for 'without remainder,' it means completely, in every way, entirely, without remainder, without residue—this word 'without remainder' is a term of complete inclusion. As for 'cease,' it means it ceases, it is pacified, it goes to an end, it is tranquillized. This is the meaning of 'Where name and form cease without remainder.'

Viññāṇassa nirodhena, etthetaṃ uparujjhatīti sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti[Pg.34]. Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhantīti – viññāṇassa nirodhena etthetaṃ uparujjhati. Tenāha bhagavā –

In the phrase, 'With the cessation of consciousness, here this is stopped': Through the knowledge of the path of stream-entry, with the cessation of consciousness associated with volitional formations, setting aside seven existences, whatever name-and-form would arise in this saṃsāra with its unknown beginning, they cease, are pacified, come to an end, and are stilled right here. Through the knowledge of the path of once-returning, with the cessation of consciousness associated with volitional formations, setting aside two existences, whatever name-and-form would arise in the five existences, they cease, are pacified, come to an end, and are stilled right here. Through the knowledge of the path of non-returning, with the cessation of consciousness associated with volitional formations, setting aside one existence, whatever name-and-form would arise in the form realm or the formless realm, they cease, are pacified, come to an end, and are stilled right here. Through the knowledge of the path of Arahantship, with the cessation of consciousness associated with volitional formations, whatever name-and-form would arise, they cease, are pacified, come to an end, and are stilled right here. For an Arahant attaining parinibbāna in the nibbāna-element without residue remaining, with the cessation of the final consciousness, wisdom, mindfulness, name, and form—these cease, are pacified, come to an end, and are stilled right here. This is the meaning of the phrase, 'With the cessation of consciousness, here this is stopped.' Therefore, the Blessed One said:

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti.

That question which you asked, Ajita, I will declare to you: Where name-and-form cease without remainder, it is with the cessation of consciousness that this is stopped right here.

7.

7.

Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

Venerable Sir, there are those who have fully comprehended the Dhamma, and there are also many trainees here. Being asked, O wise one, please declare their conduct to me.

Ye ca saṅkhātadhammāseti saṅkhātadhammā vuccanti arahanto khīṇāsavā. Kiṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavā? Te saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā aniccā’’ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā dukkhā’’ti saṅkhātadhammā…pe… ‘‘sabbe dhammā anattā’’ti saṅkhātadhammā… ‘‘avijjāpaccayā saṅkhārā’’ti saṅkhātadhammā… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Atha vā tesaṃ khandhā saṅkhātā dhātuyo saṅkhātā āyatanāni saṅkhātā gatiyo saṅkhātā upapattiyo saṅkhātā paṭisandhi saṅkhātā bhavā saṅkhātā saṃsārā saṅkhātā vaṭṭā saṅkhātā. Atha vā te khandhapariyante ṭhitā dhātupariyante ṭhitā āyatanapariyante ṭhitā gatipariyante ṭhitā upapattipariyante ṭhitā paṭisandhipariyante ṭhitā bhavapariyante ṭhitā saṃsārapariyante ṭhitā vaṭṭapariyante ṭhitā antime bhave ṭhitā antime samussaye ṭhitā antimadehadharā arahanto.

In the phrase “And those for whom dhammas are comprehended”: the arahants, whose taints are destroyed, are called “those for whom dhammas are comprehended.” For what reason are the arahants, whose taints are destroyed, called “those for whom dhammas are comprehended”? For them, dhammas are comprehended, dhammas are known, dhammas are weighed, dhammas are judged, dhammas are distinguished, dhammas are made manifest. “All conditioned phenomena are impermanent”—for them, this dhamma is comprehended, known, weighed, judged, distinguished, and made manifest. “All conditioned phenomena are suffering”—for them, this dhamma is comprehended… and so on… “All dhammas are not-self”—for them, this dhamma is comprehended… “With ignorance as a condition, formations come to be”—for them, this dhamma is comprehended… “Whatever is a phenomenon of arising, all that is a phenomenon of cessation”—for them, this dhamma is comprehended, known, weighed, judged, distinguished, and made manifest. Alternatively, for them, the aggregates are comprehended, the elements are comprehended, the sense bases are comprehended, the destinations are comprehended, the planes of rebirth are comprehended, rebirth-linking is comprehended, states of existence are comprehended, the round of rebirth is comprehended, the cycles of existence are comprehended. Alternatively, they stand at the limit of the aggregates, they stand at the limit of the elements, they stand at the limit of the sense bases, they stand at the limit of the destinations, they stand at the limit of the planes of rebirth, they stand at the limit of rebirth-linking, they stand at the limit of the states of existence, they stand at the limit of the round of rebirth, they stand at the limit of the cycles of existence, they stand in their final state of existence, they stand in their final embodiment; the arahants are bearers of their final body.

Tesaṃ cāyaṃ pacchimako, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi nesaṃ punabbhavoti.

For them, this is the last, this is the final embodiment; the wandering on through birth and death, and renewed existence, exist no more for them.

Taṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavāti. Ye ca saṅkhātadhammāse, ye ca sekhā puthū idhāti. Sekhāti kiṃkāraṇā vuccanti [Pg.35] sekhā? Sikkhantīti sekhā. Kiñca sikkhanti? Adhisīlampi sikkhanti, adhicittampi sikkhanti, adhipaññampi sikkhanti. 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.

For that reason, Arahants, whose cankers are destroyed, are called conditioned phenomena. And those who are conditioned phenomena, and the many trainees here. Why are they called trainees? Because they train. And what do they train in? They train in higher virtue, they train in higher mind, and they train in higher wisdom. What is the training in higher virtue? Here, a bhikkhu is virtuous, restrained by the restraint of the Pātimokkha, perfect in conduct and resort, seeing danger in the slightest faults, and training by undertaking the training rules. The minor aggregate of virtue, the major aggregate of virtue—virtue is the foundation, the beginning, the footing, restraint, control, the entrance, the foremost for the attainment of wholesome states—this is the training in higher virtue.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ… 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… and so on… enters and dwells in the first jhāna… the second jhāna… the third jhāna… 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 dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti…pe… ‘‘ayaṃ dukkhanirodho’’ti… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ime āsavā’’ti…pe… ‘‘ayaṃ āsavasamudayo’’ti… ‘‘ayaṃ āsavanirodho’’ti… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ayaṃ adhipaññāsikkhā’’… imā tisso sikkhāyo āvajjantā sikkhanti jānantā sikkhanti passantā sikkhanti cittaṃ adhiṭṭhahantā sikkhanti saddhāya adhimuccantā sikkhanti vīriyaṃ paggaṇhantā sikkhanti satiṃ upaṭṭhapentā sikkhanti cittaṃ samādahantā sikkhanti paññāya pajānantā sikkhanti abhiññeyyaṃ abhijānantā sikkhanti pariññeyyaṃ parijānantā sikkhanti pahātabbaṃ pajahantā sikkhanti bhāvetabbaṃ bhāventā sikkhanti sacchikātabbaṃ sacchikarontā sikkhanti ācaranti samācaranti samādāya vattanti. Taṃkāraṇā vuccanti – sekhā. Puthūti bahukā. Ete sekhā sotāpannā ca paṭipannā ca sakadāgāmino ca paṭipannā ca anāgāmino ca paṭipannā ca arahanto ca paṭipannā ca. 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 – ye ca sekhā puthū idha.

What is the training in higher wisdom? Here, a bhikkhu is wise, endowed with wisdom that knows arising and passing away, that is noble, penetrative, and that rightly leads to the complete destruction of suffering. He understands as it really is: 'This is suffering.' … He understands as it really is: 'This is the origin of suffering.' … He understands as it really is: 'This is the cessation of suffering.' … He understands as it really is: 'This is the path leading to the cessation of suffering.' He understands as it really is: 'These are the taints.' … He understands as it really is: 'This is the origin of the taints.' … He understands as it really is: 'This is the cessation of the taints.' … He understands as it really is: 'This is the path leading to the cessation of the taints.' This is the training in higher wisdom. They train by reflecting on these three trainings, by knowing, by seeing, by resolving the mind, by being convinced through faith, by exerting energy, by establishing mindfulness, by concentrating the mind, by discerning with wisdom, by directly knowing what should be directly known, by fully understanding what should be fully understood, by abandoning what should be abandoned, by developing what should be developed, and by realizing what should be realized; they practice, conduct themselves accordingly, and live accordingly. For this reason, they are called 'trainees.' 'Many' means numerous. These trainees include stream-enterers and those practicing for stream-entry, once-returners and those practicing for once-return, non-returners and those practicing for non-return, and arahants and those practicing for arahantship. Here—in this view, in this forbearance, in this inclination, in this adoption, in this Dhamma, in this discipline, in this Dhamma and discipline, in this teaching, in this holy life, in this Teacher’s dispensation, in this individual existence, in this human world—the numerous trainees are here.

Tesaṃ [Pg.36] me nipako iriyaṃ, puṭṭho pabrūhi mārisāti tvampi nipako paṇḍito paññavā buddhimā ñāṇī medhāvī. Tesaṃ saṅkhātadhammānañca sekkhānañca iriyaṃ cariyaṃ vutti pavatti ācaraṃ gocaraṃ vihāraṃ paṭipadaṃ. Puṭṭhoti pucchito yācito ajjhesito pasādito. Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa. Tenāha so brāhmaṇo –

“‘O Mārisa, you who are discerning, being asked, please explain to me their conduct.’ Herein, you too are discerning, learned, wise, intelligent, knowledgeable, and sagacious. ‘Of them’ refers to those who have fully understood the Dhamma (the Asekhas) and the trainees (the Sekhas). ‘Their conduct’ refers to their exertion, deportment, way of being, practice, conduct, resort, abiding, and path. ‘Being asked’ means being questioned, requested, urged, or inspired with confidence. ‘Please explain’ means speak, tell, teach, make known, establish, reveal, analyze, make plain, or declare. ‘Mārisa’ is a term of affection, a term of respect; this word ‘Mārisa’ is a term expressing reverence and deference. ‘O Mārisa, you who are discerning, being asked, please explain to me their conduct.’ Therefore, that brahmin said:

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

“‘Those who have fully understood the Dhamma, and the many trainees here—of them, O Mārisa, you who are discerning, being asked, please explain to me their conduct.’”

8.

8.

Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje.

“One should not be greedy for sensual pleasures; with mind undisturbed should one be. Skillful in all things, a mindful bhikkhu should conduct himself.”

Kāmesu nābhigijjheyyāti. 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 rajanīyavatthu vatthukāmā.

“‘One should not be greedy for sensual pleasures.’ Herein, ‘sensual pleasures’: in brief, there are two kinds of sensual pleasures—sensual pleasures as objects and sensual pleasures as defilements. What are the sensual pleasures as objects? Agreeable forms, agreeable sounds, agreeable smells, agreeable tastes, agreeable tangibles; coverings and cloaks, female and male slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares; fields and land, silver and gold; villages, market towns, and royal capitals; the country and the province; the treasury and the granary—whatever is a desirable object. 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 paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā, kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena ramaṇīyaṭṭhena kāmā. Ime vuccanti vatthukāmā.

Moreover, there are past sensual pleasures, future sensual pleasures, and present sensual pleasures; internal sensual pleasures, external sensual pleasures, and internal-and-external sensual pleasures; inferior sensual pleasures, middling sensual pleasures, and superior sensual pleasures; sensual pleasures of the plane of misery, human sensual pleasures, and divine sensual pleasures; readily available sensual pleasures, self-created sensual pleasures, and sensual pleasures created by others; possessed sensual pleasures and unpossessed sensual pleasures; sensual pleasures appropriated as 'mine' and those not appropriated as 'mine.' All phenomena of the sense-sphere, all phenomena of the fine-material sphere, and all phenomena of the immaterial sphere are bases for craving and objects of craving, and are considered sensual pleasures in the sense of being desirable, enticing, intoxicating, and delightful. These are called the objective sensual pleasures.

Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho [Pg.37] kāmapipāsā kāmapariḷāho kāmagedho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ –

What are the defilement-pleasures? Desire as a sensual pleasure, lust as a sensual pleasure, desire-and-lust as a sensual pleasure; intention as a sensual pleasure, lust as a sensual pleasure, lustful intention as a sensual pleasure. Whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual thirst, sensual fever, sensual greed, sensual infatuation, sensual obsession, the flood of sensuality, the yoke of sensuality, clinging to sensuality, the hindrance of sensual desire—

Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

Na taṃ saṅkappayissāmi, evaṃ kāma na hehisīti.

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

Ime vuccanti kilesakāmā. Gedho vuccati taṇhā, yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kāmesu nābhigijjheyyāti kilesakāmena vatthukāmesu nābhigijjheyya na palibundheyya agiddho assa agadhito amucchito anajjhāpanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā vihareyyāti – kāmesu nābhigijjheyya.

These are called the defilement-pleasures. Craving is called greed; that is, lust, strong lust... covetousness, greed, an unwholesome root. 'One should not be greedy for sensual pleasures' means: one should not be greedy for the objective sensual pleasures with the defilement of sensuality, one should not be bound to them. One should be without greed, not captivated, not infatuated, not overcome; with greed departed, with greed gone, having relinquished greed, having disgorged greed, released from greed, with greed abandoned, with greed rejected; with lust departed, with lust gone, having relinquished lust, having disgorged lust, released from lust, with lust abandoned, with lust rejected; desireless, extinguished, become cool, experiencing happiness, one should dwell with a self that has become sublime. This is the meaning of 'one should not be greedy for sensual pleasures'.

Manasānāvilo siyāti. Manoti 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… sabbaḍāhehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Manasānāvilo siyāti cittena anāvilo siyā – aluḷito anerito aghaṭṭito acalito abhanto vūpasanto āvilakare kilese jaheyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyya, āvilakarehi kilesehi ca ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – manasānāvilo siyā.

‘One’s mind should be untroubled.’ ‘Mind’ is that which is mind, mentality, heart, that which is pure, the faculty of mind, the sphere of mind, the mind faculty, consciousness, the consciousness aggregate, the mind-consciousness element born of that. The mind becomes troubled, agitated, stirred, stricken, wavering, confused, and unpacified by bodily misconduct... by verbal misconduct... by mental misconduct... by lust... hatred... delusion... anger... hostility... contempt... spite... envy... stinginess... deceit... treachery... obstinacy... presumption... conceit... excessive conceit... intoxication... heedlessness... by all defilements... all misconduct... all fevers... all torments... all distresses... by all unwholesome formations, the mind becomes troubled, agitated, stirred, stricken, wavering, confused, and unpacified. ‘One’s mind should be untroubled’ means: one’s mind should be untroubled—unagitated, unstirred, unstricken, unwavering, unconfused, pacified. One should abandon, discard, eliminate, eradicate, and make nonexistent the defilements that cause trouble. One should dwell abstaining, refraining, withdrawn, gone forth from, detached, released, and dissociated from those defilements that cause trouble, with a mind that has its boundaries removed. Thus: ‘One’s mind should be untroubled.’

Kusalo [Pg.38] sabbadhammānanti ‘‘sabbe saṅkhārā aniccā’’ti kusalo sabbadhammānaṃ, ‘‘sabbe saṅkhārā dukkhā’’ti kusalo sabbadhammānaṃ, ‘‘sabbe dhammā anattā’’ti kusalo sabbadhammānaṃ, ‘‘avijjāpaccayā saṅkhārā’’ti kusalo sabbadhammānaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

‘Skilled in all phenomena’: one is skilled in all phenomena in that one understands: ‘All formations are impermanent.’ One is skilled in all phenomena in that one understands: ‘All formations are suffering.’ One is skilled in all phenomena in that one understands: ‘All phenomena are nonself.’ One is skilled in all phenomena in that one understands: ‘With ignorance as condition, formations come to be’... One is skilled in all phenomena in that one understands: ‘Whatever is subject to origination is all subject to cessation.’ In this way, too, one is ‘skilled in all phenomena.’

Atha vā, aniccato kusalo sabbadhammānaṃ, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato … atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … saṃkilesikadhammato… samudayato… atthaṅgamato… assādato… ādīnavato… nissaraṇato kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

Alternatively, one is skilled in all phenomena by understanding them as impermanent, as suffering... as a disease, as a boil, as a dart, as a basis for evil, as an affliction; as other, as perishable, as a calamity, as a disaster, as a danger, as an affliction; as wavering, as fragile, as transient; as no protection, as no shelter, as no refuge, as having become no refuge; as void, as hollow, as empty, as non-self; as a danger, as subject to change, as coreless, as a root of suffering, as a murderer, as subject to vanishing; as having taints, as conditioned, as Māra’s bait; as subject to birth, as subject to aging, as subject to illness, as subject to death, as subject to sorrow, lamentation, pain, displeasure, and despair; as subject to defilement; as origination, as passing away, as gratification, as danger, and as escape. In this way, too, one is skilled in all phenomena.

Atha vā, khandhakusalo dhātukusalo āyatanakusalo paṭiccasamuppādakusalo satipaṭṭhānakusalo sammappadhānakusalo iddhipādakusalo indriyakusalo balakusalo bojjhaṅgakusalo maggakusalo phalakusalo nibbānakusalo. Evampi kusalo sabbadhammānaṃ.

Alternatively, one is 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 for spiritual power, skilled in the spiritual faculties, skilled in the powers, skilled in the enlightenment factors, skilled in the path, skilled in the fruit, and skilled in Nibbāna. In this way, too, one is skilled in all phenomena.

Atha vā, sabbadhammā vuccanti dvādasāyatanāni – cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Yato ca ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi kusalo sabbadhammānanti – kusalo sabbadhammānaṃ.

Alternatively, 'all phenomena' are said to be the twelve sense bases—the eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects, and the mind and mental phenomena. When desire and lust for the internal and external sense bases have been abandoned, cut off at the root, made like a palm stump, brought to a state of non-existence, and are such that they cannot arise in the future, to this extent one is skilled in all phenomena. Thus one is skilled in all phenomena.

Sato bhikkhu paribbajeti. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ [Pg.39] bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato.

‘A mindful bhikkhu should wander about.’ One is mindful in four ways: one is mindful by developing the foundation of mindfulness which is the contemplation of the body in the body; one is mindful by developing the foundation of mindfulness which is the contemplation of feelings in feelings; one is mindful by developing the foundation of mindfulness which is the contemplation of the mind in the mind; one is mindful by developing the foundation of mindfulness which is the contemplation of phenomena in phenomena.

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

One is mindful for four other reasons: one is mindful by the avoidance of unmindfulness; one is mindful because of having done the things to be done with mindfulness; one is mindful because of having destroyed the things that are obstacles to mindfulness; one is mindful because of not being forgetful of the things that are the causes of mindfulness.

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

One is mindful for four other reasons: because of being endowed with mindfulness; because of having mastery over mindfulness; because of being endowed with proficiency in mindfulness; because of not falling away from mindfulness.

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā 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…pe… sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṃ vuccati sati. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati sato. 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. Bhinnā honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

One is mindful for four other reasons: because of being endowed with mindfulness; because of being peaceful; because of the calming of defilements; because of being endowed with the qualities of the good. 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 directed to the body, recollection of peace, Nibbāna. Whatever is mindfulness, recollection... right mindfulness, the mindfulness enlightenment factor, the one-way path—this is called mindfulness. One who is endowed with this mindfulness, fully endowed, who has attained it, fully attained it, possesses it, fully possesses it, is furnished with it—such a one is called mindful. A bhikkhu: he is a bhikkhu because he has broken seven things. Identity view is broken, doubt is broken, adherence to rules and observances is broken, lust is broken, hatred is broken, delusion is broken, conceit is broken. Broken are evil, unwholesome states that are defiling, productive of renewed existence, accompanied by distress, resulting in suffering, and are the cause of future birth, aging, and death.

Pajjena katena attanā, [sabhiyāti bhagavā]Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya, vusitavā khīṇapunabbhavo sa bhikkhūti.

The Blessed One addresses him as 'Satiya'. He who, by the path he himself has developed, has attained Parinibbāna, has crossed over doubt; having abandoned non-existence and existence, has lived the holy life, and whose birth and renewed existence are destroyed—he is a bhikkhu. This is the meaning of the term 'sato bhikkhu'.

Sato [Pg.40] bhikkhu paribbajeti sato bhikkhu paribbaje, sato gaccheyya, sato tiṭṭheyya, sato nisīdeyya, sato seyyaṃ kappeyya, sato abhikkameyya, sato paṭikkameyya, sato ālokeyya, sato vilokeyya, sato samiñjeyya, sato pasāreyya, sato saṅghāṭipattacīvaraṃ dhāreyya, sato careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sato bhikkhu paribbaje. Tenāha bhagavā –

A mindful bhikkhu should conduct himself. Mindful, a bhikkhu should conduct himself; mindful, he should go; mindful, he should stand; mindful, he should sit; mindful, he should lie down. Mindful, he should step forward; mindful, he should step back. Mindful, he should look straight ahead; mindful, he should look sideways. Mindful, he should bend his limbs; mindful, he should stretch them. Mindful, he should carry his double-layered robe, bowl, and robe. Mindful, he should practice, dwell, maintain his posture, conduct himself, guard, sustain, and carry on. Thus, a mindful bhikkhu should conduct himself. Therefore the Blessed One said:

‘‘Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

“One should not be greedy for sensual pleasures, and one’s mind should be untroubled; skilled in all phenomena, a mindful bhikkhu should conduct himself.”

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā, bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

At the conclusion of the verses, for those many thousands of beings who, along with the brahmin, were of one will, one application, one intention, and perfumed by the same dispositions, the dust-free, stainless Dhamma-eye arose: “Whatever is subject to origination is all subject to cessation.” That brahmin’s mind was liberated from the taints without clinging. Simultaneously with the attainment of Arahantship, his antelope hide, matted hair, bark garments, triple staff, water pot, and his hair and beard vanished. Clad in ochre-dyed robes, carrying his outer cloak, bowl, and robe, possessed of the practice that leads sequentially to the goal, he sat down paying homage to the Blessed One with his hands raised in reverence, saying: “Venerable sir, the Blessed One is my teacher; I am his disciple.”

Ajitamāṇavapucchāniddeso paṭhamo.

The First Exposition of the Questions of Ajita.

2. Tissametteyyamāṇavapucchāniddeso

2. The Exposition of the Questions of Tissa Metteyya

9.

9.

Kodha santusito loke, [iccāyasmā tissametteyyo]Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā.

“Who in this world is content? [said the venerable Tissa Metteyya,] For whom are there no stirrings? Who, having known both extremes with higher knowledge, as a wise one is not smeared in the middle? Whom do you call a great person? Who here has overcome the seamstress?”

Kodha santusito loketi ko loke tuṭṭho santuṭṭho attamano paripuṇṇasaṅkappoti – kodha santusito loke.

“Who in this world is content?”: who in the world is pleased, well-pleased, glad, with his purpose fulfilled? This is the meaning of “Who in this world is content?”

Iccāyasmā [Pg.41] tissametteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Tissoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tissametteyyo.

“Thus the venerable Tissa Metteyya.” “Thus” is a conjunction of words, a connection of words, a completion of a phrase, a combination of syllables, a smoothness of consonants, a sequence of words—this is “thus.” “Venerable” is a term of affection, a term of respect, an expression with reverence and deference—this is “venerable.” “Tissa” is the name of that brahmin: a reckoning, appellation, designation, expression, name, nomenclature, epithet, term, utterance, speech. “Metteyya” is the clan name of that brahmin: a reckoning, appellation, designation, expression. Thus: “the venerable Tissa Metteyya.”

Kassa no santi iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Kassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – kassa no santi iñjitā.

“For whom are there no stirrings?”: the stirring of craving, the stirring of views, the stirring of conceit, the stirring of defilements, the stirring of sensuality. For whom are these stirrings absent, do not exist, are not found, are not obtained; are abandoned, cut off, stilled, pacified, incapable of arising again, burnt by the fire of knowledge? Thus: “For whom are there no stirrings?”

Ko ubhantamabhiññāyāti ko ubho ante abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ko ubhantamabhiññāya.

“Who, having directly known both extremes?”: who, having directly known, known, weighed, assessed, clarified, and made manifest both extremes? Thus: “Who, having directly known both extremes?”

Majjhe mantā na lippatīti majjhe mantāya na lippati, alitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – majjhe mantā na lippati.

“Is not smeared in the middle by wisdom”: in the middle, by wisdom, one is not smeared; unsmeared, untainted, departed, detached, liberated, disjoined; one dwells with a mind that is without boundaries. Thus: “Is not smeared in the middle by wisdom.”

Kaṃ brūsi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso padhānapuriso pavarapurisoti. Kaṃ brūsi kaṃ kathesi kaṃ maññasi kaṃ bhaṇasi kaṃ passati kaṃ voharasīti – kaṃ brūsi mahāpurisoti.

“Whom do you call a great person?”: a great person, a chief person, the best person, an eminent person, a leading person, the highest person, a principal person, an excellent person. Whom do you say, whom do you speak of, whom do you think of, whom do you state, whom do you see, whom do you designate? Thus: “Whom do you call a great person?”

Ko idha sibbinimaccagāti ko idha sibbiniṃ taṇhaṃ ajjhagā upaccagā atikkanto samatikkanto vītivattoti – ko idha sibbinimaccagā. Tenāha so brāhmaṇo –

“Who here has transcended the seamstress?”: who here has overcome, passed beyond, crossed over, completely crossed over, gone past the seamstress, that is, craving? Thus: “Who here has transcended the seamstress?” Therefore that brahmin said:

‘‘Kodha santusito loke, [iccāyasmā tissametteyyo]Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā’’ti.

“Who in the world is content? [said the venerable Tissa Metteyya,] For whom are there no stirrings? Who, having directly known both extremes, as a wise one is not smeared in the middle? Whom do you call a great person? Who here has transcended the seamstress?”

10.

10.

Kāmesu [Pg.42] brahmacariyavā, [metteyyāti bhagavā]Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā.

“One who leads the holy life in regard to sensual pleasures, [Metteyya,” said the Blessed One,] “devoid of craving, ever mindful; a bhikkhu quenched through discernment—for him there are no stirrings.”

Kāmesu brahmacariyavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo. Api ca, nippariyāyena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavā. Yathā ca dhanena dhanavāti vuccati, bhogena bhogavāti vuccati, yasena yasavāti vuccati, sippena sippavāti vuccati, sīlena sīlavāti vuccati, vīriyena vīriyavāti vuccati, paññāya paññavāti vuccati, vijjāya vijjavāti vuccati – evameva yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavāti – kāmesu brahmacariyavā.

“One who leads the holy life in regard to sensual pleasures.” “Sensual pleasures”: in brief, 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. “The holy life” is called abstaining, especially abstaining, again especially abstaining, abstention, non-action, non-doing, non-transgression, not overstepping the boundary with regard to what is contrary to the Dhamma. Moreover, in the definitive sense, “the holy life” is a term for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. One who is endowed, fully endowed, who has come to, fully come to, who possesses, fully possesses, who is furnished with this Noble Eightfold Path is called “one who leads the holy life.” Just as one is called wealthy on account of wealth, rich on account of riches, famous on account of fame, skillful on account of skill, virtuous on account of virtue, energetic on account of energy, wise on account of wisdom, knowledgeable on account of knowledge, so too one who is endowed with this Noble Eightfold Path is called “one who leads the holy life.” Thus: “One who leads the holy life in regard to sensual pleasures.”

Metteyyāti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – metteyyāti bhagavā.

“Metteyya”: the Blessed One addresses that brahmin by his clan name. “Blessed One”: this is an expression of respect... a designation that is directly realized, that is, “Blessed One.” Thus: “Metteyya,” said the Blessed One.

Vītataṇho sadā satoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ [Pg.43] udakūmikajātaṃ avīcisantatisahitaṃ 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 vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – vītataṇho sadā sato.

In the phrase, 'Devoid of craving, ever mindful.' 'Craving' is craving for forms... and so on... craving for mental phenomena. One for whom this craving has been abandoned, well cut off, stilled, pacified, become incapable of arising, and burnt up by the fire of knowledge is called 'one devoid of craving,' 'one who has given up craving,' 'one who has vomited craving,' 'one who is freed from craving,' 'one who has abandoned craving,' 'one who has relinquished craving'; 'one devoid of lust,' 'one who has given up lust,' 'one who has vomited lust,' 'one who is freed from lust,' 'one who has abandoned lust,' 'one who has relinquished lust'; 'one free from desire,' 'one who is quenched,' 'one who has become cool,' one who experiences the bliss of fruition, and who dwells with a sublime mind. 'Ever' means always, at all times, for all time, perpetually, constantly, for an uninterrupted time, continuously, for a time not mixed with others, like a series of water waves, without interval, continuous, connected, experienced; 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 of life, the last stage of life. 'Mindful' means one is mindful for four reasons: one is mindful by developing the establishment of mindfulness in contemplating the body in the body; one is mindful by developing the establishment of mindfulness in contemplating feelings in feelings; one is mindful by developing the establishment of mindfulness in contemplating the mind in the mind; one is mindful by developing the establishment of mindfulness in contemplating phenomena in phenomena... and so on... he is called 'mindful.' This is the meaning of the phrase, 'Devoid of craving, ever mindful.'

Saṅkhāya nibbuto bhikkhūti saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhāyāti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā.

In the phrase, 'A bhikkhu quenched through discernment.' `Saṅkhā` is a term for knowledge. It is the wisdom, understanding, investigation, close investigation... and so on... non-delusion, investigation of phenomena, right view. 'Through discernment' means having discerned, known, weighed, assessed, developed, and made manifest. Having discerned, known, weighed, assessed, developed, and made manifest that 'all conditioned phenomena are impermanent'; having discerned, known, weighed, assessed, developed, and made manifest that 'all conditioned phenomena are suffering'... and so on... that 'all phenomena are non-self'... that 'with ignorance as condition, volitional formations come to be'... that 'whatever is subject to origination is all subject to cessation,' having discerned, known, weighed, assessed, developed, and made manifest.

Atha vā, aniccato saṅkhāya jānitvā…pe… dukkhato… rogato… gaṇḍato… sallato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Nibbutoti rāgassa nibbāpitattā nibbuto, dosassa nibbāpitattā nibbuto, mohassa nibbāpitattā nibbuto, kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ nibbāpitattā nibbuto. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu…pe… vusitavā khīṇapunabbhavo sa bhikkhūti – saṅkhāya nibbuto bhikkhu.

Or else, having discerned, known, weighed, judged, developed, and made manifest [all this] as impermanent... as suffering... as a disease... as a tumor... as a dart... as an escape. “Quenched”: he is quenched because lust has been extinguished; he is quenched because hatred has been extinguished; he is quenched because delusion has been extinguished; because anger... resentment... contempt... domineering... envy... stinginess... deceit... craftiness... obstinacy... impetuosity... conceit... arrogance... vanity... negligence... all defilements... all misconduct... all distresses... all fevers... all torments... all unwholesome volitional formations have been extinguished, he is quenched. “Bhikkhu”: he is a bhikkhu because of having broken the seven things... He has lived the holy life, and his rebirth is destroyed. This is the meaning of 'a bhikkhu quenched through discernment'.

Tassa no santi iñjitāti. Tassāti arahato khīṇāsavassa. Iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Tassime iñjitā [Pg.44] natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi iñjitā. Tenāha bhagavā –

“For him there are no stirrings.” “For him” means for the arahant, the one whose taints are destroyed. “Stirrings”: the stirring of craving, the stirring of views, the stirring of conceit, the stirring of defilements, the stirring of sensuality. For him these stirrings are absent, do not exist, are not found, are not obtained; they are abandoned, cut off, stilled, pacified, incapable of arising again, and burnt up by the fire of knowledge. This is the meaning of “For him there are no stirrings.” Therefore the Blessed One said:

‘‘Kāmesu brahmacariyavā, [metteyyāti bhagavā]Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā’’ti.

“One who leads the holy life amid sensual pleasures, [Metteyya,” said the Blessed One,] “devoid of craving, ever mindful; a bhikkhu quenched through discernment—for him there are no stirrings.”

11.

11.

So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā.

“He, having directly known both extremes, with wisdom is not smeared in the middle. Him I call a great person; he here has transcended the seamstress (craving).”

So ubhantamabhiññāya, majjhe mantā na lippatīti. Antāti phasso eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe; atītaṃ eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe; sukhā vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe; nāmaṃ eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe; cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe; sakkāyo eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe. Mantā vuccati paññā, yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi.

'Having directly known both extremes, the wise one is not defiled in the middle.' 'Extremes'—contact is one extreme, the origin of contact is the second extreme, the cessation of contact is the middle; the past is one extreme, the future is the second extreme, the present is the middle; pleasant feeling is one extreme, painful feeling is the second extreme, neither-painful-nor-pleasant feeling is the middle; name is one extreme, form is the second extreme, consciousness is the middle; the six internal sense bases are one extreme, the six external sense bases are the second extreme, consciousness is the middle; identity is one extreme, the origin of identity is the second extreme, the cessation of identity is the middle. 'The wise one' refers to wisdom—that wisdom which is understanding... non-delusion, investigation of phenomena, right view.

Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca. Katamo taṇhālepo? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ – ‘‘idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā 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 taṇhālepo.

'Defilements': there are two defilements—the defilement of craving and the defilement of views. What is the defilement of craving? Insofar as, designated by craving, one has marked off, limited, circumscribed, taken possession of, and made 'mine,' saying: 'This is mine, this is mine, this much is mine, this far is mine: forms, sounds, odors, tastes, tactile objects, bedding, cloaks, male and female slaves, goats and sheep, chickens and pigs, elephants, cattle, horses, and mares, fields and land, silver and gold, villages, towns, and capital cities, the country and its provinces, the treasury and the granary.' One makes 'mine' even the entire great earth through craving. Insofar as the one hundred and eight vicissitudes of craving extend—this is the defilement of craving.

Katamo [Pg.45] diṭṭhilepo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhilepo.

What is the defilement of views? The personal identity view with its twenty grounds, wrong view with its ten grounds, the extremist view with its ten grounds; any such view, theoretical position, jungle of views, wilderness of views, contortion of views, vacillation of views, fetter of views; any grasping, adherence, tenacity, insistence, wrong path, wrong way, wrongness, sectarian basis, inverted grasp, contrary grasp, perverted grasp, wrong grasp, a grasp of 'it is so' in what is not so; insofar as the sixty-two speculative views extend—this is the defilement of views.

So ubhantamabhiññāya, majjhe mantā na lippatīti so ubho ca ante majjhañca mantāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā na lippati na palippati na upalippati, alitto asaṃlitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – so ubhantamabhiññāya majjhe mantā na lippati.

'He, having directly known both extremes, is not defiled in the middle by wisdom' means: that monk, having directly known, known, weighed, judged, developed, and made manifest both extremes and the middle by means of wisdom, is not defiled, is not besmeared, is not stained. Being undefiled, unbesmeared, unstained, having departed, having relinquished, being specially released, being dissociated, he dwells with a mind that is without boundaries. This is the meaning of the phrase: 'He, having directly known both extremes, is not defiled in the middle by wisdom.'

Taṃ brūmi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso pavarapuriso, taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpemi taṃ voharāmi.

'Him I call a great person' means: a great person, a foremost person, an excellent person, an eminent person, a principal person, a supreme person, a preeminent person. Him I call, him I speak of, him I state, him I point out, him I designate.

Āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘mahāpuriso mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmi.

The Venerable Sāriputta said this to the Blessed One: 'Venerable Sir, it is said, "a great person, a great person." To what extent, Venerable Sir, is one a great person?' 'Sāriputta, it is because of the state of a liberated mind that I say he is a great person; it is because of the state of an unliberated mind that I do not say he is a great person.'

‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, bhikkhu vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti [Pg.46] vadāmi, avimuttacittattā no mahāpurisoti vadāmī’’ti – taṃ brūmi mahāpurisoti.

'And how, Sāriputta, does one have a liberated mind? Here, in this Dispensation, Sāriputta, a monk dwells contemplating the body in the body internally, being ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in regard to the world. For him, dwelling while contemplating the body in the body, the mind becomes dispassionate and is liberated from the taints without clinging. He dwells contemplating feelings in feelings... mind in mind... phenomena in phenomena, being ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in regard to the world. For him, dwelling while contemplating phenomena in phenomena, the mind becomes dispassionate and is liberated from the taints without clinging. In this way, Sāriputta, a monk has a liberated mind. It is because of the state of a liberated mind, Sāriputta, that I say he is a great person; it is because of the state of an unliberated mind that I do not say he is a great person.' This is the meaning of the phrase, 'Him I call a great person.'

So idha sibbinimaccagāti sibbinī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, yassesā sibbinī taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. So sibbiniṃ taṇhaṃ accagā upaccagā atikkanto samatikkanto vītivattoti – so idha sibbinimaccagā. Tenāha bhagavā –

In the phrase 'He has here overcome the seamstress': 'the seamstress' is a term for craving. That is, lust, intense lust... covetousness, greed, the unwholesome root. For whomever this seamstress, craving, has been abandoned, utterly cut off, pacified, allayed, made incapable of future arising, and burnt up by the fire of knowledge; he has overcome, especially overcome, gone beyond, well gone beyond, and especially gone beyond the seamstress, craving. This is the meaning of 'He has here overcome the seamstress.' Therefore the Blessed One said:

‘‘So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā’’ti.

'Having directly known both extremes, the wise one is not defiled in the middle; Him I call a great person: he has here overcome the seamstress.'

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā. Bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

When the verses were concluded, for the many thousands of beings who, along with the brahmin, were of the same wish, the same application, the same intention, and imbued with the same disposition, the dust-free, stainless vision of the Dhamma arose: 'Whatever is subject to origination is all subject to cessation.' The brahmin's mind was liberated from the taints without clinging. Simultaneously with his attainment of Arahantship, his antelope hide, matted hair, bark garments, triple staff, hair, and beard all vanished. Shaven-headed, clad in ochre-dyed robes, bearing the outer robe, bowl, and inner robe, through the practice that accords with the meaning, he sat with his hands joined in reverence, paying homage to the Blessed One and saying: 'Venerable sir, the Blessed One is my Teacher; I am his disciple.'

Tissametteyyamāṇavapucchāniddeso dutiyo.

The Exposition of the Questions of the Young Brahmin Tissa Metteyya, the Second.

3. Puṇṇakamāṇavapucchāniddeso

3. Exposition of the Questions of the Young Man Puṇṇaka

12.

12.

Anejaṃ mūladassāviṃ, [iccāyasmā puṇṇako]Atthi pañhena āgamaṃ;

Kiṃnissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi metaṃ.

To the one unwavering, the seer of the root, [said the venerable Puṇṇaka,] I have come with a question. Relying on what did seers, men, khattiyas, and brahmins offer their many sacrifices to the deities here in the world? I ask you, Blessed One, tell me this.

Anejaṃ mūladassāvinti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ sā ejā taṇhā buddhassa bhagavato pahīnā [Pg.47] ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā 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 nappavedhatīti – anejaṃ. Mūladassāvinti bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvī.

Regarding 'Unwavering, seer of the root': 'agitation' (ejā) is a term for craving. Whatever is lust, passion... covetousness, greed, the unwholesome root—that agitation, that craving, has been abandoned by the Buddha, the Blessed One, cut off at the root, made like a palm stump, brought to a state of non-existence, and is of a nature not to arise in the future. Therefore, the Buddha is unwavering. Because of having abandoned agitation, he is unwavering. The Blessed One does not waver in gain or loss, in fame or disgrace, in praise or blame, in pleasure or pain; he does not move, shake, or tremble. Thus, he is 'unwavering.' Regarding 'Seer of the root': The Blessed One is a seer of the root, a seer of the cause, a seer of the source, a seer of the coming-into-being, a seer of the origin, a seer of the arising, a seer of the nutriment, a seer of the object, a seer of the condition, and a seer of the origination.

Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

There are three unwholesome roots: greed is an unwholesome root, hatred is an unwholesome root, and delusion is an unwholesome root.

Vuttañhetaṃ bhagavatā – ‘‘tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo niraye tiracchānayoniyā pettivisaye attabhāvābhinibbattiyā’’. Imāni tīṇi akusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī. Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

This was said by the Blessed One: 'Bhikkhus, there are these three sources for the origination of kamma. What three? Greed is a source for the origination of kamma, hatred is a source for the origination of kamma, and delusion is a source for the origination of kamma. It is not, bhikkhus, by kamma born of greed, born of hatred, and born of delusion that gods are discerned, or human beings, or any other good destinations. But rather, bhikkhus, by kamma born of greed, born of hatred, and born of delusion, hell is discerned, the animal realm is discerned, the sphere of ghosts is discerned, or whatever other bad destinations there might be for the arising of an existence in hell, the animal realm, or the sphere of ghosts.' The Blessed One knows and sees that these are the three unwholesome roots. In this way too, the Blessed One is a seer of the root ... a seer of the origination. There are three wholesome roots: non-greed is a wholesome root, non-hatred is a wholesome root, and non-delusion is a wholesome root.

Vuttañhetaṃ bhagavatā – ‘‘tīṇimāni…pe… na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo deve ca manusse ca attabhāvābhinibbattiyā’’. Imāni tīṇi kusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

This was said by the Blessed One: 'These three...pe... It is not, bhikkhus, by kamma produced by non-greed, by kamma produced by non-hatred, and by kamma produced by non-delusion that hell is discerned, the animal realm is discerned, the sphere of petas is discerned, or any other bad destinations. But rather, bhikkhus, by kamma produced by non-greed, by kamma produced by non-hatred, and by kamma produced by non-delusion, gods are discerned, human beings are discerned, or whatever other good destinations there might be for the production of an existence as a god or a human being.' The Blessed One knows and sees that these are the three wholesome roots. In this way too, the Blessed One is a seer of the root ... a seer of the origination.

Vuttañhetaṃ [Pg.48] bhagavatā – ‘‘ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā’’. Sabbe te samugghātaṃ gacchantīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

This was said by the Blessed One: 'Bhikkhus, whatever states are unwholesome, partake of the unwholesome, and are on the side of the unwholesome—all of them are rooted in ignorance and converge on ignorance. By the uprooting of ignorance, all of them are uprooted.' The Blessed One knows and sees this. In this way too, the Blessed One is a seer of the root ... a seer of the origination.

Vuttañhetaṃ bhagavatā – ‘‘ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

This was said by the Blessed One: 'Bhikkhus, whatever states are wholesome, partake of the wholesome, and are on the side of the wholesome—all of them are rooted in diligence and converge on diligence. Diligence is declared to be the chief among those states.' The Blessed One knows and sees this. In this way too, the Blessed One is a seer of the root ... a seer of the origination.

Atha vā, bhagavā jānāti passati. ‘‘Avijjā mūlaṃ saṅkhārānaṃ, saṅkhārā mūlaṃ viññāṇassa, viññāṇaṃ mūlaṃ nāmarūpassa, nāmarūpaṃ mūlaṃ saḷāyatanassa, saḷāyatanaṃ mūlaṃ phassassa, phasso mūlaṃ vedanāya, vedanā mūlaṃ taṇhāya, taṇhā mūlaṃ upādānassa, upādānaṃ mūlaṃ bhavassa, bhavo mūlaṃ jātiyā, jāti mūlaṃ jarāmaraṇassā’’ti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Or alternatively, the Blessed One knows and sees. 'Ignorance is the root of formations, formations are the root of consciousness, consciousness is the root of name-and-form, name-and-form is the root of the six sense bases, the six sense bases are the root of contact, contact is the root of feeling, feeling is the root of craving, craving is the root of clinging, clinging is the root of becoming, becoming is the root of birth, birth is the root of aging-and-death'—thus the Blessed One knows and sees. In this way too, the Blessed One is a seer of the root … a seer of the origination.

Atha vā, bhagavā jānāti passati. ‘‘Cakkhu mūlaṃ cakkhurogānaṃ, sotaṃ mūlaṃ sotarogānaṃ, ghānaṃ mūlaṃ ghānarogānaṃ, jivhā mūlaṃ jivhārogānaṃ, kāyo mūlaṃ kāyarogānaṃ, mano mūlaṃ cetasikānaṃ dukkhāna’’nti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvīti – anejaṃ mūladassāvī.

Or, the Blessed One knows and sees: 'The eye is the root of eye-diseases, the ear is the root of ear-diseases, the nose is the root of nose-diseases, the body is the root of bodily diseases, the mind is the root of mental sufferings.' Thus the Blessed One knows and sees. In this way too, the Blessed One is a seer of the root, a seer of the cause, a seer of the source, a seer of the coming-into-being, a seer of the arising, a seer of the nutriment, a seer of the object, and a seer of the condition. Thus is He 'unwavering, a seer of the root'.

Iccāyasmā puṇṇakoti iccāti padasandhi…pe… āyasmā puṇṇako.

'Thus the venerable Puṇṇaka': 'iccā' is a euphonic combination of words... (and so on)... 'the venerable Puṇṇaka'.

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 atthīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto. Mayā pucchitaṃ kathetuṃ visajjetuṃ vahassetaṃ bhāranti – evampi atthi pañhena āgamaṃ.

'I have come with a question': This means: I have come being one with a need for a question, I have come desiring to ask a question, I have come desiring to hear a question. This is one meaning of 'I have come with a question.' Or it means: there is the coming, approaching, drawing near, and attending of those who have a need for a question, who desire to ask a question, who desire to hear a question. This is another meaning of 'I have come with a question.' Or it means: 'You are one to whom people come with questions; you are capable, you are competent, you are able to speak on and explain what is asked by me. Bear this burden!' This is another meaning of 'I have come with a question.'

Kiṃ [Pg.49] nissitā isayo manujāti kiṃ nissitā āsitā allīnā upagatā ajjhositā adhimuttā. Isayoti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. Manujāti manussā vuccantīti – kiṃ nissitā isayo manujā.

'Relying on what, seers and men...': 'Relying on what' means depending on what, devoted to what, adhering to what, having approached what, being committed to what, and being intent on what. 'Seers' refers to any of those who have gone forth into the ascetic life under the name of 'seer'—Ājīvakas, Nigaṇṭhas, matted-hair ascetics, and penitents. 'Men' refers to human beings. Thus: 'Relying on what, seers and men...'

Khattiyā brāhmaṇā devatānanti. Khattiyāti ye keci khattiyajātikā. Brāhmaṇāti ye keci bhovādikā. Devatānanti ājīvakasāvakānaṃ ājīvakā devatā, nigaṇṭhasāvakānaṃ nigaṇṭhā devatā, jaṭilasāvakānaṃ jaṭilā devatā, paribbājakasāvakānaṃ paribbājakā devatā, aviruddhakasāvakānaṃ aviruddhakā devatā, hatthivatikānaṃ hatthī devatā, assavatikānaṃ assā devatā, govatikānaṃ gāvo devatā, kukkuravatikānaṃ kukkurā devatā, kākavatikānaṃ kākā devatā, vāsudevavatikānaṃ vāsudevo devatā, baladevavatikānaṃ baladevo devatā, puṇṇabhaddavatikānaṃ puṇṇabhaddo devatā, maṇibhaddavatikānaṃ maṇibhaddo devatā, aggivatikānaṃ aggi devatā, nāgavatikānaṃ nāgā devatā, supaṇṇavatikānaṃ supaṇṇā devatā, yakkhavatikānaṃ yakkhā devatā, asuravatikānaṃ asurā devatā, gandhabbavatikānaṃ gandhabbā devatā, mahārājavatikānaṃ mahārājāno devatā, candavatikānaṃ cando devatā, sūriyavatikānaṃ sūriyo devatā, indavatikānaṃ indo devatā, brahmavatikānaṃ brahmā devatā, devavatikānaṃ devo devatā, disāvatikānaṃ disā devatā, ye yesaṃ dakkhiṇeyyā te tesaṃ devatāti – khattiyabrāhmaṇā devatānaṃ.

'Khattiyas, brahmins, deities.' 'Khattiyas' means any of khattiya birth. 'Brahmins' means any who use the address 'bho.' 'Deities' means: for the disciples of the Ājīvakas, the Ājīvakas are their deities; for the disciples of the Nigaṇṭhas, the Nigaṇṭhas are their deities; for the disciples of the matted-hair ascetics, the matted-hair ascetics are their deities; for the disciples of the wanderers, the wanderers are their deities; for the disciples of the Aviruddhakas, the Aviruddhakas are their deities; for elephant-vow practitioners, the elephant is their deity; for horse-vow practitioners, the horse is their deity; for cow-vow practitioners, the cow is their deity; for dog-vow practitioners, the dog is their deity; for crow-vow practitioners, the crow is their deity; for devotees of Vāsudeva, Vāsudeva is their deity; for devotees of Baladeva, Baladeva is their deity; for devotees of Puṇṇabhadda, Puṇṇabhadda is their deity; for devotees of Maṇibhadda, Maṇibhadda is their deity; for fire-worshippers, fire is their deity; for nāga-worshippers, nāgas are their deities; for supaṇṇa-worshippers, supaṇṇas are their deities; for yakkha-worshippers, yakkhas are their deities; for asura-worshippers, asuras are their deities; for gandhabba-worshippers, gandhabbas are their deities; for worshippers of the great kings, the great kings are their deities; for moon-worshippers, the moon is their deity; for sun-worshippers, the sun is their deity; for Inda-worshippers, Inda is their deity; for Brahmā-worshippers, Brahmā is their deity; for worshippers of the cloud-deva, the cloud-deva is their deity; for direction-worshippers, the directions are their deities. Whoever are worthy of offerings for some, they are the deities for them.

Yaññamakappayiṃsu puthūdha loketi yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Yaññamakappayiṃsūti yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ[Pg.50], tepi yaññaṃ kappenti. Puthūti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū. Kathaṃ yaññā vā ete puthū? Bahukānaṃ ete yaññā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā annaṃ pānaṃ vatthaṃ yānaṃ mālaṃ gandhaṃ vilepanaṃ seyyāvasathapadīpeyyaṃ – evaṃ yaññā vā ete puthū.

In the phrase, 'They arranged many sacrifices in this world': 'sacrifice' is called a gift-item, that is, robes, almsfood, lodging, and medicinal requisites for the sick; food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. As for 'They arranged sacrifices': those who seek, search for, and look for a sacrifice—that is, robes, almsfood, lodging, and medicinal requisites for the sick; food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps—they too arrange a sacrifice. Those who prepare a sacrifice—that is, robes, almsfood, lodging, and medicinal requisites for the sick; food, drink … beds, dwellings, and lamps—they too arrange a sacrifice. Those who give, offer, and relinquish a sacrifice—that is, robes, almsfood, lodging, and medicinal requisites for the sick; food, drink … beds, dwellings, and lamps—they too arrange a sacrifice. As for 'Many': either these sacrifices are many, or these sacrificers are many, or these recipients of offerings are many. How are these sacrifices many? These sacrifices are many: robes, almsfood, lodging, and medicinal requisites for the sick; food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. Thus, these sacrifices are many.

Kathaṃ yaññayājakā vā ete puthū? Bahukā ete yaññayājakā khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca – evaṃ yaññayājakā vā ete puthū.

How are these sacrificers many? These sacrificers are many: nobles, brahmins, merchants, workers, householders, and the ordained; gods and humans. Thus, these sacrificers are many.

Kathaṃ dakkhiṇeyyā vā ete puthū? Bahukā ete dakkhiṇeyyā puthū samaṇabrāhmaṇā kapaṇaddhikavanibbakayācakā – evaṃ dakkhiṇeyyā vā ete puthū. Idha loketi manussaloketi yaññamakappayiṃsu – puthūdha loke.

How are these recipients of offerings many? These recipients of offerings are many: ascetics and brahmins, the poor, wayfarers, mendicants, and beggars. Thus, these recipients of offerings are many. 'In this world' means in the human world. They arranged many sacrifices in this world.

Pucchāmi taṃ bhagavā brūhi metanti. 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 vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

“I ask you, Blessed One, tell me this.” Regarding “I ask”: there are three kinds of questions—the question illuminating the unseen, the question for comparing what has been seen, and the question for cutting off uncertainty. What is the question illuminating the unseen? When a characteristic is by nature unknown, unseen, unweighed, unjudged, unmanifest, and undeveloped, one asks a question for the sake of knowing it, seeing it, weighing it, judging it, making it manifest, and developing it. This is the question illuminating the unseen.

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

What is the question for comparing what has been seen? When a characteristic is by nature known, seen, weighed, judged, manifest, and developed, one asks a question for the sake of comparing it with other wise persons. This is the question for comparing what has been seen.

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.

What is the question for cutting off uncertainty? When one has by nature fallen into doubt, fallen into uncertainty, and has become of two minds—“Could it be so? Could it not be so? What could it be? How could it be?”—one asks a question for the sake of cutting off that uncertainty. This is the question for cutting off uncertainty. These are the three questions.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno [Pg.51] pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

There are also another three questions: the human question, the non-human question, and the created question. What is the human question? Humans approach the Buddha, the Blessed One, and ask; monks ask, nuns ask, male lay followers ask, female lay followers ask, kings ask, nobles ask, brahmins ask, merchants ask, workers ask, householders ask, and renunciants ask. This is the human question.

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.

What is the non-human question? Non-humans approach the Buddha, the Blessed One, and ask a question; nāgas ask, supaṇṇas ask, yakkhas ask, asuras ask, gandhabbas ask, the Great Kings ask, Indras ask, Brahmās ask, and deities ask. This is the non-human question.

Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ, so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati; bhagavā visajjeti – ayaṃ nimmitapucchā. Imā tisso pucchā.

What is the question by a created form? The Blessed One creates a mind-made form, complete with all its major and minor limbs, with unimpaired faculties. That created form approaches the Blessed One, the Buddha, and asks a question; the Blessed One answers. This is the question by a created form. 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 questions: the question for one's own welfare, the question for the welfare of others, and the question for the welfare of both. Furthermore, there are three questions: the question for benefit in the present life, the question for benefit in a future life, and the question for the ultimate benefit. Furthermore, there are three questions: the question for a blameless benefit, the question for the benefit of abandoning defilements, and the question for the benefit of purification. Furthermore, there are three questions: the question about the past, the question about the future, and the question about the present. Furthermore, there are three questions: the question about the internal, the question about the external, and the question about both the internal and external. Furthermore, there are three questions: the question about the wholesome, the question about the unwholesome, and the question about the indeterminate. Furthermore, there are three questions: the question about the aggregates, the question about the elements, and the question about the sense bases. Furthermore, there are three questions: the question about the foundations of mindfulness, the question about the right strivings, and the question about the bases of spiritual power. Furthermore, there are three questions: the question about the faculties, the question about the powers, and the question about the factors of enlightenment. Furthermore, there are three questions: the question about the path, the question about the fruition, and the question about Nibbāna.

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

'I ask you': I ask you, I request it, I entreat it, I am pleased with it; 'tell me,' I ask you. 'Blessed One': this is a term of respect... a designation based on realization, that is, 'Blessed One.' 'Tell me': speak, declare, teach, make known, establish, open up, analyze, make plain, and illuminate. Thus, the meaning of 'I ask you, Blessed One, tell me this.' Therefore, that brahmin said:

‘‘Anejaṃ mūladassāviṃ, [iccāyasmā puṇṇako]Atthi pañhena āgamaṃ;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi meta’’nti.

To the imperturbable one, the seer of the root, (so said the Venerable Puṇṇaka) I have come with a question. Relying on what do seers, humans, nobles, and brahmins arrange many sacrifices for deities in this world? I ask you this, Blessed One, tell me this.

13.

13.

Ye [Pg.52] kecime isayo manujā, [puṇṇakāti bhagavā]Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ ;

Jaraṃ sitā yaññamakappayiṃsu.

“O Puṇṇaka,” said the Blessed One, “Whatever seers, humans, nobles, and brahmins performed many sacrifices for the deities in this world, they did so, O Puṇṇaka, desiring a particular state of existence. Being subject to old age, they performed sacrifices.”

Ye kecime isayo manujāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Isayoti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. Manujāti manussā vuccantīti – ye kecime isayo manujā puṇṇakāti bhagavā.

Regarding ‘Whatever seers and humans there are’: ‘Whatever’ is a term of complete inclusion, meaning all in every way, without remainder, without exception. ‘Seers’ means those called seers, whoever have gone forth into the seer's homeless life: Ājīvakas, Nigaṇṭhas, matted-hair ascetics, and penitents. ‘Humans’ means human beings are spoken of. Thus: ‘Whatever seers and humans there are, O Puṇṇaka,’ the Blessed One said.

Khattiyā brāhmaṇā devatānanti. Khattiyāti ye keci khattiyajātikā. Brāhmaṇāti ye keci bhovādikā. Devatānanti ājīvakasāvakānaṃ ājīvakā devatā…pe… disāvatikānaṃ disā devatā. Ye yesaṃ dakkhiṇeyyā, te tesaṃ devatāti – khattiyā brāhmaṇā devatānaṃ.

Regarding ‘Nobles, brahmins, for the deities’: ‘Nobles’ means whoever are of the noble caste. ‘Brahmins’ means whoever are those who use the address ‘bho.’ ‘For the deities’ means: for the disciples of the Ājīvakas, the Ājīvakas are their deities… for the Disāvatikas, the directions are their deities. Whoever are the recipients of offerings for some people, they are the deities for them. Thus: ‘nobles, brahmins, for the deities.’

Yaññamakappayiṃsu puthūdha loketi. Yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ. Yaññamakappayiṃsūti yepi yaññaṃ esanti gavesanti pariyesanti…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Puthūti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū…pe… evaṃ dakkhiṇeyyā vā ete puthū. Idha loketi manussaloketi yaññamakappayiṃsu – puthūdha loke.

Regarding ‘They performed many sacrifices in this world’: ‘Sacrifice’ refers to a gift-item, that is, robes, almsfood, lodging, medicinal requisites for the sick, food, drink… beds, dwellings, and lamps. ‘They performed sacrifices’: those who seek, search for, and look for a sacrifice… they too perform a sacrifice. ‘Many’: either these sacrifices are many, or these sacrificers are many, or these recipients of offerings are many… In this way, these recipients of offerings are many. ‘In this world’ means in the human world. Thus: ‘they performed many sacrifices in this world.’

Āsīsamānā puṇṇaka itthattanti. Āsīsamānāti rūpapaṭilābhaṃ āsīsamānā, saddapaṭilābhaṃ āsīsamānā, gandhapaṭilābhaṃ āsīsamānā, rasapaṭilābhaṃ āsīsamānā, phoṭṭhabbapaṭilābhaṃ āsīsamānā, puttapaṭilābhaṃ āsīsamānā, dārapaṭilābhaṃ āsīsamānā, dhanapaṭilābhaṃ āsīsamānā, yasapaṭilābhaṃ āsīsamānā, issariyapaṭilābhaṃ āsīsamānā, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, brāhmaṇamahāsālakule [Pg.53] attabhāvapaṭilābhaṃ āsīsamānā, gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, cātumahārājikesu devesu attabhāvapaṭilābhaṃ āsīsamānā, tāvatiṃsesu devesu yāmesu devesu tusitesu devesu nimmānaratīsu devesu paranimmitavasavattīsu devesu brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā.

Longing, Puṇṇaka, for this state here. 'Longing' means: longing for the acquisition of form, longing for the acquisition of sound, longing for the acquisition of odor, longing for the acquisition of taste, longing for the acquisition of tangible objects, longing for the acquisition of sons, longing for the acquisition of wives, longing for the acquisition of wealth, longing for the acquisition of retinue, longing for the acquisition of sovereignty, longing for the acquisition of an individual existence in a great khattiya family, longing for the acquisition of an individual existence in a great brahmin family, longing for the acquisition of an individual existence in a great householder family, longing for the acquisition of an individual existence among the gods of the Four Great Kings, among the Tāvatiṃsa gods, the Yāma gods, the Tusita gods, the Nimmānarati gods, the Paranimmitavasavatti gods, and the gods of Brahmā's company—wishing, relishing, aspiring, yearning, and coveting: this is 'longing.'

Puṇṇaka itthattanti ettha attabhāvābhinibbattiṃ āsīsamānā ettha khattiyamahāsālakule attabhāvābhinibbattiṃ āsīsamānā…pe… ettha brahmakāyikesu devesu attabhāvābhinibbattiṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā – puṇṇaka itthattaṃ.

'Puṇṇaka, for this state here' means: longing for the generation of an individual existence here, longing for the generation of an individual existence here in a great khattiya family ...pe... longing for the generation of an individual existence here among the gods of Brahmā's company—wishing, relishing, aspiring, yearning, and coveting. This is 'longing, Puṇṇaka, for this state here.'

Jaraṃ sitā yaññamakappayiṃsūti jarānissitā byādhinissitā maraṇanissitā sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te jātinissitā tadeva te jarānissitā. Yadeva te jarānissitā tadeva te byādhinissitā. Yadeva te byādhinissitā tadeva te maraṇanissitā. Yadeva te maraṇanissitā tadeva te sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te sokaparidevadukkhadomanassupāyāsanissitā tadeva te gatinissitā. Yadeva te gatinissitā tadeva te upapattinissitā. Yadeva te upapattinissitā tadeva te paṭisandhinissitā. Yadeva te paṭisandhinissitā tadeva te bhavanissitā. Yadeva te bhavanissitā tadeva te saṃsāranissitā. Yadeva te saṃsāranissitā tadeva te vaṭṭanissitā allīnā upagatā ajjhositā adhimuttāti – jaraṃ sitā yaññamakappayiṃsu. Tenāha bhagavā –

“They performed the sacrifice depending on old age” means: they are dependent on old age, dependent on sickness, dependent on death, dependent on sorrow, lamentation, pain, grief, and despair. Insofar as they are dependent on birth, they are dependent on old age. Insofar as they are dependent on old age, they are dependent on sickness. Insofar as they are dependent on sickness, they are dependent on death. Insofar as they are dependent on death, they are dependent on sorrow, lamentation, pain, grief, and despair. Insofar as they are dependent on sorrow, lamentation, pain, grief, and despair, they are dependent on a destination. Insofar as they are dependent on a destination, they are dependent on rebirth. Insofar as they are dependent on rebirth, they are dependent on relinking. Insofar as they are dependent on relinking, they are dependent on existence. Insofar as they are dependent on existence, they are dependent on saṃsāra. Insofar as they are dependent on saṃsāra, they are dependent on the round—clinging, having entered, being settled in, and resolved upon it. This is the meaning of “they performed the sacrifice depending on old age.” Therefore the Blessed One said:

‘‘Ye kecime isayo manujā, [puṇṇakāti bhagavā]Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ;

Jaraṃ sitā yaññamakappayiṃsū’’ti.

“Whatever seers there are among humans, Puṇṇaka,” said the Blessed One, “khattiyas and brahmins who, for the sake of the gods, have performed many a sacrifice here in the world, longing, Puṇṇaka, for this state here—depending on old age they performed the sacrifice.”

14.

14.

Ye [Pg.54] kecime isayo manujā, [iccāyasmā puṇṇako]Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāruṃ jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ.

“Whatever seers there are among humans,” said the Venerable Puṇṇaka, “khattiyas and brahmins who, for the sake of the gods, have performed many a sacrifice here in the world—were they, Blessed One, diligent on the path of sacrifice? Did they cross over birth and old age, dear sir? I ask you, Blessed One, please tell me this.”

Ye kecime isayo manujāti. Ye kecīti…pe….

“Whatever seers there are among humans”: “Whatever” …pe…

Kaccisu te bhagavā yaññapathe appamattāti. Kaccisūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kaccisu. Teti yaññayājakā vuccanti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccisu te bhagavā. Yaññapathe appamattāti yaññoyeva vuccati yaññapatho. Yathā ariyamaggo ariyapatho devamaggo devapatho brahmamaggo brahmapatho, evameva yaññoyeva vuccati yaññapatho. Appamattāti yaññapathe appamattā sakkaccakārino sātaccakārino aṭṭhitakārino anolīnavuttino anikkhittacchandā anikkhittadhurā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – tepi yaññapathe appamattā. Yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattāti – kaccisu te bhagavā yaññapathe appamattā.

“Were they, Blessed One, diligent on the path of sacrifice?” ‘Were they’ is a question of doubt, a question of uncertainty, a question of perplexity, an inconclusive question: ‘Is it so? Is it not so? What is it? How is it?’ ‘They’ refers to the performers of sacrifices. ‘Blessed One’ is a term of respect …pe… a realized designation, that is, ‘Blessed One.’ ‘Diligent on the path of sacrifice’: the sacrifice itself is called the path of sacrifice. Just as the noble path is the noble way, the divine path is the divine way, and the brahma path is the brahma way, so too the sacrifice itself is called the path of sacrifice. ‘Diligent’ means: those diligent on the path of sacrifice are those who act respectfully, perseveringly, and steadfastly; who are not sluggish in conduct, who have not cast off desire, who have not laid down the yoke; who are devoted to it, abound in it, revere it, incline to it, slope towards it, are headed for it, are intent on it, and have it as their master—they are diligent on the path of sacrifice. Also, those who seek, search for, and look for a sacrifice—that is, robes, almsfood, lodging, and medicinal requisites for the sick; food, drink …pe… a bed, a dwelling, and a lamp—acting respectfully …pe… having it as their master, they too are diligent on the path of sacrifice. Also, those who prepare a sacrifice… they too are diligent on the path of sacrifice. Also, those who give, offer, and relinquish a sacrifice… they too are diligent on the path of sacrifice. This is ‘Were they, Blessed One, diligent on the path of sacrifice?’

Atāruṃ jātiñca jarañca mārisāti jarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atāru jātiñca jarañca mārisa.

`Atāruṃ jātiñca jarañca mārisa` (Did they cross over birth and old age, dear sir?) means: they crossed over, passed beyond, traversed, overcame, and surmounted old age and death. `Mārisa` (dear sir) is a term of affection and a term of respect; this term, `mārisa`, is an expression of esteem and reverence. This is the meaning of 'Did they cross over birth and old age, dear sir?'

Pucchāmi [Pg.55] taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu meti – pucchāmi taṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

`Pucchāmi taṃ bhagavā brūhi metaṃ` (I ask you, Blessed One, tell me this): `Pucchāmi taṃ` (I ask you) means: I ask you, I beg you, I request you, I entreat you, please tell me. `Bhagavā` (Blessed One) is a term of respect... a realized designation, that is, 'Blessed One.' `Brūhi metaṃ` (Tell me this) means: tell me, declare it, teach it, make it known, establish it, reveal it, analyze it, make it plain, manifest it. This is the meaning of `pucchāmi taṃ bhagavā brūhi metaṃ`. Therefore that brahmin said:

‘‘Ye kecime isayo manujā, [iccāyasmā puṇṇako]Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāru jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta’’nti.

“Whatever seers there are among humans,” said the Venerable Puṇṇaka, “khattiyas and brahmins who, for the sake of the gods, have performed many a sacrifice here in the world—were they, Blessed One, diligent on the path of sacrifice? Did they cross over birth and old age, dear sir? I ask you, Blessed One, please tell me this.”

15.

15.

Āsīsanti thomayanti, abhijappanti juhanti;

[Puṇṇakāti bhagavā]Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmi.

“They long and they praise, they yearn and they sacrifice,” said the Blessed One to Puṇṇaka, “yearning for sensual pleasures dependent on gain. Those who are devoted to sacrifice, impassioned with lust for existence, did not cross over birth and old age, I say.”

Āsīsanti thomayanti abhijappanti juhantīti. Āsīsantīti rūpapaṭilābhaṃ āsīsanti, saddapaṭilābhaṃ āsīsanti, gandhapaṭilābhaṃ āsīsanti, rasapaṭilābhaṃ āsīsanti, phoṭṭhabbapaṭilābhaṃ āsīsanti, puttapaṭilābhaṃ āsīsanti, dārapaṭilābhaṃ āsīsanti, dhanapaṭilābhaṃ āsīsanti, yasapaṭilābhaṃ āsīsanti, issariyapaṭilābhaṃ āsīsanti, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsanti, brāhmaṇamahāsālakule…pe… gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsanti, cātumahārājikesu devesu…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsanti icchanti sādiyanti patthayanti pihayantīti – āsīsanti.

In the passage 'they long, they praise, they yearn, they sacrifice': 'They long' means: they long for the acquisition of form, they long for the acquisition of sound, they long for the acquisition of odor, they long for the acquisition of taste, they long for the acquisition of tangible objects, they long for the acquisition of sons, they long for the acquisition of wives, they long for the acquisition of wealth, they long for the acquisition of fame, they long for the acquisition of sovereignty, they long for the acquisition of an individual existence in a great khattiya family, in a great brahmin family ...pe... in a great householder family, they long for the acquisition of an individual existence among the gods of the Four Great Kings ...pe... among the gods of Brahmā's retinue—they wish, they relish, they aspire, they yearn. This is the meaning of 'they long'.

Thomayantīti yaññaṃ vā thomenti phalaṃ vā thomenti dakkhiṇeyye vā thomenti. Kathaṃ yaññaṃ thomenti? Suciṃ dinnaṃ, manāpaṃ dinnaṃ, paṇītaṃ dinnaṃ, kālena [Pg.56] dinnaṃ, kappiyaṃ dinnaṃ, viceyya dinnaṃ, anavajjaṃ dinnaṃ, abhiṇhaṃ dinnaṃ dadaṃ cittaṃ pasāditanti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ yaññaṃ thomenti.

'They praise' means: they praise the sacrifice, or they praise the fruit, or they praise those worthy of offerings. How do they praise the sacrifice? 'It was given purely, given pleasingly, given excellently, given at the proper time, given suitably, given with discernment, given blamelessly, given repeatedly; having given, the mind is gladdened'—thus they praise, extol, commend, and applaud. In this way, they praise the sacrifice.

Kathaṃ phalaṃ thomenti? Ito nidānaṃ rūpapaṭilābho bhavissati…pe… brahmakāyikesu devesu attabhāvapaṭilābho bhavissatīti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ phalaṃ thomenti.

How do they praise the fruit? 'From this as a source, there will be the acquisition of form ...pe... there will be the acquisition of an individual existence among the gods of Brahmā's retinue'—thus they praise, extol, commend, and applaud. In this way, they praise the fruit.

Kathaṃ dakkhiṇeyye thomenti? Dakkhiṇeyyā jātisampannā gottasampannā ajjhāyakā mantadharā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padakā veyyākaraṇā lokāyatamahāpurisalakkhaṇesu anavayāti, vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā, saddhāsampannā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannāti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ dakkhiṇeyye thomentīti – āsīsanti thomayanti.

How do they praise those worthy of offerings? They praise those worthy of offerings as being endowed with birth, endowed with lineage, reciters of the Vedas, bearers of the mantras, masters of the three Vedas along with the Nighaṇḍu and Keṭubha treatises, the analysis of letters, and with history as the fifth; as experts in the Vedic verses and grammar, not deficient in the Lokāyata and the treatises on the marks of a great man; or as being free from lust, or practicing for the removal of lust; free from hatred, or practicing for the removal of hatred; free from delusion, or practicing for the removal of delusion; as endowed with faith, endowed with virtue, endowed with concentration, endowed with wisdom, endowed with liberation, endowed with the knowledge and vision of liberation—thus they praise, extol, commend, and acclaim. In this way, they praise those worthy of offerings. This is the meaning of 'they aspire and they praise'.

Abhijappantīti rūpapaṭilābhaṃ abhijappanti, saddapaṭilābhaṃ abhijappanti, gandhapaṭilābhaṃ abhijappanti, rasapaṭilābhaṃ abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ abhijappantīti – āsīsanti thomayanti abhijappanti. Juhantīti juhanti denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyanti – āsīsanti thomayanti abhijappanti juhanti puṇṇakāti bhagavā.

'They crave' means they crave the acquisition of form, they crave the acquisition of sound, they crave the acquisition of smell, they crave the acquisition of taste… they crave the acquisition of an individual existence among the Brahmakāyika devas. This is the meaning of 'they aspire, they praise, they crave.' 'They sacrifice' means they give, offer, and relinquish robes, almsfood, lodging, and medicinal requisites for the sick; food, drink, clothing, vehicles, garlands, scents and unguents, beds, dwellings, and lamps. This is the meaning of 'they aspire, they praise, they crave, they sacrifice, O Puṇṇaka,' said the Blessed One.

Kāmābhijappanti paṭicca lābhanti rūpapaṭilābhaṃ paṭicca kāme abhijappanti, saddapaṭilābhaṃ paṭicca kāme abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ paṭicca kāme abhijappanti pajappantīti – kāmābhijappanti paṭicca lābhaṃ.

‘They crave sensual pleasures in dependence on gain’: they crave sensual pleasures in dependence on obtaining forms, they crave sensual pleasures in dependence on obtaining sounds… they crave sensual pleasures in dependence on obtaining an identity among the Brahmakāyika devas. They crave and yearn. Thus: ‘they crave sensual pleasures in dependence on gain.’

Te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmīti teti yaññayājakā vuccanti, yājayogāti yājayogesu yuttā payuttā āyuttā samāyuttā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – te yājayogā, bhavarāgarattāti bhavarāgo vuccati yo bhavesu bhavacchando bhavarāgo bhavanandī [Pg.57] bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ. Bhavarāgena bhavesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti – te yājayogā bhavarāgarattā.

‘They, devoted to sacrifice, dyed with lust for existence, did not cross over birth and aging, I say.’ Herein, ‘they’ refers to the performers of sacrifices. ‘Devoted to sacrifice’ means they are yoked, thoroughly yoked, especially yoked, and well yoked to sacrificial rites; they practice them, frequently engage in them, are inclined to them, are bent on them, are intent on them, and are dominated by them. Thus they are ‘devoted to sacrifice.’ ‘Dyed with lust for existence’: lust for existence is the desire for existence, lust for existence, delight in existence, thirst for existence, affection for existence, the fever of existence, infatuation with existence, and obsession with existence. By this lust for existence they are dyed, greedy, ensnared, infatuated, obsessed, attached, clinging, and shackled to the modes of being. Thus they are ‘devoted to sacrifice, dyed with lust for existence.’

Nātariṃsu jātijaranti brūmīti te yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti; brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

‘They did not cross over birth and aging, I say.’ Those devoted to sacrifice, dyed with lust for existence, did not cross over birth, aging, and death; they did not go beyond, did not get through, did not surmount, did not transcend it. They have not departed from birth, aging, and death, have not been released from it, have not surmounted it, have not transcended it, have not overcome it. They revolve within birth, aging, and death; they revolve on the path of saṃsāra. They are pursued by birth, beset by aging, afflicted by illness, struck down by death—without protection, without shelter, without refuge, having become without a refuge. I say, I declare, I teach, I proclaim, I establish, I reveal, I analyze, I clarify, I make manifest. Thus: ‘They, devoted to sacrifice, dyed with lust for existence, did not cross over birth and aging, I say.’ Therefore the Blessed One said:

‘‘Āsīsanti thomayanti, abhijappanti juhanti;

[Puṇṇakāti bhagavā]Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmī’’ti.

“They bless, they praise, they crave, they sacrifice; [Puṇṇaka, said the Blessed One,] craving sensual pleasures in expectation of gain. Those devoted to sacrifice, dyed with lust for existence, have not crossed over birth and aging, I say.”

16.

16.

Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ.

“If those devoted to sacrifice did not cross over birth and aging by means of sacrifices, dear sir, [said the venerable Puṇṇaka,] then who indeed in the world with its devas and humans has crossed over birth and aging, dear sir? I ask you, Blessed One, please tell me this.”

Te ce nātariṃsu yājayogāti te yaññayājakā yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti – te ce nātariṃsu yājayogā.

‘They indeed did not cross over, being engaged in sacrifice’: Those performers of sacrifices, engaged in sacrifice, dyed with lust for existence, did not cross over birth, aging, and death; they did not go beyond, did not pass through, did not surmount, did not transcend it. They have not departed from birth, aging, and death, have not been released from it, have not crossed over it, have not surmounted it, have not overcome it. They revolve within birth, aging, and death; they revolve on the path of saṃsāra. They are followed by birth, beset by aging, overwhelmed by illness, struck down by death—without protection, without shelter, without refuge, having become without a refuge. Thus: ‘They indeed did not cross over, being engaged in sacrifice.’

Iccāyasmā puṇṇakoti. Iccāti padasandhi…pe… āyasmā puṇṇako.

‘So said the venerable Puṇṇaka.’ ‘So’ is a conjunction of words… venerable Puṇṇaka.

Yaññehi [Pg.58] jātiñca jarañca mārisāti. Yaññehīti yaññehi pahūtehi yaññehi vividhehi yaññehi puthūhi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – yaññehi jātiñca jarañca mārisa.

‘By means of sacrifices, birth and aging, dear sir’: ‘By means of sacrifices’ means by abundant sacrifices, by various sacrifices, by numerous sacrifices. ‘Dear sir’ is an affectionate and respectful term of address. Thus: ‘by means of sacrifices, birth and aging, dear sir.’

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappattissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

‘Then who indeed in the world with its devas and humans has crossed over birth and aging, dear sir?’: Then who is it in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, who has crossed over, gone beyond, passed through, surmounted, and overcome birth, aging, and death? ‘Dear sir’ is an affectionate and respectful term of address. Thus: ‘Then who indeed in the world with its devas and humans has crossed over birth and aging, dear sir?’

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu metanti – pucchāmi taṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

‘I ask you, Blessed One, please tell me this’: ‘I ask you’ means I ask you, I request you, I entreat you, I invite you to clarify—please explain this to me. Thus: ‘I ask you.’ ‘Blessed One’ is a term of respect… a designation based on realization, that is, ‘the Blessed One.’ ‘Please tell me this’ means tell me, declare, teach, proclaim, establish, reveal, analyze, clarify, make manifest. Thus: ‘I ask you, Blessed One, please tell me this.’ Therefore that brahmin said:

‘‘Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi meta’’nti.

“If those devoted to sacrifice did not cross over birth and aging by means of sacrifices, dear sir, [said the venerable Puṇṇaka,] then who indeed in the world with its devas and humans has crossed over birth and aging, dear sir? I ask you, Blessed One, please tell me this.”

17.

17.

Saṅkhāya lokasmi paroparāni, [puṇṇakāti bhagavā]Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi.

“Having comprehended the higher and lower in the world, Puṇṇaka,” said the Blessed One, “one for whom there is no agitation anywhere in the world, who is peaceful, smokeless, untroubled, and without longing—he has crossed over birth and aging, I say.”

Saṅkhāya lokasmi paroparānīti saṅkhā vuccati ñāṇaṃ yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paroparānīti oraṃ vuccati sakattabhāvo, paraṃ vuccati parattabhāvo oraṃ vuccati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ vuccati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ[Pg.59]; oraṃ vuccati cha ajjhattikāni āyatanāni, paraṃ vuccati cha bāhirāni āyatanāni. Oraṃ vuccati manussaloko, paraṃ vuccati devaloko; oraṃ vuccati kāmadhātu, paraṃ vuccati rūpadhātu arūpadhātu; oraṃ vuccati kāmadhātu rūpadhātu, paraṃ vuccati arūpadhātu. Saṅkhāya lokasmi paroparānīti paroparāni aniccato saṅkhāya dukkhato rogato gaṇḍato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – saṅkhāya lokasmi paroparāni. Puṇṇakāti bhagavāti. Puṇṇakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… yadidaṃ bhagavāti – puṇṇakāti bhagavā.

‘Having comprehended the higher and lower in the world’: Comprehension (saṅkhā) is knowledge, that which is wisdom, understanding… non-delusion, investigation of phenomena, right view. ‘Higher and lower’: the lower refers to one’s own existence, the higher to another’s existence; the lower refers to one’s own form, feeling, perception, volitional formations, and consciousness, the higher to another’s; the lower refers to the six internal sense bases, the higher to the six external sense bases. The lower refers to the human world, the higher to the deva world; the lower refers to the sense-sphere realm, the higher to the form realm and the formless realm; the lower refers to the sense-sphere realm and the form realm, the higher to the formless realm. ‘Having comprehended the higher and lower in the world’ means having comprehended the higher and lower as impermanent, as suffering, as a disease, as a boil… as an escape; having known, weighed, judged, clarified, and made it fully evident. Thus: ‘having comprehended the higher and lower in the world.’ ‘Puṇṇaka, said the Blessed One’: The Blessed One addresses that brahmin by his name. ‘Blessed One’ is a term of respect… that is, ‘the Blessed One.’ Thus: ‘Puṇṇaka, said the Blessed One.’

Yassiñjitaṃ natthi kuhiñci loketi. Yassāti arahato khīṇāsavassa. Iñjitanti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Yassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloketi – yassiñjitaṃ natthi kuhiñci loke.

‘For whom there is no agitation anywhere in the world’: ‘For whom’ means for the Arahant, the one whose taints are destroyed. ‘Agitation’ means agitation by craving, agitation by views, agitation by conceit, agitation by defilements, agitation by sensual desire. For whom these agitations do not exist, are not present, are not found, are not obtained; they are abandoned, cut off at the root, stilled, calmed, unable to arise again, and are burnt up by the fire of knowledge. ‘Anywhere’ means in any way, in anything, in any place, internally, or externally, or both internally and externally. ‘In the world’ means in the world of woe… in the world of the sense bases. This is the meaning of ‘For whom there is no agitation anywhere in the world’.

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti. Santoti rāgassa santattā santo, dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti santo; vidhūmoti kāyaduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ, vacīduccaritaṃ…pe… manoduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ, rāgo… doso… moho vidhūmito vidhamito sosito visosito byantīkato, 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 vidhūmitā vidhamitā sositā visositā byantīkatā. Atha vā, kodho vuccati dhūmo –

‘Peaceful, smokeless, untroubled, free of longing—he has crossed over birth and aging, I say.’ ‘Peaceful’—peaceful because of the calming of lust, peaceful because of the calming of hatred… delusion… anger… resentment… contempt… all unwholesome formations are calmed, stilled, well-stilled, extinguished, pacified, vanished, completely calmed; thus one is peaceful, especially peaceful, well-stilled, extinguished, completely calmed. ‘Smokeless’—bodily misconduct is destroyed, removed, dried up, thoroughly dried up, made to be absent; verbal misconduct… mental misconduct is destroyed, removed, dried up, thoroughly dried up, made to be absent; lust… hatred… delusion is destroyed, removed, dried up, thoroughly dried up, made to be absent; anger… resentment… contempt… competitiveness… envy… stinginess… deceit… craftiness… obstinacy… rivalry… conceit… arrogance… intoxication… heedlessness—all defilements, all misconduct, all distress, all fevers, all torments, all unwholesome formations are destroyed, removed, dried up, thoroughly dried up, made to be absent. Alternatively, anger is called smoke—

Māno [Pg.60] hi te brāhmaṇa khāribhāro, kodho dhūmo bhasmani mosavajjaṃ;

Jivhā sujā hadayaṃ jotiṭṭhānaṃ, attā sudanto purisassa joti.

‘Conceit, brahmin, is your heavy load; anger is the smoke; false speech, the ashes. The tongue is the sacrificial ladle; the heart, the place of the fire; a well-tamed self is a person's light.’

Api ca, dasahākārehi kodho jāyati – anatthaṃ me acarīti kodho jāyati, anatthaṃ me caratīti kodho jāyati, anatthaṃ me carissatīti kodho jāyati, piyassa me manāpassa anatthaṃ acari, anatthaṃ carati, anatthaṃ carissatīti kodho jāyati, appiyassa me amanāpassa atthaṃ acari, atthaṃ carati, atthaṃ carissatīti 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.

Furthermore, anger arises in ten ways: anger arises thus, “He has done me harm”; anger arises thus, “He is doing me harm”; anger arises thus, “He will do me harm.” Anger arises thus, “He has harmed, is harming, or will harm someone dear and agreeable to me.” Anger arises thus, “He has benefited, is benefiting, or will benefit someone not dear and disagreeable to me.” Or again, anger arises without cause. Whatever vexation of mind, repeated vexation, the state of repeated vexation, opposition, agitation, great agitation, intense agitation, corruption, great corruption, intense corruption, affliction of mind, corruption of mind, anger, the manner of being angry, the state of being an angry person, hatefulness, the manner of being hateful, the state of being a hateful person, malevolence, the manner of being malevolent, the state of being a malevolent person, opposition, repeated opposition, fierceness, surliness, and displeasure of mind there is of such a nature—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 daṇḍasatthaabhinipātanamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti. Atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na [Pg.61] 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 paraṃ puggalaṃ ghātetvā attānaṃ ghāteti, ettāvatā kodho paramussadagato paramavepullapatto hoti. Yassa so hoti kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati – vidhūmo.

Furthermore, the intensity and weakness of anger should be understood. There are times when anger is merely to the extent of agitating the mind, but not yet to the extent of contorting the face. There are times when anger is merely to the extent of contorting the face, but not yet to the extent of moving the jaw. There are times when anger is merely to the extent of moving the jaw, but not yet to the extent of uttering harsh speech. There are times when anger is merely to the extent of uttering harsh speech, but not yet to the extent of looking around in all directions. There are times when anger is merely to the extent of looking around in all directions, but not yet to the extent of handling a stick or weapon. There are times when anger is merely to the extent of handling a stick or weapon, but not yet to the extent of raising the stick or weapon. There are times when anger is merely to the extent of raising a stick or weapon, but not yet to the extent of striking with the stick or weapon. There are times when anger is merely to the extent of striking with a stick or weapon, but not yet to the extent of cutting and severing. There are times when anger is merely to the extent of cutting and severing, but not yet to the extent of breaking and crushing to pieces. There are times when anger is merely to the extent of breaking and crushing to pieces, but not yet to the extent of tearing off limbs, major and minor. There are times when anger is merely to the extent of tearing off limbs, major and minor, but not yet to the extent of depriving one of life. There are times when anger is merely to the extent of depriving one of life, but is not yet established for the ultimate relinquishment of taking another's life and then one's own. When anger, having killed another person, kills oneself, to that extent anger has reached its highest point, attained its greatest fullness. One for whom that anger is abandoned, uprooted, calmed, quieted, incapable of arising again, and burned by the fire of knowledge—he is called ‘smokeless.’

Kodhassa pahīnattā vidhūmo, kodhavatthussa pariññātattā vidhūmo, kodhahetussa pariññātattā vidhūmo, kodhahetussa upacchinnattā vidhūmo. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho.

Because anger is abandoned, one is smokeless. Because the basis of anger is fully understood, one is smokeless. Because the cause of anger is fully understood, one is smokeless. Because the cause of anger is cut off, one is smokeless. 'Untroubled': lust is trouble, hatred is trouble, delusion is trouble, anger is trouble, resentment is trouble… all unwholesome formations are troubles. One for whom these troubles are abandoned, uprooted, calmed, quieted, incapable of arising again, and burned by the fire of knowledge—he is called ‘untroubled.’

Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti yo santo ca vidhūmo ca anīgho ca nirāso ca, so jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

'Free of longing': Craving (taṇhā) is called longing (āsā). That is, lust, infatuation… covetousness, greed, the unwholesome root. One for whom this longing, this craving, is abandoned, uprooted, calmed, quieted, incapable of arising again, and burned by the fire of knowledge—he is called ‘free of longing.’ ‘Birth’ is, for the various beings in the various orders of beings, the birth, generation, descent, production, the appearance of the aggregates, the acquisition of the sense bases. ‘Aging’ is, for the various beings in the various orders of beings, the aging, decrepitude, brokenness of teeth, graying of hair, wrinkling of skin, the decline of the life-force, the decay of the faculties. ‘Peaceful, smokeless, untroubled, free of longing—he has crossed over birth and aging, I say’: one who is peaceful, smokeless, untroubled, and free of longing—he has crossed over, passed beyond, surmounted, and overcome birth, aging, and death. Thus I say, I tell, I teach, I set forth, I establish, I reveal, I analyze, I clarify, I make plain: ‘Peaceful, smokeless, untroubled, free of longing—he has crossed over birth and aging, I say.’ Therefore the Blessed One said:

‘‘Saṅkhāya [Pg.62] lokasmi paroparāni, [puṇṇakāti bhagavā]Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī’’ti.

“Having comprehended the high and low in the world,” (said the Blessed One to Puṇṇaka), “for whom there is no agitation anywhere in the world; peaceful, smokeless, untroubled, free of longing—he has crossed over birth and aging, I say.”

Sahagāthāpariyosānā…pe… pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

At the conclusion of the verses… with hands held in reverence, he sat paying homage to the Blessed One, and said: “Venerable sir, the Blessed One is my Teacher; I am his disciple.”

Puṇṇakamāṇavapucchāniddeso tatiyo.

The Exposition of Puṇṇaka's Question, the Third.

4. Mettagūmāṇavapucchāniddeso

4. The Exposition of Mettagū's Question.

18.

18.

Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]Maññāmi taṃ vedagū bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā.

I consider you one who has attained knowledge, one with a developed self. From where have they arisen, these many kinds of suffering that exist in the world? I ask you this, O Blessed One, please tell me. Thus asked the Venerable Mettagū.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmīti 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 vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

“I ask you, Blessed One, please tell me.” There are three kinds of questions: the question to illuminate the unseen, the question for comparison of what has been seen, and the question to dispel doubt. What is the question to illuminate the unseen? It is when a characteristic is naturally unknown, unseen, uncompared, unscrutinized, unmanifest, and undeveloped. One asks a question for the sake of knowing, seeing, comparing, scrutinizing, manifesting, and developing—this is the question to illuminate the unseen.

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

What is the question for comparison of what has been seen? By nature, a characteristic is known, seen, weighed, judged, made manifest, and developed. One asks a question for the purpose of comparing it with other wise persons—this is the question for comparison of what has been seen.

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.

What is the question that cuts through doubt? By nature, one has plunged into doubt, plunged into uncertainty, has become wavering: “Is it thus? Is it not thus? What is it? How is it?” One asks a question to cut through doubt—this is the question that cuts through doubt. These are the three questions.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti [Pg.63] khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

And another three questions: a question by a human, a question by a non-human, and a question by a created being. What is a question by a human? Humans approach the Buddha, the Blessed One, and ask a question; bhikkhus ask, bhikkhunīs ask, male lay followers ask, female lay followers ask, kings ask, nobles ask, brahmins ask, merchants ask, workers ask, householders ask, and renunciants ask—this is a question by a human.

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmā pucchanti, devā pucchanti – ayaṃ amanussapucchā.

What is a question by a non-human? 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, devas ask—this is a question by a non-human.

Katamā nimmitapucchā? Bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. So nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati. Bhagavā visajjeti. Ayaṃ nimmitapucchā. Imā tisso pucchā.

What is a 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. The Blessed One answers. This is a question by a created being. These are the three questions.

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā…pe… 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….

And another three questions: a question for one's own welfare, a question for the welfare of others, a question for the welfare of both… and another three questions: a question concerning the welfare in this present life, a question concerning the welfare in future lives, a question concerning the ultimate welfare… and another three questions: a question concerning what is blameless, a question concerning what is free from defilements, a question concerning what is purified… and another three questions: a question about the past, a question about the future, a question about the present… and another three questions: a question about the internal, a question about the external, a question about the internal and external… and another three questions: a question about the wholesome, a question about the unwholesome, a question about the indeterminate… and another three questions: a question about the aggregates, a question about the elements, a question about the sense bases… and another three questions: a question about the foundations of mindfulness, a question about the right strivings, a question about the bases for spiritual power… and another three questions: a question about the faculties, a question about the powers, a question about the enlightenment factors… and another three questions: a question about the path, a question about the fruit, a question about Nibbāna.

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

“I ask you”: this means I ask you, I entreat you, I urge you, I seek your favor; “Tell me,” I ask you. “Bhagavā”: this is a term of respect… and so on… a designation based on realization, that is, “Bhagavā.” “Tell me this”: this means tell, declare, teach, lay down, establish, open up, analyze, make plain, reveal. Thus: “I ask you, Blessed One, tell me this.”

Iccāyasmā mettagūti iccāti padasandhi…pe… iccāyasmā mettagū.

“Thus the Venerable Mettagū”: “Thus” is a particle for conjunction … and so on … thus the Venerable Mettagū.

Maññāmi taṃ vedagū bhāvitattanti. Vedagūti taṃ maññāmi, bhāvitattoti taṃ maññāmi, evaṃ jānāmi, evaṃ ājānāmi evaṃ paṭijānāmi evaṃ paṭivijjhāmi. Vedagū bhāvitattoti kathañca bhagavā vedagū? Vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā [Pg.64] vipassanā sammādiṭṭhi. Bhagavā 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 hoti, rāgo doso moho māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

“I consider you one who has attained knowledge, one with a developed self.” This means: I consider you one who has attained knowledge; I consider you one with a developed self—thus I know, thus I apprehend, thus I recognize, thus I penetrate. And how is the Blessed One one who has attained knowledge (vedagū)? ‘Knowledges’ (vedā) are said to be the knowledge in the four paths, wisdom, the faculty of wisdom, the power of wisdom… up to… the enlightenment factor of investigation of phenomena, inquiry, insight, right view. By means of these knowledges, the Blessed One has gone to the end of birth, aging, and death, and has reached the end; has gone to the pinnacle, and has reached the pinnacle; has gone to the limit, and has reached the limit; has gone to the consummation, and has reached the consummation; has gone to protection, and has reached protection; has gone to shelter, and has reached shelter; has gone to refuge, and has reached refuge; has gone to the fearless, and has reached the fearless; has gone to the immutable, and has reached the immutable; has gone to the deathless, and has reached the deathless; has gone to Nibbāna, and has reached Nibbāna. He is a vedagū because he has gone to the end of the knowledges; or he is a vedagū because he has gone to the end by means of the knowledges; or he is a vedagū because seven things have been understood by him: identity view has been understood, doubt has been understood, clinging to rules and observances has been understood, lust, hatred, delusion, and conceit have been understood. For him, all evil unwholesome states—defiling, leading to renewed existence, accompanied by distress, having suffering as result, and ripening in future birth, aging, and death—have been understood.

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

Sabbavedanāsu vītarāgo;

Sabbaṃ vedamaticca vedagū soti.

“Having fully investigated all the knowledges,” [the Blessed One said,] “that belong to the ascetics and brahmins here; being free from passion toward all feelings, having transcended all knowledge, he is a vedagū.”

Evaṃ bhagavā vedagū.

Thus the Blessed One is one who has attained knowledge.

Kathaṃ bhagavā bhāvitatto? Bhagavā bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño bhāvitasatipaṭṭhāno bhāvitasammappadhāno bhāvitaiddhipādo bhāvitaindriyo bhāvitabalo bhāvitabojjhaṅgo bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ, aparitto mahanto gambhīro appameyyo duppariyogāḷho bahuratano sāgarūpamo chaḷaṅgupekkhāya samannāgato hoti.

How is the Blessed One one with a developed self? The Blessed One has a developed body, developed virtue, a developed mind, and developed wisdom; he has developed the foundations of mindfulness, the right strivings, the bases for spiritual power, the spiritual faculties, the spiritual powers, the enlightenment factors, and the path. He has abandoned the defilements, penetrated the unshakable, and realized cessation. Suffering has been fully understood by him, its origin has been abandoned, the path has been developed, and cessation has been realized. What should be directly known has been directly known, what should be fully understood has been fully understood, what should be abandoned has been abandoned, what should be developed has been developed, and what should be realized has been realized. He is unlimited, great, profound, immeasurable, hard to fathom, like an ocean rich in treasures; he is endowed with the six-factored equanimity.

Cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā, ghānena gandhaṃ ghāyitvā, jivhāya rasaṃ sāyitvā, kāyena phoṭṭhabbaṃ phusitvā, manasā dhammaṃ [Pg.65] viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Having seen a form with the eye, he is neither elated nor dejected, but dwells equanimous, mindful, and clearly comprehending. 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 phenomenon with the mind, he is neither elated nor dejected, but dwells equanimous, mindful, and clearly comprehending.

Cakkhunā rūpaṃ disvā manāpaṃ rūpaṃ 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…pe… 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. Manasāyeva kho pana dhammaṃ viññāya amanāpaṃ na maṅku hoti. Appatiṭṭhitacitto alīnamanaso abyāpannacetaso tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Having seen a pleasing form with the eye, he is not greedy, does not exult, and does not generate lust. His body is indeed unshaken, and his mind is steady, inwardly well-established and well-liberated. And having seen a displeasing form with the eye, he is not downcast; his mind is not established in aversion, is not sluggish, and is free from ill will. His body is indeed unshaken, and his mind is 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 pleasing mental object with the mind, he is not greedy, does not exult, and does not generate lust. His body is indeed unshaken, and his mind is steady, inwardly well-established and well-liberated. And having cognized a displeasing mental object with the mind, he is not downcast; his mind is not established in aversion, is not sluggish, and is free from ill will. His body is indeed unshaken, and his mind is steady, inwardly well-established and well-liberated.

Cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Having seen a form with the eye, in regard to pleasing and displeasing forms his body is indeed unshaken and his 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 pleasing and displeasing mental objects his body is indeed unshaken and his 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.

Having seen a form with the eye, he 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 angering, is not intoxicated by what is intoxicating, and is not defiled by what is defiling. Having heard a sound with the ear… and so on… Having cognized a mental object with the mind, he 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 angering, is not intoxicated by what is intoxicating, and is not defiled by what is defiling.

Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo anapāyo anissito appaṭibaddho [Pg.66] vippamutto visaññutto vimariyādikatena cetasā viharati. Sute…pe… mute … viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

In the seen, there is merely the seen; in the heard, there is merely the heard; in the sensed, there is merely the sensed; in the cognized, there is merely the cognized. He is not smeared by the seen, not smeared by the heard, not smeared by the sensed, not smeared by the cognized. In the seen, he is without attachment, without vexation, unsupported, unbound, well liberated, disjoined, and abides with an unlimited mind. In the heard... in the sensed... in the cognized, he is without attachment, without vexation, unsupported, unbound, well liberated, disjoined, and abides with an unlimited mind.

Saṃvijjati bhagavato cakkhu, passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato sotaṃ, suṇāti bhagavā sotena saddaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato ghānaṃ, ghāyati bhagavā ghānena gandhaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato jivhā, sāyati bhagavā jivhāya rasaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato kāyo, phusati bhagavā kāyena phoṭṭhabbaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato mano, vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā.

The Blessed One has an eye; the Blessed One sees a form with the eye. There is no lustful desire for the Blessed One; the Blessed One has a well-liberated mind. The Blessed One has an ear; the Blessed One hears a sound with the ear. There is no lustful desire for the Blessed One; the Blessed One has a well-liberated mind. The Blessed One has a nose; the Blessed One smells an odor with the nose. There is no lustful desire for the Blessed One; the Blessed One has a well-liberated mind. The Blessed One has a tongue; the Blessed One tastes a flavor with the tongue. There is no lustful desire for the Blessed One; the Blessed One has a well-liberated mind. The Blessed One has a body; the Blessed One touches a tangible object with the body. There is no lustful desire for the Blessed One; the Blessed One has a well-liberated mind. The Blessed One has a mind; the Blessed One cognizes a mental object with the mind. There is no lustful desire for the Blessed One; the Blessed One has a well-liberated mind.

Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ bhagavato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ; tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ saddarataṃ…pe… ghānaṃ gandhārāmaṃ gandharataṃ… jivhā rasārāmā rasaratā rasasammuditā, sā bhagavato dantā guttā rakkhitā saṃvutā; tassa ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbasammudito… mano dhammārāmo dhammarato dhammasammudito, so bhagavato danto gutto rakkhito saṃvuto; tassa ca saṃvarāya dhammaṃ deseti –

The eye-consciousness delights in forms, is fond of forms, and is engrossed in forms; that eye-consciousness of the Blessed One is tamed, guarded, protected, and restrained; and for its restraint, he teaches the Dhamma. The ear-consciousness delights in sounds, is fond of sounds…pe… The nose-consciousness delights in odors, is fond of odors… The tongue-consciousness delights in tastes, is fond of tastes, and is engrossed in tastes; that tongue-consciousness of the Blessed One is tamed, guarded, protected, and restrained; and for its restraint, he teaches the Dhamma. The body-consciousness delights in tangibles, is fond of tangibles… The mind-consciousness delights in mental objects, is fond of mental objects, and is engrossed in mental objects; that mind-consciousness of the Blessed One is tamed, guarded, protected, and restrained; and for its restraint, he teaches the Dhamma –

‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

They lead a tamed one to the assembly, a tamed one the king mounts; the tamed one is best among humans, who patiently endures abusive speech.

‘‘Varamassatarā dantā, ājānīyā ca sindhavā;

Kuñjarā ca mahānāgā, attadanto tato varaṃ.

Excellent are tamed mules, thoroughbreds of Sindh, and great tusked elephants; but one who has tamed himself is better still.

‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

For not by these mounts could one go to the unreached region, as a tamed person goes by his own well-tamed self.

‘‘Vidhāsu [Pg.67] na vikampanti, vippamuttā punabbhavā;

Dantabhūmiṃ anuppattā, te loke vijitāvino.

They do not waver amid the various kinds of conceit, being fully freed from renewed existence; having attained the plane of the tamed, which is the fruit of Arahantship, they are ones who have conquered Māra in the world.

‘‘Yassindriyāni bhāvitāni, ajjhattañca bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti.

One whose faculties are developed—internally and externally in the whole world—having penetrated this world and the other, that developed and tamed one awaits his time.

Evaṃ bhagavā bhāvitattoti.

Thus, the Blessed One is one with a developed nature.

Maññāmi taṃ vedagū bhāvitattaṃ, kuto nu dukkhā samudāgatā imeti. Kuto nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kuto nu. Dukkhāti jātidukkhaṃ, jarādukkhaṃ, byādhidukkhaṃ, maraṇadukkhaṃ, sokaparidevadukkhadomanassupāyāsadukkhaṃ, byasanaṃ dukkhaṃ, nerayikaṃ dukkhaṃ, tiracchānayonikaṃ dukkhaṃ, pettivisayikaṃ dukkhaṃ, mānusikaṃ dukkhaṃ, gabbhokkantimūlakaṃ dukkhaṃ, gabbhaṭṭhitimūlakaṃ dukkhaṃ, gabbhavuṭṭhānamūlakaṃ dukkhaṃ, jātassūpanibandhakaṃ dukkhaṃ, jātassa parādheyyakaṃ dukkhaṃ, attūpakkamaṃ dukkhaṃ, parūpakkamaṃ dukkhaṃ, dukkhadukkhaṃ, 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 utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ, mātumaraṇaṃ dukkhaṃ, pitumaraṇaṃ dukkhaṃ, bhātumaraṇaṃ dukkhaṃ, bhaginimaraṇaṃ dukkhaṃ, puttamaraṇaṃ dukkhaṃ, dhītumaraṇaṃ dukkhaṃ, ñātibyasanaṃ dukkhaṃ, rogabyasanaṃ dukkhaṃ, bhogabyasanaṃ dukkhaṃ, sīlabyasanaṃ dukkhaṃ, diṭṭhibyasanaṃ dukkhaṃ; yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ [Pg.68] nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā kuto samudāgatā kuto jātā kuto sañjātā kuto nibbattā kuto abhinibbattā kuto pātubhūtā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti, imesaṃ dukkhānaṃ mūlaṃ pucchati hetuṃ pucchati nidānaṃ pucchati sambhavaṃ pucchati pabhavaṃ pucchati samuṭṭhānaṃ pucchati āhāraṃ pucchati ārammaṇaṃ pucchati paccayaṃ pucchati samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – kuto nu dukkhā samudāgatā ime.

I consider you one who has gone to the end of knowledge, one with a developed self—from where have these sufferings arisen? ‘From where?’ is a question of doubt, a question of uncertainty, a question of wavering, a question of indecision—‘Is it so? Is it not so? What is it? How is it?’—from where? ‘Sufferings’ means: the suffering of birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair; calamity is suffering; suffering in hell, in the animal realm, in the sphere of ghosts, and in the human world; suffering rooted in conception, in gestation, and in parturition; suffering bound up with the newborn, suffering of the newborn due to dependence on others; suffering from one's own exertion, suffering from others' exertion; suffering as suffering, suffering due to formations, suffering due to change; 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 ailment, fainting, dysentery, sharp pain, cholera; leprosy, boils, eczema, consumption, epilepsy; ringworm, itch, scabies, scratches, a disease of the palms and soles; a disease of blood and bile, diabetes, shoulder pains, pimples, fistula; afflictions arising from bile, from phlegm, from wind, from their combination; afflictions born of seasonal change, of immoderate habits, of external attack, and of the ripening of kamma; cold, heat, hunger, thirst, defecation, urination; suffering from contact with gadflies, mosquitos, wind, sun, and creeping things; the death of one’s mother, father, brother, sister, son, or daughter is suffering; the calamity of relatives, the calamity of disease, the calamity of wealth, the calamity of virtue, the calamity of view. For those phenomena whose arising from a beginning and whose cessation upon passing away are discerned; whose result is dependent on kamma and kamma on its result; whose form is dependent on name and name on form; which are followed by birth, pursued by aging, overwhelmed by sickness, struck down by death, established in suffering, without shelter, without a cave, without refuge, having become without a resort—these are called sufferings. From where have these sufferings arisen? From where are they born, generated, produced, fully produced, and made manifest? What is their source, origin, birth, and provenance? He asks about the root of these sufferings, their cause, source, arising, provenance, basis, nutriment, support, condition, and origin. He questions, asks, requests, invites, and inspires—from where have these sufferings arisen.

Ye keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānāppakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha so brāhmaṇo –

Regarding ‘Whatever various forms in the world’: ‘Whatever’—this is a term of complete inclusion, in every way, in every respect, all, without remainder, without exception. ‘In the world’ means in the plane of misery, the human world, the deva world; in the world of aggregates, the world of elements, the world of sense bases. ‘Of various forms’ means of many kinds, of diverse sorts, that is, sufferings. Thus: ‘Whatever various forms in the world.’ Therefore, that brahmin said:

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]Maññāmi taṃ vedagū bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā’’ti.

“I ask you, Blessed One, tell me this,” [said the Venerable Mettagū,] “I consider you one who has attained knowledge, one with a developed self. From where have these sufferings of various forms that are in the world arisen?”

19.

19.

Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā.

“Indeed, Mettagū,” [said the Blessed One,] “you ask me about the origin of suffering. That I will explain to you as I know it. Whatever sufferings of various forms exist in the world, they arise from acquisition as their cause.”

Dukkhassa ve maṃ pabhavaṃ apucchasīti. Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavaṃ apucchasīti dukkhassa mūlaṃ pucchasi hetuṃ pucchasi nidānaṃ pucchasi sambhavaṃ pucchasi pabhavaṃ pucchasi samuṭṭhānaṃ pucchasi āhāraṃ pucchasi ārammaṇaṃ pucchasi paccayaṃ pucchasi samudayaṃ pucchasi yācasi ajjhesasi pasādesīti – dukkhassa ve maṃ pabhavaṃ apucchasi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti [Pg.69] gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

Regarding ‘Indeed, you ask me about the origin of suffering’: ‘Of suffering’ means of the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair. ‘You ask about the origin’ means you ask about the root of suffering, you ask about the cause, the source, the arising, the provenance, the basis, the nutriment, the support, the condition, the origin; you ask, you request, you invite, you seek to clarify. Thus: ‘Indeed, you ask me about the origin of suffering.’ Regarding ‘Mettagū’: the Blessed One addresses that brahmin by his name. Regarding ‘Blessed One’: this is a term of respect… a designation based on realization, that is, ‘Bhagavā.’ Thus: ‘Mettagū,’ said the Blessed One.

Taṃ te pavakkhāmi yathā pajānanti. Tanti dukkhassa mūlaṃ pavakkhāmi hetuṃ pavakkhāmi nidānaṃ pavakkhāmi sambhavaṃ pavakkhāmi pabhavaṃ pavakkhāmi samuṭṭhānaṃ pavakkhāmi āhāraṃ pavakkhāmi ārammaṇaṃ pavakkhāmi paccayaṃ pavakkhāmi samudayaṃ pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – taṃ te pavakkhāmi. Yathā pajānanti yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

'I will explain it to you as I know it.' Herein, 'I will explain it' means: I will explain the root of suffering, its cause, source, arising, provenance, origination, nutriment, support, condition, and origin; I will declare, teach, make known, establish, open up, analyze, make plain, and reveal it. 'As I know it' means: as I have known, understood, discerned, thoroughly understood, and penetrated it. Not by hearsay, not by tradition, not by lineage, not by scriptural authority, not by logical reasoning, not by inferential reasoning, not by reflection on reasons, not by acceptance of a view after pondering; but I will speak of that which has been directly known by myself, a Dhamma personally witnessed. Thus: 'I will explain it to you as I know it.'

Upadhinidānā pabhavanti dukkhāti. Upadhīti dasa upadhī – taṇhūpadhi, diṭṭhūpadhi, kilesūpadhi, kammūpadhi, duccaritūpadhi, āhārūpadhi, paṭighūpadhi, catasso upādinnadhātuyo upadhī, cha ajjhattikāni āyatanāni upadhī, cha viññāṇakāyā upadhī, sabbampi dukkhaṃ dukkhamanaṭṭhena upadhi. Ime vuccanti dasa upadhī. Dukkhāti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ…pe… diṭṭhibyasanaṃ dukkhaṃ. Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā upadhinidānā upadhihetukā upadhipaccayā upadhikāraṇā honti pabhavanti sambhavanti jāyanti sañjāyanti nibbattanti pātubhavantīti – upadhinidānā pabhavanti dukkhā.

'Sufferings arise with acquisitions as their source.' 'Acquisitions': there are ten acquisitions: the acquisition of craving, the acquisition of views, the acquisition of defilements, the acquisition of misconduct, the acquisition of nutriment, the acquisition of aversion; the four appropriated elements are an acquisition; the six internal sense bases are an acquisition; the six bodies of consciousness are an acquisition. All suffering, in the sense of being suffering, is an acquisition. These are called the ten acquisitions. 'Suffering': the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; the suffering of hell… the suffering of downfall through wrong views. Those phenomena of which an arising is seen at the beginning and a cessation is seen at their passing away; for which the result is dependent on kamma and kamma is dependent on the result; for which form is dependent on name and name is dependent on form; which are followed by birth, beset by aging, overcome by illness, struck down by death, established in suffering, without protection, without shelter, without refuge, having become without a refuge—these are called 'sufferings.' These sufferings arise with acquisitions as their source, have acquisitions as their cause, have acquisitions as their condition, have acquisitions as their reason; they are, arise, come to be, are born, are generated, are produced, become manifest. Thus: 'Sufferings arise with acquisitions as their source.'

Ye keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke [Pg.70] āyatanaloke. Anekarūpāti anekavidhā nānappakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha bhagavā –

'Whatever various forms in the world.' Herein, 'whatever' is a term of delimitation, meaning all in every way, at all times, without remainder, without exception. 'In the world' means in the world of woe, the human world; in the world of the elements, the world of the sense bases. 'Various forms' means many kinds, diverse types of suffering. Thus: 'Whatever various forms in the world.' Therefore the Blessed One said:

‘‘Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā’’ti.

'You ask me the provenance of suffering, Mettagū,' said the Blessed One, 'That I will explain to you as I know it. Sufferings, whatever various kinds exist in the world, arise with acquisitions as their source.'

20.

20.

Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī.

Indeed, whoever, being ignorant, creates a substrate, that fool encounters suffering again and again. Therefore, one who knows, seeing that the substrate is the cause of the birth of suffering, should not create a substrate.

Yo ve avidvā upadhiṃ karotīti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Avidvāti avijjāgato aññāṇī avibhāvī duppañño. Upadhiṃ karotīti taṇhūpadhiṃ karoti, diṭṭhūpadhiṃ karoti, kilesūpadhiṃ karoti, kammūpadhiṃ karoti, duccaritūpadhiṃ karoti, āhārūpadhiṃ karoti, paṭighūpadhiṃ karoti, catasso upādinnadhātuyo upadhī karoti, cha ajjhattikāni āyatanāni upadhī karoti, cha viññāṇakāye upadhī karoti janeti sañjaneti nibbatteti abhinibbattetīti – avidvā upadhiṃ karoti.

'Indeed, whoever, being ignorant, creates a substrate.' Herein, 'whoever' means: whoever, of whatever kind, with whatever associations, appointed in whatever way, of whatever sort, having attained whatever state, endowed with whatever qualities, whether a khattiya, a brahmin, a vessa, or a sudda; a householder or one gone forth; a deva or a human being. 'Being ignorant' means: one who has gone to ignorance, who is unknowing, undeveloped in wisdom, of little wisdom. 'Creates a substrate' means: one creates the substrate of craving, creates the substrate of views, creates the substrate of defilements, creates the substrate of kamma, creates the substrate of misconduct, creates the substrate of nutriment, creates the substrate of aversion; one makes the four appropriated elements into a substrate, makes the six internal sense bases into a substrate, makes the six bodies of consciousness into a substrate; one generates, produces, brings forth, brings into existence. Thus: 'being ignorant, creates a substrate.'

Punappunaṃ dukkhamupeti mandoti punappunaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ eti samupeti upagacchati gaṇhāti parāmasati abhinivisatīti – punappunaṃ dukkhamupeti. Mandoti mando momuho avidvā avijjāgato aññāṇī avibhāvī duppaññoti – punappunaṃ dukkhamupeti mando.

'The fool encounters suffering again and again.' 'Again and again' he encounters the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair; he goes to it, goes right to it, approaches it, takes it up, clings wrongly to it, adheres to it. Thus: 'encounters suffering again and again.' 'The fool' means: one of little wisdom, who is bewildered, ignorant, who has gone to ignorance, who is unknowing, undeveloped in wisdom, of little wisdom. Thus: 'The fool encounters suffering again and again.'

Tasmā pajānaṃ upadhiṃ na kayirāti. Tasmāti taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamāno upadhīsūti tasmā. Pajānanti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, ‘‘sabbe saṅkhārā aniccā’’ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto[Pg.71], ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Upadhiṃ na kayirāti taṇhūpadhiṃ na kareyya, diṭṭhūpadhiṃ na kareyya, kilesūpadhiṃ na kareyya, duccaritūpadhiṃ na kareyya, āhārūpadhiṃ na kareyya, paṭighūpadhiṃ na kareyya, catasso upādinnadhātuyo upadhī na kareyya, cha ajjhattikāni āyatanāni upadhī na kareyya, cha viññāṇakāye upadhī na kareyya, na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – tasmā pajānaṃ upadhiṃ na kayirā.

‘Therefore, one who knows should not make an acquisition.’ ‘Therefore’ means: for that reason, for that cause, for that condition, for that source; seeing this danger in acquisitions—therefore. ‘One who knows’ means: one who knows, understands, discerns, thoroughly understands, and penetrates; one who knows, understands, discerns, thoroughly understands, and penetrates that ‘All conditioned formations are impermanent’; that ‘All conditioned formations are suffering’; … that ‘All phenomena are non-self’; … that ‘Whatever is subject to origination is all subject to cessation.’ ‘Should not make an acquisition’ means: one should not make the acquisition of craving, the acquisition of views, the acquisition of defilements, the acquisition of misconduct, the acquisition of nutriment, the acquisition of aversion; one should not make the four appropriated elements an acquisition, the six internal sense bases an acquisition, or the six bodies of consciousness an acquisition; one should not generate, produce, bring to be, or bring into existence. Thus: ‘Therefore, one who knows should not make an acquisition.’

Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavānupassīti dukkhassa mūlānupassī hetānupassī nidānānupassī sambhavānupassī pabhavānupassī samuṭṭhānānupassī āhārānupassī ārammaṇānupassī paccayānupassī samudayānupassī. Anupassanā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Imāya anupassanāya paññāya upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato. So vuccati anupassīti – dukkhassa jātippabhavānupassī. Tenāha bhagavā –

‘Of suffering’: of the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of sorrow, lamentation, pain, grief, and despair. ‘Seeing the provenance’: one who sees the root of suffering, its cause, source, arising, provenance, origination, nutriment, object, condition, and origin. ‘Seeing’ is called knowledge. That is, wisdom, understanding… non-delusion, investigation of phenomena, right view. One is endowed with this seeing, this wisdom; one is equipped, fully equipped, attained, fully attained, possessed, fully possessed, furnished. Such a one is called ‘one who sees.’ Thus: ‘seeing the birth and provenance of suffering.’ Therefore the Blessed One said:

‘‘Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti.

Indeed, the one who is ignorant creates attachments; the fool encounters suffering again and again. Therefore, one who knows, seeing the birth and origin of suffering, should not create any attachment.

21.

21.

Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

What we asked you, you have declared to us. We ask you another thing; now please tell us this: How do the wise cross over the flood—birth and aging, sorrow and lamentation?

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo.

That, O Sage, please explain well to me, for this Dhamma is truly known to you.

Yaṃ taṃ apucchimha akittayī noti yaṃ taṃ apucchimha ayācimha ajjhesimha pasādayimha. Akittayī noti kittitaṃ pakittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ [Pg.72] paṭṭhapitaṃ vivaritaṃ vibhattaṃ uttānīkataṃ pakāsitanti – yaṃ taṃ apucchimha akittayī no.

'What we asked you, you have declared to us.' 'What we asked you': what we asked, requested, solicited, and sought to have clarified. 'You have declared to us' means: it has been declared, well-declared, stated, taught, made known, established, opened up, analyzed, made plain, and revealed. Thus: 'What we asked you, you have declared to us.'

Aññaṃ taṃ pucchāma tadiṅgha brūhīti aññaṃ taṃ pucchāma, aññaṃ taṃ yācāma, aññaṃ taṃ ajjhesāma, aññaṃ taṃ pasādema, uttari taṃ pucchāma. Tadiṅgha brūhīti iṅgha brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññaṃ taṃ pucchāma tadiṅgha brūhi.

'We ask you another thing; now please tell us this.' 'We ask you another thing': we ask you another thing, we request another thing of you, we solicit another thing from you, we ask you another thing. 'Now please tell us this': please speak, state, teach, make known, establish, open up, analyze, make plain, reveal. Thus: 'We ask you another thing; now please tell us this.'

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti. Kathaṃ nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kathaṃ nu. Dhīrāti dhīrā paṇḍitā paññavanto buddhimanto ñāṇino vibhāvino medhāvino. Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ.

How do the wise cross over the flood—birth, aging, sorrow, and lamentation? ‘How’ is a question of doubt, a question of uncertainty, a question of hesitation, a question with multiple possibilities: ‘Is it thus? Is it not thus? What is it? How is it?’—thus, ‘how.’ ‘The wise’ means the wise, the learned, those endowed with wisdom, the intelligent, the knowledgeable, the discerning, the perspicacious. ‘The flood’ refers to the flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. ‘Birth’ is, for those various beings in this or that order of beings, their birth, generation, descent, production, reproduction, the appearance of the aggregates, the acquisition of the sense bases. ‘Aging’ is, for those various beings in this or that order of beings, their aging, decrepitude, brokenness of teeth, greyness of hair, wrinkled skin, the decline of life, the decay of the faculties. ‘Sorrow’ is, for one who is afflicted by the loss of relatives, or the loss of wealth, or the loss of health, or the loss of virtue, or the loss of right view, or who is beset by some other misfortune, or struck by some painful state, the sorrow, grieving, grievousness, inner sorrow, inner affliction, inner burning, inner fever, burning of the mind, mental displeasure, the dart of sorrow. ‘Lamentation’ is, for one who is afflicted by the loss of relatives, or the loss of wealth, or the loss of health, or the loss of virtue, or the loss of right view, or who is beset by some other misfortune, or struck by some painful state, the wailing and lamenting, the wailing, the lamenting, the state of wailing, the state of lamenting, lamenting speech, prattle, incoherent chatter, babbling, the act of babbling, the state of babbling.

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti dhīrā kathaṃ oghañca jātiñca jarañca sokañca paridevañca taranti uttaranti pataranti samatikkamanti [Pg.73] vītivattantīti – kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca.

“How indeed do the wise cross over the flood, birth, aging, sorrow, and lamentation?” The wise—how do they cross, cross beyond, traverse, overcome, and pass beyond the flood, birth, aging, sorrow, and lamentation? This is the meaning of the phrase, “How indeed do the wise cross over the flood, birth, aging, sorrow, and lamentation?”

Taṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā tena ñāṇena samannāgato muni monappatto. Tīṇi moneyyāni – kāyamoneyyaṃ vacīmoneyyaṃ manomoneyyaṃ.

“O sage, explain that well to me.” ‘That’ means what I ask, what I request, what I entreat, what I am devoted to. ‘Sage’: sagehood is called knowledge. That is, the wisdom which is understanding… non-delusion, investigation of the Dhamma, right view. The Blessed One is endowed with that knowledge; he is a sage who has attained sagehood. There are three kinds of sagehood: bodily sagehood, verbal sagehood, and mental sagehood.

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.

What is bodily sagehood? The abandoning of the threefold bodily misconduct is bodily sagehood. The threefold bodily good conduct is bodily sagehood. Knowledge regarding the body as an object is bodily sagehood. Full understanding of the body is bodily sagehood. The path accompanied by full understanding of the body is bodily sagehood. The abandoning of desire and lust for the body is bodily sagehood. The cessation of bodily formations—the attainment of the fourth jhāna—is bodily sagehood. This is bodily sagehood.

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 verbal sagehood? The abandoning of the fourfold verbal misconduct is verbal sagehood. The fourfold verbal good conduct is verbal sagehood. Knowledge regarding speech as an object is verbal sagehood. Full understanding of speech is verbal sagehood. The path accompanied by full understanding of speech is verbal sagehood. The abandoning of desire and lust for speech is verbal sagehood. The cessation of verbal formations—the attainment of the second jhāna—is verbal sagehood. This is verbal sagehood.

Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ. Tividhaṃ manosucaritaṃ manomoneyyaṃ. Cittārammaṇe ñāṇaṃ manomoneyyaṃ. Cittapariññā manomoneyyaṃ. Pariññāsahagato maggo manomoneyyaṃ. Citte chandarāgassa pahānaṃ manomoneyyaṃ. Cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ. Idaṃ manomoneyyaṃ.

What is mental sagehood? The abandoning of the threefold mental misconduct is mental sagehood. The threefold mental good conduct is mental sagehood. Knowledge regarding the mind as an object is mental sagehood. Full understanding of the mind is mental sagehood. The path accompanied by full understanding of the mind is mental sagehood. The abandoning of desire and lust for the mind is mental sagehood. The cessation of mental formations—the attainment of the cessation of perception and feeling—is mental sagehood. This is mental sagehood.

Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

A sage of the body, a sage of speech, a sage of the mind, and a sage without taints; a sage accomplished in sagehood—such a one they call the abandoner of all.

Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpakanti.

A sage of the body, a sage of speech, a sage of the mind, and a sage without taints; a sage accomplished in sagehood—such a one they call the washer-away of evil.

Imehi [Pg.74] 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. Paccekasambuddhā paccekamunino. Tathāgatā arahanto sammāsambuddhā munimunino.

Endowed with these three qualities of sagehood, there are six sages: the householder sage, the homeless sage, the trainee sage, the adept sage, the solitary sage, and the sage of sages. Who are the householder sages? Those householders who have seen the state—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 Tathāgatas, Arahants, Perfectly Self-Enlightened Ones are the sage of sages.

Na monena munī hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

Not by silence does one become a sage, if one is of a deluded nature and unknowing; but the wise one, as if holding up a scale, takes what is excellent.

Pāpāni parivajjeti, sa munī tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

He avoids evil deeds; by that he is a sage. Whoever knows both worlds is thereby called a sage.

Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjanīyo, saṅgajālamaticca so munīti.

Having known the Dhamma of the wicked and the good, internally and externally in all the world, he is revered by gods and humans; having overcome the net of attachments, such a one is a sage.

Sādhu viyākarohīti taṃ sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi. Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

‘O sage, explain that well to me’: that is, tell of it, teach it, declare it, establish it, open it up, analyze it, make it plain, reveal it. ‘For this Dhamma is known to you’: that is, this Dhamma is known to you, weighed, judged, distinguished, and clarified by you. Therefore that brahmin said:

‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.

What we asked you, you have not explained to us; we ask you another thing, so please tell us this: How do the wise cross over the flood—birth, aging, sorrow, and lamentation? O sage, explain that well to me, for this Dhamma is known to you.

22.

22.

Kittayissāmi [Pg.75] te dhammaṃ, [mettagūti bhagavā]Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

“I will explain the Dhamma to you, Mettagu,” said the Blessed One, “a Dhamma to be realized in this very life, not based on hearsay, which having known, and faring mindfully, one may cross beyond attachment in the world.”

Kittayissāmi te dhammanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca, nibbānagāminiñca paṭipadaṃ kittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te dhammaṃ. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

‘I will explain the Dhamma to you.’ ‘Dhamma’ means the holy life that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, utterly complete and pure; that is, 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, and Nibbāna and the path leading to Nibbāna. ‘I will explain, teach, declare, establish, open up, analyze, make plain, reveal’: this is the meaning of ‘I will explain the Dhamma to you.’ ‘Mettagu’: the Blessed One addresses the brahmin by his name.

Diṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhammeti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, diṭṭhe dhamme sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evampi diṭṭhe dhamme kathayissāmīti diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā, sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

‘In this very life, not based on hearsay.’ ‘In this very life’ means: in a Dhamma that is seen, known, weighed, penetrated, distinguished, and clarified—that is, ‘All conditioned phenomena are impermanent’ … ‘Whatever is subject to origination is all subject to cessation’—in a Dhamma that is seen, known, weighed, penetrated, distinguished, and clarified. Thus, ‘I will declare the Dhamma in this very life.’ Or else, in the truth of suffering that has been seen, I will declare suffering; in the origin that has been seen, I will declare the origin; in the path that has been seen, I will declare the path; in cessation that has been seen, I will declare cessation. Thus, ‘I will declare the Dhamma in this very life.’ Or else, ‘in this very life’ means the Dhamma is ‘directly visible, timeless, inviting one to come and see, leading onward, to be personally experienced by the wise.’ Thus, ‘I will declare the Dhamma in this very life.’ ‘Not based on hearsay’ means: not by report, not by tradition, not by transmission, not by scriptural authority, not by logical reasoning, not by inferential reasoning, not by considering appearances, not by approval of a view after pondering, but a Dhamma directly known by oneself and personally witnessed. ‘That I will declare’: this is the meaning of ‘in this very life, not based on hearsay.’

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti [Pg.76] caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

Having known this, they fare mindfully. This means: having understood, having weighed, having discerned, having developed, having made manifest that 'all formations are impermanent'—having understood, having weighed, having discerned, having developed, having made manifest; that 'all formations are suffering'... that 'all phenomena are not-self'... and that 'whatever has the nature of arising, all that has the nature of ceasing'—having understood, having weighed, having discerned, having developed, having made manifest. 'Mindful' (sato) means one is mindful for four reasons: being mindful while developing the foundation of mindfulness which is the contemplation of the body in the body... such a one is called 'mindful' (sato). 'They fare' (caranti) means faring, abiding, maintaining posture, practicing, protecting, sustaining, and causing to be sustained—this is the meaning of 'having known this, faring mindfully'.

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā? 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 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. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

One should cross over entanglement in the world. 'Entanglement' is called craving: that which is lust, intense lust... covetousness, greed, the unwholesome root. Why is it called 'entanglement'? Because it spreads, it is called 'entanglement'; because it expands, it is called 'entanglement'; because it pervades, it is called 'entanglement'; because it moves in the object, it is called 'entanglement'; because it brings suffering, it is called 'entanglement'; because it is deceptive, it is called 'entanglement'; because it is the root of suffering, it is called 'entanglement'; because its fruit is suffering, it is called 'entanglement'; because its consumption is suffering, it is called 'entanglement'. Or else, that craving is vast—spread out and extended over forms, sounds, smells, tastes, tangibles, clans, groups, dwellings, gains, fame, praise, pleasure, robes, almsfood, lodgings, medicinal requisites, the sense-sphere dimension, the form dimension, the formless dimension, sense-sphere existence, form existence, formless existence, existence with perception, existence without perception, existence of neither perception nor non-perception, one-constituent existence, four-constituent existence, five-constituent existence, the past, the future, the present, and in things seen, heard, sensed, and known—thus it is called 'entanglement'. 'In the world' means in the plane of misery, the human world, the deva world, the world of aggregates, the world of elements, the world of sense bases. 'One should cross over entanglement in the world' means in the world, this entanglement—a mindful one should cross over, go beyond, transcend, and overcome it. Therefore, the Blessed One said—

‘‘Kittayissāmi te dhammaṃ, [mettagūti bhagavā]Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

"I shall proclaim to you the Dhamma," [said the Blessed One to Mettagū,] "visible in this very life, not based on hearsay; having known which, one fares mindfully, and crosses over entanglement in the world."

23.

23.

Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

I rejoice in that, O great sage, the supreme Dhamma; having known which, one fares mindfully, and crosses over entanglement in the world.

Tañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ. Nandāmīti abhinandāmi modāmi anumodāmi icchāmi sādiyāmi yācāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

'I rejoice in that.' 'That' refers to your statement, exposition, teaching, instruction, and advice. 'I rejoice' means I delight, I am pleased, I approve, I desire, I accept, I request, I aspire, I yearn for, I earnestly wish—thus, 'I rejoice in that'.

Mahesi [Pg.77] dhammamuttamanti. Mahesīti kiṃ mahesi bhagavā, mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṃ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṃ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṃ esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghātassa viniveṭhanaṃ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṃ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṃ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṃ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṃ esī gavesī pariyesīti mahesi, mahato saṃsāravaṭṭassa upacchedaṃ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṃ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṃ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne…pe… mahante sammappadhāne… mahante iddhipāde… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’ti mahesi. Dhammamuttamanti dhammamuttaṃmaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammanti – mahesi dhammamuttamaṃ.

'The Great Seeker, the supreme Dhamma.' What is meant by 'Great Seeker' (Mahesi)? The Blessed One is a great seeker because he sought, searched for, and thoroughly investigated the great aggregate of virtue. 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 deliverance... He sought the splitting apart of the great mass of darkness... He sought the breaking apart of the great perversion... He sought the pulling out of the great dart of craving... He sought the unraveling of the great tangle of views... He sought the casting down of the great banner of conceit... He sought the pacification of the great volitional formations... He sought the crossing over of the great flood... He sought the laying down of the great burden... He sought the cutting off of the great round of saṃsāra... He sought the extinguishing of the great fever... He sought the pacification of the great burning... He sought the raising of the great banner of the Dhamma... He sought the great foundations of mindfulness... the great right efforts... the great bases for spiritual power... the great faculties... the great powers... the great factors of enlightenment... the great Noble Eightfold Path... He sought the great ultimate, the Deathless Nibbāna... He is sought, searched for, and thoroughly investigated by beings of great power, wondering: 'Where is the Buddha? Where is the Blessed One? Where is the deva of devas? Where is the bull among men?' Thus, he is the Great Seeker (Mahesi). 'The supreme Dhamma' refers to the Deathless Nibbāna—that which is the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. 'Supreme' means the highest, the best, the most excellent, the foremost, the ultimate, the most sublime Dhamma. Thus, 'the Great Seeker, the supreme Dhamma'.

Yaṃ viditvā sato caranti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ [Pg.78] bhāvento sato, vedanāsu…pe… citte… dhammesu… dhammānupassanāsatipaṭṭhānaṃ bhāvento sato… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

Having known this, they fare mindfully. Having made it known, having weighed, having judged, having developed, having made it manifest: 'All conditioned phenomena are impermanent'—having made it known, having weighed, having judged, having developed, having made it manifest; 'All conditioned phenomena are suffering'... 'All phenomena are not-self'... 'Whatever is of the nature to arise is all of the nature to cease'—having made it known, having weighed, having judged, having developed, having made it manifest. 'Mindful' means mindful for four reasons: developing the foundation of mindfulness which is the contemplation of the body in the body, one is mindful; in feelings... in the mind... in phenomena... developing the foundation of mindfulness which is the contemplation of phenomena in phenomena, one is mindful... such a one is called mindful. 'They fare' means faring, abiding, moving, practicing, maintaining, sustaining, and causing to be sustained—this is the meaning of 'having known which, one fares mindfully'.

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

One should cross over entanglement in the world. Entanglement (visattikā) is said to be craving: that which is lust, intense lust... covetousness, greed, the unwholesome root. Why is it called 'entanglement'? Because it is spread out and extended, it is called 'entanglement'. 'In the world' means in the plane of misery... in the world of the sense bases. 'One should cross over entanglement in the world' means: in the world, being mindful, one should cross over, go beyond, transcend, and overcome this entanglement. Therefore, that brahmin said—

‘‘Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

"I rejoice in that, O great sage, the supreme Dhamma; having known which, one fares mindfully, and crosses over entanglement in the world."

24.

24.

Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe.

'Whatever you comprehend,' [the Blessed One said to Mettagū,] 'above, below, across, and in the middle; dispel delight and adherence in these. Having cast off consciousness, you should not remain in any state of becoming.'

Yaṃ kiñci sampajānāsīti yaṃ kiñci pajānāsi ājānāsi vijānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

'Whatever you comprehend' means whatever you know, understand, discern, fully discern, or penetrate—thus, 'whatever you comprehend'. 'Mettagū,' the Blessed One addresses that brahmin by name. 'Bhagavā' is a term of respect... up to... a designation based on direct realization, namely, 'Bhagavā'—thus, 'Mettagū,' the Blessed One.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti [Pg.79] adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

'Above, below, across, and in the middle.' 'Above' is called the future; 'below' is called the past; 'across, and in the middle' is called the present. 'Above' is called the deva world; 'below' is called the hell world; 'across, and in the middle' is called the human world. Alternatively, 'above' is called wholesome dhammas; 'below' is called unwholesome dhammas; 'across, and in the middle' is called indeterminate dhammas. 'Above' is called the formless realm; 'below' is called the sense-sphere realm; 'across, and in the middle' is called the form realm. 'Above' is called pleasant feeling; 'below' is called painful feeling; 'across, and in the middle' is called neither-painful-nor-pleasant feeling. 'Above' is called above the soles of the feet; 'below' is called below the tips of the hair; 'across, and in the middle' is called the middle—this is the meaning of 'above, below, across, and in the middle'.

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭheti etesūti ācikkhitesu desitesu paññapitesu paṭṭhapitesu vivaritesu vibhajitesu uttānīkatesu pakāsitesu. Nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Nivesananti dve nivesanā – taṇhānivesanā ca diṭṭhinivesanā ca. Katamā taṇhā nivesanā? Yāvatā taṇhāsaṅkhātena …pe… ayaṃ taṇhānivesanā. Katamā diṭṭhinivesanā? Vīsativatthukā sakkāyadiṭṭhi …pe… ayaṃ diṭṭhinivesanā.

Regarding 'In these, having dispelled delight and fixation, consciousness does not persist in becoming.' 'In these' refers to what has been declared, taught, proclaimed, established, revealed, analyzed, made clear, and illuminated. 'Delight' is a term for craving. That which is passion, intense passion... and so on... covetousness, greed, the unwholesome root. 'Fixation' refers to two kinds of fixation: fixation by craving and fixation by views. What is fixation by craving? Insofar as it is designated as craving... and so on... this is fixation by craving. What is fixation by views? The twenty-based personality view... and so on... this is fixation by views.

Panujja viññāṇanti puññābhisaṅkhārasahagataṃ viññāṇaṃ, apuññābhisaṅkhārasahagataṃ viññāṇaṃ, āneñjābhisaṅkhārasahagataṃ viññāṇaṃ. Etesu nandiñca nivesanañca abhisaṅkhārasahagatañca viññāṇaṃ nujja panujja nuda panuda jaha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – etesu nandiñca nivesanañca panujja viññāṇaṃ.

'Having dispelled consciousness' refers to consciousness accompanied by meritorious volitional formations, consciousness accompanied by demeritorious volitional formations, and consciousness accompanied by imperturbable volitional formations. In these dhammas, dispel delight, fixation, and consciousness accompanied by volitional formations—expel, utterly expel, drive out, completely drive out, abandon, utterly abandon, remove, eliminate, and bring them to non-existence. This is the meaning of 'in these, having dispelled delight and fixation, and consciousness'.

Bhave na tiṭṭheti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhave na tiṭṭheti nandiñca nivesanañca abhisaṅkhārasahagataṃ viññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamento kammabhave na tiṭṭheyya paṭisandhike punabbhave na tiṭṭheyya na santiṭṭheyyāti – panujja viññāṇaṃ bhave na tiṭṭhe. Tenāha bhagavā –

'One should not stand in becoming.' 'Becoming' means there are two becomings: kamma-becoming and rebirth-producing renewed existence. What is kamma-becoming? Meritorious volitional formation, demeritorious volitional formation, and imperturbable volitional formation—this is kamma-becoming. What is rebirth-producing renewed existence? Rebirth-producing form, feeling, perception, volitional formations, and consciousness—this is rebirth-producing renewed existence. 'One should not stand in becoming' means: by abandoning, dispelling, and making an end of delight and fixation, consciousness accompanied by volitional formations, kamma-becoming, and rebirth-producing renewed existence, one should not stand in kamma-becoming, one should not stand in rebirth-producing renewed existence, nor be established therein. Thus, 'having driven out consciousness, one should not stand in becoming.' Therefore, the Blessed One said:

‘‘Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe’’ti.

“Whatever you clearly perceive, [Mettagū,” said the Blessed One,] “above, below, across, and in the middle; having driven out delight and fixation in these, and consciousness, you should not stand in becoming.”

25.

25.

Evaṃvihārī sato appamatto,Bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ.

Dwelling thus, mindful and diligent, a bhikkhu fares on, having abandoned what is held as 'mine'. Being wise, he should abandon right here in this life birth, aging, sorrow, lamentation, and suffering.

Evaṃvihārī [Pg.80] sato appamattoti. Evaṃvihārīti nandiñca nivesanañca abhisaṅkhārasahagataviññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamentoti – evaṃvihārī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento…pe… so vuccati sato. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttī anikkhittacchando anikkhittadhuro appamatto 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 appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto 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 appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesūti – evaṃvihārī sato appamatto.

'Dwelling thus, mindful and heedful.' 'Dwelling thus' means abandoning, dispelling, destroying, and removing delight, fixation, consciousness accompanied by volitional formations, kamma-becoming, and rebirth-producing renewed existence—thus dwelling. 'Mindful' means being mindful in four ways: developing mindfulness of the body in the body... and so on—one is called mindful. 'Heedful' means acting carefully, persistently, resolutely, without laziness, without abandoning desire or effort, being heedful in wholesome qualities. 'How can I fulfill the unfulfilled aggregate of virtue? Or, having fulfilled the aggregate of virtue, how can I examine it with wisdom in various ways?' Herein, whatever desire, effort, exertion, great exertion, persistence, mindfulness, clear comprehension, ardor, striving, resolve, and application there is in wholesome qualities, this is heedfulness. 'How can I fulfill the unfulfilled aggregate of concentration... the aggregate of wisdom... the aggregate of liberation... the aggregate of the knowledge and vision of liberation? Or, having fulfilled the aggregate of the knowledge and vision of liberation, how can I examine it with wisdom in various ways?' Herein, whatever desire, effort, exertion, great exertion, persistence, mindfulness, clear comprehension, ardor, striving, resolve, and application there is in wholesome qualities, this is heedfulness. 'How can I fully understand uncomprehended suffering? How can I abandon unrelinquished defilements? How can I develop an undeveloped path? How can I realize unrealized cessation?' Herein, whatever desire, effort, exertion, great exertion, persistence, mindfulness, clear comprehension, ardor, striving, resolve, and application there is in wholesome qualities, this is heedfulness. Thus: dwelling thus, mindful and heedful.

Bhikkhu caraṃ hitvā mamāyitānīti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. Caranti caranto viharanto iriyanto vattento pālento yapento yāpento. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ… taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamatte jahitvā cajitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – bhikkhu caraṃ hitvā mamāyitāni.

'A bhikkhu, wandering, having abandoned attachments.' 'Bhikkhu' means a bhikkhu who is a virtuous ordinary person or a bhikkhu who is a trainee. 'Wandering' means conducting oneself, dwelling, maintaining a posture, practicing, guarding, sustaining, and causing to be sustained. 'Attachments' means two kinds of attachments: attachment that is craving and attachment that is wrong view... this is attachment that is craving... this is attachment that is wrong view... Having abandoned attachment that is craving, having relinquished attachment that is wrong view, having given up, forsaken, utterly abandoned, dispelled, made extinct, and brought to non-existence the two attachments—this is the meaning of 'a bhikkhu, wandering, having abandoned attachments'.

Jātiṃ [Pg.81] jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… jaranti yā tesaṃ tesaṃ sattānaṃ…pe… sokoti ñātibyasanena vā phuṭṭhassa…pe… paridevoti ñātibyasanena vā phuṭṭhassa…pe… idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloke. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Dukkhanti jātidukkhaṃ…pe… domanassupāyāsadukkhaṃ. Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti vijjāgato ñāṇī vibhāvī medhāvī idheva jātiñca jarañca sokapariddavañca dukkhañca pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ. Tenāha bhagavā –

'Birth, aging, sorrow, and lamentation—here itself, the wise one should abandon suffering.' 'Birth' means the birth of those various beings... 'Aging' means the aging of those various beings... 'Sorrow' means for one touched by the loss of relatives... 'Lamentation' means for one touched by the loss of relatives... 'Here' means in this view... in this human world. 'The wise one' means one who has attained special knowledge, is endowed with wisdom, is discerning, and possesses penetrating wisdom. 'Suffering' means the suffering of birth... the suffering of dejection and despair. 'Birth, aging, sorrow, and lamentation—here itself, the wise one should abandon suffering' means: one who has attained special knowledge, is endowed with wisdom, is discerning, and possesses penetrating wisdom, should right here abandon, dispel, make extinct, and bring to non-existence birth, aging, sorrow, lamentation, and suffering. Therefore, the Blessed One said:

‘‘Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkha’’nti.

“Dwelling thus, mindful and diligent, the bhikkhu, wandering and having abandoned attachments, should here itself, being wise, abandon birth, aging, sorrow, lamentation, and suffering.”

26.

26.

Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo.

“I rejoice in the word of the great seer, well proclaimed by Gotama, free from the substrates of existence; Truly, the Blessed One has abandoned suffering, for thus this Dhamma is known to you.”

Etābhinandāmi vaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

'I rejoice in the words of the great seer.' 'This' refers to your speech, utterance, teaching, instruction, and advice—I rejoice in, greatly rejoice in, approve of, agree with, like, enjoy, desire, yearn for, and praise. 'Great seer'—why is the Blessed One called a great seer? Because he seeks, searches, and investigates the great aggregate of virtue... thus he is called the great seer, the bull among men. Thus, 'I rejoice in the words of the great seer.'

Sukittitaṃ gotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaritaṃ suvibhajitaṃ suuttānīkataṃ supakāsitanti – sukittitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhipaṭinissaggaṃ upadhipaṭipassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

'Well-proclaimed by Gotama, without acquisitions.' 'Well-proclaimed' means well-spoken, well-explained, well-taught, well-made-known, well-established, well-opened, well-analyzed, well-made-manifest, and well-revealed—thus, 'well-proclaimed.' 'By Gotama, without acquisitions' means acquisitions are said to be the defilements, the aggregates, and volitional formations. The abandoning of acquisitions, the calming of acquisitions, the relinquishing of acquisitions, the tranquilizing of acquisitions, the deathless, Nibbāna—this is what is 'well-proclaimed by Gotama, without acquisitions.'

Addhā [Pg.82] hi bhagavā pahāsi dukkhanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhāvacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ nirodhavacanaṃ appaṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Pahāsi dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pahāsi pajahi vinodesi byantīkarosi anabhāvaṃ gamesīti – addhā hi bhagavā pahāsi dukkhaṃ.

'Truly, the Blessed One has abandoned suffering.' 'Truly' is a word of certainty, a word without doubt, a word without uncertainty, a word free from ambiguity, a word without vacillation, a word of exclusion, a definitive word, and a word of establishment—this is 'truly.' 'Blessed One'—this is a term of respect... it is a designation truly realized, namely, 'Blessed One.' 'Has abandoned suffering' means the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of sorrow, lamentation, pain, grief, and despair—he has abandoned, relinquished, removed, made an end of, and brought to non-existence. Thus, 'truly, the Blessed One has abandoned suffering.'

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

'For thus this Dhamma is known to you.' This means: 'Thus, by you, this Dhamma has been known, weighed, investigated, made manifest, and developed.' Therefore, that brahmin said:

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo’’ti.

“I rejoice in the words of the great seer, well proclaimed by Gotama, without acquisitions; Truly, the Blessed One has abandoned suffering, for thus this Dhamma is known to you.”

27.

27.

Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya.

Surely, they too would abandon suffering, those whom you, O Sage, would earnestly advise; Having approached, I pay homage to you, O Nāga, may the Blessed One indeed advise me earnestly.

Te cāpi nūnappajaheyyu dukkhanti. Te cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pajaheyyu dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pajaheyyuṃ vinodeyyuṃ byantīkareyyuṃ anabhāvaṃ gameyyunti – te cāpi nūnappajaheyyu dukkhaṃ.

Regarding the phrase, 'Surely, they too would abandon suffering': 'They also' means nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans. 'They would abandon suffering' means they would abandon, dispel, make an end of, and bring to a state of non-becoming the suffering of birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair.

Ye tvaṃ munī aṭṭhitaṃ ovadeyyāti. Yeti khattiye ca brāhmaṇe ca vesse ca sudde ca gahaṭṭhe ca pabbajite ca deve ca manusse ca. Tvanti bhagavantaṃ bhaṇati. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Aṭṭhitaṃ ovadeyyāti aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – ye tvaṃ munī aṭṭhitaṃ ovadeyya.

Regarding the phrase, 'those whom you, O Sage, would earnestly advise': 'Whom' refers to nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans. 'You' refers to the Blessed One. 'Sage' (muni): 'mona' is called wisdom... having transcended the net of attachment, which is the web of craving and wrong views, he is a sage. 'Would earnestly advise' means: would advise earnestly, would advise carefully, would advise constantly, would advise again and again, and would instruct.

Taṃ taṃ namassāmi samecca nāgāti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā [Pg.83] vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi, sakkaromi garuṃ karomi mānemi pūjemi. Sameccāti samecca abhisamecca samāgantvā abhisamāgantvā sammukhā taṃ namassāmi. Nāgāti nāgo ca bhagavā āguṃ na karotīti – nāgo, na gacchatīti – nāgo, na āgacchatīti – nāgo. Kathaṃ bhagavā āguṃ na karotīti – nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Regarding the phrase, 'Having approached, I pay homage to you, O Nāga': 'That one' refers to the Blessed One. 'I pay homage' means: I pay homage with the body, or with speech, or with the mind, or by practice in accordance with the meaning, or by practice in accordance with the supramundane Dhamma; I honor, respect, esteem, and venerate. 'Having approached' means: having approached through knowledge, having approached through direct realization, having drawn near, having drawn very near, and having come into his presence, I pay homage. 'Nāga' means: The Blessed One does not go (na gacchati) to the four wrong paths through desire, hatred, delusion, conceit, wrong view, restlessness, or doubt; therefore, he is called a Nāga. Furthermore, the Blessed One does not come back (na āgacchati) to the defilements that have been abandoned, for he does not return, revert, or go back to those defilements abandoned by the path of stream-entry, the path of once-returning, the path of non-returning, and the path of arahantship. Therefore, he is called a Nāga.

Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]Sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattāti.

He does no evil at all in the world, [said the Blessed One to Sabhiya]. Having relinquished all fetters and bonds, being liberated, he is not attached anywhere. Such a one, for being thus, is called a Nāga.

Evaṃ bhagavā āguṃ na karotīti – nāgo.

Thus, the Blessed One does not do evil—thus he is a Nāga.

Kathaṃ bhagavā na gacchatīti – nāgo. Bhagavā 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 nīyati vuyhati saṃharīyati. Evaṃ bhagavā na gacchatīti – nāgo.

How does the Blessed One not go, so as to be a Nāga? The Blessed One does not go by way of partiality, does not go by way of aversion, does not go by way of delusion, does not go by way of fear, does not go under the influence of lust, does not go under the influence of hatred, does not go under the influence of delusion, does not go under the influence of conceit, does not go under the influence of views, does not go under the influence of restlessness, does not go under the influence of doubt, does not go under the influence of underlying tendencies, and is not led, drawn, carried away, or swept along by qualities that lead to factions. Thus, the Blessed One does not go—thus he is a Nāga.

Kathaṃ bhagavā na āgacchatīti – nāgo. Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena…pe… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ bhagavā na āgacchatīti nāgoti – taṃ taṃ namassāmi samecca nāga.

How does the Blessed One not return, so as to be a Nāga? The defilements abandoned by the path of stream-entry do not return, do not come back, do not reappear. The defilements abandoned by the path of once-returning... the path of non-returning... the path of arahantship do not return, do not come back, do not reappear. Thus, the Blessed One does not return—thus he is a Nāga. That Nāga, having approached, I worship.

Appeva maṃ bhagavā aṭṭhitaṃ ovadeyyāti appeva maṃ bhagavā aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – appeva maṃ bhagavā aṭṭhitaṃ ovadeyya. Tenāha so brāhmaṇo –

‘If only the Blessed One would advise me earnestly!’ The meaning is: ‘If only the Blessed One would advise me earnestly, advise me respectfully, advise me frequently, advise me again and again, and instruct me.’ Therefore, that brahmin said:

‘‘Te [Pg.84] cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyyā’’ti.

“Surely, they too would abandon suffering, those whom you, O Sage, would advise earnestly. That Nāga, having approached, I worship; if only the Blessed One would advise me earnestly.”

28.

28.

Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

Whom you would know as a brahmin, one who has attained supreme knowledge, possessing nothing, unattached to the realm of sensual existence; truly, he has crossed this flood. Having crossed to the far shore, he is without defect, without doubt.

Yaṃ brāhmaṇaṃ vedagumābhijaññāti. 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 is so called because of having expelled seven things: personality-view is expelled, doubt is expelled, adherence to rules and observances is expelled, passion is expelled, aversion is expelled, delusion is expelled, and conceit is expelled. For him, evil, unwholesome states that are defiling, that lead to renewed existence, that are accompanied by distress, that result in suffering, and that are the cause of future birth, aging, and death, are expelled.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmā.

The Blessed One addressed him, 'Satiya': Having dispelled all evil things, stainless, well-composed, and steadfast; having transcended saṃsāra, complete, unattached, and imperturbable—he is called a Brahmā.

Vedagūti vedo vuccati catūsu maggesu ñāṇaṃ…pe… sabbaṃ vedamaticca vedagū soti. Abhijaññāti abhijāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ brāhmaṇaṃ vedagumābhijaññā.

As for `vedagū`: knowledge in the four paths is called 'veda'... Having transcended all enmities, he is steadfast; such a one is called `vedagū`. As for `abhijaññā`: one should know him exceedingly, know him by making him an object, know him specifically, know him again and again, and know him by penetration. This is the meaning of the phrase `yaṃ brāhmaṇaṃ vedagūmabhijaññā`.

Akiñcanaṃ kāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo [Pg.85] …pe… ayaṃ paṭisandhiko punabbhavo. Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāmabhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ.

'Without impediment, unattached to sensual existence.' 'Without impediment' (`akiñcanaṃ`) refers to one for whom the impediments of passion, aversion, delusion, conceit, views, defilements, and misconduct are abandoned, cut off, stilled, pacified, incapable of arising, and burned by the fire of knowledge; such a one is called 'one without impediment.' 'Sensual pleasures' (`kāmā`) are, in brief, of two kinds: sensual objects and sensual defilements. 'Existence' (`bhavā`) is of two kinds: the kamma-process existence and the rebirth-linking existence. 'Without impediment, unattached to sensual existence' refers to a person without impediment who is unattached to the realm of sensual existence, unclinging, unhindered, gone forth, relinquished, completely freed, disjoined, and dwelling with a boundless mind.

Addhā hi so oghamimaṃ atārīti. Addhāti ekaṃsavacanaṃ…pe… avatthāpanavacanametaṃ – addhāti. Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Atārīti uttari patari samatikkami vītivattayīti – addhā hi so oghamimaṃ atāri.

"Truly, he has crossed this flood." "Truly" (addhā) is a term of certainty... it is a word of affirmation—"truly." "Flood" (ogha) means the flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. "Crossed" (atāri) means he surmounted (with the path of stream-entry), went beyond (with the path of the once-returner), overcame (with the path of the non-returner), and passed beyond—thus, "truly, he has crossed this flood."

Tiṇṇo ca pāraṃ akhilo akaṅkhoti. Tiṇṇoti kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, saṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. So vutthavāso 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. 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 neva ācināti na apacināti, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva visineti na ussineti, visinetvā ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena…pe… paññākkhandhena… vimuttikkhandhena… vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṃ sampaṭipādayitvā ṭhito. Ejaṃ samatikkamitvā ṭhito. Kilesaggiṃ pariyādiyitvā ṭhito. Aparigamanatāya ṭhito. Kathaṃ samādāya ṭhito? Vimuttipaṭisevanatāya ṭhito[Pg.86]. Mettāya pārisuddhiyā ṭhito. Karuṇāya …pe… muditāya… upekkhāya pārisuddhiyā ṭhito. Accantapārisuddhiyā ṭhito. Atammayatāya pārisuddhiyā ṭhito. Vimuttattā ṭhito. Santussitattā ṭhito. Khandhapariyante ṭhito. Dhātupariyante ṭhito. Āyatanapariyante ṭhito. Gatipariyante ṭhito. Upapattipariyante ṭhito. Paṭisandhipariyante ṭhito. Bhavapariyante ṭhito. Saṃsārapariyante ṭhito. Vaṭṭapariyante ṭhito. Antimabhave ṭhito. Antime samussaye ṭhito. Antimadehadharo arahā.

Regarding 'He has crossed over to the far shore, is unimpeded and without doubt.' As for 'crossed over': he has crossed the flood of sensual desire, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance; he has crossed, crossed over, completely crossed, surpassed, and gone beyond the path of saṃsāra. He is one who has lived the noble life, has mastery in the practice, has gone beyond the long journey, has reached the destination which is Nibbāna, has reached the summit, has guarded the noble practice, has attained the supreme right view, has developed the path, has abandoned defilements, has penetrated the unshakable, and has realized cessation. By him, suffering has been fully understood, its origin abandoned, the path developed, cessation realized. What was to be known by direct knowledge has been known by direct knowledge, 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, what was to be realized has been realized. He has the crossbar lifted, has an unmixed moat, has the gate-post pulled up, is without a bolt, is a noble one with banner lowered, burden laid down, and is disjoined. He has abandoned the five factors, is endowed with the six factors, has the one guard, has the four supports, has dispelled the individual truths, has well-abandoned seeking, has clear intentions, has bodily formation calmed, his mind is well liberated, his wisdom is well liberated, he is complete, has lived the noble life, is the supreme person, the ultimate person, one who has reached the supreme attainment. He neither accumulates nor destroys; having destroyed, he is established. He neither abandons nor clings; having abandoned, he is established. He is not bound nor does he rise up; having dispelled conceit, he is established. He neither extinguishes nor inflames; having extinguished the fire of defilements, he is established. He is established because of being endowed with the adept's aggregate of virtue. He is established because of being endowed with the adept's aggregate of concentration... with the aggregate of wisdom... with the aggregate of liberation... with the aggregate of the knowledge and vision of liberation. He is established having fulfilled the truth. He is established having transcended agitation. He is established having extinguished the fire of defilements. He is established by the state of not returning again. How, having undertaken, is he established? He is established by resorting to liberation. He is established through the purity of loving-kindness. He is established through the purity of compassion... of appreciative joy... of equanimity. He is established through ultimate purity. He is established through the purity of non-identification. He is established through the state of being liberated. He is established through the state of contentment. He is established at the end of the aggregates. He is established at the end of the elements. He is established at the end of the sense bases. He is established at the end of destinations. He is established at the end of existence. He is established at the end of relinking. He is established at the end of existence. He is established at the end of saṃsāra. He is established at the end of the round. He is established in the final existence. He is established in the final body. Bearing his final body, he is an Arahant.

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavoti.

For him, this is the last existence; this is the final embodiment. The wandering-on of birth and death is no more; for him, there is no renewed existence.

Tiṇṇo ca pāranti pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – tiṇṇo ca pāraṃ.

And 'crossed over to the far shore': the far shore is called 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. He has gone to the far shore by the path, has reached the far shore by the fruit; has gone to the end by the path, has reached the end by the fruit; has gone to the culmination by the path, has reached the culmination by the fruit; has gone to the limit by the path, has reached the limit by the fruit; has gone to the conclusion by the path, has reached the conclusion by the fruit; has gone to protection by the path, has reached protection by the fruit; has gone to shelter by the path, has reached shelter by the fruit; has gone to refuge by the path, has reached refuge by the fruit; has gone to safety by the path, has reached safety by the fruit; has gone to the imperishable by the path, has reached the imperishable by the fruit; has gone to the deathless by the path, has reached the deathless by the fruit; has gone to Nibbāna by the path, has reached Nibbāna by the fruit. He has lived the noble life, has fulfilled the practice... the wandering-on of birth and death, renewed existence, is no more for him—this is the meaning of 'crossed over to the far shore'.

Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho khilo…pe… sabbākusalābhisaṅkhārā khilā. Yassete khilā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akhilo. Akaṅkhoti 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 apariyogāhanā chambhitattaṃ cittassa manovilekho. Yassete kaṅkhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so [Pg.87] vuccati akaṅkhoti – tiṇṇo ca pāraṃ akhilo akaṅkho. Tenāha bhagavā –

'Without stubbles' means that lust is a stubble, hatred is a stubble, delusion is a stubble, anger is a stubble, resentment is a stubble... all unwholesome volitional formations are stubbles. One for whom these stubbles have been abandoned, cut off, pacified, and stilled, made incapable of arising again, burned by the fire of wisdom—such a one is called 'without stubbles.' 'Without doubt' means doubt about suffering, doubt about the origin of suffering, doubt about the cessation of suffering, doubt about the path leading to the cessation of suffering, doubt about the past, doubt about the future, doubt about the past and the future, doubt about phenomena that are dependently arisen based on specific conditionality—whatever doubt, doubting, state of doubt, uncertainty, wavering, indecision, divided path, perplexity, grasping at many alternatives, vacillation, irresolution, non-penetration, bewilderment of mind, or mental scraping there may be. One for whom these doubts have been abandoned, cut off, pacified, and stilled, made incapable of arising again, burned by the fire of wisdom—such a one is called 'without doubt.' This is the meaning of 'crossed over to the far shore, without stubbles, and without doubt.' Therefore, the Blessed One said:

‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho’’ti.

That brahmin whom one would know as a master of knowledge, who is without possessions, unattached to sensual existence—truly, he has crossed over this flood; he has crossed to the far shore, without stubbles, and without doubt.

29.

29.

Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmi.

Whichever person in this Dispensation, being wise and having reached the end of knowledge, has abandoned this attachment to any state of existence, that person is free from craving, free from affliction, and without longing. That one has crossed over birth and aging, thus I declare.

Vidvā ca yo vedagū naro idhāti. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Yoti yo yādiso…pe… manusso vā. Vedagūti 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…pe… sīlabbataparāmāso… rāgo… doso… moho… māno vidito hoti. Viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Regarding 'The wise one here, who has reached the end of knowledge, a person...': As for 'wise' (vidvā): one has arrived at knowledge, is endowed with wisdom, is one who cultivates with wisdom, is discerning. As for 'one' (yo): whichever person... be it a human... As for 'one who has reached the end of knowledge' (vedagū): 'knowledges' (vedā) are said to be the wisdom in the four paths, understanding, the faculty of wisdom, the power of wisdom, the awakening-factor of investigation of dhammas, examination, 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 culmination, has reached the culmination, 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 safety, has reached safety, has gone to the imperishable, has reached the imperishable, has gone to the deathless, has reached the deathless, has gone to Nibbāna, has reached Nibbāna. Alternatively, one has gone to the end of the defilements (vedānaṃ), thus one is 'vedagū'. Alternatively, by means of knowledges (vedehi), one has reached the end [which is the fruit, the end of the suffering of the round], thus one is 'vedagū'. Alternatively, because of having understood seven things, one is 'vedagū'. Identity view is understood by them, doubt... clinging to rites and rituals... lust... hatred... delusion... conceit is understood. The evil, unwholesome states that are defiling, leading to renewed existence, accompanied by distress, having suffering as their result, and causing future birth, aging, and death are understood by them.

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

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū so.

Having discerned all the knowledges that ascetics and brahmins here possess, [the Blessed One said,] being free from passion towards all feelings, having transcended all knowledge, that one is a 'vedagū' (one who has reached the end of knowledge).

Naroti [Pg.88] satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vidvā ca yo vedagū naro idha.

'A person' (naro) means a being, a man, a human, a person, an individual, a living being, a goer, a creature, an Indagu, a human. 'Here' (idha) means in this view... in this human world—thus, 'the wise one here, who has reached the end of knowledge, a person'.

Bhavābhave saṅgamimaṃ visajjāti. Bhavābhaveti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Visajjāti saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajja. Yathā yānaṃ vā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti – evameva te saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajjāti – bhavābhave saṅgamimaṃ visajja.

‘One should abandon this attachment in one existence after another.’ ‘In one existence after another’ means in repeated existence; in repeated destinations, in repeated arising, in repeated relinking, in the repeated manifestation of an individual existence. ‘Attachment’ means 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. ‘One should abandon’ means having well abandoned or having well released the attachment. Or alternatively, having shaken off and abandoned the attachments, bonds, particular bonds, various bonds, clingings, particular clingings, firm bonds, and fetters. Just as they render a vehicle, a palanquin, a chariot, a cart, or a litter abandoned, especially abandoned, or dismantled—in this very same way, one abandons by having well abandoned or having well released those attachments. Or alternatively, one abandons by having shaken off the attachments, bonds, particular bonds, various bonds, clingings, particular clingings, firm bonds, and fetters—this is the meaning of ‘one should abandon this attachment in one existence after another’.

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā… yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – so vītataṇho. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ [Pg.89] …pe… indriyānaṃ paripāko. Ayaṃ vuccati jarā. So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti yo so vītataṇho anīgho ca nirāso ca, so kho jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – so vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

He is without craving, without distress, without longing—he has crossed over birth and aging, I say. Craving is craving for forms … craving for mental phenomena. For one whose craving is abandoned, cut off, appeased, allayed, made unable to arise again, and burnt up by the fire of knowledge, he is called ‘one without craving,’ devoid of craving, who has discarded craving, vomited up craving, is released from craving, has abandoned craving, relinquished craving; without lust, who has discarded lust, has abandoned lust, has relinquished lust; desireless, extinguished, become cool, experiencing bliss, abiding with a self that has become sublime—thus, he is ‘without craving.’ Distress: lust is a distress, hatred is a distress, delusion is a distress, anger is a distress, enmity is a distress … all unwholesome formations are a distress. For one whose distresses are abandoned, cut off, appeased, allayed, made unable to arise again, and burnt up by the fire of knowledge, he is called ‘one without distress.’ Without longing: longing is said to be craving. That is, passion, infatuation … covetousness, greed, an unwholesome root. For one whose longing, this craving, is abandoned, cut off, appeased, allayed, made unable to arise again, and burnt up by the fire of knowledge, he is called ‘one without longing.’ Birth is the birth of those various beings … the acquisition of the sense bases. Aging is the aging of those various beings … the maturing of the faculties. This is called aging. He is without craving, without distress, without longing—he has crossed over birth and aging, I say. That one who is without craving, without distress, and without longing has indeed crossed over, passed beyond, gone beyond, surmounted, and overcome birth, aging, and death. Thus I say, I tell, teach, set forth, establish, reveal, analyze, make plain, and declare: ‘He is without craving, without distress, without longing—he has crossed over birth and aging, I say.’ Therefore the Blessed One said:

‘‘Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmī’’ti.

The wise person here, one who has reached the end of knowledge, having relinquished this attachment to existence and non-existence; he, without craving, without distress, without longing—he has crossed over birth and aging, I say.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

At the conclusion of the verse … ‘Venerable sir, the Blessed One is my Teacher; I am his disciple.’

Mettagūmāṇavapucchāniddeso catuttho.

The Explanation of the Questions of the Youth Mettagū, the Fourth.

5. Dhotakamāṇavapucchāniddeso

5. The Explanation of the Questions of the Youth Dhotaka

30.

30.

Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano.

I ask you, O Blessed One, tell me this, [said the venerable Dhotaka] I long for your utterance, O Great Seer; having heard your proclamation, I shall train for my own Nibbāna.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmīti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā…pe… imā tisso pucchā…pe… nibbānapucchā. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, kathayassu meti – pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

‘I ask you, Blessed One, tell me this.’ ‘I ask’: there are three kinds of questions: the question illuminating what has not been seen, the question for comparing what has been seen, and the question for cutting off doubt … these are the three kinds of questions … the question about Nibbāna. ‘I ask you’: I ask you, I request you, I entreat you, I implore you, please tell me. Thus: ‘I ask you.’ ‘Blessed One’: this is a term of respect … a designation based on a truth realized, that is, ‘Blessed One.’ ‘Tell me this’: tell, relate, teach, set forth, establish, reveal, analyze, make plain, declare. Thus: ‘I ask you, Blessed One, tell me this.’

Iccāyasmā dhotakoti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Dhotakoti tassa [Pg.90] brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā dhotako.

‘Said the venerable Dhotaka.’ ‘Said’: this is a conjunction of words … ‘Venerable’: this is a term of endearment, a term of respect, a designation with reverence and deference, that is, ‘venerable.’ ‘Dhotaka’: this is that brahmin’s name, reckoning, designation, convention, expression, appellation, nomenclature, name-making, term, etymology, phrasing, and utterance. Thus: ‘said the venerable Dhotaka.’

Vācābhikaṅkhāmi mahesi tuyhanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ kaṅkhāmi abhikaṅkhāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesīti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – vācābhikaṅkhāmi mahesi tuyhaṃ.

‘I long for your utterance, O Great Seer’: I long for, greatly long for, wish for, delight in, aspire to, yearn for, and crave your utterance, speech, teaching, instruction, and admonition. ‘Great Seer’: why is the Blessed One a Great Seer? He sought for, searched for, and explored the great aggregate of virtue… a bull among men is sought for, asking ‘Where?’ Therefore, he is a Great Seer. Thus: ‘I long for your utterance, O Great Seer.’

Tava sutvāna nigghosanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – tava sutvāna nigghosaṃ.

‘Having heard your proclamation’: having heard, listened to, learned, retained, and noted your utterance, speech, teaching, and instruction. Thus: ‘having heard your proclamation.’

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya, dosassa nibbāpanāya, mohassa nibbāpanāya, kodhassa nibbāpanāya, upanāhassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ padahanto 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 – sikkhe nibbānamattano. Tenāha so brāhmaṇo –

‘May I train for my own Nibbāna.’ ‘Train’: there are three trainings: the training in the higher virtue, the training in the higher mind, the training in the higher wisdom … this is the training in the higher wisdom. ‘For my own Nibbāna’: for the quenching of one’s own lust, for the quenching of hatred, for the quenching of delusion, for the quenching of anger, for the quenching of enmity … for the stilling, calming, appeasing, quenching, relinquishment, and tranquillizing of all unwholesome volitional formations, one should train in the higher virtue, one should train in the higher mind, and one should train in the higher wisdom. One should train by adverting to these three trainings, one should train by knowing, by seeing, by reviewing, by exerting the mind, by resolving with faith, by exerting energy, by establishing mindfulness, by concentrating the mind, by understanding with wisdom, by directly knowing what should be directly known, by fully understanding what should be fully understood, by abandoning what should be abandoned, by developing what should be developed, by realizing what should be realized; one should practice the higher virtue, practice correctly the higher concentration, and undertake and live by the higher wisdom. Thus: ‘May I train for my own Nibbāna.’ Therefore that brahmin said:

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano’’ti.

I ask you, O Blessed One, tell me this, [said the venerable Dhotaka] I long for your utterance, O Great Seer; having heard your proclamation, may I train for my own Nibbāna.

31.

31.

Tenahātappaṃ [Pg.91] karohi, [dhotakāti bhagavā]Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano.

Then be ardent, Dhotaka, [said the Blessed One] right here be prudent and mindful; having heard the proclamation from here, train for your own Nibbāna.

Tenahātappaṃ karohīti ātappaṃ karohi, ussāhaṃ karohi, ussoḷhiṃ karohi, thāmaṃ karohi, dhitiṃ karohi, vīriyaṃ karohi, chandaṃ janehi sañjanehi upaṭṭhapehi samuṭṭhapehi nibbattehi abhinibbattehīti – tenahātappaṃ karohi.

‘Then be ardent’: be ardent, make an effort, be zealous, be steadfast, be resolute, be energetic; arouse desire, generate it, establish it, stir it up, produce it, and fully produce it. Thus: ‘Then be ardent.’

Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

“Dhotaka,” said the Blessed One: the Blessed One addresses that brahmin by name. “Blessed One”: this is a term of respect … a designation based on a truth realized, that is, “Blessed One.” Thus: “Dhotaka,” said the Blessed One.

Idheva nipako satoti. 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. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – idheva nipako sato.

“Right here be prudent and mindful.” “Here”: in this view, this approval, this inclination, this undertaking, this Dhamma, this discipline, this Dhamma-and-discipline, this teaching, this holy life, this Teacher’s instruction, in this individual existence, in this human world. “Prudent”: one is prudent, wise, endowed with wisdom, intelligent, possessing knowledge, discerning, sagacious. “Mindful”: one is mindful for four reasons: one is mindful by developing the establishment of mindfulness by contemplating the body in the body … he is called “mindful.” Thus: “Right here be prudent and mindful.”

Ito sutvāna nigghosanti ito mayhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggaṇhitvā upadhārayitvā upalakkhayitvāti – ito sutvāna nigghosaṃ.

“Having heard the proclamation from here”: having heard, listened to, learned, retained, and discerned the proclamation from me—my word, utterance, teaching, instruction, and admonition. Thus: “having heard the proclamation from here.”

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya, dosassa nibbāpanāya, mohassa nibbāpanāya, kodhassa nibbāpanāya, upanāhassa 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 [Pg.92] samācareyya samādāya vatteyyāti – sikkhe nibbānamattano. Tenāha bhagavā –

“Train for your own Nibbāna.” “Train”: there are three trainings: the training in higher virtue, the training in the higher mind, and the training in higher wisdom … this is the training in higher wisdom. “For your own Nibbāna”: for the quenching of one’s own lust, for the quenching of hatred, for the quenching of delusion, for the quenching of anger, for the quenching of enmity … for the stilling, calming, appeasing, quenching, relinquishment, and tranquillizing of all unwholesome volitional formations, one should train in the higher virtue, one should train in the higher mind, and one should train in the higher wisdom. One should train by adverting to these three trainings, by knowing … by realizing what should be realized; one should practice, practice correctly, undertake and live by them. Thus: “Train for your own Nibbāna.” Therefore the Blessed One said:

‘‘Tenahātappaṃ karohi, [dhotakāti bhagavā]Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano’’ti.

“Then be ardent, Dhotaka,” said the Blessed One, “right here be prudent and mindful; having heard the proclamation from here, train for your own Nibbāna.”

32.

32.

Passāmahaṃ devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhi.

I see in the world of devas and humans a brāhmaṇa, free from anxiety, faring on. To you I pay homage, O All-Seeing One; release me, O Sakyan, from my doubts.

Passāmahaṃ devamanussaloketi. Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno ca rājakumārā ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā yāmā devā tusitā devā nimmānaratī devā paranimmitavasavattī devā brahmakāyikā devā ye ca devā taduttari. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatasāvakā arahanto khīṇāsavā ye ca paccekabuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutidevānañca upapattidevānañca visuddhidevānañca devo ca atidevo ca devātidevo ca sīhasīho nāganāgo gaṇigaṇī munimunī rājarājā. Passāmahaṃ devamanussaloketi manussaloke devaṃ passāmi atidevaṃ passāmi devātidevaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmahaṃ devamanussaloke.

I see in the world of gods and humans: ‘Devas,’ this means there are three kinds of devas: devas by convention, devas by rebirth, and devas by purification. Who are the devas by convention? Kings, princes, and queens are called devas by convention. These are called the devas by convention. Who are the devas by rebirth? The devas of the Four Great Kings, the Tāvatiṃsa devas, the Yāma devas, the Tusita devas, the devas who delight in creating, the devas who wield power over others’ creations, the devas of the Brahma-world, and the devas beyond them are called devas by rebirth. These are called the devas by rebirth. Who are the devas by purification? The disciples of the Tathāgata, the arahants whose taints are destroyed, and paccekabuddhas are called devas by purification. These are called the devas by purification. The Blessed One is a deva to the devas by convention, the devas by rebirth, and the devas by purification; he is a deva, a supreme deva, a deva beyond devas, a lion of lions, a nāga of nāgas, a leader of leaders, a sage of sages, a king of kings. I see in the world of gods and humans: in the human world I see a deva, I see a supreme deva, I see a deva beyond devas; I see, I behold, I look upon, I contemplate, I scrutinize. Thus: I see in the world of gods and humans.

Ākiñcanaṃ brāhmaṇamiriyamānanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, te kiñcanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tasmā buddho akiñcano. Brāhmaṇoti bhagavā sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito [Pg.93] hoti, moho bāhito hoti, māno bāhito hoti, bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

In the phrase ‘a brāhmaṇa with nothing, moving about’: ‘With nothing’ means the impediment of lust, the impediment of hatred, the impediment of delusion, the impediment of conceit, the impediment of views, the impediment of defilements, and the impediment of misconduct. For the Buddha, the Blessed One, those impediments 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 again in the future. Therefore, the Buddha is one ‘with nothing.’ As for ‘brāhmaṇa’: the Blessed One is a brāhmaṇa because of having expelled seven things—identity view has been expelled, doubt has been expelled, clinging to rites and rituals has been expelled, lust has been expelled, hatred has been expelled, delusion has been expelled, and conceit has been expelled. For him, evil, unwholesome states that are defiling, that lead to renewed existence, that are accompanied by distress, that result in suffering, and that lead to future birth, aging, and death have been expelled.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmāti.

Having expelled all evil things, stainless, well-concentrated, with a steadfast heart; having transcended saṃsāra, he is perfected, unattached, imperturbable—he is called a Brahmā.

Iriyamānanti carantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – akiñcanaṃ brāhmaṇamiriyamānaṃ.

‘Moving about’ means wandering, dwelling, moving, proceeding, maintaining, sustaining, and keeping oneself going. This is the meaning of ‘a brāhmaṇa with nothing, moving about’.

Taṃ taṃ namassāmi samantacakkhūti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi sakkaromi garuṃ karomi mānemi pūjemi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

In the phrase ‘To him I pay homage, the one with all-around vision’: ‘Him’ refers to the Blessed One. ‘I pay homage’ means: I pay homage with the body, or I pay homage with speech, or I pay homage with the mind, or I pay homage by the practice that accords with the goal, or I pay homage by the practice in conformity with the Dhamma; I honor him, I esteem him, I revere him, I venerate him. As for ‘the one with all-around vision’: the knowledge of omniscience is called ‘all-around vision.’ The Blessed One is endowed with the knowledge of omniscience, fully endowed with it, has attained it, has fully attained it, possesses it, fully possesses it, and is furnished with it.

‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

“For him there is nothing here unseen, nor anything in the past unknown or in the future unknowable. He has directly known all that is knowable; therefore the Tathāgata is one with all-around vision.”

Taṃ taṃ namassāmi samantacakkhu.

This is the meaning of the phrase ‘To him I pay homage, the one with all-around vision’.

Pamuñca maṃ sakka kathaṃkathāhīti. Sakkāti sakko bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko[Pg.94]. Kathaṃkathā vuccati vicikicchā. 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 apariyogāhanā chambhitattaṃ cittassa manovilekho. Pamuñca maṃ sakka kathaṃkathāhīti muñca maṃ pamuñca maṃ mocehi maṃ pamocehi maṃ uddhara maṃ samuddhara maṃ vuṭṭhāpehi maṃ kathaṃkathāsallatoti – pamuñca maṃ sakka kathaṃkathāhi. Tenāha so brāhmaṇo –

Release me, Sakka, from doubts. ‘Sakka’: the Blessed One is Sakka because he went forth from the Sakyan clan. Or, he is Sakka because he is affluent, of great wealth, and rich. These are his treasures: the treasure of faith, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom, the treasure of the foundations of mindfulness, the treasure of the right strivings, the treasure of the bases for spiritual power, the treasure of the spiritual faculties, the treasure of the spiritual powers, the treasure of the factors of enlightenment, the treasure of the path, the treasure of the fruit, the treasure of Nibbāna. Because he is affluent, of great wealth, and rich with these many kinds of treasure-gems, he is Sakka. Or, Sakka is one who is able, a master, sufficient, a hero, valiant, courageous, fearless, unperturbed, untrembling, not one to flee, one who has abandoned fear and terror, one whose hair-raising has departed. ‘Doubt’ is called perplexity. Doubt about suffering, doubt about the origin of suffering, doubt about the cessation of suffering, doubt about the path leading to the cessation of suffering; doubt about the past, doubt about the future, doubt about the past and future; doubt about specifically conditioned, dependently arisen phenomena. Such is doubt, doubting, the state of doubt, perplexity, uncertainty, wavering, being at a crossroads, indecision, taking many sides, faltering, stumbling, inability to grasp firmly, stupefaction of mind, and mental corruption. ‘Release me, Sakka, from doubts’ means: release me, fully release me, free me, fully free me, pull me out, fully pull me out, raise me up from the dart of doubt. Thus: ‘Release me, Sakka, from doubts.’ Therefore that brahmin said:

‘‘Passāmahaṃ devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhī’’ti.

“I see in the world of gods and humans a brahmin with nothing, moving about. To him, to him I pay homage, O one with vision all around; release me, Sakka, from doubts.”

33.

33.

Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ ājānamāno, evaṃ tuvaṃ oghamimaṃ taresi.

“I am not able to bring about the release of any doubter in the world, Dhotaka. But by coming to know the supreme Dhamma, you can cross over this flood.”

Nāhaṃ sahissāmi pamocanāyāti nāhaṃ taṃ sakkomi muñcituṃ pamuñcituṃ mocetuṃ pamocetuṃ uddharituṃ samuddharituṃ uṭṭhāpetuṃ samuṭṭhāpetuṃ kathaṃkathāsallatoti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, na īhāmi na samīhāmi na ussahāmi na vāyamāmi na ussāhaṃ karomi na ussoḷhiṃ karomi na thāmaṃ karomi na dhitiṃ karomi na vīriyaṃ karomi na chandaṃ janemi na sañjanemi na nibbattemi na abhinibbattemi assaddhe puggale acchandike kusīte hīnavīriye appaṭipajjamāne dhammadesanāyāti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, natthañño koci mocetā. Te yadi moceyyuṃ sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ [Pg.95] anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā moceyyunti. Evampi nāhaṃ sahissāmi pamocanāya.

‘I am not able to bring about the release’ means: I am not able to release you, fully release you, free you, fully free you, pull you out, fully pull you out, raise you up, fully raise you up from the dart of doubt. Thus: ‘I am not able to bring about the release.’ Or: I do not make an effort, I do not desire, I do not endeavor, I do not strive, I do not make a determined effort, I do not take pains, I do not apply strength, I do not apply resolve, I do not apply energy; I do not generate, produce, bring forth, or create desire for a teaching of the Dhamma in a person who is faithless, without desire, lazy, of deficient energy, and not practicing. Thus: ‘I am not able to bring about the release.’ Or: there is no other who can bring about release. If they are to be released, they would be released by their own strength, their own power, their own energy, their own exertion, their own manly strength, their own manly power, their own manly energy, their own manly exertion, by themselves undertaking the right practice, the conformable practice, the unopposed practice, the practice according to the meaning, the practice in conformity with the Dhamma. Thus: ‘I am not able to bring about the release.’

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 vijjatīti. Evampi nāhaṃ sahissāmi pamocanāya.

This has been said by the Blessed One: ‘Cunda, that one who is himself stuck in the mud will pull out another who is stuck in the mud—this is not possible. Cunda, that one who is himself untamed, undisciplined, and unextinguished will tame, discipline, and lead another to final extinguishment—this is not possible.’ Thus: ‘I am not able to bring about the release.’

Vuttañhetaṃ bhagavatā –

This has been said by the Blessed One:

‘‘Attanā hi kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhi asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.

“By oneself indeed 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; one cannot purify another.”

Evampi nāhaṃ sahissāmi pamocanāya.

Thus: ‘I am not able to bring about the release.’

Vuttañhetaṃ 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 nārādhentīti. Ettha kyāhaṃ, brāhmaṇa karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati. Attanā paṭipajjamānā mucceyyunti. Evampi nāhaṃ sahissāmi pamocanāya’’.

This has been said by the Blessed One: ‘Just so, brahmin, Nibbāna exists, the path leading to Nibbāna exists, and I exist as one who exhorts. Yet while my disciples are being thus advised and instructed by me, some attain Nibbāna, the ultimate conclusion, but others do not. In that matter, brahmin, what can I do? The Tathāgata, brahmin, is a proclaimer of the path. The Buddha points out the path. Those who practice for themselves may be liberated.’ Thus: ‘I am not able to bring about the release.’

Kathaṃkathiṃ dhotaka kañci loketi kathaṃkathiṃ puggalaṃ sakaṅkhaṃ sakhilaṃ sadveḷhakaṃ savicikicchaṃ. Kañcīti kañci khattiyaṃ vā brāhmaṇaṃ vā vessaṃ vā suddaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā devaṃ vā manussaṃ vā. Loketi apāyaloke…pe… āyatanaloketi – kathaṃkathiṃ dhotaka kañci loke.

Any doubter in the world, Dhotaka: ‘Any doubter’ means a person who is a doubter, who is perplexed, who has mental barrenness, who is wavering, who is uncertain. ‘Any’ means any khattiya, brahmin, vessa, sudda, householder, or one gone forth, any deva or human. ‘In the world’ means in the plane of misery …pe… in the world of the sense bases. Thus: any doubter in the world, Dhotaka.

Dhammañca seṭṭhaṃ ājānamānoti dhammaṃ seṭṭhaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ ājānamāno vijānamāno paṭivijānamāno paṭivijjhamānoti – dhammañca seṭṭhaṃ ājānamāno.

‘And knowing the supreme Dhamma’: The supreme Dhamma is called the deathless, Nibbāna. That is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. ‘Supreme’ means chief, best, distinguished, foremost, highest, excellent. Knowing, understanding, discerning, and penetrating that Dhamma—thus, ‘and knowing the supreme Dhamma’.

Evaṃ [Pg.96] tuvaṃ oghamimaṃ taresīti evaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ tuvaṃ oghamimaṃ taresi. Tenāha bhagavā –

‘Thus you will cross this flood’: thus you should cross the flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance; you should cross, cross over, traverse, transcend, and pass beyond. Thus, ‘thus you will cross this flood’. Therefore the Blessed One said:

‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

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

“I am not able to bring about the release for any doubter in the world, O Dhotaka; but by knowing the supreme Dhamma, thus you will cross this flood.”

34.

34.

Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyyaṃ.

“Instruct me, O Brahma, out of compassion, about the Dhamma of seclusion that I might come to know; so that I, like space, unhindered, might fare, being right here and unattached.”

Anusāsa brahme karuṇāyamānoti anusāsa brahme anuggaṇha brahme anukampa brahmeti – anusāsa brahme. Karuṇāyamānoti karuṇāyamāno anudayamāno anurakkhamāno anuggaṇhamāno anukampamānoti – anusāsa brahme karuṇāyamāno.

`Instruct me, O Exalted One, being compassionate`: `Instruct me, O Exalted One` means: instruct me, O Exalted One; guide me, O Exalted One; have compassion for me, O Exalted One. `Being compassionate` means: being compassionate, being kind, protecting, guiding, and having compassion. Thus, `Instruct me, O Exalted One, being compassionate`.

Vivekadhammaṃ yamahaṃ vijaññanti vivekadhammaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – vivekadhammaṃ yamahaṃ vijaññaṃ.

`The Dhamma of seclusion that I might know`: The Dhamma of seclusion is called the deathless, Nibbāna. That is, the stilling of all formations, the relinquishment of all substrata, the destruction of craving, dispassion, cessation, Nibbāna. `That I might know` means: that I might know, understand, discern, recognize, penetrate, attain, contact, and realize. Thus, `the Dhamma of seclusion that I might know`.

Yathāhaṃ ākāsova abyāpajjamānoti yathā ākāso na pajjati na gaṇhati na bajjhati na palibajjhati, evaṃ apajjamāno agaṇhamāno abajjhamāno apalibajjhamānoti – evampi ākāsova abyāpajjamāno. Yathā ākāso na rajjati lākhāya vā haliddiyā vā nīliyā vā mañjeṭṭhāya vā evaṃ arajjamāno adussamāno amuyhamāno akilissamānoti – evampi ākāsova abyāpajjamāno. Yathā ākāso na [Pg.97] kuppati na byāpajjati na patilīyati na paṭihaññati, evaṃ akuppamāno abyāpajjamāno appatilīyamāno appaṭihaññamāno appaṭihatamānoti – evampi ākāsova abyāpajjamāno.

`So that I, like space, am unhindered`: Just as space is not stuck, does not get caught, is not bound, and is not ensnared, so too, not being stuck, not getting caught, not being bound, and not being ensnared—thus, `like space, unhindered`. Just as space is not dyed by lac, turmeric, indigo, or madder, so too, not being dyed, not being corrupted, not being deluded, and not being defiled—thus, `like space, unhindered`. Just as space is not agitated, is not afflicted, does not stand in anger, and is not struck, so too, not being agitated, not being afflicted, not standing in anger, not being struck, and not being struck back—thus, `like space, unhindered`.

Idheva santo asito careyyanti. Idheva santoti idheva santo idheva samāno idheva nisinno samāno imasmiṃyeva āsane nisinno samāno imissāyeva parisāya nisinno samānoti, evampi – idheva santo. Atha vā, idheva santo upasanto vūpasanto nibbuto paṭippassaddhoti, evampi – idheva santo. Asitoti 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… 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 asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaṃyutto vimariyādikatena cetasā. Careyyanti careyyaṃ vihareyyaṃ iriyeyyaṃ vatteyyaṃ yapeyyaṃ yāpeyyanti – idheva santo asito careyyaṃ. Tenāha so brāhmaṇo –

`Being right here, I would fare unreliant.` `Being right here` means: being right here, being right here, being seated right here, being seated on this very seat, being seated in this very assembly—thus, `being right here`. Or else, `being right here` means: being calmed, especially calmed, well calmed, extinguished, tranquil—thus, `being right here`. `Unreliant` means: there are two reliances—reliance on craving and reliance on views… this is reliance on craving… this is reliance on views… having abandoned reliance on craving, having relinquished reliance on views, one is not reliant on the eye, not reliant on the ear, not reliant on the nose, not reliant on the tongue, not reliant on the body, not reliant on the mind; not reliant on forms… sounds… smells… tastes… tactile objects… mental phenomena… a family… a group… a dwelling… gain… fame… praise… pleasure… robes… almsfood… lodging… medicinal requisites for the sick… the sensual-pleasure realm… the form realm… the formless realm… sensual-pleasure 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… on things seen, heard, sensed, and cognized; one is unreliant, not clinging, not approaching, not settled upon, not intent, departed, released, liberated, disjoined, with a mind without boundaries. `I would fare` means: I would fare, I would dwell, I would move, I would proceed, I would maintain myself, I would sustain myself. Thus, `being right here, I would fare unreliant`. Therefore that brahmin said:

‘‘Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyya’’nti.

“Instruct me, O Brahma, out of compassion, about the Dhamma of seclusion that I might come to know; so that I, like space, unhindered, might fare right here, at peace and unreliant.”

35.

35.

Kittayissāmi te santiṃ, [dhotakāti bhagavā]Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

“I will declare peace to you,” said the Blessed One to Dhotaka, “a peace to be seen for oneself, not based on hearsay, having known which, faring on mindfully, one may cross over attachment in the world.”

Kittayissāmi [Pg.98] te santinti rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa santiṃ, upanāhassa…pe… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭippassaddhiṃ kittayissāmi pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te santiṃ.

`I will declare peace to you`: the stilling of lust, the stilling of hatred, the stilling of delusion, the stilling of anger, the stilling of resentment … contempt … spite … envy … stinginess … deceit … craftiness … stubbornness … contention … conceit … arrogance … vanity … heedlessness; the stilling of all defilements, of all misconduct, of all distress, of all fevers, of all torments, of all unwholesome formations; the stilling, pacification, extinguishment, and tranquility. I will declare, proclaim, point out, teach, make known, establish, reveal, analyze, make plain, and illuminate it. Thus, `I will declare peace to you`.

Dhotakāti bhagavāti. Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

`O Dhotaka, said the Blessed One`: `Dhotaka`: the Blessed One addresses that brahmin by his name. `Blessed One`: this is a term of respect … a designation based on realization, that is, `Blessed One`. Thus, `O Dhotaka, said the Blessed One`.

Diṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhāvite dhamme vibhūte dhammeti, evampi – diṭṭhe dhamme…pe…. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti, evampi – diṭṭhe dhamme…pe…. Atha vā, sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evampi – diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

In the Dhamma to be seen for oneself, not based on hearsay. 'In the Dhamma to be seen for oneself' means: in the Dhamma seen, known, weighed, judged, made manifest, and developed, that is, ‘All formations are impermanent’ … ‘Whatever is subject to origination is all subject to cessation.’ Thus, 'in the Dhamma to be seen for oneself'…. Or else, having seen suffering, I will declare suffering; having seen the origin, I will declare the origin; having seen the path, I will declare the path; having seen cessation, I will declare cessation. Thus, 'in the Dhamma to be seen for oneself'…. Or else, it is directly visible, immediate, inviting one to come and see, leading onward, to be known personally by the wise. Thus, 'in the Dhamma to be seen for oneself'. 'Not based on hearsay' means: not by reports, not by tradition, not by lineage, not by the authority of scriptures, not by logical reasoning, not by inferential reasoning, not by reflection on reasons, not by the acceptance of a view after consideration, but the Dhamma known by oneself, of one's own accord, and directly perceived by oneself—that I will declare. Thus, 'in the Dhamma to be seen for oneself, not based on hearsay'.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā[Pg.99]. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

Having known which, faring on mindfully. 'Having known which' means: having known, weighed, judged, developed, and made manifest that ‘All formations are impermanent’; having known, weighed, judged, developed, and made manifest that ‘All formations are suffering’ … that ‘All phenomena are non-self’ … that ‘Whatever is subject to origination is all subject to cessation.’ 'Mindfully' means: one is mindful for four reasons: one is mindful by developing the establishment of mindfulness in the contemplation of the body in the body … so one is called mindful. 'Faring on' means: faring, dwelling, moving, proceeding, maintaining, supporting, keeping on. Thus, 'having known which, faring on mindfully'.

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

`One may cross over attachment in the world`: `Attachment` is a term for craving. That is, lust, passion… covetousness, greed, the unwholesome root. `Attachment`: In what sense is it attachment?… Because it is spread out and extensive, it is called attachment. `In the world`: in the world of misery… in the world of the sense bases. `One may cross over attachment in the world` means: this is attachment in the world; being mindful, one should cross over, cross beyond, traverse, transcend, and pass beyond this attachment in the world. Thus, `one may cross over attachment in the world`. Therefore the Blessed One said:

‘‘Kittayissāmi te santiṃ, [dhotakāti bhagavā]Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

“I will declare peace to you,” said the Blessed One to Dhotaka, “a peace to be seen in this very life, not based on hearsay, having known which, faring on mindfully, one may cross over attachment in the world.”

36.

36.

Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

“And I rejoice in that, O Great Seer, the supreme peace, having known which, faring on mindfully, one may cross over attachment in the world.”

Tañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

`And I rejoice in that`: This means: I delight in, greatly delight in, rejoice in, and approve of your word, discourse, teaching, instruction, and admonition. I desire it, welcome it, long for it, yearn for it, and aspire to it—thus, `And I rejoice in that`.

Mahesisantimuttamanti. Mahesīti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… kahaṃ narāsabhoti mahesi. Santimuttamanti santi vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti – mahesi santimuttamaṃ.

`Great Seer, the highest peace`: `Great Seer`: Why is the Blessed One a Great Seer? Because he sought, searched for, and pursued the great aggregate of virtue, the great aggregate of concentration… and so on, he is a Great Seer. Also, because he was sought for [by gods and humans asking,] ‘Where is the bull among men?’, he is a Great Seer. `The highest peace`: 'Peace' is said to be the deathless, Nibbāna. That is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. `The highest`: This means the foremost, the best, the most excellent, the principal, the supreme, the finest—thus, `Great Seer, the highest peace`.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā…pe… ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā [Pg.100] vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto…pe… yāpentoti – yaṃ viditvā sato caraṃ.

'Having known which, one fares on mindfully': 'Having known which' ...pe... having made it known, having weighed, having investigated, having developed, and having made it manifest that 'all formations are impermanent'; ... that 'all formations are suffering'; ... that 'all dhammas are not-self'; ...pe... that 'whatever has the nature of arising, all that has the nature of ceasing.' 'Mindful': one is mindful for four reasons—by developing the establishment of mindfulness, which is the contemplation of the body in the body, one is mindful...pe... he is called mindful. 'Fares on': faring on...pe... maintaining oneself—thus, 'Having known which, one fares on mindfully.'

Tare loke visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ…pe… vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

'One should cross over attachment in the world.' `Visattikā` is said to be craving: that which is lust, intense lust...pe... covetousness, greed, the unwholesome root. `Visattikā`: for what reason is it `visattikā`?...pe... Because it is pervasive and extensive, it is called `visattikā`. 'In the world': in the plane of misery...pe... in the world of the sense bases. 'One should cross over attachment in the world': being mindful, one should cross over that attachment in the world, cross beyond it...pe... transcend it. Thus: 'One should cross over attachment in the world.' Therefore, that brahmin said:

‘‘Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

"And I rejoice in that, O great seer, the highest peace; having known which, faring on mindfully, one may cross over attachment in the world."

37.

37.

Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇhaṃ.

[Dhotaka, said the Blessed One:] Whatever you know well, whether in the future, the past, or in the present; having known this to be attachment in the world, do not create craving for any state of existence.

Yaṃ kiñci sampajānāsīti yaṃ kiñci sampajānāsi ājānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Dhotakāti bhagavāti. Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

'Whatever you know well': whatever you know well, apprehend, recognize, and penetrate—thus, 'Whatever you know well.' 'Dhotaka, said the Blessed One': The Blessed One addresses that brahmin by name. 'Blessed One' is a term of reverence...pe... a designation based on realization, that is, 'Blessed One'—thus, 'Dhotaka, said the Blessed One.'

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti apāyaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti [Pg.101] dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Regarding ‘Above, below, and across in the middle’: ‘Above’ is the future; ‘below’ is the past; ‘across in the middle’ is the present. ‘Above’ is the celestial world; ‘below’ is the plane of misery; ‘across in the middle’ is the human world. Or alternatively, ‘above’ are wholesome states; ‘below’ are unwholesome states; ‘across in the middle’ are indeterminate states. ‘Above’ is the formless realm; ‘below’ is the sense-sphere realm; ‘across in the middle’ is the form realm. ‘Above’ is pleasant feeling; ‘below’ is painful feeling; ‘across in the middle’ is neither-painful-nor-pleasant feeling. ‘Above’ is what is above the soles of the feet; ‘below’ is what is below the tips of the hair; ‘across in the middle’ is what is in between. This is the meaning of ‘above, below, and across in the middle’.

Etaṃ viditvā saṅgoti loketi saṅgo eso lagganaṃ etaṃ bandhanaṃ etaṃ palibodho esoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ viditvā saṅgoti loke.

Regarding ‘Having known this as attachment in the world’: This is an attachment, this is a clinging, this is a bond, this is an obstruction—having known this, having understood it, having weighed it, having investigated it, having developed the understanding of it, having made it clear. This is the meaning of ‘Having known this as attachment in the world’.

Bhavābhavāya mākāsi taṇhanti. Taṇhāti rūpataṇhā saddataṇhā…pe… dhammataṇhā. Bhavābhavāyāti bhavābhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā taṇhaṃ mākāsi mā janesi mā sañjanesi mā nibbattesi mābhinibbattesi, pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – bhavābhavāya mākāsi taṇhanti. Tenāha bhagavā –

Regarding ‘Do not create craving for one state of existence after another’: ‘Craving’ means craving for forms, craving for sounds... and so on... craving for mental phenomena. ‘For one state of existence after another’ means for various states of existence, for kamma-existence and renewed existence; for kamma-existence and renewed existence in the sense-sphere; for kamma-existence and renewed existence in the form sphere; for kamma-existence and renewed existence in the formless sphere; for repeated existence, for repeated faring on, for repeated arising, for repeated relinking, for the repeated generation of an individual existence—do not create craving, do not generate it, do not produce it, do not bring it into being, do not bring it fully into being. Abandon it, dispel it, bring it to an end, lead it to non-existence. This is the meaning of ‘Do not create craving for one state of existence after another.’ Therefore, the Blessed One said:

‘‘Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇha’’nti.

“Whatever you clearly perceive, Dhotaka, above, below, across, and in the middle—having known this as attachment in the world, do not create craving for one state of existence after another.”

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Simultaneously with the conclusion of the verse... and so on... he said, “Venerable sir, the Blessed One is my Teacher; I am his disciple.”

Dhotakamāṇavapucchāniddeso pañcamo.

The Exposition of the Questions of the Young Man Dhotaka is the fifth.

6. Upasīvamāṇavapucchāniddeso

6. The Exposition of the Questions of the Young Man Upasīva

38.

38.

Eko ahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]Anissito no visahāmi tārituṃ;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyyaṃ.

“O Sakka, being alone, I am not able to cross the great flood; [said the Venerable Upasīva] being unsupported, I am unable to cross. O One with the All-Seeing Eye, please tell me of a support, relying on which I might cross this flood.”

Eko [Pg.102] ahaṃ sakka mahantamoghanti. Ekoti puggalo vā me dutiyo natthi, dhammo vā me dutiyo natthi, yaṃ vā puggalaṃ nissāya dhammaṃ vā nissāya mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti. Sakkāti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ…pe… nibbānadhanaṃ. Imehi anekehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakkoti – eko ahaṃ sakka mahantamoghaṃ.

“Alone, O Sakka, I am not able to cross the great flood.” Herein, ‘alone’ means: For me there is no second person, for me there is no second Dhamma, by relying on which person or which Dhamma I might cross, cross over, cross through, transcend, and pass beyond the great flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. ‘Sakka’: The Blessed One is a Sakka because he went forth from the Sakyan clan. Or else, he is a Sakka because he is rich, of great wealth, affluent. These are his treasures: the treasure of faith, the treasure of virtuous behavior, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom, the treasure of the foundations of mindfulness … the treasure of Nibbāna. Because he is rich, of great wealth, and affluent with these many Dhamma-jewels, he is a Sakka. Or else, a Sakka is one who is able, a master, competent, brave, valiant, delightful, fearless, undaunted, not startled, not one to flee, one who has abandoned fear and dread, one who is free from hair-raising. Thus he is a Sakka. “Alone, O Sakka, I am not able to cross the great flood.”

Iccāyasmā upasīvoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Upasīvoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

“Thus the Venerable Upasīva.” Herein, ‘thus’ is a conjunction of words…. ‘Venerable’ is an affectionate term…. ‘Upasīva’ is that brahmin’s name … a designation. Thus: “Thus the Venerable Upasīva.”

Anissito no visahāmi tāritunti. Anissitoti puggalaṃ vā anissito dhammaṃ vā anissito no visahāmi na ussahāmi na sakkomi na paṭibalo mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarituṃ uttarituṃ patarituṃ samatikkamituṃ vītivattitunti – anissito no visahāmi tārituṃ.

“Unsupported, I am unable to cross.” Herein, ‘unsupported’ means unsupported by a person or unsupported by a Dhamma. ‘I am unable’: I do not dare, I cannot make an effort, I cannot, I am not strong enough to cross, cross over, cross through, transcend, and pass beyond the great flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. Thus: “Unsupported, I am unable to cross.”

Ārammaṇaṃ brūhi samantacakkhūti ārammaṇaṃ ālambaṇaṃ nissayaṃ upanissayaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā tena sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

'Proclaim a support, O All-Seeing One.' Herein, 'a support' means a basis, a reliance, a decisive support. 'Proclaim' means: tell, teach, make known, establish, open up, analyze, make plain, reveal. 'O All-Seeing One': The knowledge of omniscience is called the All-Seeing Eye. The Blessed One is endowed with, fully endowed with, has attained, has fully attained, possesses, fully possesses, and is furnished with that knowledge of omniscience.

Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

There is nothing here at all unseen by him, nor anything uncognized or not to be known. He has directly known all that can be known; for that reason the Tathāgata is the All-Seeing One.

Ārammaṇaṃ brūhi samantacakkhu.

Proclaim a support, O All-Seeing One.

Yaṃ [Pg.103] nissito oghamimaṃ tareyyanti. Yaṃ nissitoti yaṃ puggalaṃ vā nissito dhammaṃ vā nissito mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – yaṃ nissito oghamimaṃ tareyyaṃ. Tenāha so brāhmaṇo –

'Relying on which I might cross this flood.' Herein, 'relying on which' means: relying on which person or relying on which Dhamma I might cross over, get beyond, traverse, transcend, and pass beyond the great flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. Thus: 'relying on which I might cross this flood.' Therefore that brahmin said:

‘‘Eko ahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]Anissito no visahāmi tārituṃ;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyya’’nti.

"Alone, O Sakka, I am in a great flood," [said the Venerable Upasīva,] "and unsupported, I am unable to cross. Proclaim a support, O All-Seeing One, relying on which I might cross this flood."

39.

39.

Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassa .

"Mindfully contemplating nothingness, Upasīva," [said the Blessed One,] "relying on 'There is nothing,' you should cross the flood. Having abandoned sensual pleasures, being free from doubts, day and night you should closely observe the destruction of craving."

Ākiñcaññaṃ pekkhamāno satimāti so brāhmaṇo pakatiyā ākiñcaññāyatanasamāpattiṃ lābhīyeva nissayaṃ na jānāti – ‘‘ayaṃ me nissayo’’ti. Tassa bhagavā nissayañca ācikkhati uttariñca niyyānapathaṃ. Ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato pekkhamāno, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… bhavato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … samudayadhammato… atthaṅgamato… assādato… ādīnavato… nissaraṇato pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamāno.

Regarding 'mindfully contemplating nothingness': That brahmin, by nature, is indeed an obtainer of the attainment of the base of nothingness, but he does not know the support, [thinking,] 'This is my support.' The Blessed One pointed out to him the support and, further, the path of escape. Having mindfully entered upon the attainment of the base of nothingness and then emerged from it, he contemplates the states of mind and mental factors that arose therein 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 disaster... as a misfortune... as fear... as a menace... as unsteady... as fragile... as non-lasting... as without shelter... as without refuge... as without protection... as having become no protection... as empty... as void... as ownerless... as not-self... as disadvantageous... as subject to change... as coreless... as a root of misery... as becoming... as non-becoming... as tainted... as conditioned... as Māra's bait... as subject to birth... as subject to aging... as subject to illness... as subject to death... as subject to sorrow, lamentation, pain, displeasure, and despair... as subject to arising... as subject to passing away... as gratification... as danger... as escape—thus he contemplates, sees, observes, scrutinizes, and closely examines.

Satimāti [Pg.104] yā sati anussati paṭissati…pe… sammāsati – ayaṃ vuccati sati. Imāya satiyā upeto hoti…pe… samannāgato, so vuccati satimāti – ākiñcaññaṃ pekkhamāno satimā.

Regarding 'mindful': That which is mindfulness, recollection, remembrance... right mindfulness—this is called mindfulness. One who is endowed with... furnished with this mindfulness is called 'mindful.' Thus: 'mindfully contemplating nothingness.'

Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Regarding 'Upasīva, O Blessed One': Herein, 'Upasīva': the Blessed One addresses that brahmin by name. 'Blessed One': this is a term of respect... a designation for what has been realized, that is, 'Blessed One.' Thus: 'Upasīva, O Blessed One.'

Natthīti nissāya tarassu oghanti natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpatti? Viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, natthi kiñcīti passati. Taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattiṃ nissāya upanissāya ālambaṇaṃ karitvā kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarassu uttarassu patarassu samatikkamassu vītivattassūti – natthīti nissāya tarassu oghaṃ.

'Relying on "There is nothing," cross the flood.' Herein, 'There is nothing' refers to the attainment of the base of nothingness. For what reason is the attainment of the base of nothingness called 'There is nothing'? Having mindfully attained the attainment of the base of infinite consciousness and then emerged from it, one causes that very consciousness not to be, to pass away, to disappear, and one sees, 'There is nothing.' For that reason, by relying on the attainment of the base of nothingness, by depending on it, by making it a support, you should cross, get beyond, traverse, transcend, and pass beyond the flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. Thus: 'Relying on "There is nothing," cross the flood.'

Kāme pahāya virato kathāhīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. Kāme pahāyāti vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – kāme pahāya. Virato kathāhīti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho kathaṃkathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evampi virato kathāhi…pe… atha vā, dvattiṃsāya tiracchānakathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti evampi virato kathāhīti – kāme pahāya virato kathāhi.

'Having abandoned sensual pleasures, abstained from talk.' Herein, 'sensual pleasures': in brief, there are two kinds of sensual pleasures: sensual objects and sensual defilements.... These are called sensual objects.... These are called sensual defilements. 'Having abandoned sensual pleasures' means: having abandoned sensual objects, and having abandoned, given up, dispelled, terminated, and caused to not arise again the sensual defilements. Thus: 'having abandoned sensual pleasures.' Regarding 'abstained from talk': Questioning (kathaṃkathā) is called doubt (vicikicchā). Doubt about suffering... stiffness, mental confusion. One dwells abstained, especially abstained, and completely abstained from questioning, having gone out from it, discarded it, being disjoined and dissociated from it, with a mind that is without boundaries. In this way too one is 'abstained from talk.' ... Or else, one dwells abstained, especially abstained, and completely abstained from the thirty-two kinds of base talk, having gone out from it... with a mind that is without boundaries. In this way too one is 'abstained from talk.' Thus: 'Having abandoned sensual pleasures, abstained from talk.'

Taṇhakkhayaṃ nattamahābhipassāti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Nattaṃ vuccati ratti. Ahoti divaso. Rattiñca divā ca taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ [Pg.105] vaṭṭakkhayaṃ passa abhipassa dakkha olokaya nijjhāya upaparikkhāti – taṇhakkhayaṃ nattamahābhipassa. Tenāha bhagavā –

'Day and night, intently observe the destruction of craving.' Herein, 'craving' means craving for forms... craving for mental objects. 'Nattaṃ' is said for night (ratti). 'Aha' is said for day (divaso). 'Day and night': see, intently observe, behold, look at, contemplate, and investigate the destruction of craving, the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of the five destinations, the destruction of the two kinds of rebirth, the destruction of the three kinds of relinking, the destruction of the three kinds of existence, the destruction of the wheel of saṃsāra, and the destruction of the three rounds. Thus: 'Day and night, intently observe the destruction of craving.' Therefore the Blessed One said:

‘‘Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassā’’ti.

"Mindfully contemplating nothingness, Upasīva," said the Blessed One, "relying on 'There is nothing,' you should cross the flood. Having abandoned sensual pleasures, abstaining from talk, day and night you should intently observe the destruction of craving."

40.

40.

Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī.

"One who for all sensual pleasures is free from lust," [said the Venerable Upasīva,] "relying on nothingness, having abandoned the other [attainments]; one supremely resolved on the liberation of perception—would he remain there, not proceeding further?"

Sabbesu kāmesu yo vītarāgoti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. Kāmesūti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti. Sabbesu kāmesu yo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

'One who for all sensual pleasures is free from lust.' Herein, 'all': this term 'all' means entirely, in every way, without remainder, without exception; it is a term of complete inclusion. 'Sensual pleasures': in brief, there are two kinds of sensual pleasures: sensual objects and sensual defilements.... These are called sensual objects.... These are called sensual defilements. 'One who for all sensual pleasures is free from lust': one who for all sensual pleasures is free from lust, devoid of lust, has discarded lust, has spewed out lust, is released from lust, has abandoned lust, has relinquished lust by way of suppression. Thus: 'One who for all sensual pleasures is free from lust.'

Iccāyasmā upasīvoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Upasīvoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

'Thus the Venerable Upasīva.' Herein, 'thus' is a conjunction of words.... 'Venerable' is an affectionate term.... 'Upasīva' is that brahmin's name ... a designation. Thus: 'Thus the Venerable Upasīva.'

Ākiñcaññaṃ nissito hitvā maññanti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

'Relying on nothingness, having abandoned the other [attainments].' Having abandoned, relinquished, forsaken, transcended, completely transcended, and gone beyond the six lower attainments, one is relying on, clinging to, entered upon, fully entered upon, settled upon, and resolved on the attainment of the base of nothingness. Thus: 'Relying on nothingness, having abandoned the other [attainments].'

Saññāvimokkhe paramedhimuttoti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare [Pg.106] adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – saññāvimokkhe paramedhimutto.

Supremely resolved on the liberation through perception. The seven attainments with perception are called the liberations through perception. Among these attainments with perception, the attainment of the base of nothingness is a liberation, and it is the highest, best, most excellent, foremost, supreme, and sublime. In the supreme, highest, best, most excellent, foremost, supreme, and sublime liberation, one is resolved by means of the liberation of resolution; one is resolved on that, devoted to that, practicing that, abiding much in that, revering that, inclining to that, sloping towards that, bent on that, resolved on that, and having that as one's sovereign. Thus: 'supremely resolved on the liberation through perception.'

Tiṭṭhe nu so tattha anānuyāyīti. Tiṭṭhe nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – tiṭṭhe nu. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno…pe…. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe nu so tattha anānuyāyī. Tenāha so brāhmaṇo –

Would he remain there, not following on? ‘Would he remain?’ is a question of doubt, a question of uncertainty, a question of perplexity, a question of ambiguity: ‘Is it so? Is it not so? What now? How now?’ Thus: ‘Would he remain?’ ‘There’ means in the base of nothingness. ‘Not following on’ means not following on, not passing away, not departing, not disappearing, not declining.... Or else, not being impassioned, not being malevolent, not being deluded, not being defiled. Thus: ‘Would he remain there, not following on?’ Therefore that brahmin said:

‘‘Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī’’ti.

‘He who is free from lust for all sensual pleasures, [said the venerable Upasīva] dependent on nothingness, having abandoned the other; supremely resolved on the liberation through perception, would he remain there, not following on?’

41.

41.

Sabbesu kāmesu yo vītarāgo, [upasīvāti bhagavā]Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī.

‘He who is free from lust for all sensual pleasures, [said the Blessed One to Upasīva,] dependent on nothingness, having abandoned the other; supremely resolved on the liberation through perception, he would remain there, not following on.’

Sabbesu kāmesu yo vītarāgoti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. Kāmesūti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti sabbesu kāmesu yo vītarāgo…pe… paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

He who is free from lust for all sensual pleasures. ‘In all’: this is a term of complete comprehension—‘in all’ means entirely, in every way, wholly, without remainder, without exception. ‘Sensual pleasures’: in brief, 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. ‘He who is free from lust for all sensual pleasures’ means he who is free from lust for all sensual pleasures... whose lust is relinquished through suppression. Thus: ‘He who is free from lust for all sensual pleasures.’

Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

“The Blessed One [addresses] Upasiva.” The Blessed One addresses that brahmin by his name, Upasiva. “Blessed One” is a term of respect... a designation based on realization, that is, “Blessed One.” Thus: “The Blessed One [addresses] Upasiva.”

Ākiñcaññaṃ [Pg.107] nissito hitvā maññanti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

“Dependent on nothingness, having abandoned conceiving.” This means: having abandoned, relinquished, forsaken, transcended, completely transcended, and gone beyond the six lower attainments, one is dependent on, clinging to, has approached, has fully approached, is settled upon, and is resolved on the attainment of the base of nothingness. Thus: “Dependent on nothingness, having abandoned conceiving.”

Saññāvimokkhe paramedhimuttoti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto…pe… tadadhipateyyoti – saññāvimokkhe paramedhimutto.

“Supremely resolved on the liberation through perception.” The seven attainments of perception are called the liberations through perception. Among these attainments of perception, the liberation of the attainment of the base of nothingness is the highest, best, most excellent, foremost, supreme, and sublime. Resolved by means of this supreme liberation of resolution, one is resolved on that, devoted to that... and has that as one's sovereign. Thus: “supremely resolved on the liberation through perception.”

Tiṭṭheyya so tattha anānuyāyīti. Tiṭṭheyyāti tiṭṭheyya saṭṭhikappasahassāni. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭheyya so tattha anānuyāyī. Tenāha bhagavā –

“He would remain there, not following on.” ‘He would remain’ means he would remain for sixty thousand eons. ‘There’ means in the base of nothingness. ‘Not following on’ means not following on, not passing away, not departing, not disappearing, not declining. Or else, it means not being impassioned, not being malevolent, not being deluded, not being defiled. Thus: “he would remain there, not following on.” Therefore the Blessed One said:

‘‘Sabbesu kāmesu yo vītarāgo, [upasīvāti bhagavā]Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī’’ti.

“He who is free from lust for all sensual pleasures, [said the Blessed One to Upasiva,] dependent on nothingness, having abandoned conceiving; supremely resolved on the liberation through perception, he would remain there, not following on.”

42.

42.

Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni samantacakkhu;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa.

“If he were to remain there, not following on, for a multitude of years, O All-Seeing One, would he become cool and liberated right there, and would the consciousness of such a one pass away?”

Tiṭṭhe ce so tattha anānuyāyīti sace so tiṭṭheyya saṭṭhikappasahassāni. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe ce so tattha anānuyāyī.

“If he were to remain there, not following on.” This means: if he were to remain for sixty thousand eons. “There” means in the base of nothingness. “Not following on” means not following on, not passing away, not departing, not disappearing, not declining. Or else, it means not being impassioned, not being malevolent, not being deluded, not being defiled. This is the meaning of the phrase, “If he were to remain there, not following on.”

Pūgampi [Pg.108] vassāni samantacakkhūti. Pūgampi vassānīti pūgampi vassāni bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni bahūni kappāni bahūni kappasatāni bahūni kappasahassāni bahūni kappasatasahassāni. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – pūgampi vassāni samantacakkhu.

“For a multitude of years, O All-Seeing One.” “A multitude of years” means: for a multitude of years, for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years; for many eons, for many hundreds of eons, for many thousands of eons, for many hundreds of thousands of eons. “All-Seeing One”: the knowledge of omniscience is called the “all-seeing eye”... Therefore, the Tathāgata is the All-Seeing One. This is the meaning of the phrase, “For a multitude of years, O All-Seeing One.”

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassāti tattheva so sītibhāvamanuppatto nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya. Atha vā, tassa viññāṇaṃ caveyya ucchijjeyya nasseyya vinasseyya na bhaveyyāti punabbhavapaṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti ākiñcaññāyatanaṃ samāpannassa sassatañca ucchedañca pucchati. Udāhu tattheva anupādisesāya nibbānadhātuyā parinibbāyeyya. Atha vā, tassa viññāṇaṃ caveyya puna paṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti, ākiñcaññāyatanaṃ upapannassa parinibbānañca paṭisandhiñca pucchati. Tathāvidhassāti tathāvidhassa tādisassa tassaṇṭhitassa tappakārassa tappaṭibhāgassa ākiñcaññāyatanaṃ upapannassāti – tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa. Tenāha so brāhmaṇo –

“Would he become cool and liberated right there, and would the consciousness of such a one pass away?” This means: would he, having attained a state of coolness right there, remain there forever, being permanent, stable, eternal, and not subject to change? Or else, would his consciousness pass away, be cut off, perish, be destroyed, and cease to exist? Thus, concerning one who has attained the base of nothingness, he asks about eternalism and annihilationism. Or else, would he attain final Nibbāna right there with the Nibbāna-element with no residue remaining? Or else, would his consciousness pass away and a rebirth-linking consciousness arise again in the sensual realm, the form realm, or the formless realm? Thus, concerning one who has been reborn in the base of nothingness, he asks about final Nibbāna and rebirth. “Of such a one” means: of one of such a kind, of such a nature, in such a state, of such a character, of such a counterpart, one who has been reborn in the base of nothingness. This is the meaning of the phrase, “Would he become cool and liberated right there, and would the consciousness of such a one pass away?” Therefore, that brahmin said:

‘‘Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni samantacakkhu;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassā’’ti.

‘If he were to remain there, not following on, for a multitude of years, O All-Seeing One, would he become cool and liberated right there, and would the consciousness of such a one pass away?’

43.

43.

Acci yathā vātavegena khittā, [upasīvāti bhagavā]Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkhaṃ.

‘Just as a flame tossed by the force of the wind,’ said the Blessed One to Upasīva, ‘goes to its setting and does not enter into reckoning; so a sage, liberated from the mentality-group, goes to his setting and does not enter into reckoning.’

Acci yathā vātavegena khittāti acci vuccati jālasikhā. Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā [Pg.109] vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Vātavegena khittāti vātavegena khittā ukkhittā nunnā paṇunnā khambhitā vikkhambhitāti – acci yathā vātavegena khittā. Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Just as a flame tossed by the force of the wind. ‘Flame’ means the tip of a fire. ‘Wind’ means: east winds, west winds, north winds, south winds; dusty winds, dustless winds; cold winds, hot winds; light winds, strong winds; squall winds, wing-winds, supaṇṇa-winds, palm-leaf-winds, fan-winds. ‘Tossed by the force of the wind’ means tossed, thrown up, driven, propelled, shaken, thoroughly shaken by the force of the wind. Thus: ‘Just as a flame tossed by the force of the wind.’ Said the Blessed One to Upasīva. The Blessed One addresses that brahmin by his name, Upasīva. ‘Blessed One’ is a term of respect… a designation based on realization, that is, ‘Blessed One.’ Thus: ‘Said the Blessed One to Upasīva.’

Atthaṃ paleti na upeti saṅkhanti. Atthaṃ paletīti atthaṃ paleti, atthaṃ gameti, atthaṃ gacchati nirujjhati vūpasamati paṭippassambhati. Na upeti saṅkhanti saṅkhaṃ na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti, ‘‘puratthimaṃ vā disaṃ gatā, pacchimaṃ vā disaṃ gatā, uttaraṃ vā disaṃ gatā, dakkhiṇaṃ vā disaṃ gatā uddhaṃ vā gatā, adho vā gatā, tiriyaṃ vā gatā, vidisaṃ vā gatā’’ti, so hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ.

Goes to its setting, it does not enter into reckoning. ‘Goes to its setting’ means it goes to its setting, it goes to its end, it goes to disappearance, it ceases, it is stilled, it is calmed. ‘It does not enter into reckoning’ means it does not enter into reckoning, it does not enter into designation, it does not enter into calculation, it does not enter into classification, as in: ‘It has gone to the eastern direction, or the western direction, or the northern direction, or the southern direction, or upwards, or downwards, or across, or to an intermediate direction.’ There is no cause, no condition, no reason whereby it could enter into reckoning. Thus: ‘Goes to its setting, it does not enter into reckoning.’

Evaṃ munī nāmakāyā vimuttoti. Evanti opammasampaṭipādanaṃ. Munīti monaṃ vuccati ñāṇaṃ …pe… saṅgajālamaticca so muni. Nāmakāyā vimuttoti so muni pakatiyā pubbeva rūpakāyā vimutto. Tadaṅgaṃ samatikkamā vikkhambhanappahānena pahīno. Tassa munino bhavantaṃ āgamma cattāro ariyamaggā paṭiladdhā honti. Catunnaṃ ariyamaggānaṃ paṭiladdhattā nāmakāyo ca rūpakāyo ca pariññātā honti. Nāmakāyassa ca rūpakāyassa ca pariññātattā nāmakāyā ca rūpakāyā ca mutto vimutto suvimutto accantaanupādāvimokkhenāti – evaṃ munī nāmakāyā vimutto.

Thus the sage is freed from the name-body. 'Thus' indicates the completion of the simile. 'Sage'—knowledge is called 'mona' (sagehood) …pe… having crossed the net of attachment, he is a sage. 'Freed from the name-body'—that sage is by nature freed from the form-body even before. The defilements are abandoned by overcoming through momentary abandonment and by suppression-abandonment. For that sage, by relying on the end of existence, the four noble paths are attained. Because the four noble paths have been attained, the name-body and the form-body are fully understood. Because the name-body and the form-body have been fully understood, he is freed, released, and completely liberated from the name-body and the form-body through ultimate liberation without grasping—thus the sage is freed from the name-body.

Atthaṃ paleti na upeti saṅkhanti. Atthaṃ paletīti anupādisesāya nibbānadhātuyā parinibbāyati. Na upeti saṅkhanti anupādisesāya nibbānadhātuyā parinibbuto saṅkhaṃ na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti – khattiyoti vā brāhmaṇoti vā vessoti vā suddoti vā gahaṭṭhoti vā pabbajitoti vā devoti vā manussoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi [Pg.110] yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ. Tenāha bhagavā –

He vanishes, he does not come to reckoning. 'He vanishes' means he is utterly extinguished in the Nibbāna-element without residue remaining. 'He does not come to reckoning' means one who has been utterly extinguished in the Nibbāna-element without residue remaining does not come to reckoning, does not come to designation, does not come to calculation, does not come to denotation—whether as a noble, a brahmin, a merchant, a worker, a householder, a renunciant, a god, a human, a form-being, a formless-being, a perceiving-being, a non-perceiving-being, or a neither-perceiving-nor-non-perceiving-being. There is no cause, no condition, no reason by which one might come to reckoning—he vanishes, he does not come to reckoning. Therefore the Blessed One said:

‘‘Acci yathā vātavegena khittā, [upasīvāti bhagavā]Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkha’’nti.

“As a flame tossed by the force of the wind, [Upasīva, said the Blessed One,] vanishes and cannot be reckoned; so too a sage freed from the name-body vanishes and cannot be reckoned.”

44.

44.

Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo.

“Has he gone to rest or does he not exist, or is he eternally free from disease? O sage, kindly explain this to me, for this Dhamma is known to you.”

Atthaṅgato so uda vā so natthīti so atthaṅgato udāhu natthi so niruddho ucchinno vinaṭṭhoti – atthaṅgato so uda vā so natthi.

'Is he extinguished, or does he not exist?'—this means: Is he extinguished, or does he not exist? Is he ceased, cut off, destroyed?—thus: 'Is he extinguished, or does he not exist?'

Udāhu ve sassatiyā arogoti udāhu nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyyāti – udāhu ve sassatiyā arogo.

Or is he eternally free from disease?—this means: Or is he permanent, stable, eternal, of a nature not subject to change, and being perfectly permanent, would he remain right there in that very sphere of nothingness?—thus: Or is he eternally free from disease?

Taṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sādhu viyākarohīti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi.

That, O sage, kindly explain to me.—this means: That which I ask, that which I request, that which I entreat, that which I revere. 'Sage'—knowledge is called 'mona' (sagehood) [...]; having crossed over the entangling net of attachment, he is a sage. 'Kindly explain'—this means: kindly declare, teach, make known, establish, open up, analyze, make plain, reveal.—thus: That, O sage, kindly explain to me.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

For this Dhamma is known to you in such a way—this means: Indeed, by you this Dhamma has been known, weighed, considered, revealed, and illuminated in such a way as to make beings know—thus: For this Dhamma is known to you in such a way. Therefore that brahmin said:

‘‘Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.

Has he gone to rest, or does he not exist, or is he eternally free from disease? That, O sage, kindly explain to me, for this Dhamma is known to you.

45.

45.

Atthaṅgatassa [Pg.111] na pamāṇamatthi, [upasīvāti bhagavā]Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe.

For one who has gone to rest, there is no measure, [Upasīva, said the Blessed One]. That ground by which one might speak of him exists not for him; when all dhammas have been uprooted, all pathways for speech are also uprooted.

Atthaṅgatassa na pamāṇamatthīti atthaṅgatassa anupādisesāya nibbānadhātuyā parinibbutassa rūpapamāṇaṃ natthi, vedanāpamāṇaṃ natthi, saññāpamāṇaṃ natthi, saṅkhārapamāṇaṃ natthi, viññāṇapamāṇaṃ natthi, na atthi na saṃvijjati nupalabbhati pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – atthaṅgatassa na pamāṇamatthi. Upasīvāti bhagavāti upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

For one who has gone to rest, there is no measure—this means: for one who has been utterly extinguished in the Nibbāna-element without residue remaining, there is no measure of form, no measure of feeling, no measure of perception, no measure of formations, no measure of consciousness. It does not exist, is not found, is not obtained—it is abandoned, cut off, pacified, calmed, incapable of future arising, burned by the fire of knowledge—thus: for one who has gone to rest, there is no measure. 'Upasīva, said the Blessed One'—this means: the Blessed One addressed that brahmin by name, 'Upasīva.' 'Blessed One' is a term of respect [...]; it is a designation that is a matter of direct experience, namely, 'Blessed One'—thus: 'Upasīva, said the Blessed One.'

Yena naṃ vajjuṃ taṃ tassa natthīti 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 vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpeyyuṃ vohareyyunti – yena naṃ vajjuṃ taṃ tassa natthi.

That by which one might describe him does not exist for him—this means: that by which they might speak of him with greed, with hate, with delusion, with conceit, with views, with restlessness, or with doubt, saying: ‘He is attached,’ or ‘He is corrupt,’ or ‘He is deluded,’ or ‘He is bound,’ or ‘He wrongly grasps,’ or ‘He has not reached a final conclusion,’ or ‘He has attained power’—those formations are abandoned. Because the formations are abandoned, there is no destination by which one might speak of him, saying: ‘a being in hell,’ or ‘an animal,’ or ‘a human being,’ or ‘a deva,’ or ‘one with form,’ or ‘one who is formless,’ or ‘one with perception,’ or ‘one with neither perception nor non-perception.’ There is no cause, no condition, no reason by which they might speak, tell, explain, or designate him—thus: That by which one might describe him does not exist for him.

Sabbesu dhammesu samūhatesūti sabbesu dhammesu sabbesu khandhesu sabbesu āyatanesu sabbāsu dhātūsu sabbāsu gatīsu sabbāsu upapattīsu sabbāsu paṭisandhīsu sabbesu bhavesu sabbesu saṃsāresu sabbesu vaṭṭesu ūhatesu samūhatesu uddhatesu samuddhatesu uppāṭitesu samuppāṭitesu pahīnesu samucchinnesu vūpasantesu paṭippassaddhesu abhabbuppattikesu ñāṇagginā daḍḍhesūti – sabbesu dhammesu samūhatesu.

When all phenomena are uprooted—this means: in all phenomena, in all aggregates, in all sense bases, in all elements, in all destinies, in all states of rebirth, in all re-linkings, in all states of being, in all cycles of saṃsāra, in all rounds, uprooted, thoroughly uprooted, pulled out, thoroughly pulled out, torn up, completely torn up, abandoned, completely cut off, stilled, calmed, incapable of future arising, burned by the fire of knowledge—thus: when all phenomena are uprooted.

Samūhatā [Pg.112] vādapathāpi sabbeti vādapathā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Tassa vādā ca vādapathā ca adhivacanāni ca adhivacanapathā ca nirutti ca niruttipathā ca paññatti ca paññattipathā ca ūhatā samūhatā uddhatā samuddhatā uppāṭitā samuppāṭitā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – samūhatā vādapathāpi sabbe. Tenāha bhagavā –

All paths of speech are uprooted—this means: paths of speech are said to be defilements, aggregates, and volitional formations. His speech and paths of speech, appellations and paths of appellations, expressions and paths of expressions, designations and paths of designations—all are uprooted, thoroughly uprooted, pulled out, thoroughly pulled out, torn up, completely torn up, abandoned, completely cut off, stilled, calmed, incapable of future arising, burned by the fire of knowledge—thus: all paths of speech are uprooted. Therefore the Blessed One said:

‘‘Atthaṅgatassa na pamāṇamatthi, [upasīvāti bhagavā]Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe’’ti.

“For one who has gone to his setting, there is no measure, [Upasīva, said the Blessed One.] That by which one might speak of him does not exist for him; when all phenomena are uprooted, all paths of speech are also uprooted.”

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ…pe… pañjaliko namassamāno nisinno hoti – satthā me, bhante bhagavā, sāvakohamasmīti.

At the conclusion of the verse, that brahmin... with hands raised in añjali, paying homage, was seated, [saying]: 'Bhante, the Blessed One is my Teacher; I am a disciple.'

Upasīvamāṇavapucchāniddeso chaṭṭho.

The Exposition on the Questions of the Young Man Upasīva, the Sixth.

7. Nandamāṇavapucchāniddeso

7. Exposition on the Question of the Young Man Nanda

46.

46.

Santi loke munayo, [iccāyasmā nando]Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapannaṃ .

“‘There are sages in the world,’ [thus said the Venerable Nanda,] ‘so people say. How is this so? Do they call one endowed with knowledge a sage, or is it one endowed with a [particular] livelihood?’”

Santi loke munayoti. Santīti santi saṃvijjanti atthi upalabbhanti. Loketi apāyaloke…pe… āyatanaloke. Munayoti munināmakā ājīvakā nigaṇṭhā jaṭilā tāpasā. (Devā loke munayoti sañjānanti, na ca te munayo) ti. Santi loke munayo. Iccāyasmā nandoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Nandoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

“There are sages in the world.” “There are” means they exist, they are found, they are present, they are perceived. “In the world” refers to the world of woe…the world of sense-spheres. “Sages” refers to those called munis: Ājīvakas, Nigaṇṭhas, Jaṭilas, and Tāpasas. (Gods in the world perceive them as munis, but they are not munis.) “There are sages in the world.” “Thus the Venerable Nanda.” “Thus” is a particle connecting phrases... “Venerable” is a term of endearment... “Nanda” is the name of that brahmin... it is a designation—thus the Venerable Nanda.

Janā [Pg.113] vadanti tayidaṃ kathaṃsūti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Vadantīti kathenti bhaṇanti dīpayanti voharanti. Tayidaṃ kathaṃsūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – janā vadanti tayidaṃ kathaṃsu.

[On the phrase] ‘People say this; how is it so?’: ‘People’ refers to nobles, brahmins, merchants, workers, householders, renunciates, gods, and humans. ‘They say’ means they speak, declare, explain, or use the term. ‘How is this so?’ is a question of doubt, a question of uncertainty, a question of two-mindedness, a question of ambiguity—‘Is it so? Is it not so? What is it? How is it?’ Thus, [the meaning of] ‘People say this; how is it so?’

Ñāṇūpapannaṃ muni no vadantīti. Aṭṭha samāpattiñāṇena vā pañcābhiññāñāṇena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – ñāṇūpapannaṃ muni no vadanti.

[On the phrase] “Do they call one a sage endowed with knowledge?”: They call, declare, explain, illuminate, or proclaim a sage as one who is endowed, fully endowed, approached, fully approached, attained, fully attained, or possessed of either the knowledge of the eight attainments or the knowledge of the five higher powers—thus, “Do they call one a sage endowed with knowledge?”

Udāhu ve jīvitenūpapannanti udāhu anekavividhaatiparamadukkarakārikalūkhajīvitānuyogena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – udāhu ve jīvitenūpapannaṃ. Tenāha so brāhmaṇo –

“Or rather, one endowed with a certain way of life?” Or rather, they call, declare, explain, illuminate, or proclaim a sage as one who is endowed, fully endowed, approached, fully approached, attained, perfected, or possessed of a certain way of life, that is, the practice of various extremely difficult and harsh asceticisms—thus, “Or rather, one endowed with a certain way of life?” Therefore, that brahmin said:

‘‘Santi loke munayo, [iccāyasmā nando]Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapanna’’nti.

“There are sages in the world,” [thus spoke the Venerable Nanda]. “How do people speak of this? Do they call one a sage who is endowed with wisdom, or rather one who is endowed with a certain way of life?”

47.

47.

Na diṭṭhiyā na sutiyā na ñāṇena,Munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi.

“Not by view, not by learning, not by knowledge, O Nanda, do the skilled ones call one a sage. Having dispersed the army, without anguish, without longing, those who wander—them I call sages.”

Na diṭṭhiyā na sutiyā na ñāṇenāti. Na diṭṭhiyāti na diṭṭhasuddhiyā. Na sutiyāti na sutasuddhiyā. Na ñāṇenāti napi aṭṭhasamāpattiñāṇena napi pañcābhiññāñāṇena napi micchāñāṇenāti – na diṭṭhiyā na sutiyā na ñāṇena.

“Not by view, not by learning, not by knowledge.” “Not by view” means not by purification of view. “Not by learning” means not by purification of learning. “Not by knowledge” means not by the knowledge of the eight attainments, nor by the knowledge of the five higher knowledges, nor by wrong knowledge—thus, “not by view, not by learning, not by knowledge.”

Munīdha nanda kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā [Pg.114] maggakusalā phalakusalā nibbānakusalā diṭṭhasuddhiyā vā sutasuddhiyā vā aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā diṭṭhena vā sutena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – munīdha nanda kusalā vadanti.

“O Nanda, the skilled ones call one a sage here.” “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 efforts, skilled in the bases of psychic power, skilled in the faculties, skilled in the powers, skilled in the fruits, and skilled in Nibbāna. They do not call, declare, explain, illuminate, or proclaim a sage as one who is endowed, fully endowed, approached, fully approached, attained, perfected, or possessed of purity of view, or purity of hearing, or the knowledge of the eight attainments, or the knowledge of the five higher powers, or wrong knowledge, or (mere) view, or (mere) hearing—thus, “O Nanda, the skilled ones call one a sage here.”

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmīti senā vuccati mārasenā, kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho…pe… 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. Vuttañhetaṃ bhagavatā –

“Having dispersed the army, without anguish, without longing, those who wander—them I call sages.” 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. Lust is Māra’s army, hatred is Māra’s army, delusion is Māra’s army, anger… resentment… contempt… spite… envy… selfishness… hypocrisy… dishonesty… stubbornness… impetuosity… conceit… excessive conceit… vanity… negligence… All defilements, all misconduct, all afflictions, all burning, all anguish, all unwholesome volitional formations—these are Māra’s army. For this was said by the Blessed One—

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

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

‘‘Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo;

Lābho siloko sakkāro, micchāladdho ca yo yaso.

“Your fifth is sloth and torpor, the sixth is called fear; your seventh is doubt, your eighth is contempt and stubbornness; gain, praise, honor, and whatever fame is wrongly gained.

‘‘Yo cattānaṃ samukkaṃse, pare ca avajānāti;

Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti.

“Whoever exalts himself and disparages others—this, Namuci, is your army, the striking force of the Dark One. The unheroic 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, tena vuccanti visenikatvā. Anīghāti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yesaṃ ete nīghā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā te vuccanti anīghā. Nirāsāti [Pg.115] āsā vuccati taṇhā. Yo rāgo sārāgo…pe… avijjā lobho akusalamūlaṃ. Yesaṃ esā āsā taṇhā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, te vuccanti nirāsā arahanto khīṇāsavā. Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmīti ye te visenikatvāva anīghā ca nirāsā ca caranti viharanti iriyanti vattenti pālenti yapenti yāpenti, te loke munayoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi. Tenāha bhagavā –

When, by the four noble paths, all of Māra's army and all opposing defilements have been conquered, defeated, broken, pulverized, and routed, they are called 'those who have dispersed the army.' 'Free from anguish' means: lust is anguish, hatred is anguish, delusion is anguish, anger is anguish, resentment is anguish… all unwholesome volitional formations are anguish. Those for whom these anguishes are abandoned, cut off, stilled, pacified, incapable of arising again, and burned by the fire of wisdom, are called 'free from anguish.' 'Free from longing' means: craving is called longing. That is, lust, passion… covetousness, greed, the unwholesome root. Those for whom this longing, that is, craving, is abandoned, cut off, stilled, pacified, incapable of arising again, and burned by the fire of wisdom, are called 'free from longing'—they are the arahants, those with taints destroyed. Regarding 'Having dispersed the army, free from anguish, free from longing, those who fare on—them I call sages': those who, having dispersed the army, being free from anguish and free from longing, fare on, dwell, move, maintain themselves, preserve themselves, subsist, and carry on—them I call sages in the world; I declare, teach, proclaim, establish, reveal, analyze, make plain, and make manifest. This is the meaning of the line, 'Having dispersed the army, free from anguish, free from longing, those who fare on—them I call sages.' Therefore, the Blessed One said:

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmī’’ti.

“Not by view, not by learning, not by knowledge, O Nanda, do the skilled here declare one a sage. Those who fare on, having dispersed the army, free from anguish and free from longing—them I call sages.”

48.

48.

Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

“Whatever ascetics and brahmins there are,” [said the Venerable Nanda,] “who declare purity by what is seen or heard, who declare purity by virtue and vows, and who declare purity in various ways.”

Kaccissu te bhagavā tattha yatā carantā, atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ.

“Blessed One, living restrained there in their views, did they cross over birth and aging, dear sir? I ask you this, Blessed One; please tell it to me.”

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Iccāyasmā nandoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Nandoti. Tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

In the phrase, 'Whatever ascetics and brahmins there are': 'Whatever' is a term that encompasses all, meaning completely, in every way, entirely, without remainder, leaving nothing out. 'Ascetics' refers to all those outside of this dispensation who have gone forth and are committed to the wandering life. 'Brahmins' refers to all those who are accustomed to saying 'bho'. This is the meaning of the phrase, 'Whatever ascetics and brahmins there are.' Thus, the venerable Nanda asked.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti [Pg.116] voharanti; diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Regarding 'They declare purity even by what is seen and heard': Even by what is seen, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. Even by what is heard, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. Even by what is seen and heard, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. This is the meaning of 'They declare purity even by what is seen and heard.'

Sīlabbatenāpi vadanti suddhinti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Regarding 'They declare purity even by virtuous conduct and observance': Even by virtuous conduct, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. Even by observance, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. Even by virtuous conduct and observance, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. This is the meaning of 'They declare purity even by virtuous conduct and observance.'

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Regarding 'They declare purity by various forms': By various kinds of tumultuous festivities and auspicious ceremonies, they declare, state, speak, reveal, and express purity, special purity, complete purity, release, special release, and complete release. This is the meaning of 'They declare purity by various forms.'

Kaccisu te bhagavā tattha yatā carantāti. Kaccissūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kaccissu. Teti diṭṭhigatikā. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccissu te bhagavā. Tattha yatā carantāti. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Yatāti yattā paṭiyattā guttā gopitā rakkhitā saṃvutā. Carantāti carantā viharantā iriyantā vattentā pālentā yapentā yāpentāti – kaccissu te bhagavā tattha yatā carantā.

"Kaccissu te bhagavā tattha yatā carantā." 'Kaccissu' is a question of doubt, a question of uncertainty, a question of two-mindedness, a question with multiple interpretations—'Is it thus? Is it not thus? What is it? How is it?'—this is 'kaccissu.' 'Te' refers to those who hold [such] views. 'Bhagavā' is a term of reverence... [and so on]... a realized designation, that is, 'Bhagavā'—thus, 'kaccissu te bhagavā.' 'Tattha yatā carantā.' 'Tattha' means: in their own view, in their own forbearance, in their own preference, in their own doctrine. 'Yatā' means: restrained, well-restrained, guarded, protected, preserved, controlled. 'Carantā' means: behaving, dwelling, moving, conducting, maintaining, sustaining, causing to sustain—thus, 'kaccissu te bhagavā tattha yatā carantā.'

Atāru jātiñca jarañca mārisāti jātijarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – mārisāti – atāru jātiñca jarañca mārisa.

'Atāru jātiñca jarañca mārisa.' Did they cross over, go beyond, pass over, transcend, and overcome birth, aging, and death? 'Mārisa' is a term of affection, a term of respect; it is a term spoken with reverence and deference—this is 'mārisa'—thus, 'atāru jātiñca jarañca mārisa.'

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ, kathayassu meti pucchāmi taṃ. Bhagavāti…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi [Pg.117] paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

'Pucchāmi taṃ bhagavā brūhi metaṃ.' 'Pucchāmi taṃ' means: I ask you, I entreat you, I request you; 'speak to me'—this is 'pucchāmi taṃ.' 'Bhagavā'... [and so on]... is a realized designation, that is, 'Bhagavā.' 'Brūhi metaṃ' means: speak, declare, teach, make known, establish, open up, analyze, make plain, reveal—thus, 'pucchāmi taṃ bhagavā brūhi metaṃ.' Therefore, that brahmin said:

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Whatever ascetics and brahmins there are, [thus spoke the Venerable Nanda] They declare purity by what is seen and heard; They declare purity also by virtue and observance; They declare purity in many various ways.

‘‘Kaccissu te bhagavā tattha yatā carantā,Atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi meta’’nti.

O Blessed One, did they, conducting themselves with restraint therein, cross over birth and aging, venerable sir? I ask you, O Blessed One, tell me this.

49.

49.

Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmi.

Whatever ascetics and brahmins there may be, Nanda, said the Blessed One, who declare purity by what is seen or heard, who declare purity by morality and vows, who declare purity in various ways—though they strive in that, I say they have not overcome birth and aging.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Nandāti bhagavāti. Nandāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – nandāti bhagavā.

Regarding 'Whatever ascetics and brahmins there are.' 'Whatever' is a term of complete inclusion, meaning: in every way, entirely, without remainder, and without exception. 'Ascetics' refers to all those outside this Dispensation who have gone forth and are accomplished wanderers. 'Brahmins' refers to all those who are accustomed to saying 'bho'—these are the ascetics and brahmins. Regarding 'Nanda, said the Blessed One.' 'Nanda'—the Blessed One addressed him by name.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenapi suddhiṃ…pe… diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Regarding 'They declare purity by what is seen and heard.' By what is seen, they declare, proclaim, recite, explain, and express purity, special purity, complete purity, liberation, special liberation, and complete liberation; by what is heard… and so on… by what is seen and heard, they declare, proclaim, recite, explain, and express purity, special purity, complete purity, liberation, special liberation, and complete liberation—thus, 'They declare purity by what is seen and heard.'

Sīlabbatenāpi vadanti suddhinti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenapi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ [Pg.118] vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Regarding 'They declare purity by virtue and vows.' By virtue, they declare, proclaim, recite, explain, and express purity, special purity, complete purity, liberation, special liberation, and complete liberation; by vows… and so on… they express; by virtue and vows, they declare, proclaim, recite, explain, and express purity, special purity, complete purity, liberation, special liberation, and complete liberation—thus, 'They declare purity by virtue and vows.'

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Regarding 'They declare purity in various ways.' They declare and proclaim purity, special purity, complete purity, liberation, special liberation, and complete liberation through various kinds of festive auspicious rites—thus, 'They declare purity in various ways.'

Kiñcāpi te tattha yatā carantīti. Kiñcāpīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – kiñcāpīti. Teti diṭṭhigatikā. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Yatāti yattā paṭiyattā guttā gopitā rakkhitā saṃvutā. Carantīti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – kiñcāpi te tattha yatā caranti.

“Even though they conduct themselves there restrained.” “Even though” is a joining of words, a combination of words, a completion of words, a harmony of letters, a smoothness of consonants, a sequence of words—this is “even though.” “They” refers to those who hold certain views. “There” means in their own view, in their own preference, in their own inclination, in their own doctrine. “Restrained” means diligent, constantly diligent, secured, guarded, protected, controlled. “Conduct themselves” means they conduct themselves, they dwell, they maintain their postures, they practice, they maintain, they subsist, they carry on—thus, “even though they conduct themselves there restrained.”

Nātariṃsu jātijaranti brūmīti jātijarāmaraṇaṃ na tariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā, antojātijarāmaraṇe parivattenti, antosaṃsārapathe parivattenti, jātiyā anugatā, jarāya anusaṭā, byādhinā abhibhūtā, maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

“They did not cross over birth and aging, I say.” They did not cross over, did not go beyond, did not get past, did not completely cross over, did not overcome birth, aging, and death. From birth, aging, and death they have not departed, have not been released, have not gone beyond, have not completely gone beyond, have not overcome. They revolve within birth, aging, and death; they revolve within the path of saṃsāra. They are followed by birth, pervaded by aging, overwhelmed by sickness, afflicted by death—without protection, without shelter, without refuge, having become no refuge. I say, I declare, I teach, I make known, I establish, I reveal, I analyze, I make plain, I explain: “They did not cross over birth and aging,” I say. Therefore, the Blessed One said:

‘‘Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]Diṭṭhassutenāpi vadanti suddhiṃ;

“Whatever ascetics and brahmins there are, Nanda,” said the Blessed One, “who speak of purity based on what is seen or heard,

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmī’’ti.

Who speak of purity also by precepts and vows, and speak of purity in various ways; though they conduct themselves there restrained, they have not crossed over birth and aging, I say.”

50.

50.

Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

“Whatever ascetics and brahmins there are,” said the Venerable Nanda, “who declare purity by what is seen or heard, who declare purity by precepts and vows, who declare purity in various ways.

Te [Pg.119] ce munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ.

O Sage, if you say they have not crossed the flood, then who indeed, O venerable one, in this world of devas and humans has crossed over birth and aging? I ask you this, O Blessed One, please tell it to me.”

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Iccāyasmā nandoti. Iccāti padasandhi…pe… iccāyasmā nando.

"Whatever ascetics and brahmins there are." 'Whatever' (ye keci) is a term that encompasses all: completely, in every way, entirely, without remainder, without omission. 'Ascetics' (samaṇā) refers to any who, outside of this Dispensation, have gone forth and entered upon the life of wanderers. 'Brahmins' (brāhmaṇā) refers to any who use the address 'bho'. This is the meaning of 'Whatever ascetics and brahmins there are.' Thus, the Venerable Nanda asked.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenāpi suddhiṃ…pe… diṭṭhassutenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

"They declare purity even through what is seen and heard." Even through what is seen, they declare, state, recite, explain, and express purity, special purity, complete purity, release, liberation, and complete release; even through what is heard... and so on... even through what is seen and heard, they declare, state, recite, explain, and express purity, special purity, complete purity, release, liberation, and complete release. This is the meaning of "They declare purity even through what is seen and heard."

Sīlabbatenāpi vadanti suddhinti sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenāpi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

"They declare purity even through virtuous conduct and observances." Even through virtuous conduct, they declare, state, recite, explain, and express purity, special purity, complete purity, release, liberation, and complete release; even through observances... and so on... they express; even through virtuous conduct and observances, they declare, state, recite, explain, and express purity, special purity, complete purity, release, liberation, and complete release. This is the meaning of "They declare purity even through virtuous conduct and observances."

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

"They declare purity through manifold forms." Through various kinds of exciting and auspicious rites, they declare, state, recite, explain, and express purity, special purity, complete purity, release, liberation, and complete release. This is the meaning of "They declare purity through manifold forms."

Te ce munī brūsi anoghatiṇṇeti. Te ceti diṭṭhigatike. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Brūsi anoghatiṇṇeti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ atiṇṇe anatikkante asamatikkante avītivatte antojātijarāmaraṇe parivattente antosaṃsārapathe parivattente jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūte. Brūsīti brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi [Pg.120] vibhajasi uttānīkarosi pakāsesīti – te ce munī brūsi anoghatiṇṇe.

You, Sage, say they have not crossed the flood. 'They' refers to those who hold the view that purity is through what is seen and heard. 'Sage': wisdom is called 'mona'… having gone beyond the net of attachments, he is a sage. 'You say they have not crossed the flood' means they have not crossed, not overcome, not completely overcome, not gone beyond the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance. They revolve within birth, aging, and death; they revolve within the path of saṃsāra; they are pursued by birth, pervaded by aging, overwhelmed by sickness, and afflicted by death; they are without protection, without shelter, without refuge, and have become unable to be a refuge for others. 'You say' means you say, declare, teach, make known, establish, reveal, analyze, make plain, and show clearly—you, Sage, say they have not crossed the flood.

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

Then who, indeed, in this world of devas and humans, has crossed over birth and aging, dear sir? This means: Who is it that, in the world with its devas, Māras, and Brahmās, in this generation with its recluses and brahmins, its devas and humans, has crossed over, transcended, overcome, and gone beyond birth, aging, and death? 'Mārisa' is an endearing term, a respectful term, a term of deference and reverence. Thus it is said: 'Then who, indeed, in this world of devas and humans, has crossed over birth and aging, dear sir?'

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

I ask you, Blessed One, tell me this. 'I ask you' means I ask you, I request you, I implore you, I appeal to you. 'Blessed One' is a term of reverence… up to… a directly realized designation, namely, 'Blessed One.' 'Tell me this' means tell, declare, teach, make known, establish, reveal, analyze, make plain, and show clearly—I ask you, Blessed One, tell me this. Therefore, that brahmin said:

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

“Whatever recluses and brahmins there may be, [said Venerable Nanda,] who declare purity by what is seen or heard; who declare purity by moral practices and vows; who declare purity in various ways.

Te ce munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta’’nti.

You say, O Sage, that those very ones have not crossed the flood; if so, then who in this world of devas and humans has crossed over birth and aging, dear sir? I ask you, Blessed One, tell me this.”

51.

51.

Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

“Nanda, I do not say that all ascetics and brahmins are obstructed by birth and aging. Those who here, having abandoned all that is seen, heard, or sensed, and also moral conduct and observances,”

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse ;

Te ve narā oghatiṇṇāti brūmi.

“Having abandoned all of the many various kinds, and having fully understood and abandoned craving, they are without taints. Those persons, indeed, I declare to be ‘ones who have crossed the flood’.”

Nāhaṃ [Pg.121] sabbe samaṇabrāhmaṇāse, nandāti bhagavā jātijarāya nivutāti brūmīti nāhaṃ, nanda, sabbe samaṇabrāhmaṇā jātijarāya āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti vadāmi. Atthi te samaṇabrāhmaṇā yesaṃ jāti ca jarāmaraṇañca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nāhaṃ sabbe samaṇabrāhmaṇāse nandāti bhagavā jātijarāya nivutāti brūmi.

‘Nanda, I do not say that all ascetics and brahmins are obstructed by birth and aging.’ This means: I do not say, Nanda, that all ascetics and brahmins are barred, obstructed, covered over, closed, concealed, and turned upside down by birth and aging. There are those ascetics and brahmins for whom birth, aging, and death have been abandoned, cut off at the root, made like a palm-tree stump, brought to a state of non-becoming, and are of a nature not to arise again in the future. This I declare, I state, I teach, I make known, I establish, I open up, I analyze, I make plain, and I illuminate. Thus: ‘Nanda, I do not say that all ascetics and brahmins are obstructed by birth and aging.’

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbanti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo pahāya…pe… ye sabbā mutasuddhiyo pahāya, ye sabbā diṭṭhasutamutasuddhiyo pahāya ye sabbā sīlasuddhiyo pahāya, ye sabbā vatasuddhiyo pahāya, ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

‘Those who here, having abandoned all that is seen, heard, or sensed, and also moral conduct and observances.’ This means: those who, having abandoned, forsaken, relinquished, dispelled, made an end of, and brought to a state of non-becoming all purifications by means of seeing; those who, having abandoned… all purifications by means of hearing; …all purifications by means of sensing; …all purifications by means of what is seen, heard, and sensed; …all purifications by means of moral conduct; …all purifications by means of observances; those who, having abandoned, forsaken, relinquished, dispelled, made an end of, and brought to a state of non-becoming all purifications by means of moral conduct and observances. Thus: ‘Those who here, having abandoned all that is seen, heard, or sensed, and also moral conduct and observances.’

Anekarūpampi pahāya sabbanti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

‘Having abandoned all of the many various kinds.’ This means: having abandoned, forsaken, relinquished, dispelled, made an end of, and brought to a state of non-becoming the belief in purity, special purity, complete purity, release, special release, and complete release by means of various kinds of auspicious and exciting rites. Thus: ‘Having abandoned all of the many various kinds.’

Taṇhaṃ pariññāya anāsavā se, te ve narā oghatiṇṇāti brūmīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Taṇhaṃ pariññāyāti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Taṇhaṃ jānāti ‘‘ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhā’’ti jānāti passati – ayaṃ ñātapariññā.

“Having fully understood craving, they are without taints; these indeed are the people who have crossed the flood, I declare.” Craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, craving for mental phenomena. 'Having fully understood craving' means having fully understood craving by means of three kinds of full understanding—full understanding by knowledge, full understanding by investigation, full understanding by abandonment. What is full understanding by knowledge? One knows: 'This is craving for forms, this is craving for sounds, this is craving for smells, this is craving for tastes, this is craving for tactile objects, this is craving for mental phenomena'—one knows and sees. This is full understanding by knowledge.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti aniccato dukkhato rogato gaṇḍato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

What is full understanding by investigation? Having thus known, one investigates craving as impermanent, as suffering, as a disease, as a tumor... as an escape. This is full understanding by investigation.

Katamā [Pg.122] pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, taṇhāya chandarāgo taṃ pajahatha. Evaṃ sā taṇhā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’. Ayaṃ pahānapariññā. Taṇhaṃ pariññāyāti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. Anāsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā – taṇhaṃ pariññāya anāsavā.

What is full understanding by abandonment? Having thus investigated, one abandons craving, dispels it, destroys it, makes it cease, brings it to non-existence. For this was said by the Blessed One: 'Bhikkhus, whatever desire and lust there is for craving, abandon that. Thus, that craving will be abandoned, cut off at the root, made like a palm stump, brought to non-existence, and no longer subject to future arising.' This is full understanding by abandonment. 'Having fully understood craving' means having fully understood craving by means of these three kinds of full understanding. 'Without taints' refers to the four taints: the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance. For those who have abandoned these taints, cut them off at the root, made them like palm stumps, brought them to non-existence, and made them no longer subject to future arising, they are called 'without taints,' arahants whose taints are destroyed. Thus it is said: 'Having fully understood craving, without taints.'

Te ve narā oghatiṇṇāti brūmīti ye taṇhaṃ pariññāya anāsavā, te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – taṇhaṃ pariññāya anāsavāse te ve narā oghatiṇṇāti brūmi. Tenāha bhagavā –

“These indeed are the people who have crossed the flood,” I declare. This means that those who have fully understood craving and are without taints have crossed the flood of sensual desire, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance, crossed the entire path of transmigration, gone beyond, thoroughly gone beyond, transcended, completely transcended, surpassed—this I declare, announce, teach, make known, establish, disclose, analyze, clarify, and reveal. Thus it is said: 'Having fully understood craving, they are without taints; these indeed are the people who have crossed the flood, I declare.' Therefore, the Blessed One said:

‘‘Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

“I do not say that all recluses and brahmins, [Nanda, said the Blessed One,] are enveloped by birth and aging; but those who here have abandoned all that is seen, heard, or sensed, and also all moral practices and vows,”

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Te ve narā oghatiṇṇāti brūmī’’ti.

“Having abandoned all manifold forms, having fully understood craving, they are without taints—these indeed are the people who have crossed the flood, I declare.”

52.

52.

Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

“I rejoice in the words of the Great Seer; well proclaimed by Gotama is the state without acquisitions. Those who here have abandoned all that is seen, heard, or sensed, and also all moral practices and vows,”

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmi.

“Having abandoned all manifold forms, having fully understood craving, they are without taints—I too declare that they have crossed the flood.”

Etābhinandāmi [Pg.123] vaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

“I rejoice in the words of the Great Seer.” This means: ‘I rejoice in, delight in, approve of, am pleased with, agree with, accept, desire, yearn for, long for, aspire to, and praise your speech, exposition, teaching, instruction, and advice.’ ‘Great Seer’—why is the Blessed One a Great Seer? Because he seeks, searches for, and investigates the great aggregate of virtue… up to… ‘where is the bull among men?’ Thus he is a Great Seer. Thus it is said: ‘I rejoice in the words of the Great Seer.’

Sukittitaṃ gotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaṭaṃ suvibhattaṃ suuttānīkataṃ supakāsitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhinissaggaṃ upadhipaṭippassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

“Well proclaimed by Gotama is the state without acquisitions.” ‘Well proclaimed’ means well proclaimed, well explained, well taught, well declared, well established, well set forth, well revealed, well analyzed, well clarified, and well made manifest. ‘By Gotama, the state without acquisitions’—acquisitions are called defilements, aggregates, and volitional formations. The abandoning of acquisitions, the pacification of acquisitions, the relinquishing of acquisitions, the stilling of acquisitions—this is the Deathless, Nibbāna. Thus it is said: ‘Well proclaimed by Gotama is the state without acquisitions.’

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbanti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo…pe… ye sabbā mutasuddhiyo… ye sabbā diṭṭhasutamutasuddhiyo… ye sabbā sīlasuddhiyo… ye sabbā vatasuddhiyo… ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

“Those who here have abandoned all that is seen, heard, or sensed, and also all virtue and observances.” This means: those who, having abandoned, forsaken, utterly forsaken, dispelled, brought to an end, and caused to not arise again all purifications by what is seen; those who... all purifications by what is heard; those who... all purifications by what is sensed; those who... all purifications by what is seen, heard, and sensed; those who... all purifications by virtue; those who... all purifications by observances; those who, having abandoned, forsaken, utterly forsaken, dispelled, brought to an end, and caused to not arise again all purifications by virtue and observances. This is the meaning of the phrase: “Those who here have abandoned all that is seen, heard, or sensed, and also all virtue and observances.”

Anekarūpampi pahāya sabbanti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

“Having abandoned all of manifold forms.” This means: having abandoned, forsaken, utterly forsaken, dispelled, brought to an end, and caused to not arise again purity, special purity, complete purity, release, special release, and complete release by means of various kinds of tumultuous auspicious rites. This is the meaning of the phrase: “Having abandoned all of manifold forms.”

Taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Taṇhaṃ pariññāyāti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Taṇhaṃ jānāti – ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhāti jānāti passati – ayaṃ ñātapariññā.

“Having fully understood craving, being without taints, I declare that they have crossed the flood.” Craving means craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile objects, and craving for mental phenomena. “Having fully understood craving” means having fully understood craving through three kinds of full understanding: full understanding as knowing, full understanding as investigating, and full understanding as abandoning. What is full understanding as knowing? One knows craving: ‘This is craving for forms, this is craving for sounds, this is craving for smells, this is craving for tastes, this is craving for tactile objects, this is craving for mental phenomena.’ One knows and sees thus—this is full understanding as knowing.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato [Pg.124] palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto addhuvato atāṇato aleṇato asaraṇato asaraṇībhūtato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

What is the full understanding by scrutinizing? Having known thus, one overcomes craving by regarding it as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as a blight, as a calamity, as a terror, as a menace, as unsteady, as crumbling, as unstable, as unprotected, as shelterless, as without refuge, as being no refuge, as empty, as hollow, as void, as not-self, as danger, as subject to change, as coreless, as rooted in misery, as murderous, as ruinous, as with taints, as conditioned, as Māra's bait, 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, as arising, as vanishing, as gratification, as danger, and as escape. This is the full understanding by scrutinizing.

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti – ayaṃ pahānapariññā.

What is the full understanding by abandoning? Having thus overcome, one abandons craving, dispels it, makes it cease, brings it to a state of non-existence. This is the full understanding by abandoning.

Taṇhaṃ pariññāyāti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. Anāsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā. Taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti. Brūmīti ye taṇhaṃ pariññāya anāsavā, ahampi te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi vadāmiti – taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmi. Tenāha so brāhmaṇo –

'By fully understanding craving' means having fully understood craving through these three kinds of full understanding. 'Taintless' refers to the four taints: the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance. Those for whom these taints are abandoned, their root cut off, made like a palm stump, brought to a state of non-existence, and are incapable of future arising, are called 'taintless ones,' arahants, those whose taints are destroyed. 'Having fully understood craving, O taintless ones, I too say that you have crossed the flood.' 'I say' (brūmi) means: 'Those who have fully understood craving and are taintless—I say, I declare, that they have crossed the flood of sensual desire, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance, crossed the entire path of transmigration, gone beyond, completely gone beyond, transcended, utterly transcended, and passed beyond.' Therefore, that brahmin said—

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

“I rejoice in this word of the Great Sage, well-proclaimed by Gotama, which is without defiling substrata. Those who here, having abandoned all that is seen, heard, or sensed, and even all moral habits and observances,

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmī’’ti.

having also abandoned all manifold forms, and having fully understood craving, are taintless—I too declare of them, ‘They have crossed the flood.’”

Nandamāṇavapucchāniddeso sattamo.

The Exposition of the Questions of Nanda the Young Man, the Seventh.

8. Hemakamāṇavapucchāniddeso

8. The Exposition of the Questions of Hemaka the Young Man.

53.

53.

Ye [Pg.125] me pubbe viyākaṃsu, [iccāyasmā hemako]Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhiramiṃ.

Those who in the past explained to me, [said the Venerable Hemaka,] apart from Gotama's Dispensation: 'Thus it was, thus it will be'—all that was mere tradition. All that was just an increase of speculation; I found no delight in that.

Ye me pubbe viyākaṃsūti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu. Iccāyasmā hemakoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ…pe…. Hemakoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā hemako.

‘Those who previously explained to me’: The brahmin Bāvarī and his other teachers, they declared their own view, their own acceptance, their own preference, their own doctrine, their own inclination, their own intention. They explained, taught, proclaimed, established, revealed, analyzed, clarified, and illuminated. This is the meaning of ‘those who previously explained to me.’ ‘Thus the Venerable Hemaka’: ‘Thus’ is a particle for connection… and so on… this is the sequence of words—‘thus.’ ‘Venerable’ is a term of affection… and so on…. ‘Hemaka’ is that brahmin’s name… and so on… an appellation. This is the meaning of ‘thus the Venerable Hemaka.’

Huraṃ gotamasāsanāti huraṃ gotamasāsanā paraṃ gotamasāsanā pure gotamasāsanā paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanāti – huraṃ gotamasāsanā.

‘Apart from Gotama's Dispensation’ means: apart from Gotama's Dispensation, beyond Gotama's Dispensation, before Gotama's Dispensation, prior to Gotama's Dispensation, the Buddha's Dispensation, the Victor's Dispensation, the Tathāgata's Dispensation, the Arahant's Dispensation. This is the meaning of ‘apart from Gotama's Dispensation.’

Iccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

‘It was thus, it will be thus’ means: ‘It is said that it was thus, it is said that it will be thus.’ This is the meaning of ‘it was thus, it will be thus.’

Sabbaṃ taṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paraṃparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhadhammaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

‘All that is mere tradition’ means: All that is mere tradition, by hearsay, by lineage, by textual transmission, by reason of speculation, by reason of inference, by consideration of aspects, by the acceptance of a view upon reflection; they did not teach a doctrine directly known by themselves or personally experienced. This is the meaning of ‘all that is mere tradition.’

Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ.

The phrase 'all that is an increase of reasoning' means: all that talk of saṃsāra is an increase of reasoning, an increase of various kinds of thought, an increase of unwholesome intention, an increase of thought concerning sensual pleasures, an increase of thought concerning ill-will, an increase of thought concerning harming, an increase of thought concerning relatives, an increase of thought concerning the country, an increase of unstable thought like the fish named Amarā, an increase of thought associated with love for others, an increase of thought associated with gain, honor, and fame, an increase of thought associated with making oneself clearly known to others. This is the meaning of the phrase 'all that is an increase of reasoning'.

Nāhaṃ [Pg.126] tattha abhiraminti nāhaṃ tattha abhiramiṃ na vindiṃ nādhigacchiṃ na paṭilabhinti – nāhaṃ tattha abhiramiṃ. Tenāha so brāhmaṇo –

The phrase 'I did not delight in that' means: I did not delight in that view of the brahmin Bāvarī and others, I did not find it, I did not follow it, I did not obtain it. This is the meaning of the phrase 'I did not delight in that.' Therefore, that brahmin said:

‘‘Ye me pubbe viyākaṃsu, [iccāyasmā hemako]Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhirami’’nti.

“Those who formerly explained to me, [said the Venerable Hemaka,] apart from Gotama’s Dispensation, ‘It was thus, it will be thus’—all that is mere tradition. All that is an increase of reasoning; I did not delight in that.”

54.

54.

Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

“You, O Sage, declare to me the Dhamma, the destruction of craving, which having known, and practicing mindfully, one may cross over attachment in the world.”

Tvañca me dhammamakkhāhīti. Tvanti bhagavantaṃ bhaṇati. Dhammamakkhāhīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dhammamakkhāhi.

Regarding the phrase 'And you, declare the Dhamma to me.' 'You' refers to the Blessed One. Regarding the phrase 'declare the Dhamma': 'Dhamma' means the holy life which is beautiful in the beginning, beautiful in the middle, and beautiful in the end, with its meaning and phrasing, wholly complete and perfectly pure; it means 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, Nibbāna, and the practice leading to Nibbāna. 'Declare, tell, teach, make known, establish, reveal, analyze, make plain, and make manifest [this Dhamma].' This is the meaning of 'And you, declare the Dhamma to me.'

Taṇhānigghātanaṃ munīti. Taṇhāti – rūpataṇhā…pe… dhammataṇhā. Taṇhānigghātanaṃ taṇhāpahānaṃ taṇhāvūpasamaṃ taṇhāpaṭinissaggaṃ taṇhāpaṭippassaddhiṃ amataṃ nibbānaṃ. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – taṇhānigghātanaṃ muni.

Regarding the phrase 'the destruction of craving, O Sage.' 'Craving' means craving for forms... and so on... craving for mental phenomena. 'The destruction of craving' means the destruction of craving, the abandoning of craving, the stilling of craving, the relinquishing of craving, the pacification of craving, the Deathless, Nibbāna. Regarding 'Sage': knowledge is called 'mona' (wisdom)... and so on... having transcended the net of attachment, he is a sage. This is the meaning of 'the destruction of craving, O Sage.'

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

“Having known, living mindfully.” Having known, having weighed, having investigated, having developed, having made manifest: “All conditioned formations are impermanent”—having known, having weighed, having investigated, having developed, having made manifest; “All conditioned formations are suffering”... etc. ...“All phenomena are not-self”... etc. ...“Whatever is subject to arising is all subject to cessation”—having known, having weighed, having investigated, having developed, having made manifest. “Mindful” means mindful for four reasons: one developing the foundation of mindfulness, namely, the contemplation of the body in the body... etc. ...such a one is called mindful. “Living” means practicing, dwelling, moving, conducting oneself, maintaining, and developing. This is what is meant by “having known, living mindfully.”

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena [Pg.127] visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

“May cross over attachment in the world.” “Attachment” is called craving. That which is passion, intense passion... etc. ...covetousness, greed, an unwholesome root. “Attachment”—in what sense is it “attachment?”... etc. ...it is spread out, extensive. Thus it is “attachment.” “The world” means the world of the lower realms, the human world, the world of elements, the world of sense-bases. “May cross over attachment in the world” means: in the world, this attachment, this attachment in the world—mindful, one should cross over, ascend, get across, overcome, go beyond. This is what is meant by “may cross over attachment in the world.” Therefore, that brahmin said:

‘‘Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

“You, O sage, declare to me the Dhamma, the destroyer of craving, which having known, living mindfully, I may cross over attachment in the world.”

55.

55.

Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.

Here, O Hemaka, in what is seen, heard, sensed, and cognized, in agreeable forms—the dispelling of desire-passion is the deathless state of Nibbāna.

Idha diṭṭhasutamutaviññātesūti. Diṭṭhanti cakkhunā diṭṭhaṃ; sutanti sotena sutaṃ; mutanti ghānena ghāyitaṃ jivhāya sāyitaṃ kāyena phuṭṭhaṃ; viññātanti manasā viññātanti – idha diṭṭhasutamutaviññātesu.

“Here, in the seen, heard, sensed, and cognized.” “Seen” means seen with the eye; “heard” means heard with the ear; “sensed” means smelled with the nose, tasted with the tongue, and felt with the body; “cognized” means cognized with the mind. This is what is meant by “here, in the seen, heard, sensed, and cognized.”

Piyarūpesu hemakāti kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ; rūpā loke piyarūpaṃ sātarūpaṃ, saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ; cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, sotaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ; cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ… sotasamphassajā vedanā… ghānasamphassajā vedanā… jivhāsamphassajā vedanā… kāyasamphassajā vedanā… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ; rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, rūpasañcetanā [Pg.128] loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ; rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke … phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ; rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ; rūpavicāro loke piyarūpaṃ sātarūpaṃ, saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpanti – piyarūpesu hemaka.

Regarding what is dear, Hemaka, what in the world is dear and pleasing? The eye in the world is dear and pleasing, the ear in the world… the nose in the world… the tongue in the world… the body in the world… the mind in the world is dear and pleasing; forms in the world are dear and pleasing, sounds in the world… smells in the world… tastes in the world… tactile objects in the world… mental phenomena in the world are dear and pleasing; eye-consciousness in the world is dear and pleasing, ear-consciousness in the world… nose-consciousness in the world… tongue-consciousness in the world… body-consciousness in the world… mind-consciousness in the world is dear and pleasing; eye-contact in the world… ear-contact in the world… nose-contact in the world… tongue-contact in the world… body-contact in the world… mind-contact in the world is dear and pleasing; feeling born of eye-contact in the world is dear and pleasing… feeling born of ear-contact… feeling born of nose-contact… feeling born of tongue-contact… feeling born of body-contact… feeling born of mind-contact in the world is dear and pleasing; perception of forms in the world… perception of sounds… perception of smells… perception of tastes… perception of tactile objects… perception of mental phenomena in the world is dear and pleasing; volition concerning forms in the world… volition concerning sounds… volition concerning smells… volition concerning tastes… volition concerning tactile objects… volition concerning mental phenomena in the world is dear and pleasing; craving for forms in the world… craving for sounds… craving for smells… craving for tastes… craving for tactile objects… craving for mental phenomena in the world is dear and pleasing; thought concerning forms in the world… thought concerning sounds… thought concerning smells… thought concerning tastes… thought concerning tactile objects… thought concerning mental phenomena in the world is dear and pleasing; examination of forms in the world is dear and pleasing, examination of sounds in the world… examination of smells… examination of tastes… examination of tactile objects… examination of mental phenomena in the world is dear and pleasing—thus, Hemaka, regarding what is dear.

Chandarāgavinodananti. Chandarāgoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Chandarāgavinodananti chandarāgappahānaṃ chandarāgavūpasamaṃ chandarāgapaṭinissaggaṃ chandarāgapaṭippassaddhaṃ amataṃ nibbānanti – chandarāgavinodanaṃ.

The removal of desire and lust. ‘Desire and lust’ means: whatever sensual desire, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, absorption in sensual pleasures, the flood of sensuality, the yoke of sensuality, clinging to sensuality, and the hindrance of sensual desire there is for sensual pleasures. ‘The removal of desire and lust’ means the abandoning of desire and lust, the calming of desire and lust, the relinquishing of desire and lust, the tranquilization of desire and lust, the Deathless, Nibbāna—this is the removal of desire and lust.

Nibbānapadamaccutanti nibbānapadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ. Accutanti niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – nibbānapadamaccutaṃ. Tenāha bhagavā –

The imperishable state of Nibbāna. The state of Nibbāna is a state of protection, a shelter, a refuge, a state of fearlessness. ‘Imperishable’ means permanent, stable, eternal, not of a nature to change—thus, the imperishable state of Nibbāna. Therefore, the Blessed One said:

‘‘Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccuta’’nti.

“Here, Hemaka, in what is seen, heard, sensed, and cognized, in agreeable forms, the removal of desire and lust is the imperishable state of Nibbāna.”

56.

56.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattikaṃ.

Those who are mindful, having understood this, are fully extinguished in this very life. They are always at peace, having crossed over attachment in the world.

Etadaññāya ye satāti. Etanti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā [Pg.129] vibhūtaṃ katvā. Yeti arahanto khīṇāsavā. Satāti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvitattā satā…pe… te vuccanti satāti – etadaññāya ye satā.

‘Having known this, those who are mindful.’ ‘This’ refers to 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. ‘Having known’ means having known, having weighed, having investigated, having made clear, and having made manifest. ‘All formations are impermanent’—having known, weighed, investigated, made clear, and made manifest. ‘All formations are suffering’… ‘all phenomena are non-self’…and so on… ‘Whatever is of a nature to arise, all that is of a nature to cease’—having known, weighed, investigated, made clear, and made manifest. ‘Those’ refers to the Arahants, those whose taints are destroyed. ‘The mindful’ are called mindful for four reasons—because they have developed the establishment of mindfulness consisting of the contemplation of the body in the body… and so on… they are called ‘the mindful’—thus, ‘having known this, those who are mindful.’

Diṭṭhadhammābhinibbutāti. Diṭṭhadhammāti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā aniccā’’ti diṭṭhadhammā…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Abhinibbutāti rāgassa nibbāpitattā nibbutā, dosassa nibbāpitattā nibbutā, mohassa nibbāpitattā nibbutā, kodhassa…pe… upanāhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

‘Extinguished in this very life.’ `Diṭṭhadhammā` means that the Dhamma has been seen, known, weighed, investigated, made manifest, and developed. ‘All conditioned formations are impermanent’—thus the Dhamma has been seen… and so on… ‘Whatever is of the nature to arise, all that is of the nature to cease’—thus the Dhamma has been seen, known, weighed, investigated, made manifest, and developed. `Abhinibbutā` means extinguished due to the extinguishing of lust, extinguished due to the extinguishing of hatred, extinguished due to the extinguishing of delusion, extinguished due to the extinguishing of anger… and so on… resentment… of all unwholesome volitional formations—because they have been calmed, quieted, appeased, burnt out, extinguished, departed, and utterly stilled; thus they are tranquil, peaceful, appeased, extinguished, and utterly stilled—thus, ‘extinguished in this very life.’

Upasantā ca te sadāti. Upasantāti rāgassa upasamitattā nibbāpitattā upasantā…pe… dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti upasantā. Teti arahanto khīṇāsavā. Sadāti sadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandheti – upasantā ca te sadā.

‘And they are always at peace.’ `Upasantā` means at peace. They are at peace because lust has been appeased and extinguished… and so on… hatred… delusion… anger… resentment… and all unwholesome volitional formations have been calmed, quieted, appeased, burnt out, extinguished, departed, and utterly stilled; thus they are tranquil, peaceful, appeased, extinguished, and utterly stilled. `Te` means the Arahants whose cankers are destroyed. `Sadā` means: always, at all times, perpetually, constantly, continuously, uninterruptedly, unremittingly, successively, like a series of water waves, without interval, as a continuum, connectedly, at every point of 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 season, the summer season; in the first stage of life, the middle stage of life, the last stage of life. Thus, ‘And they are always at peace.’

Tiṇṇā loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tiṇṇā loke visattikanti loke vesā visattikā loke vetaṃ visattikaṃ tiṇṇā uttiṇṇā nitthiṇṇā atikkantā samatikkantā vītivattāti – tiṇṇā loke visattikaṃ. Tenāha bhagavā –

Regarding the phrase 'Crossed over attachment in the world': Craving is called visattikā (attachment). That which is lust, intense lust… and so on… covetousness, greed, the unwholesome root. In what sense is it visattikā? … Because it spreads and is widespread, it is called visattikā. 'In the world' means in the world of woe… and so on… in the world of the sense bases. 'Crossed over attachment in the world' means: that attachment in the world has been crossed over, thoroughly crossed over, completely crossed over, gone beyond, fully gone beyond, passed beyond. Therefore, the Blessed One said:

‘‘Etadaññāya [Pg.130] ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattika’’nti.

“Those mindful ones who have understood this, who are extinguished in this very life, they, ever peaceful, have crossed over attachment in the world.”

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Simultaneously with the end of the verse… “Venerable sir, the Blessed One is my Teacher; I am a disciple.”

Hemakamāṇavapucchāniddeso aṭṭhamo.

The Eighth Exposition: The Questions of Hemaka.

9. Todeyyamāṇavapucchāniddeso

9. The Exposition of Todeyya's Questions

57.

57.

Yasmiṃ kāmā na vasanti, [iccāyasmā todeyyo]Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso.

“In whom sensual pleasures do not dwell,” said the venerable Todeyya, “whose craving is not found, and who has crossed over doubt—what is his liberation like?”

Yasmiṃ kāmā na vasantīti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti. Iccāyasmā todeyyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ…pe…. Todeyyoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā todeyyo.

‘In whom sensual pleasures do not dwell’: in whom sensual pleasures do not dwell, do not cohabit, do not abide, do not pervade—thus, ‘in whom sensual pleasures do not dwell’. ‘Said the venerable Todeyya’: ‘Said’ is a conjunction of words… and so on… this is a sequential arrangement of words—‘said.’ ‘Venerable’ is a term of endearment… and so on…. ‘Todeyya’ is the name of that brahmin… and so on… an appellation—thus, ‘said the venerable Todeyya’.

Taṇhā yassa na vijjatīti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

‘Whose craving is not found’: for whom craving is not, does not exist, is not truly found, is not obtainable, having been burned by the fire of wisdom—thus, ‘whose craving is not found’.

Kathaṃkathā ca yo tiṇṇoti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

‘And who has crossed over doubt’: who has crossed over doubt, has thoroughly crossed over, completely crossed over, gone beyond, fully gone beyond, passed beyond—thus, ‘and who has crossed over doubt’.

Vimokkho tassa kīdisoti vimokkho tassa kīdiso kiṃsaṇṭhito kiṃpakāro kiṃpaṭibhāgo icchitabboti vimokkhaṃ pucchatīti – vimokkho tassa kīdiso. Tenāha so brāhmaṇo –

‘What is his liberation like?’: For that person, what is liberation like? What is its basis, what is its type, what is its counterpart? He asks about what liberation is to be desired. Thus, ‘what is his liberation like?’. Therefore, that brahmin said:

‘‘Yasmiṃ kāmā na vasanti, [iccāyasmā todeyyo]Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso’’ti.

In whom sensual pleasures do not dwell, [so said the venerable Todeyya,] whose craving is not found, and who has crossed over doubt—what is his liberation like?

58.

58.

Yasmiṃ [Pg.131] kāmā na vasanti, [todeyyāti bhagavā]Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo.

In whom sensual pleasures do not dwell, [Todeyya, said the Blessed One,] whose craving is not found, and who has crossed over doubt—there is no further liberation for him.

Yasmiṃ kāmā na vasantīti. Yasminti yasmiṃ puggale arahante khīṇāsave. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Yasmiṃ kāmā na vasantīti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti.

In whom sensual pleasures do not dwell: ‘In whom’ refers to that person, the Arahant whose cankers are destroyed. ‘Sensual pleasures’: briefly, there are two kinds of sensual pleasures—sensual objects and sensual defilements…pe… these are called sensual objects…pe… these are called sensual defilements. In whom sensual pleasures do not dwell: in whom sensual pleasures do not dwell, do not co-dwell, do not abide, do not pervade—thus, in whom sensual pleasures do not dwell.

Todeyyāti bhagavāti. Todeyyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – todeyyāti bhagavā.

Todeyya, said the Blessed One: The Blessed One addressed that brahmin by name, ‘Todeyya.’ ‘Blessed One’ is a term of reverence…pe… a designation of realization, namely, ‘Blessed One’—thus, Todeyya, said the Blessed One.

Taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Taṇhā yassa na vijjatīti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

Whose craving is not found: ‘Craving’: craving for forms, sounds, smells, tastes, tactile objects, and mental phenomena. ‘Whose’: of the Arahant whose cankers are destroyed. Whose craving is not found: craving that is not, does not exist, is not found, is not perceived; it is abandoned, cut off, stilled, calmed, incapable of future arising, burned by the fire of wisdom—thus, whose craving is not found.

Kathaṃkathā ca yo tiṇṇoti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. Yoti yo so arahaṃ khīṇāsavo. Kathaṃkathā ca yo tiṇṇoti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

And who has crossed over doubt: Doubt (vicikicchā) is called kathaṃkathā. Doubt about suffering…pe… agitation of mind, mental defilement. ‘Who’: that Arahant whose cankers are destroyed. And who has crossed over doubt: who has crossed over, especially crossed over, crossed over without remainder, gone beyond, completely gone beyond, and surpassed—thus, who has crossed over doubt.

Vimokkho tassa nāparoti natthi tassa aparo vimokkho. Yena vimokkhena vimucceyya vimutto so. Kataṃ tassa vimokkhena karaṇīyanti – vimokkho tassa nāparo. Tenāha bhagavā –

There is no further liberation for him: There is no other liberation for him. By whatever liberation he might be freed, he is freed. What was to be done by liberation has been done—thus, there is no further liberation for him. Therefore, the Blessed One said:

‘‘Yasmiṃ kāmā na vasanti, [todeyyāti bhagavā]Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo’’ti.

In whom sensual pleasures do not dwell, [Todeyya, said the Blessed One,] Whose craving is not found, And who has crossed over doubt—his liberation is unsurpassed.

59.

59.

Nirāsaso [Pg.132] so uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhu.

Is he without craving, or does he crave? Does he possess wisdom, or does he speculate with his wisdom? How may I know the sage, O Sakka? Explain this to me, O All-Seeing One.

Nirāsaso so uda āsasānoti nittaṇho so, udāhu sataṇho rūpe āsīsati, sadde…pe… 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 āsīsati sādiyati pattheti piheti abhijappatīti – nirāsaso so uda āsasāno.

'Is he without longing, or does he long?': This means, is he without craving, or is he with craving? Does he long for forms, sounds... [and so on]... smells... tastes... tactile objects... family... a following... a dwelling... gain... fame... praise... pleasure... robes... almsfood... lodging... requisites of medicine for the sick... the sense-desire realm... the form realm... the formless realm... sense-desire 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... does he long for, relish, aspire to, yearn for, and intensely desire phenomena that are seen, heard, sensed, and cognized? This is the meaning of 'Is he without longing, or does he long?'

Paññāṇavā so uda paññakappīti. Paññāṇavā soti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Uda paññakappīti udāhu aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā diṭṭhikappaṃ vā kappeti janeti sañjaneti nibbatteti abhinibbattetīti – paññāṇavā so uda paññakappī.

'Does he possess wisdom, or does he speculate with his wisdom?': 'He possesses wisdom' means: he is a sage, endowed with wisdom, intelligent, knowledgeable, insightful, sagacious. 'Or does he speculate with his wisdom?' means: or else, by means of the knowledge of the eight attainments, or the knowledge of the five higher knowledges, or wrong knowledge, does he conceive, produce, generate, bring forth, or fully bring forth a construct of craving or a construct of views? This is the meaning of 'Does he possess wisdom, or does he speculate with his wisdom?'

Muniṃ ahaṃ sakka yathā vijaññanti. Sakkāti sakko bhagavā. Sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhananti. Tehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Muniṃ ahaṃ sakka yathā vijaññanti sakka yathāhaṃ muniṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyanti – muniṃ ahaṃ sakka yathā vijaññaṃ.

“How may I know the sage, O Sakka?” Herein, ‘Sakka’ means the Blessed One is Sakka. He is Sakka because he went forth from the Sakyan clan. Or alternatively, he is Sakka because he is wealthy, greatly wealthy, possessing wealth. These are his treasures, namely: the treasure of faith, the treasure of virtue, the treasure of conscience, the treasure of fear of wrongdoing, the treasure of learning, the treasure of generosity, the treasure of wisdom, the treasure of the foundations of mindfulness, the treasure of right efforts, the treasure of the bases of psychic power, the treasure of the faculties, the treasure of the powers, the treasure of the factors of enlightenment, the treasure of the path, the treasure of the fruits, and the treasure of Nibbāna. He is Sakka because he is wealthy, greatly wealthy, possessing wealth by means of these many kinds of jeweled treasures. Or alternatively, he is Sakka because he is capable, skilled, sufficient, heroic, brave, resolute, fearless, undaunted, unafraid, unfleeing, one who has abandoned fear and dread, one from whom hair-raising has vanished. “How may I know the sage, O Sakka” means: O Sakka, how may I know, understand, discern, fully discern, and penetrate the sage? Thus: “How may I know the sage, O Sakka.”

Taṃ [Pg.133] me viyācikkha samantacakkhūti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Viyācikkhāti ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – taṃ me viyācikkha samantacakkhu. Tenāha so brāhmaṇo –

“Explain this to me, O All-Seeing One.” Herein, ‘this’ means that which I ask, that which I request, that which I implore, that which I entreat. ‘Explain’ means: expound, teach, declare, establish, reveal, analyze, make clear, disclose. ‘All-Seeing One’: the knowledge of omniscience is called the ‘All-Seeing Eye’… and so on… By that, the Tathāgata is the All-Seeing One. Thus: “Explain this to me, O All-Seeing One.” Therefore, that brahmin said:

‘‘Nirāsaso so uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhū’’ti.

“Is he without longing or is he one who longs? Is he wise or is he one who conceives with wisdom? How may I know the sage, O Sakka? Explain this to me, O All-Seeing One.”

60.

60.

Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattaṃ.

He is without longing and does not long; he is wise and does not conceive with wisdom. Thus, Todeyya, know the sage: possessing nothing, unattached to sensual existence.

Nirāsaso so na ca āsasānoti nittaṇho so. Na so sataṇho rūpe nāsīsati. Sadde…pe… gandhe… diṭṭhasutamutaviññātabbe dhamme nāsīsati na icchati na sādiyati na pattheti na piheti nābhijappatīti – nirāsaso so na ca āsasāno.

He is without longing and does not long: He is without craving. He is not with craving; he does not long for forms, sounds…pe… smells… things seen, heard, sensed, or cognized; he does not wish for, relish, aspire to, yearn for, or intensely desire them—thus, he is without longing and does not long.

Paññāṇavā so na ca paññakappīti. Paññāṇavāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Na ca paññakappīti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā na kappeti diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – paññāṇavā so na ca paññakappī.

He is wise and does not speculate with wisdom: ‘Wise’: he is discerning, endowed with wisdom, intelligent, knowledgeable, insightful, sagacious. And does not speculate with wisdom: he does not fabricate a construct of craving or a construct of views, nor does he produce, generate, bring forth, or give rise to them, by means of the knowledge of the eight attainments, or the knowledge of the five higher knowledges, or wrong knowledge—thus, he is wise and does not speculate with wisdom.

Evampi todeyya muniṃ vijānāti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Evampi todeyya muniṃ vijānāti todeyya, evaṃ muniṃ jāna paṭijāna paṭivijāna paṭivijjhāti – evampi todeyya muniṃ vijāna.

Thus, Todeyya, know the sage: ‘Sage’: ‘sagehood’ is called knowledge…pe… having transcended the net of attachments, he is a sage. Thus, Todeyya, know the sage: Todeyya, in this way know, acknowledge, discern, and penetrate the sage—thus, Todeyya, know the sage.

Akiñcanaṃ kāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Yassetāni kiñcanāni [Pg.134] pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo…pe… ayaṃ paṭisandhiko punabbhavo.

Having no impediments, unattached to sensual pleasures and existence: ‘Having no impediments’: 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. One for whom these impediments are abandoned, eradicated, stilled, calmed, incapable of future arising, and burned by the fire of wisdom, is called one ‘having no impediments.’ ‘Sensual pleasures’: briefly, there are two kinds of sensual pleasures—sensual objects and sensual defilements…pe… these are called sensual objects…pe… these are called sensual defilements. ‘Existence’: there are two kinds of existence—kammic existence and rebirth-linking existence…pe… this is rebirth-linking existence.

Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāme ca bhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ. Tenāha bhagavā –

‘Having no impediments, unattached to sensual pleasures and existence’: this means a person who has no impediments and is unattached, unclinging, unentangled, and unfettered in regard to sensual pleasures and existence; who has departed, is detached, released, and disjoined from them. He dwells with a mind that has removed its boundaries. This is what is meant by ‘having no impediments, unattached to sensual pleasures and existence.’ The Blessed One said:

‘‘Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattanti.

“Without longing and not hoping, possessed of wisdom and not a speculator; thus, Todeyya, know the sage: one who possesses nothing, unattached to sensuality and existence.”

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

At the conclusion of the verse …pe… “Venerable sir, the Blessed One is my Teacher; I am his disciple.”

Todeyyamāṇavapucchāniddeso navamo.

The Exposition of the Questions of the Young Man Todeyya, the Ninth.

10. Kappamāṇavapucchāniddeso

10. Exposition of the Questions of the Young Man Kappa

61.

61.

Majjhe sarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā.

“For those standing in the midst of the lake,” said the venerable Kappa, “when the flood, a great terror, has arisen—for those overcome by aging and death, O Mārisa, declare an island. And you, explain an island to me, so that this may not occur again.”

Majjhe sarasmiṃ tiṭṭhatanti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati; majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

‘Standing in the midst of the lake’: ‘the lake’ is a term for saṃsāra—coming, going, coming and going, time, destiny, existence and renewed existence, passing away and rebirth, generation and dissolution, birth, aging, and death. The prior limit of saṃsāra is not discerned, and its latter limit is not discerned. In the very midst of saṃsāra beings stand, are established, cling, have resorted to, are settled upon, and are intent upon it.

Kathaṃ [Pg.135] saṃsārassa purimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā jātikoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti, hevaṃ natthi. Evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

How is the prior limit of saṃsāra not discerned? There is no such limit as: ‘The round has turned for so many births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many thousands of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of thousands of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many koṭis of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of koṭis of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many thousands of koṭis of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of thousands of koṭis of births, and beyond that it does not turn’—thus the prior limit of saṃsāra is not discerned.

Ettakāni vassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā vassakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

There is no such limit as: ‘The round has turned for so many years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many thousands of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of thousands of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many koṭis of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of koṭis of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many thousands of koṭis of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned. There is no such limit as: ‘The round has turned for so many hundreds of thousands of koṭis of years, and beyond that it does not turn’—even so, the prior limit of saṃsāra is not discerned.

Ettakāni kappāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatāni vaṭṭaṃ [Pg.136] vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā kappakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

There is no such thing as: ‘The round has turned for so many aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many hundreds of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many thousands of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many hundreds of thousands of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many koṭis of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many hundreds of koṭis of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many thousands of koṭis of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned. There is no such thing as: ‘The round has turned for so many hundreds of thousands of koṭis of aeons, and beyond that it does not turn’—thus the prior point of saṃsāra is not discerned.

Vuttañhetaṃ bhagavatā – ‘‘anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ kho, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitu’’nti. Evampi saṃsārassa purimā koṭi na paññāyati.

This has been said by the Blessed One: ‘Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on, hindered by ignorance and fettered by craving. Thus, for a long time, bhikkhus, suffering has been experienced, harsh suffering has been experienced, calamity has been experienced, and the cemeteries have swelled. This is enough, bhikkhus, to become disenchanted with all conditioned formations, enough to become dispassionate, enough to be liberated.’ In this way, too, the prior point of saṃsāra is not discerned.

Kathaṃ saṃsārassa pacchimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Ettakāni jātisatāni, ettakāni jātisahassāni, ettakāni jātisatasahassāni, ettakā jātikoṭiyo, ettakāni jātikoṭisatāni, ettakāni jātikoṭisahassāni, ettakāni jātikoṭisatasahassāni, ettakāni vassāni, ettakāni vassasatāni, ettakāni vassasahassāni, ettakāni vassasatasahassāni, ettakā vassakoṭiyo, ettakāni vassakoṭisatāni, ettakāni vassakoṭisahassāni, ettakāni vassakoṭisatasahassāni, ettakāni kappāni, ettakāni kappasatāni, ettakāni kappasahassāni, ettakāni kappasatasahassāni, ettakā kappakoṭiyo, ettakāni kappakoṭisatāni[Pg.137], ettakāni kappakoṭisahassāni, ettakāni kappakoṭisatasahassāni vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Evampi saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati, majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. Iccāyasmā kappoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Kappoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā kappo.

How is the latter end of saṃsāra not discerned? There is no such limit as: ‘The round will turn for so many births, and beyond that it will not turn’; in this way also, the latter end of saṃsāra is not discerned. There is no such limit as: ‘The round will turn for so many hundreds of births… thousands of births… hundreds of thousands of births… koṭis of births… hundreds of koṭis of births… thousands of koṭis of births… hundreds of thousands of koṭis of births… so many years… hundreds of years… thousands of years… hundreds of thousands of years… koṭis of years… hundreds of koṭis of years… thousands of koṭis of years… hundreds of thousands of koṭis of years… so many aeons… hundreds of aeons… thousands of aeons… hundreds of thousands of aeons… koṭis of aeons… hundreds of koṭis of aeons… thousands of koṭis of aeons… hundreds of thousands of koṭis of aeons, and beyond that it will not turn’; in this way also, the latter end of saṃsāra is not discerned. In this way also, its prior end is not discerned and its latter end is not discerned. In the very midst of saṃsāra, beings stand, are established, cling, have resorted to, are settled upon, and are intent upon it—this is the meaning of ‘for those standing in the midst of the lake.’ Thus the venerable Kappa asked.

Oghe jāte mahabbhayeti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. Mahabbhayeti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

‘When the flood, a great terror, has arisen’: ‘the flood’ refers to the flood of sensual pleasure, the flood of existence, the flood of views, and the flood of ignorance. ‘Has arisen’ means has been born, has been engendered, has been produced, has been fully produced, has become manifest. ‘A great terror’ refers to the fear of birth, the fear of aging, the fear of illness, and the fear of death. This is the meaning of ‘when the flood, a great terror, has arisen.’

Jarāmaccuparetānanti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ. Maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

‘For those overcome by aging and death’ means: for those affected, overcome, enveloped, and attended by aging; for those met, overcome, enveloped, and attended by death; for those followed by birth, pervaded by aging, overwhelmed by illness, and greatly afflicted by death; who are without protection, without shelter, without refuge, and have become no refuge for others. This is the meaning of the phrase ‘for those overcome by aging and death.’

Dīpaṃ pabrūhi mārisāti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – dīpaṃ pabrūhi mārisa.

‘Tell the island, venerable sir’ means: the island, which is a protection, a shelter, a refuge, a destination, and a final resort—tell, declare, teach, make known, establish, reveal, analyze, clarify, and illuminate it. ‘Venerable sir’ (mārisa) is a term of endearment and a term of respect; this word ‘mārisa’ is an expression with reverence and deference. This is the meaning of the phrase ‘Tell the island, venerable sir.’

Tvañca me dīpamakkhāhīti. Tvanti bhagavantaṃ bhaṇati. Dīpamakkhāhīti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dīpamakkhāhi.

‘And you, declare to me the island’ means: ‘you’ refers to the Blessed One. ‘Declare the island’ means: the island—which is a protection, a shelter, a refuge, a destination, and a final resort—declare, explain, teach, make known, establish, reveal, analyze, clarify, and illuminate it. This is the meaning of the phrase ‘And you, declare to me the island.’

Yathāyidaṃ nāparaṃ siyāti yathayidaṃ dukkhaṃ idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyya punapaṭisandhikaṃ dukkhaṃ na nibbatteyya, kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā kāmabhave vā rūpabhave vā [Pg.138] arūpabhave vā saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – yathāyidaṃ nāparaṃ siyā. Tenāha so brāhmaṇo –

‘So that there may be no more of this’ means: so that this suffering may cease right here, subside, come to an end, and be finally stilled; and so that the suffering of renewed relinking may not arise—whether in the realm of sensual desire, the realm of form, or the formless realm; whether in sense-sphere existence, form existence, formless existence, existence with perception, existence without perception, or existence of neither-perception-nor-non-perception; whether in one-constituent existence, four-constituent existence, or five-constituent existence; whether in a future destination, an arising, a relinking, an existence, saṃsāra, or the round—may it not be born, not be generated, not arise, and not arise further. May it cease right here, subside, come to an end, and be finally stilled. This is the meaning of the phrase ‘so that there may be no more of this.’ Therefore, that brahmin said:

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā’’ti.

“For those standing in the midst of the beyond, when the flood has arisen, a great fear; for those overcome by aging and death, declare an island, good sir. And you, explain that island to me, so that this may not be again.”

62.

62.

Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te.

“For those standing in the midst of the beyond, Kappa, when the flood has arisen and there is great fear, for those overcome by aging and death, I declare to you an island.”

Majjhe sarasmiṃ tiṭṭhatanti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo, cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

“‘Standing in the midst of the beyond’: ‘the beyond’ (paro) is said to be saṃsāra. This is: going, coming, going and coming, death, destination, greater and lesser existence, passing away and arising, manifestation, dissolution, birth, aging, and death. The prior limit of saṃsāra is not discerned, and the latter limit is not discerned. In the very midst of saṃsāra, beings are standing, established, clinging, attached, settled, and intent.

Kathaṃ saṃsārassa purimā koṭi na paññāyati…pe… evaṃ saṃsārassa purimā koṭi na paññāyati. Kathaṃ saṃsārassa pacchimā koṭi na paññāyati…pe… evaṃ saṃsārassa pacchimā koṭi na paññāyati. Evaṃ saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. Kappāti bhagavāti. Kappāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kappāti bhagavā.

How is the prior limit of saṃsāra not discerned? … Thus, the prior limit of saṃsāra is not discerned. How is the latter limit of saṃsāra not discerned? … Thus, the latter limit of saṃsāra is not discerned. In this way, the prior limit of saṃsāra is not discerned, and the latter limit is also not discerned. In the very midst of saṃsāra, beings are standing, established, clinging, attached, settled, and intent—this is the meaning of ‘standing in the midst of the beyond.’ ‘Kappa,’ said the Blessed One: the Blessed One addresses that brahmin by name. ‘Bhagavā’ (Blessed One) is a term of reverence … it is a designation of truth, that is, ‘Bhagavā.’ Thus: ‘Kappa,’ said the Blessed One.

Oghe jāte mahabbhayeti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. Mahabbhayeti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

“‘When the flood has arisen, a great fear’: this means the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance has arisen, originated, come to be, been produced, and appeared. ‘A great fear’ means: the fear of birth, the fear of aging, the fear of sickness, and the fear of death. Thus: ‘when the flood has arisen, a great fear.’”

Jarāmaccuparetānanti [Pg.139] jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

‘Beset by aging and death’ means: afflicted by aging, oppressed, encompassed, and endowed with it; afflicted by death, oppressed, encompassed, and endowed with it; followed by birth, pervaded by aging, overwhelmed by sickness, struck down by death; without protection, without shelter, without refuge, having become no refuge. This is the meaning of ‘beset by aging and death’.

Dīpaṃ pabrūmi kappa teti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – dīpaṃ pabrūmi kappa te. Tenāha bhagavā –

‘I declare to you, Kappa, an island’ means: I declare, I tell, I teach, I make known, I establish, I reveal, I analyze, I make clear, and I elucidate the island, which is a protection, a shelter, a refuge, a destination, and a final resort. This is the meaning of ‘I declare to you, Kappa, an island.’ Therefore, the Blessed One said:

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te’’ti.

“For those standing in the middle of the lake, O Kappa,” said the Blessed One, “when the great and fearful flood has arisen, for those overcome by aging and death, I shall declare an island to you.”

63.

63.

Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhayaṃ.

“Having nothing, without grasping, this is the island with no other beyond. I call it Nibbāna, the destruction of aging and death.”

Akiñcanaṃ anādānanti. Kiñcananti – rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ; kiñcanappahānaṃ kiñcanavūpasamaṃ kiñcanapaṭinissaggaṃ kiñcanapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ. Anādānanti ādānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ādānappahānaṃ ādānavūpasamaṃ ādānapaṭinissaggaṃ ādānapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ anādānaṃ.

‘Having nothing, without grasping.’ Herein, ‘having nothing’: `kiñcana` refers to the agitation of lust, the agitation of hatred, the agitation of delusion, the agitation of conceit, the agitation of views, the agitation of defilements, the agitation of misconduct. The abandoning of agitation, the stilling of agitation, the relinquishing of agitation, the complete calming of agitation, the Deathless, Nibbāna—this is ‘having nothing’. ‘Without grasping’: `ādāna` is a term for craving. That is, lust, passion… and so on… covetousness, greed, the unwholesome root. The abandoning of grasping, the stilling of grasping, the relinquishing of grasping, the complete calming of grasping, the Deathless, Nibbāna—this is ‘having nothing, without grasping’.

Etaṃ dīpaṃ anāparanti etaṃ dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gati parāyanaṃ. Anāparanti tamhā paro añño dīpo natthi. Atha kho so evaṃ dīpo aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro cāti – etaṃ dīpaṃ anāparaṃ.

‘This island with no other beyond’ means: this island is a protection, a shelter, a refuge, a destination, and a final resort. ‘With no other beyond’ means: there is no other island beyond it. Indeed, that very island is supreme, excellent, distinguished, preeminent, highest, and sublime. This is the meaning of ‘this island with no other beyond’.

Nibbānaṃ iti naṃ brūmīti vānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Vānappahānaṃ vānavūpasamaṃ vānapaṭinissaggaṃ vānapaṭippassaddhiṃ amataṃ nibbānaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. Brūmīti [Pg.140] brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nibbānaṃ iti naṃ brūmi.

In the phrase, 'Nibbāna I call it': 'vāna' is said to be craving—that which is lust, intense lust… and so on… covetousness, greed, the unwholesome root. That [Nibbāna] is the abandoning of craving, the stilling of craving, the relinquishing of craving, the complete calming of craving, the Deathless, the departure from craving. The word 'iti' is the connection of words, the intermingling of words, the completion of words, the harmony of syllables, the smoothness of articulation, and the sequence of words. 'I call it' means: I speak, I declare, I teach, I make known, I establish, I disclose, I analyze, I make clear, I illuminate. This is the meaning of the phrase, 'Nibbāna I call it'.

Jarāmaccuparikkhayanti jarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jarāmaccuparikkhayaṃ. Tenāha bhagavā –

'The complete destruction of aging and death' means: the abandoning, the stilling, the relinquishing, the complete calming of aging and death, the Deathless, the departure from craving (Nibbāna). This is the meaning of 'the complete destruction of aging and death'. Therefore, the Blessed One said:

‘‘Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhaya’’nti.

“Having nothing, grasping at nothing, this is the island unsurpassed; I call it Nibbāna, the complete destruction of aging and death.”

64.

64.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū .

“Those who understand this, the mindful, are extinguished in this very life; they are not subject to Māra, nor do they become Māra's attendants.”

Etadaññāya ye satāti. Etanti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Yeti arahanto khīṇāsavā. Satāti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāventā satā…pe… te vuccanti satāti – etadaññāya ye satā.

In the phrase, 'Having known this, those who are mindful': 'This' refers to the Deathless, Nibbāna—that which is the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, the departure from craving (Nibbāna). 'Having known' means: having known, understood, weighed, investigated, developed, and made manifest that, 'All formations are impermanent'… and so on… and that, 'Whatever is of a nature to arise, all that is of a nature to cease'—having known, understood, weighed, investigated, developed, and made manifest. 'Those who' refers to the Arahants whose cankers are destroyed. 'Mindful' means: they are mindful for four reasons—they are mindful from having developed the foundation of mindfulness, the contemplation of the body in the body… and so on… therefore they are called 'mindful'. This is the meaning of the phrase, 'Having known this, those who are mindful'.

Diṭṭhadhammābhinibbutāti. Diṭṭhadhammāti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Abhinibbutāti rāgassa nibbāpitattā nibbutā, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā paṭippassaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

Regarding 'fully cooled in this very life.' 'In this very life' means a Dhamma that is seen, a Dhamma that is known, a Dhamma that is weighed, a Dhamma that is investigated, a Dhamma that is manifest, a Dhamma that is developed. 'Fully cooled' means: because lust is extinguished, they are cooled; because of aversion… because all unwholesome formations are stilled, calmed, fully appeased, burnt up, extinguished, and completely calmed, they are stilled, calmed, fully appeased, cooled, and completely calmed—this is 'fully cooled in this very life'.

Na te māravasānugāti. Māroti yo so māro kaṇho adhipati antagū namuci pamattabandhu. Na te māravasānugāti na te mārassa vase vattanti, nāpi māro tesu vasaṃ vatteti. Te mārañca mārapakkhañca mārapāsañca mārabaḷisañca mārāmisañca māravisayañca māranivāsañca māragocarañca mārabandhanañca abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – na te māravasānugā.

Regarding 'they are not subject to Māra's sway': 'Māra' means that Māra who is the dark one, the sovereign, the end-maker, Namuci, the kinsman of the heedless. 'They are not subject to Māra's sway' means: they do not proceed under Māra's sway, nor does Māra exercise sway over them. Having overcome, mastered, overwhelmed, completely taken over, and crushed Māra, 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, they conduct themselves, dwell, maintain their postures, carry on, maintain themselves, sustain themselves, and keep themselves going. This is the meaning of 'they are not subject to Māra's sway'.

Na [Pg.141] te mārassa paddhagūti na te mārassa paddhā paddhacarā paricārikā siyā; buddhassa te bhagavato paddhā paddhacarā paricārikā siyāti – na te mārassa paddhagū. Tenāha bhagavā –

Regarding 'nor do they go in Māra’s train': This means they are not Māra’s attendants, retainers, or servants; they are the attendants, retainers, and servants of the Blessed One, the Buddha. This is the meaning of 'nor do they go in Māra’s train'.

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū’’ti.

Therefore the Blessed One said: 'Those who understand this, the mindful, fully cooled in this very life, are not subject to Māra, nor do they go in Māra’s train.'

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

At the end of the verses…the Blessed One, venerable sir, is my Teacher; I am his disciple.

Kappamāṇavapucchāniddeso dasamo.

The Exposition of the Questions of Kappa the Young Man: The Tenth.

11. Jatukaṇṇimāṇavapucchāniddeso

11. The Exposition of the Questions of Jatukaṇṇi the Young Man

65.

65.

Sutvānahaṃ vīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi metaṃ.

‘Having heard, O Hero, of one free from sensual desire, I have come to ask the desireless one who has crossed the flood. O one with innate vision, speak of the state of peace; Blessed One, speak of this to me as it truly is.’ Thus spoke the venerable Jatukaṇṇi.

Sutvānahaṃ vīra akāmakāminti sutvā suṇitvā uggahetvā upadhāretvā upalakkhayitvā. Itipi so bhagavā arahaṃ…pe… buddho bhagavāti – sutvānahaṃ. Vīrāti vīro bhagavā. Vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsoti vīro.

“Having heard, O Hero, of the one who desires no desires”—having heard, listened, learned, borne in mind, and ascertained: “Indeed, the Blessed One is an Arahant... the Buddha, the Blessed One”—thus, “having heard.” As for 'Hero' (vīra): the Blessed One is a hero. He is endowed with energy (vīriyavā), therefore a hero; he has great effort (pahū), therefore a hero; he generates energy (visavī), therefore a hero; he is capable (alamatto), therefore a hero; he is courageous (sūro), therefore a hero; he is valiant (vikkanto), fearless (abhīrū), unshaken (acchambhī), unstartled (anutrāsī), non-retreating (apalāyī), one who has abandoned fear and terror (pahīnabhayabheravo), and is free from gooseflesh (vigatalomahaṃso)—therefore, he is a hero.

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

Abstaining here from all evil deeds, having transcended the suffering of hell, he is endowed with energy. That one, endowed with energy and the great effort of the path, is a hero; such a one is truly called so.

Sutvānahaṃ vīra. Akāmakāminti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā, kilesakāmā pahīnā. Vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā [Pg.142] bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Ye kāme kāmenti, kāme patthenti, kāme pihenti, kāme abhijappanti, te kāmakāmino rāgarāgino saññāsaññino. Bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – sutvānahaṃ vīra amakāmakāmiṃ.

“Having heard, O Hero, of the one who desires no desires.” As for 'desires' (kāma), in summary, there are two kinds: sensual objects (vatthukāma) and defilement-desires (kilesakāma)... these are called sensual objects... these are called defilement-desires. For the Buddha, the Blessed One, sensual objects are fully comprehended, and defilement-desires are abandoned. Because sensual objects are fully comprehended and defilement-desires are abandoned, the Blessed One does not desire sensual pleasures, does not long for them, does not yearn for them, and does not speak out of longing for them. Those who desire sensual pleasures, long for them, yearn for them, and speak out of longing for them—they are desire-bound, lustful, bound by perceptions. The Blessed One does not desire sensual pleasures, does not long for them, does not yearn for them, and does not speak out of longing for them. Therefore, the Buddha is without desire, free from longing, has relinquished desire, has expelled desire, is freed from desire, has abandoned desire, has given up desire; he is devoid of passion, without passion, has relinquished passion, has expelled passion, is freed from passion, has abandoned passion, has given up passion; he is without craving, extinguished, cooled, experiencing bliss, and dwells with a self that has become sublime. Thus, “having heard, O Hero, of the one who desires no desires.”

Iccāyasmā jatukaṇṇīti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Jatukaṇṇīti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā jatukaṇṇi.

“Thus, the Venerable Jatukaṇṇi.” As for 'Thus' (iccāti), it is a joining of words... it is a word that indicates the sequence of phrases. As for 'Venerable' (āyasmā), it is an affectionate term, a term of respect and reverence. As for 'Jatukaṇṇi', it is that brahmin’s clan name, his reckoning, designation, concept, and common appellation. Thus: “the Venerable Jatukaṇṇi.”

Oghātigaṃ puṭṭhumakāmamāgamanti. Oghātiganti oghātigaṃ oghaṃ atikkantaṃ samatikkantaṃ vītivattanti – oghātigaṃ. Puṭṭhunti puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ. Akāmamāgamanti akāmaṃ puṭṭhuṃ nikkāmaṃ cattakāmaṃ vantakāmaṃ muttakāmaṃ pahīnakāmaṃ paṭinissaṭṭhakāmaṃ vītarāgaṃ vigatarāgaṃ cattarāgaṃ vantarāgaṃ muttarāgaṃ pahīnarāgaṃ paṭinissaṭṭharāgaṃ āgamhā āgatamhā upāgatamhā sampattamhā tayā saddhiṃ samāgatamhāti – oghātigaṃ puṭṭhumakāmamāgamaṃ.

We have come to ask the flood-crosser, the desireless one. 'The flood-crosser' means one who has gone beyond the flood, crossed over the flood, completely transcended the flood, and overcome the flood—thus, 'the flood-crosser.' 'To ask' means to inquire, to request, to invite, to propitiate. 'We have come to the desireless one' means: we have come, we have approached, we have arrived, we have come together to the one who is without desire, free from craving, who has abandoned desire, vomited desire, is freed from desire, has discarded desire, has relinquished desire; who is without passion, rid of passion, has cast off passion, has vomited passion, is freed from passion, has discarded passion, has relinquished passion—thus, 'we have come to ask the flood-crosser, the desireless one.'

Santipadaṃ brūhi sahajanettāti. 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. Athāparenākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo [Pg.143] aṭṭhaṅgiko maggo – ime vuccanti santipadā. Santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Sahajanettāti nettaṃ vuccati sabbaññutañāṇaṃ. Buddhassa bhagavato nettañca jinabhāvo ca bodhiyā mūle apubbaṃ acarimaṃ ekasmiṃ khaṇe uppanno, tasmā buddho sahajanettoti – santipadaṃ brūhi sahajanetta.

Tell me the state of peace, O one with innate vision. 'Peaceful' refers in one sense to peace itself; the peaceful state is the deathless, Nibbāna. That is, the stilling of all formations, the relinquishment of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. As the Blessed One has said: 'This is the peaceful state, this is the sublime state, namely, the stilling of all formations, the relinquishment of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna.' In another sense, the things that conduce to the attainment of peace, the experiencing of peace, the direct realization of peace—namely, 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—these are called 'the states of peace.' The state of peace is the state of protection, the state of shelter, the state of refuge, the state of fearlessness, the imperishable state, the deathless state, the state of Nibbāna. 'Tell' means speak, explain, teach, make known, establish, reveal, analyze, clarify, and make manifest. 'One with innate vision': 'vision' refers to the all-knowing knowledge. For the Buddha, the Blessed One, his vision and his state as a Victor arose at the foot of the Bodhi tree, neither one before the other, in a single moment; thus, the Buddha is 'one with innate vision'—tell me the state of peace, O one with innate vision.

Yathātacchaṃ bhagavā brūhi metanti yathātacchaṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi…pe… pakāsehīti – yathātacchaṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

Regarding the phrase Yathātacchaṃ bhagavā brūhi metaṃ: Yathātacchaṃ (as it truly is) is said of the deathless, Nibbāna... the cessation, Nibbāna. Bhagavā (Blessed One) is a term of respect... a designation made manifest, that is, 'Bhagavā'. Brūhi me taṃ (Tell me this) means: 'Tell me that Nibbāna, declare... reveal it.' Therefore, that brahmin said:

‘‘Sutvānahaṃ vīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi meta’’nti.

“Having heard, O Hero, of the one free from sensual desire, [thus spoke the venerable Jatukaṇṇi] I have come to question the desireless one who has crossed the flood. O one with the innate eye, tell me the state of peace; tell me this as it truly is, Blessed One.”

66.

66.

Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ.

The Blessed One indeed moves, having overcome sensual pleasures, like the radiant sun pervading the earth with its brilliance. To me of limited wisdom, O one of vast wisdom, declare the Dhamma that I may know: the abandonment of birth and aging here.

Bhagavā hi kāme abhibhuyya iriyatīti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhagavā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – bhagavā hi kāme abhibhuyya iriyati.

The Blessed One indeed moves, having overcome sensual pleasures: Bhagavā (Blessed One) is a term of respect... a designation made manifest, that is, 'Bhagavā'. Kāmā (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. The Blessed One, having fully understood sensual objects and abandoned sensual defilements—having subdued, overcome, completely overwhelmed, and mastered them—fares, dwells, comports Himself, proceeds, protects, maintains, and sustains His life. Thus, the Blessed One indeed moves, having overcome sensual pleasures.

Ādiccova pathaviṃ tejī tejasāti ādicco vuccati sūriyo. Pathavī vuccati jagatī. Yathā sūriyo tejī tejena samannāgato pathaviṃ [Pg.144] abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā santāpayitvā sabbaṃ ākāsagataṃ tamagataṃ abhivihacca andhakāraṃ vidhamitvā ālokaṃ dassayitvā ākāse antalikkhe gaganapathe gacchati, evameva bhagavā ñāṇatejī ñāṇatejena samannāgato sabbaṃ abhisaṅkhārasamudayaṃ…pe… kilesatamaṃ avijjandhakāraṃ vidhamitvā ñāṇālokaṃ dassetvā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – ādiccova pathaviṃ tejī tejasā.

Regarding 'Ādiccova pathaviṃ tejī tejasā': The sun is called 'ādicca'. The earth is called 'jagatī'. Just as the sun, powerful and endowed with radiance, having oppressed, overwhelmed, completely pervaded, consumed, and scorched the earth, and having destroyed all the gloom in the sky, having dispelled the darkness and revealed the light, travels in the sky, in the atmosphere, on the celestial path; even so, the Blessed One, powerful with wisdom and endowed with the radiance of wisdom, having dispelled the entire origin of formations... the gloom of defilements and the darkness of ignorance, having revealed the light of wisdom, having fully understood sensual objects and abandoned sensual defilements, oppresses, overwhelms, completely pervades, consumes, and crushes them, and fares, dwells, moves, maintains, protects, subsists, and carries on his life. This is the meaning of 'Ādiccova pathaviṃ tejī tejasā'.

Parittapaññassa me bhūripaññoti ahamasmi parittapañño omakapañño lāmakapañño chatukkapañño. Tvampi mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – parittapaññassa me bhūripañño.

Regarding 'Parittapaññassa me bhūripañño': I am of limited wisdom, of inferior wisdom, of base wisdom, of paltry wisdom. You, however, are of great wisdom, of extensive wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrating wisdom. The earth is called 'bhūri'. The Blessed One is endowed with wisdom similar to the earth. Thus, this is the meaning of 'parittapaññassa me bhūripañño'.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Regarding 'Ācikkha dhammaṃ yamahaṃ vijaññaṃ': 'Dhammaṃ' means the holy life which is good in the beginning, good in the middle, and good in the end, complete with meaning and phrasing, entirely perfect, and purified; the four foundations of mindfulness... Nibbāna and the path leading to Nibbāna. Declare it, teach it, make it known, establish it, reveal it, analyze it, make it plain, and illuminate it. 'Yamahaṃ vijaññaṃ' means: that which I may know, understand, discern, recognize, penetrate, attain, contact, and realize for myself. Thus, this is the meaning of 'ācikkha dhammaṃ yamahaṃ vijaññaṃ'.

Jātijarāya idha vippahānanti idheva jātijarāya maraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

The abandonment of birth and aging here. Here itself is the abandonment of birth, aging, and death, the pacifying, the relinquishment, the stilling, the deathless, Nibbāna—thus, 'the abandonment of birth and aging here.' Therefore, that brahmin said:

‘‘Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahāna’’nti.

The Blessed One indeed moves having overcome sensual pleasures, like the sun radiant with its light upon the earth; to me of limited wisdom, O one of vast wisdom, explain the Dhamma so that I may understand the abandonment of birth and aging here.

67.

67.

Kāmesu [Pg.145] vinaya gedhaṃ, [jatukaṇṇīti bhagavā]Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcanaṃ.

Dispel greed for sensual pleasures, [Jatukaṇṇī, said the Blessed One], seeing renunciation as safety; whether grasped or rejected, let there be no impediment for you.

Kāmesu vinaya gedhanti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedhanti gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kāmesu vinaya gedhanti kāmesu gedhaṃ vinaya paṭivinaya pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – kāmesu vinaya gedhaṃ. Jatukaṇṇīti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – jatukaṇṇīti bhagavā.

Remove greed for sensual pleasures. By way of summary, there are two kinds of sensual pleasures: sensual pleasures of objects and sensual pleasures of defilements... these are called sensual pleasures of objects... these are called sensual pleasures of defilements. Greed (`gedha`): 'Greed' is a term for craving (`taṇhā`). That lust, passion... covetousness, greed, the unwholesome root. 'Remove greed for sensual pleasures' means: remove, thoroughly remove, abandon, dispel, make an end of, and bring to non-existence the greed for sensual pleasures. 'Jatukaṇṇī': the Blessed One addressed that brahmin by his clan name. 'The Blessed One': this is a term of respect... a true designation, namely, 'the Blessed One'—thus, 'Jatukaṇṇī,' the Blessed One.

Nekkhammaṃ daṭṭhu khematoti. Nekkhammanti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ 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 khemato tāṇato leṇato saraṇato saraṇībhūtato abhayato accutato amatato nibbānato daṭṭhuṃ passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – nekkhammaṃ daṭṭhu khemato.

Seeing renunciation as security. Renunciation means the right practice, the conforming practice, the unopposed practice, the meaningful practice, the practice in accordance with the Dhamma, perfecting the precepts, guarding the sense doors, moderation in eating, devotion 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—seeing it as security, as protection, as shelter, as refuge, as freedom from fear, as the unshakeable, as the deathless, and as Nibbāna—having seen, weighed, examined, developed, and made manifest—thus, seeing renunciation as security.

Uggahitaṃ nirattaṃ vāti. Uggahitanti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ. Nirattaṃ vāti nirattaṃ vā muñcitabbaṃ vijahitabbaṃ vinoditabbaṃ byantīkātabbaṃ anabhāvaṃ gametabbanti – uggahitaṃ nirattaṃ vā.

What has been grasped, or what has been cast off. What has been grasped: 'grasped' means grasped through craving, grasped through views, clung to, strongly adhered to, fixated upon, resolved upon. Or what has been cast off: 'cast off' means to be released, abandoned, rejected, dispelled, eliminated, brought to non-existence—thus, what has been grasped, or what has been cast off.

Mā te vijjittha kiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ tuyhaṃ mā vijjittha mā pavijjittha mā saṃvijjittha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – mā te vijjittha kiñcanaṃ. Tenāha bhagavā –

Let nothing be found in you. This refers to 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 this impediment not be found in you' means let it not be found, let it not be thoroughly found, let it not be constantly found. Abandon it, dispel it, eliminate it, bring it to non-existence—thus, 'let nothing be found in you.' Therefore the Blessed One said:

‘‘Kāmesu [Pg.146] vinaya gedhaṃ, [jatukaṇṇīti bhagavā]Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcana’’nti.

“Remove craving for sensual pleasures, [Jatukaṇṇī,” the Blessed One said,] “seeing renunciation as security. Whether grasped or cast off, let nothing be found in you.”

68.

68.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

“Do not be attached to what is past, let nothing be for you in the future. If you do not grasp in the middle, you will wander peacefully.”

Yaṃ pubbe taṃ visosehīti atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi. Atha vā, ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi.

As for 'Dry up what is past': With regard to past formations, whatever defilements might arise, dry up those defilements, thoroughly dry them up, wither them, thoroughly wither them, make them seedless, abandon them, dispel them, eliminate them, bring them to non-existence. This too is the meaning of the phrase 'Dry up what is past.' Or alternatively: Regarding past volitional formations that have ripened with their results, dry up those volitional formations, thoroughly dry them up, wither them, thoroughly wither them, make them seedless, abandon them, dispel them, eliminate them, bring them to non-existence. This too is the meaning of the phrase 'Dry up what is past.'

Pacchā te māhu kiñcananti pacchā vuccati anāgate saṅkhāre ārabbha rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ tuyhaṃ mā ahu mā ahosi mā janesi mā sañjanesi mābhinibbattesi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

As for 'Let there be no impediment for you in the future': 'In the future' is spoken with regard to future formations, referring to the impediment of lust, the impediment of hatred, the impediment of delusion, the impediment of conceit, the impediment of views, the impediment of defilements, and the impediment of misconduct. Do not create this impediment for yourself, do not generate it, do not produce it, do not bring it into existence. Abandon it, dispel it, eliminate it, bring it to non-existence. This is the meaning of 'Let there be no impediment for you in the future.'

Majjhe ce no gahessasīti majjhe vuccati paccuppannaṃ rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na taṇhissasi na parāmasissasi na nandissasi nābhinandissasi na ajjhosissasi. Abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantīkarissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

As for 'If you do not grasp in the middle': 'In the middle' refers to present form, feeling, perception, formations, and consciousness. You will not grasp present formations by means of craving or by means of views; you will not grasp them firmly; you will not misapprehend them; you will not delight in them; you will not greatly delight in them; you will not be attached to them. You will abandon great delight, praising, attachment, grasping, misapprehension, and insistence; you will dispel them, eliminate them, and bring them to non-existence. This is the meaning of 'If you do not grasp in the middle.'

Upasanto carissasīti rāgassa upasamitattā upasanto carissasi, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippassaddhattā santo upasanto vūpasanto nibbuto paṭippassaddho carissasi viharissasi iriyissasi [Pg.147] vattissasi pālessasi yapessasi yāpessasīti – upasanto carissasi. Tenāha bhagavā –

As for 'You will wander peacefully': Because lust has been pacified, you will wander peacefully; because hatred… and so on… because all unwholesome volitional formations have been calmed, stilled, pacified, thoroughly pacified, consumed, extinguished, departed, and tranquilized, you will, as one who is calm, pacified, thoroughly pacified, extinguished, and tranquilized, wander, dwell, move about, proceed, maintain, sustain, and continue on. This is the meaning of 'You will wander peacefully.' Therefore, the Blessed One said:

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasī’’ti.

“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 go about at peace.”

69.

69.

Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje.

For the brahmin who is in every way free from craving for name-and-form, there are no taints to be found by which he might come under Death’s sway.

Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇāti. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbasoti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇāti sabbaso nāmarūpasmiṃ vītagedhassa vigatagedhassa cattagedhassa vantagedhassa muttagedhassa pahīnagedhassa paṭinissaṭṭhagedhassa vītarāgassa vigatarāgassa cattarāgassa vantarāgassa muttarāgassa pahīnarāgassa paṭinissaṭṭharāgassāti – sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇa.

‘For the brahmin who is in every way free from craving for name-and-form’: ‘In every way’ means completely, in all ways, in all respects, without exception, without remainder; ‘in every way’ is a term signifying exhaustiveness. ‘Name’ refers to the four immaterial aggregates. ‘Form’ refers to the four great elements and the form derived from the four great elements. ‘Gedha’ is said to be craving (taṇhā). That is, lust, passion… covetousness, greed, the unwholesome root. ‘For the brahmin who is in every way free from craving for name-and-form’ means one who, in regard to name-and-form, is in every way free from craving, devoid of craving, has abandoned craving, has vomited craving, is released from craving, has eliminated craving, has relinquished craving; is free from lust, devoid of lust, has abandoned lust, has vomited lust, is released from lust, has eliminated lust, has relinquished lust—thus, ‘for the brahmin who is in every way free from craving for name-and-form’.

Āsavāssa na vijjantīti. Āsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Assāti arahato khīṇāsavassa. Na vijjantīti ime āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – āsavāssa na vijjanti.

‘There are no taints to be found in him’: ‘Taints’ refers to the four taints: the taint of sensuality, the taint of existence, the taint of views, and the taint of ignorance. ‘In him’ refers to the Arahant, one whose taints are destroyed. ‘Are not to be found’ means that for him these taints are not, they do not exist, they are not present, they are not found; they are eliminated, cut off, pacified, tranquilized, incapable of arising again, and burned by the fire of knowledge—thus, ‘there are no taints to be found in him’.

Yehi maccuvasaṃ vajeti yehi āsavehi maccuno vā vasaṃ gaccheyya, maraṇassa vā vasaṃ gaccheyya, mārapakkhassa vā vasaṃ gaccheyya; te āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yehi maccuvasaṃ vaje. Tenāha bhagavā –

‘By which he might come under Death’s sway’: This means by which taints one might come under the sway of Death, or under the sway of mortality, or into the faction of Māra. For him, those taints are not, they do not exist, they are not present, they are not found; they are eliminated, cut off, pacified, tranquilized, incapable of arising again, and burned by the fire of knowledge—thus, ‘by which he might come under Death’s sway.’ Therefore, the Blessed One said:

‘‘Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje’’ti.

For the brahmin who is entirely free from greed in all name-and-form, there exist no taints by which he might come under the sway of Death.

Saha [Pg.148] gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

As soon as the verse ended... “Venerable sir, the Blessed One is my Teacher; I am a disciple.”

Jatukaṇṇimāṇavapucchāniddeso ekādasamo.

The Exposition on the Questions of the young man Jatukaṇṇi, the Eleventh.

12. Bhadrāvudhamāṇavapucchāniddeso

12. The Exposition on the Questions of the young man Bhadrāvudha.

70.

70.

Okañjahaṃ taṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito.

I implore the one of good wisdom, who has abandoned the home, cut craving, is unshaken, has abandoned delight, crossed the flood, is liberated, and has abandoned concepts. Having heard the word of the Nāga, they will depart from here.

Okañjahaṃ taṇhacchidaṃ anejanti. Okañjahanti rūpadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho. Vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho.

‘He has abandoned the home, cut craving, and is unshaken.’ Herein, ‘he has abandoned the home’ means: whatever desire, passion, delight, craving, approaches and clingings, mental determinations, adherences, and underlying tendencies there are regarding the form element, these have been abandoned by the Buddha, the Blessed One, cut off at the root, made like a palm-tree stump, brought to non-existence, and are of a nature not to arise in the future. Therefore, the Buddha is one who has abandoned the home. Likewise, regarding the feeling element… the perception element… the formations element… the consciousness element, whatever desire, passion, delight, craving, approaches and clingings, mental determinations, adherences, and underlying tendencies there are, these have been abandoned by the Buddha, the Blessed One, cut off at the root, made like a palm-tree stump, brought to non-existence, and are of a nature not to arise in the future. Therefore, the Buddha is one who has abandoned the home.

Taṇhacchidanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Sā taṇhā buddhassa bhagavato chinnā ucchinnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Tasmā buddho taṇhacchido. Anejoti ejā vuccati taṇhā. Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo bhagavā 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 na pavedhati na sampavedhatīti. Tasmā buddho anejoti [Pg.149] – okañjahaṃ taṇhacchidaṃ anejaṃ. Iccāyasmā bhadrāvudhoti. Iccāti padasandhi…pe… āyasmāti, piyavacanaṃ…pe… bhadrāvudhoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā bhadrāvudho.

Regarding 'the cutter of craving' (Taṇhacchida): Craving refers to craving for forms…pe… craving for mental phenomena. That craving has been cut off, severed, completely uprooted, pacified, stilled, rendered incapable of arising again, and burned by the fire of knowledge by the Blessed One, the Buddha. Therefore, the Buddha is the cutter of craving. Regarding 'the unshaken one' (Aneja): Shaking (ejā) is said to be craving. Whatever lust, intense passion…pe… covetousness, greed, and the unwholesome root—this is called shaking. That shaking, that craving, has been abandoned by the Blessed One, the Buddha, cut off at the root, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise in the future. Therefore, the Buddha is the unshaken one. Because shaking has been abandoned, the Blessed One is unshaken. He does not tremble at gain or at loss, at fame or at disgrace, at praise or at blame, at pleasure or at pain. He does not move, shake, tremble violently, or quiver exceedingly. Therefore, the Buddha is the unshaken one—‘one who has abandoned the dwelling, cutter of craving, unshaken one.’ Thus the Venerable Bhadrāvudha. ‘Thus’ (iccā) is a conjunction…pe… ‘Venerable’ (āyasmā) is a term of affection…pe… ‘Bhadrāvudha’ is the name of that brahmin…pe… an expression—thus, the Venerable Bhadrāvudha.

Nandiñjahaṃ oghatiṇṇaṃ vimuttanti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā nandī sā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho nandiñjaho. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo bhavoghaṃ tiṇṇo diṭṭhoghaṃ tiṇṇo avijjoghaṃ tiṇṇo sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. So vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – nandiñjahaṃ oghatiṇṇaṃ. Vimuttanti bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ.

Regarding 'one who has abandoned delight, crossed the flood, and is freed': 'Delight' is a name for craving. That is, whatever passion, intense passion... covetousness, greed, the unwholesome root—this is called 'delight'. That delight, that craving, has been abandoned by the Blessed One, the Buddha; it is uprooted, made like a palm-tree stump, brought to a state of non-existence, and is of a nature not to arise again in the future. Therefore, the Buddha is one who has abandoned delight. Regarding 'crossed the flood': the Blessed One has crossed the flood of sensuality, crossed the flood of existence, crossed the flood of views, crossed the flood of ignorance. He has crossed, especially crossed, crossed without remainder, gone beyond, well gone beyond, and passed beyond the entire path of saṃsāra. He has lived the holy life, perfected the practice... for him there is no saṃsāra of birth and death, and no further becoming. Thus, 'one who has abandoned delight, crossed the flood'. Regarding 'freed': the mind of the Blessed One is freed, especially freed, well freed from passion; the mind is freed from hatred... the mind is freed from delusion... the mind is freed, especially freed, well freed from all unwholesome formations. Thus, 'one who has abandoned delight, crossed the flood, and is freed'.

Kappañjahaṃ abhiyāce sumedhanti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Buddhassa bhagavato taṇhākappo pahīno diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā tasmā buddho kappañjaho. Abhiyāceti yācāmi abhiyācāmi ajjhesāmi sādiyāmi patthayāmi pihayāmi jappāmi abhijappāmi. Sumedhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhoti – kappañjahaṃ abhiyāce sumedhaṃ.

Regarding 'the one who has abandoned speculations, I entreat the one of good wisdom': 'Speculations' refers to two kinds of speculations: speculations of craving and speculations of views... This is the speculation of craving... This is the speculation of views. For the Blessed One, the Buddha, the speculation of craving is abandoned, and the speculation of views is relinquished. Because the speculation of craving has been abandoned and the speculation of views has been relinquished, the Buddha is called 'one who has abandoned speculations'. 'I entreat' means: I ask, I entreat, I request, I welcome, I wish for, I desire, I murmur, I earnestly murmur. 'Good wisdom' is a name for wisdom. That which is wisdom, understanding... non-delusion, investigation of phenomena, right view. The Blessed One is endowed with, fully endowed with, has attained, has fully attained, is possessed of, is fully possessed of, and is furnished with this good wisdom, this wisdom. Therefore, the Buddha is called 'one of good wisdom'. Thus: 'the one who has abandoned speculations, I entreat the one of good wisdom'.

Sutvāna nāgassa apanamissanti itoti. Nāgassāti nāgo. Bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na gacchatīti nāgo. Sutvāna nāgassa apanamissanti itoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā ito apanamissanti vajissanti pakkamissanti disāvidisaṃ gamissantīti – sutvāna nāgassa apanamissanti ito. Tenāha so brāhmaṇo –

Having heard the Nāga, they will depart from here. As for ‘Nāga’: The Blessed One does no evil (āguṃ), thus he is a Nāga; he does not go (to what should not be gone to), thus he is a Nāga; he does not come again (to existence), thus he is a Nāga… and so on… Thus, the Blessed One does not go (to what should not be gone to), thus he is a Nāga. ‘Having heard the Nāga, they will depart from here’ means: having heard, listened to, grasped, borne well in mind, and noted well your word, your reason for speaking, your teaching, your instruction, and your admonition, they will depart from this place, they will go, they will leave, they will go to the various directions. Thus: ‘Having heard the Nāga, they will depart from here.’ Therefore, that brahmin said:

‘‘Okañjahaṃ [Pg.150] taṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito’’ti.

“The abandoner of the home, the cutter of craving, the unshaken, [thus said the venerable Bhadrāvudha] the abandoner of delight, who has crossed the flood, the liberated one; I entreat the one of good wisdom who has abandoned volitional formations. Having heard the Nāga, they will depart from here.”

71.

71.

Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo.

“Various people from the provinces have gathered, O Hero, desiring your words. Please explain it well to them; for this Dhamma is truly known to you.”

Nānājanā janapadehi saṅgatāti. Nānājanāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janapadehi saṅgatāti aṅgā ca magadhā ca kaliṅgā ca kāsiyā ca kosalā ca vajjiyā ca mallā ca cetiyamhā ca vaṃsā ca kurumhā ca pañcālā ca macchā ca surasenā ca assakā ca avantiyā ca yonā ca kambojā ca. Saṅgatāti saṅgatā samāgatā samohitā sannipatitāti – nānājanā janapadehi saṅgatā.

‘Various people from the provinces have gathered.’ ‘Various people’ means: nobles, brahmins, merchants, commoners, householders, monastics, devas, and humans. ‘From the provinces have gathered’ means: from Aṅga, Magadha, Kaliṅga, Kāsī, Kosala, Vajjī, Malla, Cetiya, Vaṃsa, Kuru, Pañcāla, Maccha, Surasena, Assaka, Avantī, Yona, and Kamboja. ‘Gathered’ means: gathered, come together, united, assembled. Thus: ‘Various people from the provinces have gathered.’”

Tava vīra vākyaṃ abhikaṅkhamānāti. Vīrāti vīro. Bhagavā vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, vigatalomahaṃsotipi vīro.

‘Desiring your words, O Hero.’ As for ‘Hero’: The Blessed One is a hero because he is energetic; he is a hero because he possesses great energy; he is a hero because he is skilled; he is a hero because he has a capable mind; he is also a hero because he is without hair-raising fear.

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

“He who abstains here from all evil, having transcended the suffering of hell, is energetic; that energetic one, striving—such a one is called a hero on account of that quality.”

Tava vīra vākyaṃ abhikaṅkhamānāti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ. Abhikaṅkhamānāti abhikaṅkhamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti – tava vīra vākyaṃ abhikaṅkhamānā.

'Longing for your, the Hero's, words' means: longing for your utterance, your discourse, your teaching, and your admonition. 'Longing' means: greatly desiring, wishing, delighting in, aspiring, yearning for, and speaking with longing. This is the meaning of the phrase 'longing for your, the Hero's, words'.

Tesaṃ tuvaṃ sādhu viyākarohīti. Tesanti tesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Tuvanti bhagavantaṃ bhaṇati. Sādhu viyākarohīti sādhu ācikkhāhi desehi [Pg.151] paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tesaṃ tuvaṃ sādhu viyākarohi.

'You should explain it well to them.' Here, 'them' refers to those nobles, brāhmaṇas, merchants, commoners, householders, renunciants, devas, and humans. 'You' refers to the Blessed One. 'Explain it well' means: please, teach, make known, establish, open up, analyze, make plain, and make clear. This is the meaning of the phrase 'You should explain it well to them'.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

'For thus is this Dhamma known to you.' Indeed, in such a way has this Dhamma been known by you—weighed, investigated, made manifest, and developed. This is the meaning of the phrase 'For thus is this Dhamma known to you.' Therefore, that brāhmaṇa said:

‘‘Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.

“People from various regions have gathered, O hero, longing for your words. Kindly explain it well to them, for this Dhamma is known to you.”

72.

72.

Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantuṃ.

“Dispel all grasping-craving, [Bhadrāvudha, said the Blessed One,] in the future, the past, and also in the present; for whatever formative action beings grasp in the world, by that very action does Māra pursue the being.”

Ādānataṇhaṃ vinayetha sabbanti ādānataṇhaṃ vuccati rūpataṇhā…pe… ādānataṇhāti kiṃkāraṇā vuccati ādānataṇhā? Tāya taṇhāya rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānataṇhā. Ādānataṇhaṃ vinayetha sabbanti sabbaṃ ādānataṇhaṃ vinayeyya paṭivinayeyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – ādānataṇhaṃ vinayetha sabbaṃ. Bhadrāvudhāti bhagavāti. Bhadrāvudhāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – bhadrāvudhāti bhagavā.

Regarding the phrase, 'One should remove all craving that takes up': Craving for form is called 'craving that takes up.' ... For what reason is it called 'craving that takes up'? By that craving, they take up form, cling to it, grasp it firmly, misapprehend it, and are intent upon it. They take up feeling... perception... formations... consciousness... the five destinations... the three kinds of becoming... the two kinds of rebirth-linking... the nine kinds of existence... the wandering-on of saṃsāra... the three cycles; they cling to them, grasp them firmly, misapprehend them, and are intent upon them. For that reason, it is called 'craving that takes up.' As for 'One should remove all craving that takes up': one should remove all craving that takes up, one should dispel it, one should abandon it by way of distinction, one should get rid of it, one should make an end of it, one should cause it to reach non-existence. This is the meaning of the phrase, 'One should remove all craving that takes up.' 'O Bhadrāvudha': the Blessed One addresses him.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti [Pg.152] adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Regarding the phrase, 'Above, below, and across and in the middle': 'Above' is called the future; 'below' is called the past; 'across and in the middle' is called the present. 'Above' is called wholesome states; 'below' is called unwholesome states; 'across and in the middle' is called indeterminate states. 'Below' is called the world of misery; 'across and in the middle' is called the human world. 'Above' is called pleasant feeling; 'below' is called painful feeling; 'across and in the middle' is called neither-painful-nor-pleasant feeling. 'Above' is called the formless realm; 'below' is called the sense-sphere realm; 'across and in the middle' is called the form realm. 'Above' is called that which is above the soles of the feet; 'below' is called that which is below the tips of the hair; 'across and in the middle' is called the middle. This is the meaning of the phrase, 'Above, below, and across and in the middle.'

Yaṃ yañhi lokasmimupādiyantīti yaṃ yaṃ rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Lokasminti apāyaloke…pe… āyatanaloketi – yaṃ yañhi lokasmimupādiyanti.

As for 'Whatever in the world they cling to': Whatever form, feeling, perception, formations, or consciousness they take up, cling to, grasp firmly, misapprehend, or are intent upon. As for 'in the world': in the world of misery... up to... in the world of the twelve sense bases. This is the meaning of 'Whatever in the world they cling to.'

Teneva māro anveti jantunti teneva kammābhisaṅkhāravasena paṭisandhiko khandhamāro dhātumāro āyatanamāro gatimāro upapattimāro paṭisandhimāro bhavamāro saṃsāramāro vaṭṭamāro anveti anugacchati anvāyiko hoti. Jantunti sattaṃ janaṃ naraṃ māṇavaṃ posaṃ puggalaṃ jīvaṃ jāguṃ jantuṃ indaguṃ manujanti – teneva māro anveti jantuṃ. Tenāha bhagavā –

“By that very [cause], Māra follows the being”: by the power of that very kamma-formation [arisen from the craving for grasping], the Māra of aggregates, the Māra of elements, the Māra of sense bases, the Māra of destiny, the Māra of arising, the Māra of rebirth, the Māra of becoming, the Māra of saṃsāra, the Māra of the round—all connected with rebirth—follows, goes after, and becomes a consequence. “Being” means a being (satta), a person (jana), a man (nara), a youth (māṇava), an individual (posa), a person (puggala), a living being (jīva), one who is born (jāgu), a creature (jantu), one who goes by the faculties (indagu), and a human (manuja). Thus: “By that very [cause], Māra follows the being.” Therefore, the Blessed One said:

‘‘Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantu’’nti.

“One should remove all craving for grasping, [O Bhadrāvudha,” said the Blessed One,] above, below, across, and in the middle; for whatever in the world they cling to, by that very [clinging] Māra follows the being.”

73.

73.

Tasmā pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattaṃ.

Therefore, understanding, a mindful bhikkhu should not cling to anything in all the world, seeing this generation attached to grasping, ensnared in the realm of Death.

Tasmā pajānaṃ na upādiyethāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā, etaṃ ādīnavaṃ sampassamāno ādānataṇhāyāti – tasmā. Pajānanti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto ‘‘sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na upādiyethāti rūpaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyyāti – tasmā pajānaṃ na upādiyetha.

“Therefore, understanding, one should not cling.” “Therefore” means for that reason, because of that cause, seeing this danger in the craving for grasping. Thus: “therefore.” “Understanding” means knowing, understanding, cognizing, discerning, thoroughly understanding, penetrating: “All conditioned things are impermanent”… up to… “Whatever is of the nature to arise, all that is of the nature to cease”—knowing, understanding, cognizing, discerning, thoroughly understanding, penetrating. “One should not cling” means one should not take up form, should not cling, should not grasp, should not misapprehend, should not be intent on; feeling… perception… formations… consciousness… destination… arising… rebirth… becoming… saṃsāra… the round—one should not take up, should not cling, should not grasp, should not misapprehend, should not be intent on. Thus: “therefore, understanding, one should not cling.”

Bhikkhu [Pg.153] sato kiñcanaṃ sabbaloketi. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – bhikkhu sato. Kiñcananti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloketi – bhikkhu sato kiñcanaṃ sabbaloke.

“A mindful bhikkhu… anything in all the world.” “Bhikkhu” means either a virtuous ordinary person or a trainee bhikkhu. “Mindful” means mindful in four ways: developing the establishment of mindfulness of the body in the body… up to… he is called mindful. Thus: a mindful bhikkhu. “Anything” means anything pertaining to form, feeling, perception, formations, or consciousness. “In all the world” means in all the world of the states of woe, all the human world, all the deva world, all the world of aggregates, all the world of elements, and all the world of sense bases. Thus: a mindful bhikkhu… anything in all the world.

Ādānasatte iti pekkhamānoti ādānasattā vuccanti ye rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Itīti padasandhi…pe… padānupubbatāpetaṃ itīti. Pekkhamānoti pekkhamāno dakkhamāno dissamāno passamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādānasatte iti pekkhamāno.

“Seeing beings attached to grasping.” “Beings attached to grasping” are those who take up, cling to, grasp, misapprehend, and are fixated on form; feeling… perception… formations… consciousness… destination… arising… rebirth… becoming… saṃsāra… the round—they take up, cling to, grasp, misapprehend, and are fixated on. “Thus” is a word-connection… up to… this is the sequence of words. “Seeing” means seeing, observing, discerning, viewing, surveying, considering, or examining. Thus: “seeing beings attached to grasping.”

Pajaṃ imaṃ maccudheyye visattanti. Pajāti sattādhivacanaṃ maccudheyyā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhā. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhāti – pajaṃ imaṃ maccudheyye visattaṃ. Tenāha bhagavā –

“This generation is ensnared in the realm of Death.” “Generation” is a designation for beings. “The realm of Death” refers to the defilements, the aggregates, and the kamma-formations. Beings are ensnared, attached, clinging, and fettered in the realm of Death, the realm of Māra, the realm of mortality. Just as an item of property is ensnared, attached, clinging, and fettered to a wall peg or an elephant’s tusk, so too are beings ensnared, attached, clinging, and fettered in the realm of Death, the realm of Māra, the realm of mortality. Thus: “this generation is ensnared in the realm of Death.” Therefore, the Blessed One said:

‘‘Tasmā pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visatta’’nti.

“Therefore, understanding, a mindful bhikkhu should not cling to anything in all the world, seeing beings attached to grasping and this generation ensnared in the realm of Death.”

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Simultaneously with the conclusion of the verse... “Venerable sir, the Blessed One is my Teacher; I am a disciple.”

Bhadrāvudhamāṇavapucchāniddeso dvādasamo.

The Exposition of the Questions of the Young Man Bhadrāvudha: The Twelfth.

13. Udayamāṇavapucchāniddeso

13. The Exposition of the Questions of the Young Man Udaya

74.

74.

Jhāyiṃ [Pg.154] virajamāsīnaṃ, [iccāyasmā udayo]Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi , avijjāya pabhedanaṃ.

To the one who meditates, the dust-free, who desires the welfare of beings, [thus spoke the Venerable Udaya,] whose task is done, who is without taints, gone to the far shore of all phenomena, I have come with a question. Declare the liberation through final knowledge, the destruction of ignorance.

Jhāyiṃ virajamāsīnanti. Jhāyinti jhāyī bhagavā. 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, sātasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī jhānarato ekattamanuyutto sadatthagarukoti – jhāyiṃ. Virajanti rāgo rajo, doso rajo, moho rajo, kodho rajo, upanāho rajo…pe… sabbākusalābhisaṅkhārā rajā. Te rajā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho arajo virajo nirajo rajāpagato rajavippahīno rajavippayutto sabbarajavītivatto.

Regarding 'To the one who meditates, the dust-free, who desires the welfare of beings'. 'One who meditates': The Blessed One is a meditator. He meditates with the first jhāna; he meditates with the second jhāna; he meditates with the third jhāna; he meditates with the fourth jhāna; he meditates with the jhāna accompanied by initial and sustained application; he meditates with the jhāna without initial application but with only sustained application; he meditates with the jhāna without initial and sustained application; he meditates with the jhāna accompanied by rapture; he meditates with the jhāna without rapture; he meditates with the jhāna accompanied by happiness; he meditates with the jhāna accompanied by equanimity; he meditates with the jhāna of emptiness; he meditates with the jhāna of signlessness; he meditates with the jhāna of the desireless; he meditates with mundane jhāna; he meditates with supramundane jhāna. He delights in jhāna, is devoted to solitude, and holds his own welfare as important—thus, 'one who meditates'. 'Dust-free': Passion is dust, hatred is dust, delusion is dust, anger is dust, resentment is dust… all unwholesome formations are dust. For the Buddha, the Blessed One, these dusts are abandoned, cut off at the root, made like a palm-tree stump, brought to non-existence, and are of a nature not to arise in the future. Therefore the Buddha is dust-free, without dust, devoid of dust, with dust departed, with dust abandoned, disjoined from dust, having overcome all dust.

Rāgo rajo na ca pana reṇu vuccati,Rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccati.

Passion is dust, but it is not called fine dust (reṇu); 'Dust' is a designation for this passion. The One with Vision abides, having dispelled this dust; Therefore, the Conqueror is called 'dust-free'.

Doso rajo na ca pana reṇu vuccati, dosassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccati.

Hatred is dust, but it is not called fine dust (reṇu); 'Dust' is a designation for this hatred. The One with Vision abides, having dispelled this dust; Therefore, the Conqueror is called 'dust-free'.

Moho [Pg.155] rajo na ca pana reṇu vuccati, mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccatīti. –

Delusion is called dust, but it is not called mere pollen; this 'dust' is a designation for delusion. Having abandoned this dust, the One with Vision abides; therefore, the Conqueror is called 'one free from dust'.

Virajaṃ …pe….

This is the meaning of the word 'stainless' (`virajaṃ`).

Āsīnanti nisinno bhagavā pāsāṇake cetiyeti – āsīno.

Regarding 'seated' (`āsīnaṃ`): The Blessed One, desiring the welfare of beings, was seated (`nisinno`) at the Pāsāṇaka Cetiya.

Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

Disciples, possessors of the three knowledges who have overcome Death, attend upon the Sage—who has gone to the far shore of suffering and is seated beside the city, desiring the welfare of beings.

Evampi bhagavā āsīno. Atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti. Evampi bhagavā āsīnoti – jhāyiṃ virajamāsīnaṃ.

In this way also, the Blessed One is seated, desiring the welfare of beings. Or alternatively, the Blessed One is seated—because all anxiety, which is the defilements, has subsided—seeking the welfare of beings; He has lived the holy life, has fulfilled the practice... for Him there is no saṃsāra of birth, aging, and death, no further becoming. In this way also, the Blessed One is seated. This is the meaning of the phrase 'the meditator, stainless, and seated' (`jhāyiṃ virajamāsīnaṃ`).

Iccāyasmā udayoti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… udayoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā udayo.

Thus spoke the Venerable Udaya.

Katakiccaṃ anāsavanti buddhassa bhagavato kiccākiccaṃ karaṇīyākaraṇīyaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Tasmā buddho katakicco.

Regarding 'one whose task is done, taintless': For the Buddha, the Blessed One, what is to be done and not done by the mind and what is to be done and not done by the body have been abandoned, cut off at the root, made like a palm-tree stump, brought to a state of non-existence, and are of a nature not to arise again in the future. Therefore, the Buddha is one whose task is done.

Yassa ca visatā natthi, chinnasotassa bhikkhuno;

Kiccākiccappahīnassa, pariḷāho na vijjatīti.

For whichever monk there is no spreading craving, for that monk whose stream of passion is cut, who has abandoned what is to be done and not done by the mind, for him there exists no burning fever of the defilements. Thus it should be understood.

Katakiccaṃ anāsavanti. Āsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavoti – katakiccaṃ anāsavaṃ.

Regarding the passage 'one whose task is done, taintless': As for 'taints' (`āsavā`), there are four taints: the taint of sensual desire, the taint of becoming, the taint of views, and the taint of ignorance. For the Buddha, the Blessed One, these taints have been abandoned, cut off at the root, made like a palm-tree stump, brought to a state of non-existence, and are of a nature not to arise again in the future. Therefore, the Buddha is taintless. This is the meaning of 'one whose task is done, taintless'.

Pāraguṃ sabbadhammānanti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū. Abhiññāpāragū sabbadhammānaṃ, pariññāpāragū sabbadukkhānaṃ, pahānapāragū sabbakilesānaṃ, bhāvanāpāragū catunnaṃ maggānaṃ, sacchikiriyāpāragū nirodhassa, samāpattipāragū sabbasamāpattīnaṃ. So vasippatto pāramippatto ariyasmiṃ sīlasmiṃ; vasippatto [Pg.156] pāramippatto ariyasmiṃ samādhismiṃ; vasippatto pāramippatto ariyāya paññāya; vasippatto pāramippatto ariyāya vimuttiyā. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāraguṃ sabbadhammānaṃ.

‘One who has gone beyond all phenomena’ means: the Blessed One has gone beyond all phenomena through direct knowledge, gone beyond through full understanding, gone beyond through abandoning, gone beyond through development, gone beyond through realization, and gone beyond through attainment. He has gone beyond all phenomena through direct knowledge; gone beyond all suffering through full understanding; gone beyond all defilements through abandoning; gone beyond the four paths through development; gone beyond cessation through realization; and gone beyond all attainments through attainment. He has attained mastery and reached perfection in noble virtue; attained mastery and reached perfection in noble concentration; attained mastery and reached perfection in noble wisdom; attained mastery and reached perfection in noble liberation. He has gone to the beyond, reached the beyond; gone to the end, reached the end; gone to the summit, reached the summit; gone to the limit, reached the limit; gone to the consummation, reached the consummation; gone to protection, reached protection; gone to shelter, reached shelter; gone to refuge, reached refuge; gone to the fearless, reached the fearless; gone to the imperishable, reached the imperishable; gone to the deathless, reached the deathless; gone to Nibbāna, reached Nibbāna. He has lived the holy life… for him there is no further becoming. Thus, ‘one who has gone beyond all phenomena’.

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 atthīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto mayā pucchitaṃ kathetuṃ visajjetuṃ, vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

‘I have come with a question’ means: I have come, being desirous of a question; I have come, wishing to ask a question; I have come, wishing to hear a question. Thus, ‘I have come with a question’. Or alternatively: there is the coming, approaching, drawing near, and attending of those who desire a question, who wish to ask a question, who wish to hear a question. Thus, ‘I have come with a question’. Or alternatively: a questioner has come to you; you are capable, you are competent to speak on and explain what is asked by me; please bear this burden. Thus, ‘I have come with a question’.

Aññāvimokkhaṃ pabrūhīti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññāvimokkhaṃ pabrūhi.

“Declare the liberation of final knowledge”—the liberation of final knowledge is called the liberation of arahantship. Declare the liberation of arahantship—teach, point out, describe, establish, disclose, analyze, clarify, reveal—thus, “declare the liberation of final knowledge.”

Avijjāya pabhedananti avijjāya bhedanaṃ pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhaṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha so brāhmaṇo –

“The breaking up of ignorance”—the breaking, breaking up, abandoning, quieting, relinquishing, pacifying, the deathless, Nibbāna of ignorance—thus, “the breaking up of ignorance.” Therefore that brahmin said:

‘‘Jhāyiṃ virajamāsīnaṃ, [iccāyasmā udayo]Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

“The meditator, stainless, seated, [thus spoke Venerable Udaya,] One whose task is done, taintless, Gone beyond all phenomena, I have come with a question;

Aññāvimokkhaṃ pabrūhi, avijjāya pabhedana’’nti.

Declare the liberation of final knowledge, the breaking up of ignorance.”

75.

75.

Pahānaṃ [Pg.157] kāmacchandānaṃ, [udayāti bhagavā]Domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

The abandoning of sensual desire, [Udaya, said the Blessed One,] And of mental pains, both; The removal of sloth, And the warding off of remorse.

Pahānaṃ kāmacchandānanti. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Pahānaṃ kāmacchandānanti kāmacchandānaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – pahānaṃ kāmacchandānaṃ. Udayāti bhagavāti. Udayāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – udayāti bhagavā.

“The abandoning of sensual desire.” “Desire” means whatever sensual desire there is for sensual pleasures: sensual lust, sensual delight, sensual craving, sensual affection, sensual thirst, sensual fever, sensual infatuation, sensual addiction, the flood of sensuality, the yoke of sensuality, sensual clinging, the hindrance of sensual desire. “The abandoning of sensual desire” means the abandoning, quieting, relinquishing, pacifying, the deathless, Nibbāna of sensual desire—thus, “the abandoning of sensual desire.” “Udaya, said the Blessed One.” “Udaya”: The Blessed One addresses that brahmin by name. “Blessed One” is a term of respect…[.] the designation of realization, namely, “Blessed One”—thus, “Udaya, said the Blessed One.”

Domanassāna cūbhayanti. Domanassāti yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā. Domanassāna cūbhayanti kāmacchandassa ca domanassassa ca ubhinnaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – domanassāna cūbhayaṃ.

“And both mental pains.” “Mental pain” refers to whatever is mental displeasure, mental pain, unpleasant and painful feeling born of mind-contact, unpleasant and painful feeling born of mind-contact. “And both mental pains” means the abandoning, quieting, relinquishing, pacifying, the deathless, Nibbāna of both sensual desire and mental pain—thus, “and both mental pains.”

Thinassa ca panūdananti. Thinanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnā līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa. Panūdananti thinassa ca panūdanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – thinassa ca panūdanaṃ.

And the removal of sloth. “Sloth” is whatever unfitness of mind, unworkability, sluggishness, shrinking, clinging, being sluggish, the state of being sluggish, sloth, slothfulness, the state of the mind being slothful. “The removal” is the removal of sloth, abandoning, calming, relinquishing, tranquilizing, the deathless, Nibbāna—this is the removal of sloth.

Kukkuccānaṃ nivāraṇanti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ. Akappiye kappiyasaññitā, kappiye akappiyasaññitā…pe… avajje vajjasaññitā, vajje avajjasaññitā. Yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho, idaṃ vuccati kukkuccaṃ. 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 vippaṭisāro manovilekho[Pg.158]. ‘‘Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita’’nti…pe… ‘‘kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti…pe… ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti…pe… ‘‘kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇī’’ti…pe… ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti…pe… ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti…pe… ‘‘katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī’’ti…pe… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti…pe… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti…pe… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti…pe… ‘‘kato me byāpādo, akato me abyāpādo’’ti…pe… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti, uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

The Hindrance of Remorse. Remorse is: remorse over an act of the hands is also remorse, remorse over an act of the feet is also remorse, and remorse over an act of both hands and feet is also remorse. It is the perception of what is unallowable as allowable, the perception of what is allowable as unallowable…pe… the perception of what is blameless as blameworthy, the perception of what is blameworthy as blameless. Whatever remorse of this sort, the state of being remorseful, the state of having been remorseful; mental regret; mental vexation—this is called remorse. Moreover, remorse—mental regret and mental vexation—arises from two causes: from having done something and from not having done something. And how does remorse—mental regret and mental vexation—arise from having done something and from not having done something? “I have done bad bodily conduct, I have not done good bodily conduct”—remorse arises, mental regret and mental vexation. “I have done bad verbal conduct, I have not done good verbal conduct”…pe… “I have done bad mental conduct, I have not done good mental conduct”…pe… “I have killed a living being, I have not abstained from killing living beings”…pe… “I have taken what was not given, I have not abstained from taking what was not given”…pe… “I have engaged in sexual misconduct, I have not abstained from sexual misconduct”…pe… “I have spoken falsely, I have not abstained from false speech”…pe… “I have spoken divisive speech, I have not abstained from divisive speech”…pe… “I have spoken harsh speech, I have not abstained from harsh speech”…pe… “I have engaged in idle chatter, I have not abstained from idle chatter”…pe… “I have been covetous, I have not been non-covetous”…pe… “I have been malicious, I have not been non-malicious”…pe… “I have held wrong view, I have not held right view”—remorse arises, mental regret and mental vexation. Thus, remorse—mental regret and mental vexation—arises from having done something and from not having done something.

Atha vā, ‘‘sīlesumhi aparipūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti…pe… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānāti, cattāro sammappadhānāti cattāro iddhipādāti, pañcindriyānīti, pañca balānīti, satta bojjhaṅgāti, ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññātaṃ, samudayo me appahīno, maggo me abhāvito, nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Or, worry, remorse of mind, and vexation of mind arise thus: 'I am one who does not fulfill the precepts of virtue'; 'I am one with unguarded 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 foundations of mindfulness have not been developed by me, nor the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, nor the Noble Eightfold Path'; '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 worry, remorse of mind, and vexation of mind arise.

Kukkuccānaṃ nivāraṇanti kukkuccānaṃ āvaraṇaṃ nīvaraṇaṃ pahānaṃ upasamaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – kukkuccānaṃ nivāraṇaṃ. Tenāha bhagavā –

The 'warding off of remorse' means: the covering of remorse, the hindrance, the abandoning, the calming, the complete calming, the relinquishment, the pacification, the deathless, Nibbāna. This is the warding off of remorse. Therefore the Blessed One said:

‘‘Pahānaṃ kāmacchandānaṃ, [udayāti bhagavā]Domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇa’’nti.

“The abandoning of sensual desire, and both sorrow and discontent; the dispelling of sloth, and the warding off of remorse.”

76.

76.

Upekkhāsatisaṃsuddhaṃ[Pg.159], dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ.

Purified by equanimity and mindfulness, with reasoned reflection on the Dhamma as its vanguard; I declare this to be the liberation through final knowledge, the sundering of ignorance.

Upekkhāsatisaṃsuddhanti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. Satīti yā catutthe jhāne upekkhaṃ ārabbha sati anussati…pe… sammāsati. Upekkhāsatisaṃsuddhanti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saṃsuddhā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattāti – upekkhāsatisaṃsuddhaṃ.

“Purified by equanimity and mindfulness.” “Equanimity” is the equanimity in the fourth jhāna—equanimity, the state of being equanimous, the state of being thoroughly equanimous, balance of mind, tranquility of mind, and neutrality of mind. “Mindfulness” is the mindfulness in the fourth jhāna that has equanimity as its object—mindfulness, recollection… right mindfulness. “Purified by equanimity and mindfulness” means that in the fourth jhāna, both equanimity and mindfulness are pure, very pure, thoroughly pure, perfectly pure, luminous, spotless, free from corruptions, pliable, workable, established, and have attained imperturbability—thus, “purified by equanimity and mindfulness.”

Dhammatakkapurejavanti dhammatakko vuccati sammāsaṅkappo. So ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti, evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati sammādiṭṭhi. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti, evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati catunnaṃ maggānaṃ pubbabhāgavipassanā. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti – evampi dhammatakkapurejavaṃ.

In the phrase, ‘with reasoned reflection on the Dhamma as its vanguard’: ‘Reasoned reflection on the Dhamma’ is called right thought. It is the beginning, it is in front, it is the forerunner of the liberation which is the fruit of Arahantship—thus it is ‘with reasoned reflection on the Dhamma as its vanguard.’ Alternatively, ‘reasoned reflection on the Dhamma’ is called right view. It is the beginning, it is in front, it is the forerunner of the liberation which is the fruit of Arahantship—thus it is ‘with reasoned reflection on the Dhamma as its vanguard.’ Alternatively, ‘reasoned reflection on the Dhamma’ is called the insight-knowledge which is the preliminary part of the four paths. It is the beginning, it is in front, it is the forerunner of the liberation which is the fruit of Arahantship—thus it is ‘with reasoned reflection on the Dhamma as its vanguard.’

Aññāvimokkhaṃ pabrūmīti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – aññāvimokkhaṃ pabrūmi.

‘I declare the liberation through final knowledge.’ ‘Liberation through final knowledge’ is called the fruit of Arahantship, which is the liberation from defilements. I declare, explain, teach, make known, establish, disclose, analyze, make plain, and reveal the liberation which is the fruit of Arahantship—thus, ‘I declare the liberation through final knowledge.’

Avijjāya pabhedananti. Avijjāti dukkhe aññāṇaṃ…pe… avijjā moho akusalamūlaṃ. Pabhedananti avijjāya pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha bhagavā –

‘The sundering of ignorance.’ ‘Ignorance’ is unknowing of suffering…pe… ignorance, delusion, the root of the unwholesome. ‘Sundering’ means the sundering of ignorance, the abandoning, the calming, the relinquishing, the tranquilizing, the deathless, Nibbāna—this is the sundering of ignorance. Therefore, the Blessed One said:

‘‘Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana’’nti.

“Purified by equanimity and mindfulness, with reasoned reflection on the Dhamma as its vanguard; I declare the liberation through final knowledge, the sundering of ignorance.”

77.

77.

Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccati.

“What is the world’s fetter? What is its sphere of movement? By the abandoning of what is it called Nibbāna?”

Kiṃsu [Pg.160] saṃyojano lokoti lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – kiṃsu saṃyojano loko.

‘What fetters the world?’ The world’s fettering, clinging, binding, and defilement. By what is the world yoked, thoroughly yoked, firmly yoked, completely yoked, stuck, fastened, and repeatedly bound?—thus, ‘What fetters the world?’

Kiṃsu tassa vicāraṇanti kiṃsu tassa cāraṇaṃ vicāraṇaṃ paṭivicāraṇaṃ. Kena loko carati vicarati paṭivicaratīti – kiṃsu tassa vicāraṇaṃ. Kissassa vippahānena nibbānaṃ iti vuccatīti kissassa vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – kissassa vippahānena nibbānaṃ iti vuccati. Tenāha so brāhmaṇo –

"What is its moving about?" What is its roaming, its moving about, its moving about in various ways? By what does the world roam, move about, and move about in various ways?—thus, "What is its moving about?" "By the abandoning of what is it called Nibbāna?" By the abandoning of what, through calming, relinquishment, and thorough pacification, is Nibbāna called, proclaimed, declared, explained, elucidated, and expressed?—thus, "By the abandoning of what is it called Nibbāna?" Therefore, that brahmin said:

‘‘Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccatī’’ti.

“What is the world’s fetter? What is its moving about? By the abandoning of what is it called Nibbāna?”

78.

78.

Nandisaṃyojano loko, vitakkassa vicāraṇā;

Taṇhāya vippahānena, nibbānaṃ iti vuccati.

“The world has delight as its fetter; thought is its moving about. By the abandoning of craving, it is called Nibbāna.”

Nandisaṃyojano lokoti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, ayaṃ vuccati nandī. Yā nandī lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso, imāya nandiyā loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – nandisaṃyojano loko.

“‘The world has delight as its fetter.’ ‘Delight’ is a term for craving. Whatever passion, strong passion… and so on… covetousness, greed, the unwholesome root: this is called ‘delight.’ This delight is the world’s fetter, its clinging, its bondage, its defilement. By this delight, the world is yoked, variously yoked, specially yoked, firmly yoked, stuck, fastened, and firmly bound—thus, ‘the world has delight as its fetter.’”

Vitakkassa vicāraṇāti. Vitakkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko janapadavitakko, amarāvitakko, parānudayatāpaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, anavaññattipaṭisaṃyutto vitakko. Ime vuccanti nava vitakkā. Ime nava vitakkā lokassa cāraṇā vicāraṇā paṭivicāraṇā. Imehi navahi vitakkehi loko carati vicarati paṭivicaratīti – vitakkassa vicāraṇā.

“‘Thought is its moving about.’ ‘Thought’ refers to nine kinds of thoughts: thought of sensuality, thought of ill will, thought of harmfulness, thought concerning relatives, thought concerning the country, thought concerning immortality, thought connected with compassion for others, thought connected with gain, honor, and fame, and thought connected with not being despised. These are called the nine thoughts. These nine thoughts are the world’s means of roaming, of moving about, and of moving about in various ways. By these nine thoughts the world roams, moves about, and moves about in various ways—thus, ‘thought is its moving about.’”

Taṇhāya vippahānena nibbānaṃ iti vuccatīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhāya vippahānena nibbānaṃ iti vuccatīti taṇhāya vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – taṇhāya vippahānena nibbānaṃ iti vuccati. Tenāha bhagavā –

“By the abandoning of craving, it is called Nibbāna.” “Craving” is craving for forms…pe… craving for mental phenomena. “By the abandoning of craving, it is called Nibbāna” means that by the abandoning, complete calming, relinquishment, and pacification of craving, Nibbāna is called, proclaimed, declared, explained, elucidated, and expressed—thus, “By the abandoning of craving, it is called Nibbāna.” Thus spoke the Blessed One:

‘‘Nandisaṃyojano [Pg.161] loko, vitakkassa vicāraṇā;

Taṇhāya vippahānena, nibbānaṃ iti vuccatī’’ti.

“The world is fettered by delight, with thought as its sphere of activity; by the abandoning of craving, it is called Nibbāna.”

79.

79.

Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tava.

“How, for one who lives mindfully, does consciousness cease? We have come to ask the Blessed One; let us hear your words.”

Kathaṃ satassa caratoti kathaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – kathaṃ satassa carato.

“How, for one who lives mindfully?” How does one, mindful and clearly comprehending, live, dwell, move, maintain, sustain, carry on, and pass one’s life?—thus, “How, for one who lives mindfully?”

Viññāṇaṃ uparujjhatīti viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhati.

“Does consciousness cease?” Consciousness ceases, completely calms down, goes to an end, and is pacified—thus, “Does consciousness cease?”

Bhagavantaṃ puṭṭhumāgamāti buddhaṃ bhagavantaṃ puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ āgamhā āgatamhā upāgatamhā sampattamhā, ‘‘tayā saddhiṃ samāgatamhā’’ti – bhagavantaṃ puṭṭhumāgamā.

“We have come to ask the Blessed One” means: we have come, arrived, approached, and reached to ask, question, request, invite, and please the Buddha, the Blessed One. It also means: “We have come together with you”—thus, “we have come to ask the Blessed One.”

Taṃ suṇoma vaco tavāti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ suṇoma uggaṇhāma dhārema upadhārema upalakkhemāti – taṃ suṇoma vaco tava. Tenāha so brāhmaṇo –

“Let us hear that word of yours” means: we hear, learn, retain, bear in mind, and discern your speech, explanation, teaching, instruction, and advice. Therefore, that brahmin said:

‘‘Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tavā’’ti.

“How, for one who lives mindfully, does consciousness cease? We have come to ask the Blessed One; let us hear your words.”

80.

80.

Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhati.

For one who does not delight in feeling, internal or external, for one who lives thus mindful, consciousness ceases.

Ajjhattañca bahiddhā ca vedanaṃ nābhinandatoti ajjhattaṃ vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattabahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ [Pg.162] ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ajjhattaṃ samudayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattaṃ vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattaṃ samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi dvādasahi ākārehi vedanāsu vedanānupassī viharanto…pe… anabhāvaṃ gameti.

‘He does not delight in feeling internally or externally’ means: dwelling contemplating feelings in feelings internally, he does not delight in feeling, does not welcome it, does not cling to it. He abandons, dispels, eliminates, and makes an end of delighting, welcoming, clinging, grasping, misapprehension, and insistence. Dwelling contemplating feelings in feelings externally, he does not delight in feeling, does not welcome it, does not cling to it. He abandons, dispels, eliminates, and makes an end of delighting, welcoming, clinging, grasping, misapprehension, and insistence. Dwelling contemplating feelings in feelings both internally and externally, he does not delight in feeling, does not welcome it, does not cling to it. He abandons, dispels, eliminates, and makes an end of delighting, welcoming, clinging, grasping, misapprehension, and insistence. Dwelling contemplating feelings in feelings internally as subject to arising, he does not delight in feeling, does not welcome it, does not cling to it. He abandons, dispels, eliminates, and makes an end of delighting, welcoming, clinging, grasping, misapprehension, and insistence. Dwelling contemplating feelings in feelings internally as subject to vanishing... Dwelling contemplating feelings in feelings internally as subject to both arising and vanishing... Dwelling contemplating feelings in feelings externally as subject to arising, he does not delight in feeling, does not welcome it, does not cling to it. He abandons, dispels, eliminates, and makes an end of delighting, welcoming, clinging, grasping, misapprehension, and insistence. Dwelling contemplating feelings in feelings externally as subject to vanishing... Dwelling contemplating feelings in feelings externally as subject to both arising and vanishing... Dwelling contemplating feelings in feelings both internally and externally as subject to arising... Dwelling contemplating feelings in feelings both internally and externally as subject to vanishing... Dwelling contemplating feelings in feelings both internally and externally as subject to both arising and vanishing, he does not delight in feeling, does not welcome it, does not cling to it. He abandons, dispels, eliminates, and makes an end of delighting, welcoming, clinging, grasping, misapprehension, and insistence. In these twelve ways, dwelling contemplating feelings in feelings... he makes an end of them.

Atha vā, vedanaṃ aniccato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vedanaṃ dukkhato rogato gaṇḍato sallato aghato ābādhato…pe… nissaraṇato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi cattālīsāya ākārehi vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – ajjhattañca bahiddhā ca vedanaṃ nābhinandato.

Alternatively, one who sees feeling as impermanent does not greatly delight in feeling, does not greatly welcome it, and does not greatly adhere to it. One abandons, dispels, makes an end of, and brings to non-existence great delight, great welcoming, great adherence, grasping, misapprehension, and adherence. One who sees feeling as suffering, as a disease, as a boil, as a dart, as a misfortune, as an affliction… as an escape, does not greatly delight in feeling, does not greatly welcome it, and does not greatly adhere to it. One abandons, dispels, makes an end of, and brings to non-existence great delight, great welcoming, great adherence, grasping, misapprehension, and adherence. Dwelling contemplating feeling in feelings by these forty aspects, one does not greatly delight in feeling, does not greatly welcome it, and does not greatly adhere to it. One abandons, dispels, makes an end of, and brings to non-existence great delight, great welcoming, great adherence, grasping, misapprehension, and adherence. This is the meaning of ‘not delighting in feeling either internally or externally.’

Evaṃ [Pg.163] satassa caratoti evaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – evaṃ satassa carato.

‘Thus, for one who acts mindfully’ means: thus for one who is mindful and clearly comprehending, acting, dwelling, moving, behaving, protecting, sustaining, and continuing. This is the meaning of ‘thus, for one who acts mindfully’.

Viññāṇaṃ uparujjhatīti puññābhisaṅkhārasahagataṃ viññāṇaṃ apuññābhisaṅkhārasahagataṃ viññāṇaṃ āneñjābhisaṅkhārasahagataṃ viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhatī. Tenāha bhagavā –

‘Consciousness ceases’ means: consciousness accompanied by meritorious volitional formations, consciousness accompanied by demeritorious volitional formations, and consciousness accompanied by imperturbable volitional formations ceases, is pacified, comes to an end, and is stilled. This is the meaning of ‘consciousness ceases’. Therefore, the Blessed One said:

‘‘Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhatī’’ti.

“For one not delighting in feeling, either internally or externally; for one thus acting mindfully, consciousness ceases.”

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Simultaneously with the end of the verse… “Venerable sir, the Blessed One is my Teacher; I am a disciple.”

Udayamāṇavapucchāniddeso terasamo.

The Thirteenth Exposition on the Questions of the Young Man Udaya.

14. Posālamāṇavapucchāniddeso

14. The Exposition of the Questions of the Young Man Posāla

81.

81.

Yo atītaṃ ādisati, [iccāyasmā posālo]Anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ.

“He who points out the past,” said the Venerable Posāla, “is unshaken, with doubt cut off, the far-shore-goer of all phenomena. I have come to him with a question.”

Yo atītaṃ ādisatīti. Yoti yo so bhagavā sayambhū. Anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāvaṃ. Atītaṃ ādisatīti bhagavā attano ca paresañca atītampi ādisati, anāgatampi ādisati, paccuppannampi ādisati.

‘He who declares the past.’ Herein, ‘He’ refers to that Blessed One, the Self-Existent One, who, without a teacher, in teachings unheard before, himself fully awakened to the truths, and therein attained omniscience, and mastery in the powers. ‘Declares the past’ means the Blessed One declares his own past and the past of others, declares the future, and declares the present.

Kathaṃ bhagavā attano atītaṃ ādisati? Bhagavā attano atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati, tissopi jātiyo ādisati, catassopi jātiyo ādisati, pañcapi jātiyo ādisati, dasapi jātiyo ādisati, vīsampi jātiyo ādisati, tiṃsampi jātiyo ādisati, cattālīsampi jātiyo ādisati[Pg.164], paññāsampi jātiyo ādisati, jātisatampi…pe… jātisahassampi… jātisatasahassampi… anekepi saṃvaṭṭakappe… anekepi vivaṭṭakappe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā attano atītaṃ ādisati.

How does the Blessed One declare his own past? The Blessed One declares one past birth, two past births, three past births, four past births, five past births, ten past births, twenty past births, thirty past births, forty past births, fifty past births, a hundred past births… a thousand past births… a hundred thousand past births… many eons of contraction… many eons of expansion… many eons of contraction and expansion, saying: ‘In such a place I had such a name, such a clan, such an appearance, such food, experienced such pleasure and pain, and had such a lifespan. Passing away from there, I arose in such a place. There too I had such a name, such a clan, such an appearance, such food, experienced such pleasure and pain, and had such a lifespan. Passing away from there, I have arisen here.’ Thus, with its aspects and details, he declares his manifold past existences. In this way, the Blessed One declares his own past.

Kathaṃ bhagavā paresaṃ atītaṃ ādisati? Bhagavā paresaṃ atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati…pe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – ‘‘amutrāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādi; tatrāpāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā paresaṃ atītaṃ ādisati.

How does the Blessed One declare the past of others? The Blessed One declares the past of others, whether it be one birth, two births… up to many eons of contraction and expansion: ‘In such-and-such an existence, you had such a name, such a clan, such an appearance, such food, experienced such pleasure and pain, and had such a lifespan. Passing away from there, you arose in such-and-such an existence. There too, you had such a name, such a clan, such an appearance, such food, experienced such pleasure and pain, and had such a lifespan. Passing away from there, you have been reborn here.’ Thus, with its aspects and details, he declares the manifold past abodes. In this way, the Blessed One declares the past of others.

Bhagavā pañca jātakasatāni bhāsanto attano ca paresañca atītaṃ ādisati, mahāpadāniyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, mahāsudassaniyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, mahāgovindiyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, maghadeviyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati.

The Blessed One, by teaching the five hundred Jātakas, declares the past of himself and of others. By teaching the Mahāpadāniya Suttanta, he declares the past of himself and of others. By teaching the Mahāsudassaniya Suttanta, he declares the past of himself and of others. By teaching the Mahāgovindiya Suttanta, he declares the past of himself and of others. And by teaching the Maghadeviya Suttanta, he declares the past of himself and of others.

Vuttañhetaṃ bhagavatā – ‘‘atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāriñāṇaṃ hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho, cunda…pe… paccuppannañca kho, cunda, addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’’’ti.

For this was stated by the Blessed One: ‘Cunda, with regard to the past time, the Tathāgata has knowledge that follows recollection. He recollects as much as he wishes. And Cunda, with regard to the future… and Cunda, with regard to the present time, knowledge born of enlightenment arises in the Tathāgata: “This is the final birth; now there is no renewed existence.”’

Indriyaparopariyattañāṇaṃ [Pg.165] tathāgatassa tathāgatabalaṃ, sattānaṃ āsayānusayañāṇaṃ tathāgatassa tathāgatabalaṃ, yamakapāṭihīre ñāṇaṃ tathāgatassa tathāgatabalaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ tathāgatassa tathāgatabalaṃ, sabbaññutañāṇaṃ tathāgatassa tathāgatabalaṃ, anāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ, sabbattha asaṅgamappaṭihatamanāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ. Evaṃ bhagavā attano ca paresañca atītampi ādisati anāgatampi ādisati paccuppannampi ādisati ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti pakāsetīti – yo atītaṃ ādisati.

The knowledge of the maturity and immaturity of the faculties of beings is a power of the Tathāgata. The knowledge of beings’ dispositions and underlying tendencies is a power of the Tathāgata. The knowledge of the twin miracle is a power of the Tathāgata. The knowledge of the attainment of great compassion is a power of the Tathāgata. The knowledge of omniscience is a power of the Tathāgata. The unobstructed knowledge is a power of the Tathāgata. The unobstructed, unhindered, unimpeded knowledge at all times is a power of the Tathāgata. Thus, the Blessed One declares the past, declares the future, and declares the present of himself and others; he recounts, teaches, proclaims, establishes, reveals, analyzes, clarifies, and makes evident—he who declares the past.

Iccāyasmā posāloti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… posāloti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā posālo.

‘Thus spoke Venerable Posāla.’ ‘Thus’ is a word-junction […]. ‘Venerable’ is a term of endearment […]. ‘Posāla’ is the name of that brahmin […]. ‘A designation’—thus spoke Venerable Posāla.

Anejo chinnasaṃsayoti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati…pe… dukkhepi na iñjati na calati na vedhati nappavedhati na sampavedhatīti anejo. Chinnasaṃsayoti saṃsayo vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. So saṃsayo buddhassa bhagavato pahīno chinno ucchinno samucchinno vūpasanto paṭinissaggo paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍho. Tasmā buddho chinnasaṃsayoti – anejo chinnasaṃsayo.

‘Unshaken, with doubt cut off’—‘shaking’ is said to be craving. That lust, passion […], covetousness, greed, the unwholesome root. That craving is abandoned by the Blessed Buddha, cut off at the root, made like a palm stump, brought to non-existence, no longer subject to future arising. Therefore, the Buddha is unshaken. Because craving is abandoned, he is unshaken. The Blessed One is not shaken by gain […], nor by suffering; he does not stir, does not waver, does not tremble, does not greatly tremble, does not utterly tremble—thus, he is unshaken. ‘With doubt cut off’—doubt is said to be perplexity. Doubt about suffering […], rigidity of mind, and mental vexation. That doubt is abandoned by the Blessed Buddha, cut off, uprooted, completely cut off, stilled, relinquished, calmed, incapable of future arising, burned by the fire of knowledge. Therefore, the Buddha has cut off doubt—unshaken, with doubt cut off.

Pāraguṃ sabbadhammānanti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū abhiññāpāragū sabbadhammānaṃ…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāragū sabbadhammānaṃ.

‘One who has gone to the far shore of all phenomena’ means: the Blessed One is one who has gone to the far shore of all phenomena through direct knowledge, one who has gone to the far shore through full understanding, one who has gone to the far shore through abandoning, one who has gone to the far shore through development, one who has gone to the far shore through realization, one who has gone to the far shore through the attainments; one who has gone to the far shore of all phenomena through direct knowledge… For him, there is no round of existence of birth, aging, and death, and no rebirth. This is the meaning of ‘one who has gone to the far shore of all phenomena’.

Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… ‘‘vahassetaṃ bhāra’’nti – atthi pañhena āgamaṃ. Tenāha so brāhmaṇo –

‘I have come with a question’ means: I have come, being one who desires a question… ‘Bear this burden.’ Thus, ‘I have come with a question.’ Therefore, that brahmin said:

‘‘Yo [Pg.166] atītaṃ ādisati, [iccāyasmā posālo]Anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgama’’nti.

‘He who declares the past,’ [said the Venerable Posāla,] ‘unshaken, with doubt cut off, one who has gone to the far shore of all phenomena—I have come with a question.’

82.

82.

Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho.

For one whose perception of form has vanished, who has abandoned all bodily existence, who sees ‘there is nothing’ internally and externally—I ask the Sakyan about the knowledge of such a person: How is one of such a kind to be led further?

Vibhūtarūpasaññissāti katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ – ayaṃ rūpasaññā. Vibhūtarūpasaññissāti catasso arūpasamāpattiyo paṭiladdhassa rūpasaññā vibhūtā honti vigatā atikkantā samatikkantā vītivattāti – vibhūtarūpasaññissa.

‘For one whose perception of form has vanished’: What is perception of form? For one who has entered a form-sphere attainment, or has been reborn there, or is dwelling happily in this very life, there is perception, cognizing, the state of having cognized—this is perception of form. ‘For one whose perception of form has vanished’ means: for one who has obtained the four formless attainments, the perception of form has vanished, departed, been transcended, completely transcended, and overcome. Thus, ‘for one whose perception of form has vanished’.

Sabbakāyappahāyinoti sabbo tassa paṭisandhiko rūpakāyo pahīno, tadaṅgasamatikkamā vikkhambhanappahānena pahīno tassa rūpakāyoti – sabbakāyappahāyino.

‘Who has abandoned all body’: all of that person's rebirth-linking physical body is abandoned; having transcended abandoning-by-substitution, it is abandoned by means of suppression. Thus, ‘who has abandoned all body’.

Ajjhattañca bahiddhā ca, natthi kiñcīti passatoti. Natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā? Natthi kiñcīti ākiñcaññāyatanasamāpatti. Yaṃ viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, ‘‘natthi kiñcī’’ti passati – taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattīti – ajjhattañca bahiddhā ca natthi kiñcīti passato.

‘Who sees “there is nothing” internally and externally’: ‘There is nothing’ refers to the attainment of the base of nothingness. For what reason is the attainment of the base of nothingness called ‘there is nothing’? Because, having mindfully entered the attainment of the base of infinite consciousness and having mindfully emerged from it, one makes that very consciousness non-existent, makes it cease, makes it disappear, and sees, ‘there is nothing.’ For that reason, the attainment of the base of nothingness is called ‘there is nothing.’ Thus, ‘who sees “there is nothing” internally and externally’.

Ñāṇaṃ sakkānupucchāmīti. Sakkāti – sakko. Bhagavā sakyakulā pabbajitotipi sakko …pe… pahīnabhayabheravo vigatalomahaṃsotipi sakko. Ñāṇaṃ sakkānupucchāmīti tassa ñāṇaṃ pucchāmi, paññaṃ pucchāmi, sambuddhaṃ pucchāmi. ‘‘Kīdisaṃ kiṃsaṇṭhitaṃ kiṃpakāraṃ kiṃpaṭibhāgaṃ ñāṇaṃ icchitabba’’nti – ñāṇaṃ sakkānupucchāmi.

‘I ask the Sakyan about knowledge’—‘Sakyan’ means the Sakyan. The Blessed One is also called Sakyan because he went forth from the Sakyan clan... and is also called Sakyan because he has abandoned fear and terror and is free from horripilation. ‘I ask the Sakyan about knowledge’ means: I ask about his knowledge, I ask about his wisdom, I ask about his full understanding. ‘What sort of knowledge, how constituted, of what kind, of what distinction, should be desired?’—thus, I ask the Sakyan about knowledge.

Kathaṃ neyyo tathāvidhoti kathaṃ so netabbo vinetabbo anunetabbo paññapetabbo nijjhāpetabbo pekkhetabbo pasādetabbo? Kathaṃ tena uttari ñāṇaṃ uppādetabbaṃ? Tathāvidhoti tathāvidho tādiso [Pg.167] tassaṇṭhito tappakāro tappaṭibhāgo yo so ākiñcaññāyatanasamāpattilābhīti – kathaṃ neyyo tathāvidho. Tenāha so brāhmaṇo –

‘How is such a one to be understood?’—how is he to be known, to be known in various ways, to be known repeatedly, to be made to know, to be made to contemplate, to be regarded, to be inspired? How is higher knowledge to be produced by him? ‘Such a one’ means: such a one, of that sort, established in that state, of that kind, having that distinction, who is a gainer of the attainment of the base of nothingness—thus, ‘how is such a one to be understood?’

‘‘Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho’’ti.

‘For one whose perception of form has vanished, who has abandoned all bodies, who sees “there is nothing” internally and externally; I ask the Sakyan about knowledge: How is such a one to be understood?’

83.

83.

Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇaṃ;

‘The Tathāgata, having directly known all stations of consciousness,’ [the Blessed One said to Posāla,] ‘knows him as standing, intent upon that, with that as his destination.’

Viññāṇaṭṭhitiyo sabbāti bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti, paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti. Kathaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – ‘‘rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhave…pe… saññupayaṃ vā, bhikkhave…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyā’’ti. Evaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti.

‘All the stations of consciousness’ means: the Blessed One knows four stations of consciousness by way of formations, and he knows seven stations of consciousness by way of rebirth-linking. How does the Blessed One know the four stations of consciousness by way of formations? For this was said by the Blessed One: ‘Monks, consciousness, if it were to stand, might stand dependent on form, with form as its object, established in form, sprinkled with delight, and it would attain growth, increase, and expansion. Dependent on feeling, monks… dependent on perception, monks… Monks, consciousness, if it were to stand, might stand dependent on formations, with formations as its object, established in formations, sprinkled with delight, and it would attain growth, increase, and expansion.’ In this way, the Blessed One knows the four stations of consciousness by way of formations.

Kathaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, sattā nānattakāyā nānattasaññino – seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

How does the Blessed One know the seven stations of consciousness by way of rebirth-linking? For it was said by the Blessed One: "There are, monks, beings diverse in body and diverse in perception, such as human beings, some devas, and some in the states of deprivation. This is the first station of consciousness."

‘‘Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

"There are, monks, beings diverse in body but unified in perception, such as the devas of the Brahma-group who are first born there. This is the second station of consciousness."

‘‘Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

"There are, monks, beings unified in body but diverse in perception, such as the devas of Streaming Radiance. This is the third station of consciousness."

‘‘Santi[Pg.168], bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthī viññāṇaṭṭhiti.

"There are, monks, beings unified in body and unified in perception, such as the devas of Refulgent Glory. This is the fourth station of consciousness."

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.

"There are, monks, beings who, by completely transcending perceptions of form, by the disappearance of perceptions of sensory impact, and by not attending to perceptions of multiplicity, thinking, ‘Space is infinite,’ attain the sphere of infinite space. This is the fifth station of consciousness."

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma, anantaṃ viññāṇanti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

"There are, monks, beings who, by completely transcending the sphere of infinite space, thinking, ‘Consciousness is infinite,’ attain the sphere of infinite consciousness. This is the sixth station of consciousness."

‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti’’. Evaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānātīti – viññāṇaṭṭhitiyo sabbā.

"There are, monks, beings who, by completely transcending the sphere of infinite consciousness, thinking, ‘There is nothing,’ attain the sphere of nothingness. This is the seventh station of consciousness." Thus the Blessed One knows the seven stations of consciousness by way of rebirth-linking. This is the meaning of 'all the stations of consciousness'."

Posālāti bhagavāti. Posālāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – posālāti bhagavā.

'Posāla,' said the Blessed One. The Blessed One addressed that brahmin by name as 'Posāla'. 'The Blessed One'—this is a term of reverence... a true designation, namely, 'the Blessed One.' Thus, 'Posāla,' said the Blessed One.

Abhijānaṃ tathāgatoti. Abhijānanti abhijānanto vijānanto paṭivijānanto paṭivijjhanto tathāgato. Vuttañhetaṃ bhagavatā – ‘‘atītaṃ cepi kho, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi kho, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tasseva pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti…pe… paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī. Tasmā tathāgatoti vuccati.

The Tathāgata knows. The Tathāgata knows fully, understands, comprehends, and penetrates. For this was said by the Blessed One: “Cunda, if something about the past is untrue, false, and unconnected with benefit, the Tathāgata does not declare it. If something about the past is true, factual, but unconnected with benefit, the Tathāgata does not declare that either. If something about the past is true, factual, and connected with benefit, then the Tathāgata knows the right time to answer that question. Similarly, Cunda, if something about the future is…pe… if something about the present is untrue, false, and unconnected with benefit, the Tathāgata does not declare it. If something about the present is true, factual, but unconnected with benefit, the Tathāgata does not declare that either. If something about the present is true, factual, and connected with benefit, then the Tathāgata knows the right time to answer that question. Thus, Cunda, regarding things past, future, and present, the Tathāgata speaks at the right time, speaks what is factual, speaks what is beneficial, speaks the Dhamma, speaks the discipline. Therefore, he is called the Tathāgata.”

‘‘Yaṃ kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ [Pg.169] anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā tathāgatoti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccati. Yathāvādī, cunda, tathāgato tathākārī; yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā tathāgatoti vuccati. Sadevake, cunda, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī. Tasmā tathāgatoti vuccatī’’ti – abhijānaṃ tathāgato.

"Cunda, whatever in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, devas and humans—whatever is seen, heard, sensed, cognized, attained, sought out, and explored by the mind—all that has been fully awakened to by the Tathāgata. That is why he is called the Tathāgata. And, Cunda, between the night the Tathāgata awakens to unsurpassed, perfect enlightenment and the night he attains Parinibbāna with the Nibbāna-element without remainder, whatever he speaks, utters, and sets forth, all of that is exactly so and not otherwise. That is why he is called the Tathāgata. As the Tathāgata speaks, Cunda, so he does; as he does, so he speaks. Thus, as he speaks, so he does, and as he does, so he speaks. That is why he is called the Tathāgata. Cunda, in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, devas and humans, the Tathāgata is the conqueror, unconquered, the all-seeing, the wielder of power. That is why he is called the Tathāgata." — The Tathāgata knows this through direct knowledge.

Tiṭṭhantamenaṃ jānātīti bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo suppaṭipanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’’ti.

As for 'He knows him as one standing': The Blessed One, by the power of volitional formations of kamma, knows one who is established in a particular way thus: 'This person, with the breakup of the body, after death, will be reborn in a state of deprivation, a bad destination, a place of downfall, in hell.' The Blessed One, by the power of volitional formations of kamma, knows one who is established in a particular way thus: 'This person, with the breakup of the body, after death, will be reborn in the animal realm.' The Blessed One, by the power of volitional formations of kamma, knows one who is established in a particular way thus: 'This person, with the breakup of the body, after death, will be reborn in the realm of the petas.' The Blessed One, by the power of volitional formations of kamma, knows one who is established in a particular way thus: 'This person, with the breakup of the body, after death, will be reborn among humans.' The Blessed One, by the power of volitional formations of kamma, knows one who is established in a particular way thus: 'This person, having practiced well, with the breakup of the body, after death, will be reborn in a good destination, a heavenly world.'

Vuttañhetaṃ bhagavatā – ‘‘idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno, tathā ca iriyati, tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti.

Indeed, this was spoken by the Blessed One: 'Here, Sāriputta, I understand a certain person by encompassing his mind with my own mind thus: “This person is practicing in such a way, behaving in such a way, and has embarked upon that path, such that with the breakup of the body, after death, he will be reborn in a state of deprivation, a bad destination, a place of downfall, in hell.”'

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī’ti.

'Here, Sāriputta, I understand a certain person by encompassing his mind with my own mind thus: “This person is practicing in such a way, behaving in such a way, and has embarked upon that path, such that with the breakup of the body, after death, he will be reborn in the animal realm.”'

‘‘Idha [Pg.170] panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī’ti.

'Here, Sāriputta, I understand a certain person by encompassing his mind with my own mind thus: “This person is practicing in such a way, behaving in such a way, and has embarked upon that path, such that with the breakup of the body, after death, he will be reborn in the realm of the petas.”'

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī’ti.

Here, Sāriputta, I understand a certain person by encompassing his mind with my own mind: 'This person conducts himself in such a way, behaves in such a way, and has embarked on such a path that, with the breakup of the body, after death, he will be reborn among human beings.'

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti.

Here, Sāriputta, I understand a certain person by encompassing his mind with my own mind: 'This person conducts himself in such a way, behaves in such a way, and has embarked on such a path that, with the breakup of the body, after death, he will be reborn in a good destination, a heavenly world.'

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’’ti – tiṭṭhantamenaṃ jānāti.

Here, Sāriputta, I understand a certain person by encompassing his mind with my own mind: 'This person conducts himself in such a way, behaves in such a way, and has embarked on such a path that, through the destruction of the taints, he realizes for himself with direct knowledge, and having attained it, abides in the taintless liberation of mind, liberation by wisdom, in this very life.'" — He knows him as one standing thus.

Dhimuttaṃ tapparāyaṇanti. Dhimuttanti ākiñcaññāyatanaṃ. Dhimuttanti vimokkhena dhimuttaṃ tatrādhimuttaṃ tadadhimuttaṃ tadādhipateyyaṃ. Atha vā, bhagavā jānāti – ‘‘ayaṃ puggalo rūpādhimutto saddādhimutto gandhādhimutto rasādhimutto phoṭṭhabbādhimutto kulādhimutto gaṇādhimutto āvāsādhimutto lābhādhimutto yasādhimutto pasaṃsādhimutto sukhādhimutto cīvarādhimutto piṇḍapātādhimutto senāsanādhimutto gilānapaccayabhesajjaparikkhārādhimutto suttantādhimutto vinayādhimutto abhidhammādhimutto āraññakaṅgādhimutto piṇḍapātikaṅgādhimutto paṃsukūlikaṅgādhimutto tecīvarikaṅgādhimutto sapadānacārikaṅgādhimutto khalupacchābhattikaṅgādhimutto nesajjikaṅgādhimutto yathāsanthatikaṅgādhimutto paṭhamajjhānādhimutto dutiyajjhānādhimutto tatiyajjhānādhimutto catutthajjhānādhimuttoākāsānañcāyatanasamāpattādhimutto viññāṇañcāyatanasamāpattādhimutto ākiñcaññāyatanasamāpattādhimutto nevasaññānāsaññāyatanasamāpattādhimutto’’tidhimuttaṃ.

Regarding 'Inclined towards that, with that as the final resort.' 'Inclined towards' refers to the base of nothingness. 'Inclined towards' means inclined by the liberation which is mental advertence, inclined towards that, mentally adverting to that, having that as the governing principle. Alternatively, the Blessed One knows: 'This person is inclined towards forms, inclined towards sounds, inclined towards smells, inclined towards tastes, inclined towards tactile objects, inclined towards families, inclined towards groups, inclined towards dwellings, inclined towards gains, inclined towards fame, inclined towards praise, inclined towards happiness, inclined towards robes, inclined towards almsfood, inclined towards lodgings, inclined towards medicine and requisites for the sick, inclined towards the Suttanta, inclined towards the Vinaya, inclined towards the Abhidhamma, inclined towards the ascetic practice of dwelling in the forest, inclined towards the ascetic practice of eating only almsfood, inclined towards the ascetic practice of wearing rag-robes, inclined towards the ascetic practice of using only three robes, inclined towards the ascetic practice of going for alms in sequence, inclined towards the ascetic practice of refusing food offered later, inclined towards the ascetic practice of sitting, inclined towards the ascetic practice of using any allotted lodging, inclined towards the first jhāna, inclined towards the second jhāna, inclined towards the third jhāna, inclined towards the fourth jhāna, inclined towards the attainment of the base of infinite space, inclined towards the attainment of the base of infinite consciousness, inclined towards the attainment of the base of nothingness, inclined towards the attainment of the base of neither-perception-nor-non-perception.' Thus, 'inclined towards'.

Tapparāyaṇanti [Pg.171] ākiñcaññāyatanamayaṃ tapparāyaṇaṃ kammaparāyaṇaṃ vipākaparāyaṇaṃ kammagarukaṃ paṭisandhigarukaṃ. Atha vā, bhagavā jānāti – ‘‘ayaṃ puggalo rūpaparāyaṇo…pe… nevasaññānāsaññāyatanasamāpattiparāyaṇo’’ti – dhimuttaṃ tapparāyaṇaṃ. Tenāha bhagavā –

Regarding 'with that as the final resort': It consists of the base of nothingness, has that as the final resort, has kamma as the final resort, reveres kamma, reveres rebirth-linking. Alternatively, the Blessed One knows: 'This person has forms as their final resort... and so on... has the attainment of the base of neither-perception-nor-non-perception as their final resort.' Thus, 'inclined towards that, with that as the final resort.' Therefore, the Blessed One said:

‘‘Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇa’’nti.

The Tathāgata, having directly known all stations of consciousness, (the Blessed One said to Posāla), knows this one who is established, inclined towards that, with that as the final resort.

84.

84.

Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato.

Having known the volitional formation that arises in the base of nothingness, and that craving is a fetter; having thus directly known this, one then emerges from that attainment and practices insight upon it. For that brahmin who has lived the holy life, this knowledge of his is true.

Ākiñcaññāsambhavaṃ ñatvāti ākiñcaññāsambhavoti vuccati ākiñcaññāyatanasaṃvattaniko kammābhisaṅkhāro. Ākiñcaññāyatanasaṃvattanikaṃ kammābhisaṅkhāraṃ ākiñcaññāsambhavoti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ākiñcaññāsambhavaṃ ñatvā.

"Having known the arising of nothingness"—the arising of nothingness is said to be the kamma-formation that is conducive to the sphere of nothingness. Having known the kamma-formation that is conducive to the sphere of nothingness as the arising of nothingness, having known it as an attachment, having known it as a bond, having known it as an obstruction; having known, weighed, judged, analyzed, and made it clear—this is "having known the arising of nothingness."

Nandisaṃyojanaṃ itīti nandisaṃyojanaṃ vuccati arūparāgo. Arūparāgena taṃ kammaṃ laggaṃ laggitaṃ palibuddhaṃ arūparāgaṃ nandisaṃyojananti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti – nandisaṃyojanaṃ iti.

'And that it is a fetter of delight'—the fetter of delight is said to be lust for the formless. By that lust for the formless, that kamma is attached, clung to, and bound. Having known that lust for the formless, that delight, as a fetter; having known it as an attachment, having known it as a bond, having known it as an obstruction; having known, weighed, judged, analyzed, and made it clear. 'Iti' is for word-juncture, word-connection, word-completion, syllable-harmony, consonant-smoothness, and this 'iti' is for the sequence of words—this is 'and that it is a fetter of delight.'

Evametaṃ abhiññāyāti evaṃ etaṃ abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evametaṃ abhiññāya.

'Having thus directly known this'—thus having directly known this, having known, weighed, judged, analyzed, and made it clear—this is 'having thus directly known this.'

Tato tattha vipassatīti. Tatthāti ākiñcaññāyatanaṃ samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato vipassati, dukkhato vipassati, rogato…pe… nissaraṇato vipassati dakkhati oloketi nijjhāyati upaparikkhatīti – tato tattha vipassati.

"Then one sees with insight there." "There" means having attained the sphere of nothingness and then emerging from it, one sees with insight the mental and mental concomitant states that arise there as impermanent, as suffering, as a disease... and so on... as an escape; one sees, observes, contemplates, and investigates—this is "then one sees with insight there."

Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ ñāṇaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītaṃ tassāti – etaṃ ñāṇaṃ tathaṃ tassa.

'This knowledge of his is true'—this knowledge of his is true, real, actual, and not otherwise—this is 'this knowledge of his is true.'

Brāhmaṇassa [Pg.172] vusīmatoti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmāti. Brāhmaṇassa vusīmatoti puthujjanakalyāṇaṃ upādāya satta sekkhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya vasanti saṃvasanti āvasanti parivasanti; arahā vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto; so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro; natthi tassa punabbhavoti – brāhmaṇassa vusīmato. Tenāha bhagavā –

Regarding the phrase 'For the Brahmin who has lived the holy life.' 'Brahmin' means: because of having excluded the seven dhammas, one is a Brahmin... (and so on)... unattached, 'such,' he is called a Brahmin. Regarding 'For the Brahmin who has lived the holy life': taking the virtuous worldling as the starting point, the seven trainees dwell, co-reside, inhabit, and dwell completely for the attainment of the unattained, for the realization of the unrealized, for the direct experience of the unexperienced. The Arahant has lived the holy life, has done what was to be done, has laid down the burden, has attained his own goal, has utterly destroyed the fetter of existence, and is liberated through right understanding. He has completed his dwelling, has perfected his practice... (and so on)... the saṃsāra of birth and death; for him there is no further becoming—this is the meaning of 'for the Brahmin who has lived the holy life.' Therefore, the Blessed One said:

‘‘Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato’’ti.

“Having known the origin of nothingness, and that it is the fetter of delight; having thus directly known this, one then sees with insight there. This knowledge is true for that Brahmin who has lived the holy life.”

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

As soon as the verses concluded… (he said,) “Venerable sir, the Blessed One is my Teacher; I am a disciple.”

Posālamāṇavapucchāniddeso cuddasamo.

The Exposition of the Question of the Young Man Posāla, the Fourteenth.

15. Mogharājamāṇavapucchāniddeso

15. The Exposition of the Question of the Young Man Mogharāja

85.

85.

Dvāhaṃ sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi, byākarotīti me sutaṃ.

“Twice have I asked the Sakyan,” said the Venerable Mogharāja, “but the One with Vision did not answer me. I have heard it said that the divine seer answers when asked for the third time.”

Dvāhaṃ sakkaṃ apucchissanti so brāhmaṇo dvikkhattuṃ buddhaṃ bhagavantaṃ pañhaṃ apucchi. Tassa bhagavā pañhaṃ puṭṭho na byākāsi – ‘‘tadantarā imassa brāhmaṇassa indriyaparipāko bhavissatī’’ti. Sakkanti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko [Pg.173] pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Dvāhaṃ sakkaṃ apucchissanti dvāhaṃ sakkaṃ apucchissaṃ ayācissaṃ ajjhesissaṃ pasādayissanti – dvāhaṃ sakkaṃ apucchissaṃ.

“Twice I would ask Sakka”: that brahmin asked the Blessed Buddha a question twice. The Blessed One, having been asked the question, did not answer, thinking, “In the meantime, this brahmin’s faculties will mature.” As for ‘Sakka,’ he is Sakka. The Blessed One is called Sakka because He went forth from the Sakya clan. Alternatively, He is called Sakka because He is affluent, has great wealth, and is wealthy. These are His treasures, namely: the treasure of faith, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom, the treasure of the foundations of mindfulness, the treasure of right exertion, the treasure of the bases of psychic power, the treasure of the faculties, the treasure of the powers, the treasure of the enlightenment factors, the treasure of the path, the treasure of fruition, and the treasure of Nibbāna. Because He is affluent with these many kinds of precious treasures, He is also called Sakka. Alternatively, Sakka is one who is accustomed to being familiar with many good people, is capable of answering the questions of innumerable people, is brave, is wise, is especially delightful, is unafraid, does not tremble, is not startled, does not flee, has abandoned fear and terror, and is devoid of hair-raising—for this reason also, He is called Sakka. “Twice I would ask Sakka” means: I have asked Sakka twice, I have begged Him, I have urged Him, I have caused Him to be gladdened—this is the meaning of “Twice I have asked Sakka.”

Iccāyasmā mogharājāti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… mogharājāti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā mogharājā.

“Thus, the Venerable Mogharāja”—“Thus” is a sandhi of words… “Venerable” is a term of endearment… “Mogharāja” is the name of that brahmin… This is the expression: “Thus, the Venerable Mogharāja.”

Na me byākāsi cakkhumāti. Na me byākāsīti na me byākāsi na ācikkhi na desesi na paññapesi na paṭṭhapesi na vivari na vibhaji na uttānīakāsi na pakāsesi. Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.

“The One with Vision did not declare to me.” “He did not declare to me” means He did not declare, did not announce, did not point out, did not designate, did not set forth, did not disclose, did not distinguish, did not make evident, did not reveal. “The One with Vision” means the Blessed One is the One with Vision on account of five eyes: He has the fleshly eye, the divine eye, the eye of wisdom, the eye of a Buddha, and 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. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato 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 hi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpe caturaṅgasamannāgate andhakāre samantā [Pg.174] yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekaṃ ce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taṃyeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.

How is the Blessed One endowed with the physical eye as well? In the physical eye of the Blessed One, five colors are present: blue, yellow, red, black, and white. Where the eyelashes are rooted, that part is blue—deep blue, pleasing, and pleasant to behold, like an umā flower. Beyond that, it is yellow—bright yellow, golden in color, pleasing, and pleasant to behold, like a kaṇikāra flower. On both sides, the Blessed One’s eye corners are red—deep red, pleasing, and pleasant to behold, like an indagopaka insect. In the middle, it is black—deep black, not rough, glossy, pleasing, and pleasant to behold, like a true black bead. Beyond that, it is white—pure white, brilliant white, pleasing, and pleasant to behold, like the morning star. Therefore, the Blessed One, with his natural physical eye—which is part of his being and produced by his past good deeds—sees for a yojana all around, both day and night. For when a four-factored darkness is present—the sun has set, it is the Uposatha day of the dark fortnight, the forest thicket is dense, and a great black cloud has arisen—even in such a four-factored darkness, he sees for a yojana all around. There is no wall, door, enclosing wall, mountain, shrub, 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 retrieve that very sesame seed. So pure is the Blessed One’s natural physical eye. Thus, the Blessed One is endowed with the physical eye as well.

Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? 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. 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 cakkhumā.

How is the Blessed One possessed of the eye by means of 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, of good complexion and of bad complexion, in a good destination and in a bad destination; and he knows beings who fare on according to their kamma: “Indeed, these beings, sirs, who were endowed with misconduct of body, speech, and mind, revilers of the noble ones, holding wrong views, undertaking actions based on wrong view—with the breakup of the body, after death, they have been reborn in a state of deprivation, a bad destination, a place of ruin, in hell. But these other beings, sirs, who were endowed with good conduct of body, speech, and mind, not revilers of the noble ones, holding right views, undertaking actions based on right view—with the breakup of the body, after death, they have been reborn in a good destination, the heavenly world.” Thus, with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn—inferior and superior, of good complexion and of bad complexion, in a good destination and in a bad destination; and he knows beings who fare on according to their kamma. And if he wishes, the Blessed One could see one world-system, two world-systems, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand world-systems, a small thousandfold world-system, a middling twofold-thousand world-system, a threefold-thousand world-system, a great thousandfold world-system; as far as he might wish, that far he could see. So purified is the Blessed One’s divine eye. Thus is the Blessed One possessed of the eye by means of the divine eye.

Kathaṃ [Pg.175] bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño javanapañño hāsapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhidappatto 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 pana etarahi sāvakā viharanti pacchā samannāgatā.

How is the Blessed One one with vision through the eye of wisdom? The Blessed One is of great wisdom, broad wisdom, quick wisdom, joyful wisdom, sharp wisdom, penetrative wisdom, skilled in the discrimination of wisdom, possessed of discriminating knowledge, attained to the analytical knowledges, possessing the four kinds of intrepidity, bearing the ten powers, a bull among men, a lion among men, a nāga among men, a noble steed among men, a burden-bearer among men, of boundless knowledge, boundless power, boundless glory, rich, very rich, wealthy, a guide, a trainer, an instructor, an expounder, a clarifier, one who makes one behold, one who inspires confidence. Indeed, that Blessed One is the producer of the unarisen path, the generator of the unproduced path, the declarer of the undeclared path, the knower of the path, the expert in the path, skilled in the path. And now his disciples dwell following the path, having attained it afterwards.

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, sabbaṃ taṃ anto buddhañāṇe parivattati.

Indeed, that Blessed One knows what is to be known, 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 guide to the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata. There is nothing unknown, unseen, uncomprehended, unrealized, or untouched by the Blessed One’s wisdom. All phenomena, past, future, and present, in every possible way, enter the range of the Buddha’s knowledge. Whatever is to be known—whether for one’s own benefit, another’s benefit, or both; whether pertaining to this life or the next; whether obvious or profound, hidden or concealed, to be inferred or explicit, blameless or without defilement, pure or ultimate—all of it revolves within the Buddha’s knowledge.

Sabbaṃ 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 sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ [Pg.176] 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 Buddha, the Blessed One, follows upon knowledge; all verbal action follows upon knowledge; all mental action follows upon knowledge. In the past, the knowledge of the Buddha, the Blessed One, was unobstructed; in the future, His knowledge is unobstructed; in the present, His knowledge is unobstructed. To the extent of the knowable, to that extent is the knowledge; to the extent of the knowledge, to that extent is the knowable. Knowledge is bounded by the knowable; the knowable is bounded by knowledge. Knowledge does not proceed beyond the knowable; there is no path for the knowable beyond knowledge. These phenomena stand as mutually bounded. Just as when the two lids of a casket are properly fitted, the lower lid does not exceed the upper lid, nor does the upper lid exceed the lower lid—they stand as mutually bounded; even so, for the Buddha, the Blessed One, the knowable and knowledge stand as mutually bounded. To the extent of the knowable, to that extent is the knowledge; to the extent of the knowledge, to that extent is the knowable. Knowledge is bounded by the knowable; the knowable is bounded by knowledge. Knowledge does not proceed beyond the knowable; there is no path for the knowable beyond knowledge. These phenomena stand as mutually bounded.

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. 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 jānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

The knowledge of the Buddha, the Blessed One, extends to all phenomena. All phenomena are bound to the advertence, aspiration, attention, and arising of thought of the Buddha, the Blessed One. The knowledge of the Buddha, the Blessed One, extends to all beings. And of all beings, the Blessed One knows their inclination, their latent tendency, their conduct, and their disposition. He knows beings with little dust and those with much dust, those with keen faculties and those with dull faculties, those of good character and those of bad character, those easy to instruct and those difficult to instruct, capable and incapable beings. The world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, revolves within the Buddha's knowledge.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako loko sabrahmako loko sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya samannāgatā tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati.

Just as whatever fish and turtles there are, down to the timi and timiṅgala, revolve within the great ocean, so too the world with its devas, the world with its Māras, the world with its Brahmās, this generation with its ascetics and brahmins, devas and humans, revolves within the Buddha's knowledge. Just as whatever birds there are, down to the garuḷa, son of Vinatā, revolve in the region of the sky, so too even those endowed with wisdom equal to Sāriputta revolve in the region of the Buddha's knowledge; the Buddha's knowledge stands encompassing and surpassing the wisdom of devas and humans.

Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati – yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.

Even those learned nobles, learned brahmins, learned householders, and learned ascetics—who are clever, skilled in refuting the doctrines of others, hair-splitters, and seem to wander about shattering views with their intellect—having carefully formulated questions, approach the Tathāgata and ask about matters both obscure and veiled. Those questions are answered and explained by the Blessed One, with their reasons made clear. And they themselves are refuted by the Blessed One. Then indeed the Blessed One surpasses them in that respect—that is, in wisdom. Thus, the Blessed One is one with vision, by means of the eye of wisdom.

Kathaṃ [Pg.177] bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino 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 udakā accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce 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 dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.

How is the Blessed One endowed with 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 of them dwelling, seeing fear and fault with regard to 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, grown in the water, submerged in the water and nourished beneath the surface; some blue, red, or white lotuses are born in the water, grown in the water, stand level with the water; some blue, red, or white lotuses are born in the water, grown in the water, rise out of the water and stand 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 of them dwelling, seeing fear and fault with regard to the next world. The Blessed One knows: 'This person is of a lustful temperament, this one of a hateful temperament, this one of a deluded temperament, this one of a discursive temperament, this one of a faithful temperament, this one of an intelligent temperament.' For a person of a lustful temperament, the Blessed One gives a discourse on the unattractive. For a person of a hateful temperament, the Blessed One teaches the development of loving-kindness. For a person of a deluded temperament, the Blessed One establishes them in recitation, questioning, timely listening to the Dhamma, timely discussion of the Dhamma, and residence with a teacher. For a person of a discursive temperament, the Blessed One teaches mindfulness of breathing. For a person of a faithful temperament, the Blessed One teaches an inspiring sign: the Buddha’s perfect enlightenment, the excellent nature of the Dhamma, the Sangha’s good practice, and the moral precepts. For a person of an intelligent 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 standing on a mountain peak might see the people all around, so too, O wise Sumedha, all-seeing one, having ascended the palace of Dhamma, yourself free from sorrow, look upon the people immersed in sorrow, overcome by birth and old age.

Evaṃ [Pg.178] bhagavā buddhacakkhunāpi cakkhumā.

Thus, the Blessed One is one with vision, possessing even the Buddha-eye.

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

How is the Blessed One one with vision, even with the all-seeing eye? The all-seeing eye is called the knowledge of omniscience. The Blessed One is furnished with, fully furnished with, endowed with, fully endowed with, possessed of, fully possessed of, replete with the knowledge of omniscience.

‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

Nothing here is unseen by him, nor is there anything unknown or unknowable. He has directly known everything that should be known. Therefore, the Tathāgata is all-seeing.

Evaṃ bhagavā samantacakkhunāpi cakkhumāti – na me byākāsi cakkhumā.

Thus, the Blessed One is one with vision, even with the all-seeing eye. Yet, O one with vision, you did not answer me.

Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyaṃ buddho sahadhammikaṃ pañhaṃ puṭṭho byākaroti no saṃsāretīti – evaṃ mayā uggahitaṃ, evaṃ mayā upadhāritaṃ, evaṃ mayā upalakkhitaṃ. Devīsīti bhagavā ceva isi cāti – devīsi. Yathā rājā pabbajitā vuccanti rājisayo, brāhmaṇā pabbajitā vuccanti brāhmaṇisayo, evameva bhagavā devo ceva isi cāti – devīsi.

‘And up to the third time, O divine seer, He answered, so I have heard.’ This means: up to the third time, the Buddha, when asked a question in accordance with the Dhamma, would answer and not equivocate. Thus I have learned, thus I have understood, thus I have discerned. ‘Divine seer’: the Blessed One is both a deva and a seer—thus, ‘divine seer.’ Just as kings who have gone forth are called royal seers, and brahmins who have gone forth are called brahmin seers, so too the Blessed One is both a deva and a seer—thus, ‘divine seer.’

Atha vā, bhagavā pabbajitotipi isi. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesītipi isi. Mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesītipi isi. Mahato tamokāyassa padālanaṃ esī gavesī pariyesītipi isi. Mahato vipallāsassa pabhedanaṃ esī gavesī pariyesītipi isi. Mahato taṇhāsallassa abbahanaṃ… mahato diṭṭhisaṅghāṭassa viniveṭhanaṃ… mahato mānaddhajassa papātanaṃ… mahato abhisaṅkhārassa vūpasamaṃ… mahato oghassa nittharaṇaṃ… mahato bhārassa nikkhepanaṃ… mahato saṃsāravaṭṭassa upacchedaṃ… mahato santāpassa nibbāpanaṃ… mahato pariḷāhassa paṭippassaddhiṃ… mahato dhammaddhajassa ussāpanaṃ esī gavesī pariyesītipi isi. Mahante satipaṭṭhāne… mahante sammappadhāne… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesītipi isi. Mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ [Pg.179] buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’tipi isīti – yāvatatiyañca devīsi byākarotīti me sutaṃ. Tenāha so brāhmaṇo –

Or else, the Blessed One is a seer because he has gone forth. He is a seer because he seeks, searches, and strives for the great aggregate of virtue. He is a seer because he seeks, searches, and strives for 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. He is a seer because he seeks, searches, and strives to pierce the great mass of darkness, to split apart the great distortion, to pull out the great dart of craving, to unravel the great tangle of views, to overthrow the great banner of conceit, to pacify the great formations, to cross over the great flood, to lay down the great burden, to cut off the great round of rebirth, to extinguish the great fever, to calm the great burning, to raise high the great banner of the Dhamma. He is a seer because he seeks the great foundations of mindfulness, the great right efforts, the great faculties, the great powers, the great factors of enlightenment, the great noble eightfold path, the great ultimate goal, the deathless Nibbāna. Or else, he is a seer because he is sought after, searched for, and pursued by beings of great power—"Where is the Buddha? Where is the Blessed One? Where is the god of gods? Where is the bull among men?"—thus up to the third time, O divine seer, he answers, so I have heard. Therefore, that brahmin said:

‘‘Dvāhaṃ sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi, byākarotīti me suta’’nti.

“Twice I asked the Able One,” said the venerable Mogharāja, “but the one with vision did not answer me. I have heard that the divine seer answers upon the third time.”

86.

86.

Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.

This world, the other world, the Brahma-world with its devas; beings do not know what has been seen by you, O illustrious Gotama.

Ayaṃ loko paro lokoti. Ayaṃ lokoti manussaloko. Paro lokoti manussalokaṃ ṭhapetvā sabbo paro lokoti – ayaṃ loko paro loko.

‘This world, the other world’ – ‘This world’ means the human world. ‘The other world’ means all worlds other than the human world. Thus, ‘this world, the other world.’

Brahmaloko sadevakoti sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussāti – brahmaloko sadevako.

‘The Brahma-world with its devas’ means: the world (`loka`) with its devas, with Māra, and with Brahmā; the populace (`pajā`) with its recluses and brahmins, with its devas and humans. This is the meaning of ‘the Brahma-world with its devas’.

Diṭṭhiṃ te nābhijānātīti tuyhaṃ diṭṭhiṃ khantiṃ ruciṃ laddhiṃ ajjhāsayaṃ adhippāyaṃ loko na jānāti – ‘‘ayaṃ evaṃdiṭṭhiko evaṃkhantiko evaṃruciko evaṃladdhiko evaṃajjhāsayo evaṃadhippāyo’’ti na jānāti na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – diṭṭhiṃ te nābhijānāti.

‘The world does not understand your view’ – the world does not know your view, tolerance, liking, conviction, disposition, or aim: ‘This one has such a view, such tolerance, such a liking, such a conviction, such a disposition, such an aim.’ It does not know, see, discern, attain, find, or obtain it. Thus, ‘the world does not understand your view.’

Gotamassa yasassinoti bhagavā yasappattoti yasassī. Atha vā, bhagavā sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānantipi yasassīti – gotamassa yassino. Tenāha so brāhmaṇo –

‘Of Gotama, the glorious one’ – the Blessed One has attained fame, thus he is glorious. Or alternatively, the Blessed One is honored, respected, esteemed, venerated, revered, and is a recipient of robes, almsfood, lodging, and medicinal requisites for the sick—thus he is glorious. This is the meaning of ‘of Gotama, the glorious one.’ Therefore, that brahmin said:

‘‘Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino’’ti.

“This world, the other world, the Brahma-world with its devas; the world does not understand your view, O Gotama, the glorious one.”

87.

87.

Evaṃ [Pg.180] abhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

To the one with such surpassing vision, I have come with a question; how must one view the world, so that the King of Death does not see one?

Evaṃ abhikkantadassāvinti evaṃ abhikkantadassāviṃ aggadassāviṃ seṭṭhadassāviṃ viseṭṭhadassāviṃ pāmokkhadassāviṃ uttamadassāviṃ paramadassāvinti – evaṃ abhikkantadassāviṃ.

‘To the one with such surpassing vision’ means: to the one with such surpassing vision, one who sees the highest, sees the best, sees the distinguished, sees the foremost, sees the ultimate, sees the supreme. This is the meaning of ‘to the one with such surpassing vision’.

Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

‘I have come with a question’ means: I have come as one who has need of a question… and so on… ‘Carry this burden.’ Thus also is the meaning of ‘I have come with a question’.

Kathaṃ lokaṃ avekkhantanti kathaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – kathaṃ lokaṃ avekkhantaṃ.

‘How must one view the world’ means: how must one view, review, weigh, investigate, analyze, and make manifest the world? This is the meaning of ‘how must one view the world’.

Maccurājā na passatīti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – maccurājā na passati. Tenāha so brāhmaṇo –

‘The King of Death does not see’ means: the King of Death does not see, does not discern, does not attain, does not find, does not obtain. This is the meaning of ‘the King of Death does not see.’ Therefore, that brahmin said:

‘‘Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

“To the one with such surpassing vision, I have come with a question; how must one view the world, so that the King of Death does not see one?”

88.

88.

Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

Regard the world as empty, Mogharāja, ever mindful. Having uprooted the view of self, thus you may cross beyond death. One who regards the world thus, the King of Death does not see.

Suññato lokaṃ avekkhassūti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko sadevako. Aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘loko lokoti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Lujjatīti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviñāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati; sotaṃ lujjati, gandhā lujjanti…pe… kāyo lujjati[Pg.181], phoṭṭhabbā lujjanti; mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccati’’.

Regarding 'Regard the world as empty': 'The world' means the hell world, the animal world, the realm of ghosts, the human world, the deva world, the world of the aggregates, the world of the elements, the world of the sense bases, this world, the other world, the Brahma-world with its devas. A certain monk said this to the Blessed One: “Venerable sir, it is said, ‘the world, the world.’ To what extent, venerable sir, is it called ‘the world’?” “It perishes, monk, therefore it is called ‘the world.’ And what perishes? The eye, monk, perishes. Forms perish. Eye-consciousness perishes. Eye-contact perishes. And whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too perishes. The ear perishes, sounds perish… the body perishes, tangible objects perish… the mind perishes, mental objects perish, mind-consciousness perishes, mind-contact perishes; and whatever feeling arises conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too perishes. Because it perishes, monk, therefore it is called ‘the world.’”

Suññato lokaṃ avekkhassūti dvīhi kāraṇehi suññato lokaṃ avekkhati – avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vā. Kathaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati? Rūpe vaso na labbhati, vedanāya vaso na labbhati, saññāya vaso na labbhati, saṅkhāresu vaso na labbhati, viññāṇe vaso na labbhati. Vuttañhetaṃ bhagavatā – ‘‘rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya; labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

‘Regard the world as empty’—one regards the world as empty for two reasons: either by way of noting the characteristic of being uncontrollable, or by way of thoroughly contemplating conditioned formations as void. How does one regard the world as empty by way of noting the characteristic of being uncontrollable? No control is found over form, no control is found over feeling, no control is found over perception, no control is found over formations, no control is found over consciousness. For this was said by the Blessed One: “Form, monks, is not-self. And if, monks, this form were self, then this form would not lead to affliction, and it could be obtained in form: ‘Let my form be thus, let my form not be thus.’ But because, monks, form is not-self, therefore form leads to affliction, and it cannot be obtained in form: ‘Let my form be thus, let my form not be thus.’”

‘‘Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya; labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.

“Feeling is not-self. And if, monks, feeling were self, then feeling would not lead to affliction, and it could be obtained in feeling: ‘Let my feeling be thus, let my feeling not be thus.’ But because, monks, feeling is not-self, therefore feeling leads to affliction, and it cannot be obtained in feeling: ‘Let my feeling be thus, let my feeling not be thus.’”

‘‘Saññā anattā. Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya; labbhetha ca saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti.

“Perception is not-self. And if, monks, this perception were self, then this perception would not lead to affliction, and it could be obtained in perception: ‘Let my perception be thus, let my perception not be thus.’ But because, monks, perception is not-self, therefore perception leads to affliction, and it cannot be obtained in perception: ‘Let my perception be thus, let my perception not be thus.’”

‘‘Saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ; labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave[Pg.182], saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti.

“Formations are not-self. And if, monks, these formations were self, then these formations would not lead to affliction, and it could be obtained in formations: ‘Let my formations be thus, let my formations not be thus.’ But because, monks, formations are not-self, therefore formations lead to affliction, and it cannot be obtained in formations: ‘Let my formations be thus, let my formations not be thus.’”

‘‘Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya; labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’’ti.

“Consciousness is not-self. And if, monks, this consciousness were self, then this consciousness would not lead to affliction, and it could be obtained in consciousness: ‘Let my consciousness be thus, let my consciousness not be thus.’ But because, monks, consciousness is not-self, therefore consciousness leads to affliction, and it cannot be obtained in consciousness: ‘Let my consciousness be thus, let my consciousness not be thus.’”

Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ. Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti’’’.

This was said by the Blessed One: “Monks, this body is not yours, nor is it others’. Monks, this is old kamma, to be seen as formed, willed, and to be experienced. Here, monks, a learned noble disciple attends thoroughly and wisely to dependent origination itself: ‘When this exists, that is; with the arising of this, that arises. When this does not exist, that is not; with the cessation of this, that ceases. That is: with ignorance as condition, formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the origin of this whole mass of suffering.’”

‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho …pe… jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Evaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati.

“From the remainderless fading away and cessation of ignorance indeed, there is the cessation of volitional formations; from the cessation of volitional formations, there is the cessation of consciousness [and so on]; from the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus, there is the cessation of this entire mass of suffering.” In this way, one regards the world as empty by way of discerning the characteristic of non-control in its ongoing process.

Kathaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati? Rūpe sāro na labbhati, vedanāya sāro na labbhati, saññāya sāro na labbhati, saṅkhāresu sāro na labbhati, viññāṇe sāro na labbhati; rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena [Pg.183] vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo assāro nissāro sārāpagato, yathā ca eraṇḍo…pe… yathā ca udumbaro assāro nissāro sārāpagato, yathā ca setagaccho assāro nissāro sārāpagato, yathā ca pālibhaddako assāro nissāro sārāpagato, yathā ca pheṇapiṇḍo assāro nissāro sārāpagato, yathā ca udakapubbuḷaṃ assāraṃ nissāraṃ sārāpagataṃ, yathā ca marīci assārā nissārā sārāpagatā, yathā kadalikkhandho assāro nissāro sārāpagato, yathā māyā assārā nissārā sārāpagatā – evameva rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati. Imehi dvīhi kāraṇehi suññato lokaṃ avekkhati.

How does one regard the world as empty by way of contemplating formations as void? No essence is found in form, no essence is found in feeling, no essence is found in perception, no essence is found in formations, no essence is found in consciousness. Form is essenceless, without essence, devoid of essence, either with an essence of permanence, an essence of pleasure, or an essence of self, or as permanent, stable, eternal, or as a state not subject to change. Feeling is essenceless, without essence, devoid of essence… and so on… perception is essenceless, without essence, devoid of essence… formations are essenceless, without essence, devoid of essence… consciousness is essenceless, without essence, devoid of essence, either with an essence of permanence, an essence of pleasure, or an essence of self, or as permanent, stable, eternal, or as a state not subject to change. Just as a reed is essenceless, without essence, devoid of essence; just as a castor-oil plant… and so on… just as a fig tree is essenceless, without essence, devoid of essence; just as a white-barked tree is essenceless, without essence, devoid of essence; just as a coral tree is essenceless, without essence, devoid of essence; just as a lump of foam is essenceless, without essence, devoid of essence; just as a water bubble is essenceless, without essence, devoid of essence; just as a mirage is essenceless, without essence, devoid of essence; just as a banana trunk is essenceless, without essence, devoid of essence; just as an illusion is essenceless, without essence, devoid of essence—so too, form is essenceless, without essence, devoid of essence, either with an essence of permanence, an essence of pleasure, or an essence of self, or as permanent, stable, eternal, or as a state not subject to change. Feeling is essenceless, without essence, devoid of essence… and so on… perception is essenceless, without essence, devoid of essence… formations are essenceless, without essence, devoid of essence… consciousness is essenceless, without essence, devoid of essence, either with an essence of permanence, an essence of pleasure, or an essence of self, or as permanent, stable, eternal, or as a state not subject to change. Thus, by way of contemplating formations as void, one regards the world as empty. For these two reasons, one regards the world as empty.

Api ca, chahākārehi suññato lokaṃ avekkhati. Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Rūpā suññā…pe… saddā suññā… gandhā suññā… rasā suññā… phoṭṭhabbā suññā… dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Cakkhuviññāṇaṃ suññaṃ…pe… manoviññāṇaṃ suññaṃ… cakkhusamphasso suñño [Pg.184] … manosamphasso suñño… cakkhusamphassajā vedanā suññā… manosamphassajā vedanā suññā… rūpasaññā suññā… dhammasaññā suññā… rūpasañcetanā suññā… dhammasañcetanā suññā… rūpataṇhā suññā… rūpavitakko suñño… rūpavicāro suñño… dhammavicāro suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ chahākārehi suññato lokaṃ avekkhati.

Moreover, one contemplates the world as empty in six ways. The eye is empty of self or of what belongs to self, of permanence, of stability, of eternity, or of unchanging nature. The ear is empty... the nose is empty... the tongue is empty... the body is empty... the mind is empty of self or of what belongs to self, of permanence, of stability, of eternity, or of unchanging nature. Forms are empty... sounds are empty... smells are empty... tastes are empty... tactile objects are empty... mental phenomena are empty of self or of what belongs to self, of permanence, of stability, of eternity, or of unchanging nature. Eye-consciousness is empty... mind-consciousness is empty... eye-contact is empty... mind-contact is empty... feeling born of eye-contact is empty... feeling born of mind-contact is empty... perception of forms is empty... perception of mental phenomena is empty... intention regarding forms is empty... intention regarding mental phenomena is empty... craving for forms is empty... applied thought concerning forms is empty... sustained thought concerning forms is empty... sustained thought concerning mental phenomena is empty of self or of what belongs to self, of permanence, of stability, of eternity, or of unchanging nature. Thus, one contemplates the world as empty in six ways.

Api ca, dasahākārehi suññato lokaṃ avekkhati. Rūpaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cutiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato. Evaṃ dasahākārehi suññato lokaṃ avekkhati.

Furthermore, one contemplates the world as empty in ten ways. Form is empty, hollow, void, not-self, without essence, deadly, perishing, the root of evil, defiled, and conditioned. Feeling... perception... volitional formations... consciousness... death... arising... re-linking... existence... the round of saṃsāra is empty, hollow, void, not-self, without essence, deadly, perishing, the root of evil, defiled, and conditioned. Thus, one contemplates the world as empty in ten ways.

Api ca, dvādasahākārehi suññato lokaṃ avekkhati. Rūpaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci; vedanā…pe… saññā… saṅkhārā… viññāṇaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci. Evaṃ dvādasahākārehi suññato lokaṃ avekkhati.

Furthermore, one contemplates the world as empty in twelve aspects. Form is not a being, not a life-principle, not a person, not a youth, not a woman, not a man, not a self, not what belongs to a self, not 'I', not 'mine', not anyone, not belonging to anyone. Feeling… perception… volitional formations… consciousness is not a being, not a life-principle, not a person, not a youth, not a woman, not a man, not a self, not what belongs to a self, not 'I', not 'mine', not anyone, not belonging to anyone. Thus, one contemplates the world as empty in twelve aspects.

Vuttañhetaṃ 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, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Seyyathāpi [Pg.185], 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…pe… saññā… saṅkhārā… viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi suññato lokaṃ avekkhati.

For this was said by the Blessed One: "Monks, abandon what is not yours. Your abandoning of it will be for your welfare and happiness for a long time. And what, monks, is not yours? Form, monks, is not yours; abandon it. Your abandoning of it will be for your welfare and happiness for a long time. Feeling, monks, is not yours; abandon it. Your abandoning of it will be for your welfare and happiness for a long time. Perception, monks, is not yours; abandon it. Your abandoning of it will be for your welfare and happiness for a long time. Volitional formations, monks, are not yours; abandon them. Your abandoning of them will be for your welfare and happiness for a long time. Consciousness, monks, is not yours; abandon it. Your abandoning of it will be for your welfare and happiness for a long time. Just as, monks, 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 you think, 'People are carrying us away, burning us, or doing as they please with us'?' 'Certainly not, venerable sir.' 'For what reason?' 'Because, venerable sir, that is neither our self nor what belongs to our self.' In the same way, monks, abandon what is not yours; your abandoning of it will be for your welfare and happiness for a long time. And what, monks, is not yours? Form, monks, is not yours; abandon it. Your abandoning of it will be for your welfare and happiness for a long time. Feeling... perception... volitional formations... consciousness, monks, is not yours; abandon it. Your abandoning of it will be for your welfare and happiness for a long time." In this way also, one regards the world as empty.

Āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca 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…pe… cakkhuviññāṇaṃ suññaṃ… cakkhusamphasso suñño… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño … phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño… yampidaṃ suññaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi suññato lokaṃ avekkhati.

Venerable Ānanda addressed 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 self or of what belongs to self, therefore it is said that the world is empty. And what, Ānanda, is empty of self or of what belongs to self? The eye, Ānanda, is empty of self or of what belongs to self. Forms are empty… eye-consciousness is empty… eye-contact is empty… whatever feeling arises dependent on eye-contact—pleasant, painful, or neither-painful-nor-pleasant—that too is empty of self or of what belongs to self. 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… tactile objects are empty… The mind is empty… mental phenomena are empty… mind-consciousness is empty… mind-contact is empty… whatever feeling arises dependent on mind-contact—pleasant, painful, or neither-painful-nor-pleasant—that too is empty of self or of what belongs to self. Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said that the world is empty.” Thus, one contemplates the world as empty.

‘‘Suddhaṃ dhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

For one who sees, as it really is, the pure arising of phenomena and the pure continuity of formations, there is no fear, headman.

‘‘Tiṇakaṭṭhasamaṃ [Pg.186] lokaṃ, yadā paññāya passati;

Nāññaṃ patthayate kiñci, aññatrappaṭisandhiyā’’ti.

When one sees the world with wisdom as like grass and timber, one does not yearn for anything other than the cessation of rebirth.

Evampi suññato lokaṃ avekkhati.

Thus, one regards the world as empty.

Vuttañhetaṃ bhagavatā – ‘‘evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ samannesati yāvatā vedanāya gati, saññaṃ samannesati yāvatā saññāya gati, saṅkhāre samannesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samannesati yāvatā viññāṇassa gati. Tassa rūpaṃ samannesato yāvatā rūpassa gati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati, yampissa taṃ hoti ahanti vā mamanti vā asmīti vā, tampi tassa na hotī’’ti. Evampi suññato lokaṃ avekkhati.

This was said by the Blessed One: 'In this very way, bhikkhus, a bhikkhu investigates form as far as the range of form extends, he investigates feeling as far as the range of feeling extends, he investigates perception as far as the range of perception extends, he investigates volitional formations as far as the range of volitional formations extends, he investigates consciousness as far as the range of consciousness extends. When he investigates form as far as the range of form extends, feeling… perception… volitional formations… consciousness as far as the range of consciousness extends, then whatever there is of 'I' or 'mine' or 'I am'—that too does not occur to him.' In this way also, he regards the world as empty.

Suññato lokaṃ avekkhassūti suññato lokaṃ avekkhassu paccavekkhassu dakkhassu tulehi tīrehi vibhāvehi vibhūtaṃ karohīti – suññato lokaṃ avekkhassu.

The meaning of the phrase 'Regard the world as empty' is this: Regard the world as empty, reflect upon it, see it, weigh it, investigate it, develop it, and make it clear.

Mogharāja sadā satoti. Mogharājāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Sadāti sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – mogharāja sadā sato.

‘Mogharāja, always mindful.’ The Blessed One addressed that brahmin by name, ‘Mogharāja.’ ‘Always’ means at all times… in the last stage of life. ‘Mindful’ means mindful for four reasons: mindful by developing the establishment of mindfulness on the body as body… he is called mindful—‘Mogharāja, always mindful.’

Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhi vuccati vīsativatthukā sakkāyadiṭṭhi. Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ [Pg.187] yāthāvakanti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni, ayaṃ attānudiṭṭhi. Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhiṃ ūhacca samūhacca uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – attānudiṭṭhiṃ ūhacca.

'Having uprooted the view of self.' The view of self is called the twentyfold personality-view. Here, an uninstructed ordinary person—who has not seen the Noble Ones, is not skilled in the Noble Dhamma, is not disciplined in the Noble Dhamma; who has not seen true persons, is not skilled in the Dhamma of true persons, is not disciplined in the Dhamma of true persons—regards form as self, or self as possessing form, or form in self, or self in form; he regards feeling… perception… formations… consciousness as self, or self as possessing consciousness, or consciousness in self, or self in consciousness. Whatever view is of such a kind—a view, a speculative view, a thicket of views, a wilderness of views, a spike of views, a writhing of views, a fetter of views; a grasping, a clinging, an adherence, a misapprehension, a wrong path, a wrong way, wrongness, a sectarian stronghold; a perverse grasping, a contrary grasping, a distorted grasping, a wrong grasping, grasping what is unreal as real—insofar as there are the sixty-two speculative views, this is the view of self. 'Having uprooted the view of self' means: having uprooted, thoroughly uprooted, extracted, thoroughly extracted, torn out, thoroughly torn out, abandoned, dispelled, made an end of, and brought to non-existence the view of self—thus, 'having uprooted the view of self'.

Evaṃ maccutaro siyāti evaṃ maccupi tareyyāsi, jarāpi tareyyāsi, maraṇampi tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ maccutaro siyā.

'Thus may one be a crosser-over of death.' Thus you may cross over Death, you may cross over old age, you may cross over dying; you may transcend, you may cross beyond, you may completely pass over, you may overcome—thus, 'thus may one be a crosser-over of death'.

Evaṃ lokaṃ avekkhantanti evaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – evaṃ lokaṃ avekkhantaṃ.

'Thus, observing the world.' Thus observing the world, reviewing it, weighing it, discerning it, making it clear, and making it manifest—thus, 'thus observing the world'.

Maccurājā na passatīti maccupi maccurājā, māropi maccurājā, maraṇampi maccurājā. Na passatīti maccurājā na passatī na dakkhati nādhigacchati na vindati na paṭilabhati. Vuttañhetaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

'The King of Death does not see': Death also is the King of Death, Māra also is the King of Death, dying also is the King of Death. 'Does not see' means: the King of Death does not see, does not behold, does not reach, does not find, does not obtain. Indeed, this was said by the Blessed One: 'Just as, O bhikkhus, a wild deer wandering in the forest goes confidently, stands confidently, sits confidently, and lies down confidently. For what reason? Because, O bhikkhus, it is out of sight of the hunter. Even so, O bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which has applied thought and sustained thought, with rapture and happiness born of seclusion. This bhikkhu, O bhikkhus, is called one who has made an end of Māra; having destroyed the defilements, he has gone beyond the sight of the evil one's eye.'

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

'Again, furthermore, O bhikkhus, a bhikkhu, with the stilling of applied thought and sustained thought, enters and abides in the second jhāna, which has internal confidence and unification of mind, is without applied thought and without sustained thought, and is born of concentration with rapture and happiness... the third jhāna... the fourth jhāna. This bhikkhu, O bhikkhus, is called one who has made an end of Māra; having destroyed the defilements, he has gone beyond the sight of the evil one's eye.'

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu [Pg.188] andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

'Again, furthermore, O bhikkhus, a bhikkhu, with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, and by not attending to perceptions of diversity, aware that 'Space is infinite,' enters and abides in the base of infinite space. This bhikkhu, O bhikkhus, is called one who has made an end of Māra; having destroyed the defilements, he has gone beyond the sight of the evil one's eye.'

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati…pe….

'Again, furthermore, O bhikkhus, a bhikkhu, by completely surmounting the base of infinite space, aware that 'Consciousness is infinite,' enters and abides in the base of infinite consciousness... and so on.'

‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati…pe….

Furthermore, bhikkhus, with the complete surmounting of the dimension of infinite consciousness, a bhikkhu, thinking, “There is nothing,” enters and dwells in the dimension of nothingness… and so on.

‘‘Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….

Furthermore, bhikkhus, with the complete surmounting of the dimension of nothingness, a bhikkhu enters and dwells in the dimension of neither perception nor non-perception… and so on.

‘‘Puna caparaṃ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato, tiṇṇo loke visattika’nti. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato bhikkhu pāpimato’’ti – maccurājā na passati. Tenāha bhagavā –

Furthermore, bhikkhus, with the complete surmounting of the dimension of neither perception nor non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. And, having seen with wisdom, his taints are utterly destroyed. This, bhikkhus, is called “a bhikkhu who has blinded Māra, slain him without trace, and gone beyond the sight of the Evil One, one who has crossed over attachment in the world.” He goes confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because the bhikkhu has gone beyond the Evil One’s range.’ ‘The King of Death does not see.’ Thus spoke the Blessed One:

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Look upon the world as empty, Mogharāja, always mindful; having abandoned the view of self, thus may you be one who crosses death.

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

Thus, observing the world, the King of Death does not see him.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

At the end of the verses… ‘The Blessed One, venerable sir, is my Teacher; I am his disciple.’

Mogharājamāṇavapucchāniddeso pannarasamo.

The Fifteenth Explanation of Mogharāja’s Question.

16. Piṅgiyamāṇavapucchāniddeso

16. The Exposition of Piṅgiya's Question

89.

89.

Jiṇṇohamasmi abalo vītavaṇṇo, [iccāyasmā piṅgiyo]Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ.

I am old, feeble, and devoid of color, [so said the Venerable Piṅgiya]. My eyes are not clear, my hearing is not easy. May I not perish, utterly confused, in the meantime. Teach the Dhamma whereby I may know the abandoning of birth and aging here.

Jiṇṇohamasmi [Pg.189] abalo vītavaṇṇoti. Jiṇṇohamasmīti jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto vīsavassasatiko jātiyā. Abaloti dubbalo appabalo appathāmo. Vītavaṇṇoti vītavaṇṇo vigatavaṇṇo vigacchitavaṇṇo. Yā sā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti – jiṇṇohamasmi abalo vītavaṇṇo.

I am old, feeble, and devoid of color. 'I am old' means old, aged, elderly, one who has gone far, who has reached the end of life, one hundred and twenty years old by birth. 'Feeble' means weak, lacking strength, without vigor. 'Devoid of color' means bereft of color, deprived of color, having lost color. That former beautiful color and radiance has vanished, and the danger has become manifest—thus, 'I am old, feeble, and devoid of color.'

Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Piṅgiyoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā piṅgiyo.

Thus, the venerable Piṅgiya asked.

Nettā na suddhā savanaṃ na phāsūti nettā asuddhā avisuddhā aparisuddhā avodātā. No tathā cakkhunā rūpe passāmīti – nettā na suddhā. Savanaṃ na phāsūti sotaṃ asuddhaṃ avisuddhaṃ aparisuddhaṃ avodātaṃ. No tathā sotena saddaṃ suṇomīti – nettā na suddhā savanaṃ na phāsu.

'My eyes are not clear, my hearing is not distinct' means: The eyes are unclear, not purified, not cleansed, not bright. 'I do not see forms with the eye as before'—thus, 'my eyes are not clear.' 'My hearing is not distinct' means: The ear is unclear, not purified, not cleansed, not bright. 'I do not hear sounds with the ear as before'—thus, 'my eyes are not clear, my hearing is not distinct.'

Māhaṃ nassaṃ momuho antarāvāti. Māhaṃ nassanti māhaṃ nassa māhaṃ vinassaṃ māhaṃ panassaṃ. Momuhoti mohamuho avijjāgato aññāṇī avibhāvī duppañño. Antarāvāti tuyhaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ anaññāya anadhigantvā aviditvā appaṭilabhitvā aphassayitvā asacchikaritvā antarāyeva kālaṅkareyyanti – māhaṃ nassaṃ momuho antarāva.

'May I not perish confused in the midst!' means: 'May I not perish' means: May I not be lost, may I not perish, may I not be destroyed, may I not come to ruin. 'Confused' means: confused, foolish, gone to ignorance, unknowing, undiscerning, of poor wisdom. 'In the midst' means: Without knowing, without realizing, without understanding, without attaining, without obtaining, without contacting, without directly realizing your Dhamma, view, practice, or path, may I die just in the midst—thus, 'May I not perish confused in the midst!'

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – ācikkha dhammaṃ. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

'Teach me the Dhamma by which I may understand' means: Dhamma means: the holy life, which is good in the beginning, good in the middle, good in the end, with meaning and phrasing, perfectly complete and pure; 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, Nibbāna, and the practice leading to Nibbāna—explain, teach, proclaim, establish, disclose, analyze, clarify, and reveal it—thus, 'Teach me the Dhamma.' 'By which I may understand' means: by which I may know, comprehend, understand, fully understand, penetrate, attain, experience, and directly realize—thus, 'Teach me the Dhamma by which I may understand.'

Jātijarāya idha vippahānanti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

'The abandoning of birth and aging here' means: right here the abandoning, cessation, relinquishment, complete calming, the deathless, Nibbāna, of birth, aging, and death—thus, 'the abandoning of birth and aging here.' Therefore that brahmin said:

‘‘Jiṇṇohamasmi [Pg.190] abalo vītavaṇṇo, [iccāyasmā piṅgiyo]Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahāna’’nti.

I am old, feeble, and devoid of color, [so said the Venerable Piṅgiya]. My eyes are not clear, my hearing is not distinct. May I not perish confused in the midst! Teach me the Dhamma so that I may understand the abandonment of birth and aging here.

90.

90.

Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāya.

Seeing people being tormented by forms, [the Blessed One said to Piṅgiya:] People are tormented by forms when heedless. Therefore, Piṅgiya, being heedful, abandon form for no further becoming.

Disvāna rūpesu vihaññamāneti. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti. Rūpe sati vividhakammakāraṇā kārenti. Kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi 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, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evaṃ sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti. Evaṃ haññamāne vihaññamāne upahaññamāne upaghātiyamāne disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvāna rūpesu vihaññamāne.

Regarding the phrase, 'Having seen beings being tormented on account of forms': 'Form' is the four great elements and the form derived from the four great elements. Beings are harmed, especially harmed, closely harmed, and closely afflicted on account of form, for the reason of form, due to the condition of form, and due to the proximate cause of form. When form exists, they inflict various punishments: they strike with whips; they strike with canes; they strike with half-split staffs; they cut off the hand; they cut off the foot; they cut off the hand and foot; they cut off the ear; they cut off the nose; they cut off the ear and nose. They perform the punishment of 'pouring boiling gruel to whiten the skull'; they perform the 'removal of the scalp to make it white like a conch shell'; they perform the 'opening of the mouth and igniting a fire'; they perform the 'burning of the whole body'; they perform the 'peeling of the skin from the neck downwards like a reed'; they perform the 'peeling of the skin down to the ankles like a bark garment'; they perform the 'impaling on a stake and roasting'; they perform the 'scraping of the skin and flesh with an iron ploughshare'; they perform the 'cutting of flesh into coin-sized pieces'; they perform the 'piercing with a spear and applying a caustic solution'; they perform the 'impaling on a stake and turning them on the ground'; they perform the 'beating of the body until it can be rolled up like a straw mat'. They pour boiling oil on them; they have them eaten by dogs; while still alive, they impale them on a stake, making them lie face up; they cut off the head with a sword. Thus, beings are harmed, especially harmed, closely harmed, and closely afflicted on account of form, for the reason of form, due to the condition of form, and due to the proximate cause of form. Thus, having seen, having experienced, having weighed, having investigated, having made clear, and having made manifest these beings being harmed, especially harmed, closely harmed, and closely afflicted—this is the meaning of the phrase, 'Having seen beings being tormented on account of forms'.

Piṅgiyāti bhagavāti. Piṅgiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

'Piṅgiya,' said the Blessed One' means: 'Piṅgiya'—the Blessed One addressed that brahmin by name. 'The Blessed One'—this is a term of respect... a designation realized, namely, 'the Blessed One'—thus, 'Piṅgiya,' said the Blessed One.'

Ruppanti [Pg.191] rūpesu janā pamattāti. Ruppantīti ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā honti. Cakkhurogena ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā honti. Sotarogena…pe… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassehi ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – ruppanti rūpesu.

Regarding 'Heedless people are tormented by forms.' 'Tormented' means: they are tormented, distressed, oppressed, afflicted, injured; they become diseased and sorrowful. By eye-disease, they are tormented, distressed, oppressed, afflicted, injured; they become diseased and sorrowful. By ear-disease... by body-disease... by the touch of gadflies, mosquitoes, wind, sun, and creeping things, they are tormented, distressed, oppressed, afflicted, injured; they become diseased and sorrowful. This is the meaning of 'they are tormented by forms'.

Atha vā, cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne ruppanti…pe… domanassitā honti. 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 ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – evampi ruppanti rūpesu.

Or alternatively, when the eye diminishes, declines, decays, wanes, vanishes, or disappears—they are tormented... and become sorrowful. When the ear... nose... tongue... body... forms... sounds... smells... tastes... touches... family... group... dwelling... gains... fame... praise... happiness... robes... almsfood... lodging... or medicine and requisites for the sick diminish, decline, decay, wane, vanish, or disappear—they are tormented, distressed, oppressed, afflicted, injured; they become diseased and sorrowful. In this way too, is the meaning of 'they are tormented by forms'.

Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pamattāti pamādo vattabbo kāyaduccaritena vā vacīduccaritena vā manoduccaritena vā pañcasu kāmaguṇesu cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Iminā pamādena samannāgatā janā pamattāti – ruppanti rūpesu janā pamattā.

'People' means nobles, brahmins, merchants, workers, householders, renunciants, devas, and humans. 'Heedless' means heedlessness is declared to be: misconduct by way of body, misconduct by way of speech, or misconduct by way of mind; giving the mind over to the five strands of sensual pleasure, giving in to this; lack of carefulness in the cultivation of wholesome qualities, lack of perseverance, lack of steadfastness, a sluggish disposition, abandoned intention, a forsaken burden, non-cultivation, non-development, lack of repetition, lack of resolution, lack of application—this is heedlessness. Whatever such heedlessness, negligence, or state of being heedless—this is called heedlessness. People endowed with this heedlessness are 'heedless'. This is the meaning of 'heedless people are tormented by forms'.

Tasmā tuvaṃ piṅgiya appamattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno rūpesūti – tasmā tuvaṃ piṅgiya. Appamattoti sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

'Therefore, Piṅgiya, be heedful' means: 'Therefore' means: for that reason, for that cause, on account of that condition, on account of that origin, thus seeing the danger in forms—thus, 'Therefore, Piṅgiya.' 'Heedful' means: acting carefully, acting constantly... heedfulness in wholesome qualities—thus, 'Therefore, Piṅgiya, be heedful.'

Jahassu rūpaṃ apunabbhavāyāti. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Jahassu rūpanti jahassu rūpaṃ, pajahassu rūpaṃ, vinodehi rūpaṃ, byantīkarohi rūpaṃ, anabhāvaṃ gamehi rūpaṃ. Apunabbhavāyāti [Pg.192] yathā te rūpaṃ idheva nirujjheyya, punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, puna gatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu rūpaṃ apunabbhavāya. Tenāha bhagavā –

"Abandon form for non-renewed existence." "Form" means the four great elements and form derived from the four great elements. "Abandon form" means: abandon form, relinquish form, dispel form, make an end of form, bring form to non-existence. "For non-renewed existence" means: so that your form might cease right here, and a rebirth-linking becoming might not arise—whether in the sense-sphere realm, the form realm, or the formless realm; whether in sense-sphere becoming, form becoming, or formless becoming; whether in percipient becoming, non-percipient becoming, or neither-percipient-nor-non-percipient becoming; whether in one-constituent becoming, four-constituent becoming, or five-constituent becoming. May it not be born, not be generated, not arise, not be fully produced again in any future destination, rebirth, re-linking, becoming, wandering on, or round of rebirths. May it cease right here, be pacified, come to an end, be allayed. Thus, "abandon form for non-renewed existence." Therefore the Blessed One said:

‘‘Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāyā’’ti.

"Having seen people being afflicted by forms, Piṅgiya," said the Blessed One, "heedless people are tormented by forms. Therefore, Piṅgiya, be heedful; abandon form for non-renewed existence."

91.

91.

Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahānaṃ.

The four directions, the four intermediate directions, above and below—these are the ten directions. There is nothing in the world unseen, unheard, unsensed, or, moreover, unknown to you. Please declare the Dhamma which I may understand for the abandoning of birth and aging here.

Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyoti dasa disā.

"The four directions, the four intermediate directions, above, and below—these are the ten directions" means: the ten directions.

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loketi na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ aviññātaṃ kiñci 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 natthi na sati na saṃvijjati nupalabbhatīti – na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke.

"There is nothing in the world unseen by you, unheard by you, unsensed by you, or unknown by you." This means: there is nothing—whether for one's own benefit, for another's benefit, or for the benefit of both; whether pertaining to this life or the next; whether shallow or profound; whether hidden or concealed; whether to be inferred or directly known; whether blameless, without defilement, or purified—that does not exist for you, is not present, is not found, is not obtainable. Thus, this is the meaning of the passage: "There is nothing in the world unseen by you, unheard by you, unsensed by you, or unknown by you."

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi [Pg.193] pakāsehi. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

"Teach the Dhamma that I may understand." Herein, "Dhamma" means: teach, declare, make known, establish, open up, analyze, make plain, and illuminate the Dhamma which is good in the beginning... up to... Nibbāna and the path leading to Nibbāna. "That I may understand" means: that I may know, fully know, discern, thoroughly discern, penetrate, attain, contact, and realize. Thus, this is the meaning of the passage: "Teach the Dhamma that I may understand."

Jātijarāya idha vippahānanti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

"For the abandoning of birth and aging here." This means: right here, the abandoning of birth, aging, and death, the calming, the relinquishment, the tranquilizing, the deathless, Nibbāna. Thus, this is the meaning of the passage: "for the abandoning of birth and aging here."

‘‘Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahāna’’nti.

Therefore, that brahmin said: "The four directions, the four intermediate directions, above, below—these are the ten directions. There is nothing in the world unseen by you, unheard, unsensed, or unknown. Teach the Dhamma that I may understand the abandoning of birth and aging here."

92.

92.

Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāya.

The Blessed One said: "Seeing beings, Piṅgiya, who are overcome by craving, in whom torment has arisen, and who are afflicted by aging; therefore, Piṅgiya, you, being heedful, should abandon craving for the sake of no further becoming."

Taṇhādhipanne manuje pekkhamānoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhādhipanneti taṇhādhipanne taṇhānuge taṇhānugate taṇhānusaṭe taṇhāya panne paṭipanne abhibhūte pariyādinnacitte. Manujeti sattādhivacanaṃ. Pekkhamānoti pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – taṇhādhipanne manuje pekkhamāno. Piṅgiyāti bhagavāti. Piṅgiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

"Seeing people overcome by craving." "Craving" means craving for forms... up to... craving for mental phenomena. "Overcome by craving" means dominated by craving, going along with craving, bound by craving, running along with craving, fallen into craving, entered into craving, overwhelmed by craving, with a mind thoroughly seized. "People" is a designation for beings. "Seeing" means observing, seeing, gazing upon, contemplating, closely examining. Thus, "seeing people overcome by craving." "Piṅgiya," the Blessed One said. This means: the Blessed One addressed that brahmin by name. "Blessed One" is a term of reverence... up to... the true realization and designation: 'the Blessed One.' Thus, "Piṅgiya," the Blessed One said.

Santāpajāte jarasā pareteti. Santāpajāteti jātiyā santāpajāte, jarāya santāpajāte, byādhinā santāpajāte, maraṇena santāpajāte, sokaparidevadukkhadomanassupāyāsehi santāpajāte, nerayikena dukkhena santāpajāte…pe… diṭṭhibyasanena dukkhena santāpajāte ītijāte [Pg.194] upaddavajāte upasaggajāteti – santāpajāte. Jarasā pareteti jarāya phuṭṭhe parete samohite samannāgate. Jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūteti – santāpajāte jarasā parete.

"Torment-born, assailed by aging." "Torment-born" means torment-born by birth, torment-born by aging, torment-born by sickness, torment-born by death, torment-born by sorrow, lamentation, pain, grief, and despair; torment-born by the suffering of hell... up to... torment-born by the suffering from the disaster of wrong views; disease-born, calamity-born, affliction-born. Thus, "torment-born." "Assailed by aging" means touched by aging, assailed, encompassed, endowed with. Followed by birth, pursued by aging, overwhelmed by sickness, afflicted by death, without protection, without shelter, without refuge, having become no refuge. Thus, "torment-born, assailed by aging."

Tasmā tuvaṃ piṅgiya appamattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno taṇhāyāti – tasmā tuvaṃ piṅgiya. Appamattoti sakkaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

"Therefore, Piṅgiya, be heedful." "Therefore" means for that reason, on account of that cause, because of that condition, or from that origin, seeing such danger in craving. Thus, "therefore, Piṅgiya." "Heedful" means acting with care, acting continuously, acting persistently, acting without interruption, not laying down the burden, heedfulness in wholesome qualities. Thus, "therefore, Piṅgiya, be heedful."

Jahassu taṇhaṃ apunabbhavāyāti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Jahassu taṇhanti jahassu taṇhaṃ pajahassu taṇhaṃ vinodehi taṇhaṃ byantīkarohi taṇhaṃ anabhāvaṃ gamehi taṇhaṃ. Apunabbhavāyāti yathā te…pe… punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu taṇhaṃ apunabbhavāya. Tenāha bhagavā –

"Abandon craving for non-renewed existence." "Craving" means craving for forms... up to... craving for mental phenomena. "Abandon craving" means: abandon craving, relinquish craving, dispel craving, make craving cease, bring craving to non-being. "For non-renewed existence" means: so that a rebirth-linking becoming might not arise for you again—whether in the sense-sphere realm, the form realm, or the formless realm; whether in sense-sphere becoming, form becoming, or formless becoming; whether in percipient becoming, non-percipient becoming, or neither-percipient-nor-non-percipient becoming; whether in one-constituent becoming, four-constituent becoming, or five-constituent becoming. May it not be born, not be fully born, not come into being, not come into being completely in any future destination, arising, rebirth-linking, becoming, wandering on, or round of rebirths. May it cease right here, subside, come to an end, be allayed. This is the meaning of "abandon craving for non-renewed existence." Therefore the Blessed One said:

‘‘Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāyā’’ti.

"Seeing people overcome by craving, Piṅgiya," the Blessed One said, "torment-born, overwhelmed by aging— Therefore, Piṅgiya, be heedful, abandon craving for non-renewed existence."

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa ca brāhmaṇassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Saha dhammacakkhussa paṭilābhā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā bhaṇḍukāsāyavatthavasano [Pg.195] saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

Simultaneously with the conclusion of the verses, the dust-free, stainless vision of the Dhamma arose in many thousands of beings—who, together with the brahmin, were of one accord, one application, one intention, and shared the same habitual tendencies: "Whatever is of a nature to arise, all that is of a nature to cease." And for that brahmin, the dust-free, stainless vision of the Dhamma also arose: "Whatever is of a nature to arise, all that is of a nature to cease." Simultaneously with the attainment of the vision of the Dhamma, his antelope hide, matted hair, bark-fiber garment, staff, water pot, and the hair of his head and beard vanished. Shaven-headed and clad in an ochre robe, bearing the outer robe, bowl, and robe, through the practice appropriate to his attainment, he sat with hands reverently joined, paying homage to the Blessed One and saying: "Venerable sir, the Blessed One is my teacher; I am a disciple."

Piṅgiyamāṇavapucchāniddeso soḷasamo.

The sixteenth exposition of the questions of the youth Piṅgiya.

17. Pārāyanatthutigāthāniddeso

17. Exposition of the Verses of Praise for the Pārāyana

93. Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi.

93. The Blessed One spoke this while dwelling in Magadha at the Pāsāṇaka Shrine. Having been requested and repeatedly questioned by the sixteen attendant brahmins, he explained the questions.

Idamavoca bhagavāti idaṃ pārāyanaṃ avoca. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – idamavoca bhagavā. Magadhesu viharantoti magadhanāmake janapade viharanto iriyanto vattento pālento yapento yāpento. Pāsāṇake cetiyeti pāsāṇakacetiyaṃ vuccati buddhāsananti – magadhesu viharanto pāsāṇake cetiye. Paricārakasoḷasānaṃ brāhmaṇānanti piṅgiyo brāhmaṇo bāvarissa brāhmaṇassa paddho paddhacaro paricārako sisso. Piṅgiyena te soḷasāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ. Atha vā, te soḷasa brāhmaṇā buddhassa bhagavato paddhā paddhacarā paricārakā sissāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ.

“The Blessed One spoke this” means he spoke this Pārāyana. “The Blessed One” is a term of reverence… a realized designation, that is, “the Blessed One.” “Dwelling in Magadha” means dwelling, moving about, behaving, maintaining, sustaining, and keeping going in the country named Magadha. “At the Pāsāṇaka Shrine” refers to the Pāsāṇaka Shrine, which is called the Buddha’s seat. “Of the sixteen attendant brahmins”: Piṅgiya the brahmin was a follower, an adherent, an attendant, and a disciple of the brahmin Bāvarī. “Those sixteen with Piṅgiya”—thus too, “of the sixteen attendant brahmins.” Or else, those sixteen brahmins were followers, adherents, attendants, and disciples of the Buddha, the Blessed One—thus too, “of the sixteen attendant brahmins.”

Ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsīti. Ajjhiṭṭhoti ajjhiṭṭho ajjhesito. Puṭṭho puṭṭhoti puṭṭho puṭṭho pucchito pucchito yācito yācito ajjhesito ajjhesito pasādito pasādito. Pañhaṃ byākāsīti pañhaṃ byākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīākāsi pakāsesīti – ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi. Tenetaṃ vuccati –

“Having been requested and repeatedly questioned, he explained the questions.” “Requested” means requested, entreated. “Repeatedly questioned” means asked and asked, inquired and inquired, requested and requested, urged and urged, considered and considered. “He explained the questions” means he explained the questions, pointed out, taught, made known, established, opened up, analyzed, made plain, and illuminated. Thus it is said: “Having been requested and repeatedly questioned, he explained the questions.” Therefore this is said:

‘‘Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsī’’ti.

“The Blessed One spoke this while dwelling in Magadha at the Pāsāṇaka Shrine. Having been requested and repeatedly questioned by the sixteen attendant brahmins, he explained the questions.”

94. Ekamekassa [Pg.196] cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti. Tasmā imassa dhammapariyāyassa ‘‘pārāyana’’nteva adhivacanaṃ.

94. If one, having understood the meaning and the Dhamma of each single question, should practice in accordance with the Dhamma, one would indeed go to the far shore of aging and death. These teachings are for going to the far shore. Therefore, “The Way to the Far Shore” is the designation for this exposition of the Dhamma.

Ekamekassa cepi pañhassāti ekamekassa cepi ajitapañhassa, ekamekassa cepi tissametteyyapañhassa, ekamekassa cepi puṇṇakapañhassa, ekamekassa cepi mettagūpañhassa, ekamekassa cepi dhotakapañhassa, ekamekassa cepi upasīvapañhassa, ekamekassa cepi nandakapañhassa, ekamekassa cepi hemakapañhassa, ekamekassa cepi todeyyapañhassa, ekamekassa cepi kappapañhassa, ekamekassa cepi jatukaṇṇipañhassa, ekamekassa cepi bhadrāvudhapañhassa, ekamekassa cepi udayapañhassa, ekamekassa cepi posālapañhassa, ekamekassa cepi mogharājapañhassa, ekamekassa cepi piṅgiyapañhassāti – ekamekassa cepi pañhassa.

“Of even a single question” means: of even a single question asked by Ajita, of even a single question asked by Tissametteyya, of even a single question asked by Puṇṇaka, of even a single question asked by Mettagū, of even a single question asked by Dhotaka, of even a single question asked by Upasīva, of even a single question asked by Nandaka, of even a single question asked by Hemaka, of even a single question asked by Todeyya, of even a single question asked by Kappa, of even a single question asked by Jatukaṇṇi, of even a single question asked by Bhadrāvudha, of even a single question asked by Udaya, of even a single question asked by Posāla, of even a single question asked by Mogharāja, and of even a single question asked by Piṅgiya—this is the meaning of “of even a single question.”

Atthamaññāya dhammamaññāyāti sveva pañho dhammo, visajjanaṃ atthoti atthaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – atthamaññāya. Dhammamaññāyāti dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – dhammamaññāyāti – atthamaññāya dhammamaññāya. Dhammānudhammaṃ paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – dhammānudhammaṃ paṭipajjeyya. Gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ adhiphasseyya, pāraṃ sacchikareyyāti – gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti ime dhammā pāraṅgamanīyā. Pāraṃ pāpenti pāraṃ sampāpenti pāraṃ samanupāpenti, jarāmaṇassa taraṇāya saṃvattantīti – pāraṅgamanīyā ime dhammāti.

“Having understood the meaning, having understood the Dhamma”: the question itself is the Dhamma; the explanation is the meaning. “Having understood the meaning” is to have known the meaning, weighed it, investigated it, developed it, and made it clear. “Having understood the Dhamma” is to have known the Dhamma, weighed it, investigated it, developed it, and made it clear. “One should practice in accordance with the Dhamma” means one should undertake the right practice, the concordant practice, the unopposed practice, the practice that follows the meaning, the practice in accordance with the supramundane Dhamma. “One would indeed go to the far shore of aging and death”: the far shore of aging and death is called the deathless, Nibbāna—that is, the stilling of all formations, the relinquishment of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. “One would indeed go to the far shore of aging and death” means one would go to the far shore, attain the far shore, touch the far shore, and realize the far shore. “These teachings are for going to the far shore”: these teachings are conducive to reaching the far shore. They cause one to reach the far shore, cause one to reach it well, and cause one to reach it in due course; they conduce to the crossing of aging and death. Thus, “these teachings are for going to the far shore.”

Tasmā imassa dhammapariyāyassāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānāti – tasmā. Imassa dhammapariyāyassāti imassa [Pg.197] pārāyanassāti – tasmā imassa dhammapariyāyassa. Pārāyananteva adhivacananti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Adhivacananti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – pārāyananteva adhivacanaṃ. Tenetaṃ vuccati –

“Therefore, for this exposition of the Dhamma.” “Therefore” means: for that reason, as it leads to the far shore; on that account, as it is the cause for reaching Nibbāna; from that condition, as it reveals the fruit which is Nibbāna—therefore. “For this exposition of the Dhamma” means for this Pārāyana—therefore, for this exposition of the Dhamma. “'Pārāyana' is the designation”: 'Pāra' (the Far Shore) is called the deathless, Nibbāna… cessation, Nibbāna. 'Ayana' (the Way) is called the path, namely—right view… right concentration. “Designation” means: reckoning, convention, concept, expression, name, nomenclature, appellation, term, phrasing, utterance—thus, “'Pārāyana' is the designation.” Therefore this is said:

‘‘Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti. Tasmā imassa dhammapariyāyassa ‘pārāyana’nteva adhivacana’’nti.

“If one, having understood the meaning and the Dhamma of even a single question, should practice in accordance with the Dhamma, one would indeed go to the far shore of aging and death. These teachings are for going to the far shore. Therefore, ‘The Way to the Far Shore’ is the designation for this exposition of the Dhamma.”

95.

95.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Ajita, Tissametteyya, Puṇṇaka, and then Mettagū; Dhotaka and Upasīva, and Nanda and then Hemaka.

96.

96.

Todeyyakappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Todeyya and Kappa, both of them, and Jatukaṇṇī the wise one; Bhadrāvudha and Udaya, and also Posāla the brahmin; and Mogharājā the intelligent, and Piṅgiya the great seer.

97.

97.

Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamuṃ.

These approached the Buddha, the seer accomplished in conduct; wishing to ask subtle questions, they came to the Buddha, the most excellent.

Ete buddhaṃ upāgacchunti. Eteti soḷasa pārāyaniyā brāhmaṇā. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, abhiññeyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhāti buddho. Buddhoti 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[Pg.198], yadidaṃ buddhoti. Ete buddhaṃ upāgacchunti ete buddhaṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – ete buddhaṃ upāgacchuṃ.

“These approached the Buddha.” “These” are the sixteen Pārāyana brahmins. “Buddha” refers to that Blessed One, self-arisen, without a teacher, who by himself awakened to the truths in things never heard before, and therein attained omniscience and mastery over the powers. By what meaning is he “Buddha”? He is Buddha because he has awakened to the truths. He is Buddha because he awakens beings. He is Buddha through omniscience, through all-seeingness, because of not being led by another, because of being blossomed with virtues, by being reckoned as one whose taints are destroyed, by being reckoned as stainless. He is Buddha because he is utterly devoid of lust, utterly devoid of hatred, utterly devoid of delusion. He is Buddha because he is utterly without defilements, because he has trodden the single path, because he alone has fully awakened to the unsurpassed perfect enlightenment, because he has dispelled non-wisdom and gained wisdom. This name “Buddha” 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 and kin, nor by ascetics and brahmins, nor by deities. It is a designation pertaining to the culmination of liberation for the Blessed Buddhas, a realized concept that arises at the root of the Bodhi tree along with the attainment of the knowledge of omniscience—that is, “Buddha.” “These approached the Buddha” means they went to the Buddha, drew near, attended upon, questioned, and interrogated him—thus, “they approached the Buddha.”

Sampannacaraṇaṃ isinti caraṇaṃ vuccati sīlācāranibbatti. Sīlasaṃvaropi caraṇaṃ, indriyasaṃvaropi caraṇaṃ, bhojane mattaññutāpi caraṇaṃ, jāgariyānuyogopi caraṇaṃ, sattapi saddhammā caraṇaṃ, cattāripi jhānāni caraṇaṃ. Sampannacaraṇanti sampannacaraṇaṃ seṭṭhacaraṇaṃ viseṭṭhacaraṇaṃ pāmokkhacaraṇaṃ uttamacaraṇaṃ pavaracaraṇaṃ. Isīti isi bhagavā mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti isi…pe… mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo kahaṃ narāsabho’’ti – isīti – sampannacaraṇaṃ isiṃ.

In the phrase 'the seer accomplished in conduct' (`sampannacaraṇaṃ isiṃ`): 'Conduct' (`caraṇaṃ`) is said to be the production of virtuous behavior. Restraint in virtue is also conduct; restraint of the sense faculties is also conduct; knowing the measure in food is also conduct; the application to wakefulness is also conduct. The seven good qualities were also spoken of as conducts by the Blessed One. The four abidings were also spoken of as conducts by the Blessed One. 'Accomplished in conduct' (`sampannacaraṇaṃ`) means endowed with conduct, having the best conduct, having distinguished conduct, having foremost conduct, having the supreme path as conduct, and having excellent conduct. As for 'seer' (`isi`): the Blessed One is a seer because he sought (`esi`), searched for (`gavesi`), and thoroughly searched for (`pariyesi`) the great aggregate of virtue; therefore, he is a seer… or, he was sought, searched for, and thoroughly searched for by beings of great power, asking: 'Where is the Buddha? Where is the Blessed One? Where is the god above gods? Where is the bull among men?'; therefore, he is a seer. This is the meaning of the phrase 'the seer accomplished in conduct'.

Pucchantā nipuṇe pañheti. Pucchantāti pucchantā yācantā ajjhesantā pasādentā. Nipuṇe pañheti gambhīre duddase duranubodhe sante paṇīte atakkāvacare nipuṇe paṇḍitavedanīye pañheti – pucchantā nipuṇe pañhe.

In the phrase 'asking subtle questions' (`pucchantā nipuṇe pañhe`): 'Asking' (`pucchantā`) means wishing to ask, wishing to request, wishing to entreat, and wishing to remind. 'Subtle questions' (`nipuṇe pañhe`) means questions that are profound, difficult to see, difficult to understand, manifest, sublime, beyond the sphere of reasoning, subtle, and to be known only by the wise. This is the meaning of the phrase 'asking subtle questions'.

Buddhaseṭṭhaṃ upāgamunti. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ buddhaṃ upāgamuṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – buddhaseṭṭhaṃ upāgamuṃ. Tenetaṃ vuccati –

In the phrase 'they approached the Buddha, the supreme one' (`buddhaseṭṭhaṃ upāgamuṃ`): As for 'Buddha' (`buddho`): that Blessed One… there is this name 'Buddha'; this name is a designation that has been made manifest. As for 'supreme' (`seṭṭhaṃ`): they approached the highest (`aggaṃ`), the best (`seṭṭhaṃ`), the distinguished (`visiṭṭhaṃ`) Buddha. `Upāgamuṃ` means: they went near (`upāgamiṃsu`), they drew near to attend (`upasaṅkamiṃsu`), they attended upon respectfully (`payirūpāsiṃsu`), they questioned (`paripucchiṃsu`), and they inquired (`paripañhiṃsu`). This is the meaning of the phrase 'they approached the Buddha, the supreme one'.

‘‘Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamu’’nti.

Therefore, by the compilers of the council, this was said: “They approached the Buddha, the seer accomplished in conduct; Asking subtle questions, they approached the Buddha, the supreme one.”

98.

98.

Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe muni.

The Buddha declared to them, when asked the questions, in accordance with reality; by the explanation of the questions the sage satisfied the brahmins.

Tesaṃ buddho pabyākāsīti. Tesanti soḷasānaṃ pārāyaniyānaṃ brāhmaṇānaṃ. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Pabyākāsīti tesaṃ buddho pabyākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – tesaṃ buddho pabyākāsi.

In the phrase 'The Buddha declared to them' (`tesaṃ buddho pabyākāsi`): 'Them' (`tesaṃ`) means the sixteen brahmins of the Pārāyana. 'Buddha' (`buddho`) means that Blessed One… there is this name 'Buddha'; this name is a designation that has been made manifest. 'Declared' (`pabyākāsi`) means the Buddha declared to them, told, taught, made known, established, opened up, analyzed, made plain, and illuminated. This is the meaning of the phrase 'the Buddha declared to them'.

Pañhaṃ puṭṭho yathātathanti. Pañhaṃ puṭṭhoti pañhaṃ puṭṭho pucchito yācito ajjhesito pasādito. Yathātathanti yathā ācikkhitabbaṃ tathā ācikkhi[Pg.199], yathā desitabbaṃ tathā desesi, yathā paññapetabbaṃ tathā paññapesi, yathā paṭṭhapetabbaṃ tathā paṭṭhapesi, yathā vivaritabbaṃ tathā vivari, yathā vibhajitabbaṃ tathā vibhaji, yathā uttānīkātabbaṃ tathā uttānīakāsi, yathā pakāsitabbaṃ tathā pakāsesīti – pañhaṃ puṭṭho yathātathaṃ.

'Having been asked the question, in accordance with fact': 'Having been asked the question' means having been asked, questioned, requested, urged, and inspired. 'In accordance with fact' means he told it as it should be told, taught it as it should be taught, made it known as it should be made known, established it as it should be established, opened it up as it should be opened up, analyzed it as it should be analyzed, made it plain as it should be made plain, and revealed it as it should be revealed—thus, 'having been asked the question, in accordance with fact.'

Pañhānaṃ veyyākaraṇenāti pañhānaṃ veyyākaraṇena ācikkhanena desanena paññapanena paṭṭhapanena vivaraṇena vibhajanena uttānīkammena pakāsanenāti – pañhānaṃ veyyākaraṇena.

'By the explanation of the questions': by the telling, teaching, making known, establishing, opening up, analysis, making plain, and revealing of the questions—thus, 'by the explanation of the questions.'

Tosesi brāhmaṇe munīti. Tosesīti tosesi vitosesi pasādesi ārādhesi attamane akāsi. Brāhmaṇeti soḷasa pārāyaniye brāhmaṇe. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – tosesi brāhmaṇe muni. Tenetaṃ vuccati –

'The sage satisfied the brahmins': 'satisfied' means he satisfied, thoroughly satisfied, pleased, gratified, and made them content. 'Brahmins' means the sixteen Pārāyana brahmins. 'Sage': sagehood (mona) is called knowledge… having transcended the net of entanglement, he is a sage—thus, 'the sage satisfied the brahmins.' Therefore it is said:

‘‘Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe munī’’ti.

“The Buddha declared to them, when asked the questions, in accordance with fact; by the explanation of the questions the sage satisfied the brahmins.”

99.

99.

Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike.

They were satisfied by the One with Vision, by the Buddha, kinsman of the Sun; they lived the holy life in the presence of the one of excellent wisdom.

Te tositā cakkhumatāti. Teti soḷasa pārāyaniyā brāhmaṇā. Tositāti tositā vitositā pasāditā ārādhitā attamanā katāti – te tositā. Cakkhumatāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā…pe… evaṃ bhagavā samantacakkhunāpi cakkhumāti – te tositā cakkhumatā.

'They were satisfied by the One with Vision': 'They' means those sixteen Pārāyana brahmins. 'Satisfied' means they were satisfied, thoroughly satisfied, pleased, gratified, and made content—thus, 'they were satisfied.' 'The One with Vision' means the Blessed One is one with vision by means of the five eyes: he is one with vision by means of the fleshly eye, he is one with vision by means of the divine eye, he is one with vision by means of the wisdom eye, he is one with vision by means of the Buddha-eye, and he is one with vision by means of the all-seeing eye. How is the Blessed One one with vision by means of the fleshly eye?… Thus the Blessed One is one with vision by means of the all-seeing eye—thus, 'they were satisfied by the One with Vision.'

Buddhenādiccabandhunāti. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Ādiccabandhunāti ādicco vuccati sūriyo. So gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu. Tasmā buddho ādiccabandhūti – buddhenādiccabandhunā.

'By the Buddha, kinsman of the Sun': 'Buddha' means that Blessed One… a realized designation, that is, 'Buddha.' 'Kinsman of the Sun': the sun is called Ādicca. He is a Gotama by clan, and the Blessed One is also a Gotama by clan. The Blessed One is a clan-relative and a clan-kinsman of the sun. Therefore the Buddha is the kinsman of the Sun—thus, 'by the Buddha, kinsman of the Sun.'

Brahmacariyamacariṃsūti [Pg.200] brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī viramaṇaṃ akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto. Api ca, nippariyāyavasena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Brahmacariyamacariṃsūti brahmacariyaṃ cariṃsu acariṃsu samādāya vattiṃsūti – brahmacariyamacariṃsu.

'They lived the holy life': the holy life is called abstention from engaging in wrong conduct, refraining, repeated refraining, abstinence, ceasing, non-action, non-doing, not falling into transgression, not transgressing the boundary, and the destroying of the bridge. Furthermore, in the definitive sense, the holy life is called the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. 'They lived the holy life' means they lived the holy life, they practiced it again and again, and having undertaken it they conducted themselves—thus, 'they lived the holy life.'

Varapaññassa santiketi varapaññassa aggapaññassa seṭṭhapaññassa viseṭṭhapaññassa pāmokkhapaññassa uttamapaññassa pavarapaññassa. Santiketi santike sāmantā āsanne avidūre upakaṭṭheti – varapaññassa santike. Tenetaṃ vuccati –

'In the presence of the one of excellent wisdom': of the one of excellent wisdom, of chief wisdom, of praised wisdom, of distinguished wisdom, of foremost wisdom, of highest wisdom, of most excellent wisdom. 'In the presence' means near, nearby, close by, not far, in the vicinity—thus, 'in the presence of the one of excellent wisdom.' Therefore it is said:

‘‘Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike’’ti.

“They were satisfied by the One with Vision, by the Buddha, kinsman of the Sun; they lived the holy life in the presence of the one of excellent wisdom.”

100.

100.

Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathā yo paṭipajjeyya, gacche pāraṃ apārato.

For each and every question, as it was taught by the Buddha, whoever would practice accordingly would go from the near shore to the far shore.

Ekamekassa pañhassāti ekamekassa ajitapañhassa, ekamekassa tissametteyyapañhassa…pe… ekamekassa piṅgiyapañhassāti – ekamekassa pañhassa.

'For each and every question': for each question of Ajita, for each question of Tissametteyya… for each question of Piṅgiya—thus, 'for each and every question.'

Yathā buddhena desitanti. Buddhoti yo so bhagavā sayambhū…pe… sacchikā paññatti, yadidaṃ buddhoti. Yathā buddhena desitanti yathā buddhena ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkataṃ pakāsitanti – yathā buddhena desitaṃ.

In the phrase 'As taught by the Buddha': 'Buddha' means that Blessed One, the Self-become… this is a realized designation, that is, 'Buddha.' 'As taught by the Buddha' means as it was told, taught, made known, established, opened up, analyzed, made plain, and illuminated by the Buddha. This is the meaning of the phrase 'as taught by the Buddha.'

Tathā yo paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – tathā yo paṭipajjeyya.

As for 'Whoever would practice accordingly': one would practice the right practice, the concordant practice, the unopposed practice, the practice that accords with the meaning, the practice in conformity with the Dhamma. Thus, 'whoever would practice accordingly.'

Gacche pāraṃ apāratoti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ; apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Gacche pāraṃ apāratoti [Pg.201] apārato pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – gacche pāraṃ apārato. Tenetaṃ vuccati –

In the phrase 'Would go from the near shore to the far shore': the far shore is called the deathless, Nibbāna… cessation, Nibbāna. The near shore is called the defilements, the aggregates, and the volitional formations. 'Would go from the near shore to the far shore' means one would go from the near shore to the far shore, one would attain the far shore, one would contact the far shore, one would realize the far shore. This is the meaning of the phrase 'would go from the near shore to the far shore.'

‘‘Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathā yo paṭipajjeyya, gacche pāraṃ apārato’’ti.

Therefore, the teachers who compiled the scriptures said this verse: “For each and every question, as it was taught by the Buddha, whoever would practice accordingly would go from the near shore to the far shore.”

101.

101.

Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ iti.

Developing the supreme path, one may go from the near shore to the far shore. That path is the path for going to the far shore; therefore, it is called the 'Way to the Far Shore.'

Apārā pāraṃ gaccheyyāti apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca; pāraṃ vuccati amataṃ nibbānaṃ…pe… taṇhakkhayo virāgo nirodho nibbānaṃ. Apārā pāraṃ gaccheyyāti apārā pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – apārā pāraṃ gaccheyya.

In the phrase 'From the near shore one may go to the far shore': the near shore is called the defilements, the aggregates, and the volitional formations. The far shore is called the deathless, Nibbāna… the destruction of craving, dispassion, cessation, Nibbāna. 'From the near shore one may go to the far shore' means from the near shore one may go to the far shore, one may attain the far shore, one may contact the far shore, one may realize the far shore. This is the meaning of the phrase 'from the near shore one may go to the far shore.'

Bhāvento maggamuttamanti maggamuttamaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Maggamuttamanti maggaṃ aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ. Bhāventoti bhāvento āsevanto bahulīkarontoti – bhāvento maggamuttamaṃ.

In the phrase 'Developing the path supreme': the supreme path is called the Noble Eightfold Path. What is this? Right view… right concentration. 'The path supreme' means the path that is chief, excellent, distinguished, foremost, supreme, and finest. 'Developing' means developing, cultivating, and making much of. This is the meaning of the phrase 'developing the path supreme.'

Maggo so pāraṃ gamanāyāti –

As for 'That path is for going to the far shore':

Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo.

The path, the way, the road, the track, the straight way, the highway; a boat and a bridge for crossing, a raft, a float, and a causeway.

Pāraṃ gamanāyāti pāraṃ gamanāya pāraṃ sampāpanāya pāraṃ samanupāpanāya jarāmaraṇassa taraṇāyāti – maggo so pāraṃ gamanāya.

‘For going to the far shore’: for going to the far shore, for reaching the far shore, for fully attaining the far shore, for crossing over aging and death—thus, ‘that path is for going to the far shore.’

Tasmā pārāyanaṃ itīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo. Itīti padasandhi…pe… padānupubbatāpetaṃ itīti – tasmā pārāyanaṃ iti. Tenetaṃ vuccati –

‘Hence it is called the Way to the Far Shore’: ‘Hence’ means for that reason, on that account, from that cause, from that condition, from that source. ‘The Far Shore’ is called the deathless, Nibbāna… cessation, Nibbāna. ‘The Way’ is called the path. ‘Iti’ is a particle for joining words… this is the sequence of words—thus, ‘hence it is called the Way to the Far Shore.’ Therefore it is said:

‘‘Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ itī’’ti.

“From the near shore one may go to the far shore by developing the path supreme. That path is for going to the far shore, hence it is called the ‘Way to the Far Shore.’”

Pārāyanatthutigāthāniddeso sattarasamo.

The seventeenth is the exposition of the verses of praise for the Way to the Far Shore.

18. Pārāyanānugītigāthāniddeso

18. Exposition of the Verses Sung in Accordance with the Pārāyana

102.

102.

Pārāyanamanugāyissaṃ[Pg.202], [iccāyasmā piṅgiyo]Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe.

“I shall sing the Pārāyana,” [thus said the venerable Piṅgiya]. “As he saw, so he declared—the stainless one of vast wisdom; desireless, without forests, the nāga; for what reason would he speak falsely?”

Pārāyanamanugāyissanti gītamanugāyissaṃ kathitamanukathayissaṃ bhaṇitamanubhaṇissaṃ lapitamanulapissaṃ bhāsitamanubhāsissanti – pārāyanamanugāyissaṃ. Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Piṅgiyoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā piṅgiyo.

“I shall sing the Pārāyana”: I shall sing along with what was sung, I shall recount what was recounted, I shall repeat what was repeated, I shall speak what was spoken, I shall discourse on what was discoursed—this is the meaning of “I shall sing the Pārāyana.” “Thus the venerable Piṅgiya”: “Thus” is a conjunction …pe… this is the sequence of words. “Venerable” is an affectionate term, a respectful term, a term of address with honor and reverence. “Piṅgiya” is that elder’s name, his designation, appellation, term, expression, denomination, epithet, utterance, and verbal expression—thus “the venerable Piṅgiya.”

Yathāddakkhi tathākkhāsīti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā aniccā’’ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yathāddakkhi tathākkhāsi.

“As he saw, so he declared”: as he saw, so he declared, pointed out, taught, made known, established, revealed, analyzed, made plain, and elucidated. “All conditioned formations are impermanent”: as he saw, so he declared …pe… elucidated. “All conditioned formations are suffering” …pe… “All phenomena are nonself” … “Whatever is subject to origination is all subject to cessation”: as he saw, so he declared, pointed out, taught, made known, established, revealed, analyzed, made plain, and elucidated. Thus: “as he saw, so he declared.”

Vimalo bhūrimedhasoti. Vimaloti rāgo malaṃ, doso malaṃ, moho malaṃ, kodho… upanāho…pe… sabbākusalābhisaṅkhārā malā. Te malā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Amalo buddho vimalo nimmalo malāpagato malavippahīno malavimutto sabbamalavītivatto. Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto [Pg.203] upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – vimalo bhūrimedhaso.

“The stainless one of vast wisdom”: “Stainless”: Lust is a stain, hatred is a stain, delusion is a stain, anger … resentment …pe… all unwholesome volitional formations are stains. These stains have been abandoned by the Buddha, the Blessed One, cut off at the root, made like a palm-tree stump, brought to non-existence, not subject to arising in the future. The Buddha is unstained, stainless, immaculate, has departed from stains, has abandoned stains, is freed from stains, has overcome all stains. `Bhūri` is a term for the earth. The Blessed One is endowed with wisdom similar to the earth, extensive and vast. `Medhā` is a term for wisdom (`paññā`). It is wisdom, discernment …pe… non-delusion, investigation of the Dhamma, right view. The Blessed One is endowed with this wisdom called `medhā`, is well endowed with it, has attained it, has fully attained it, possesses it, fully possesses it, and is furnished with it; therefore the Buddha is of excellent wisdom. Thus: “the stainless one of vast wisdom.”

Nikkāmo nibbano nāgoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā kilesakāmā pahīnā vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Ye kāme kāmenti kāme icchanti kāme patthenti kāme pihenti kāme abhijappanti te kāmakāmino rāgarāgino saññasaññino. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – nikkāmo.

“Desireless, without forests, the nāga”: As to “desireless” (nikkāmo): In brief, there are two kinds of sensual pleasures: sensual objects and sensual defilements …pe… these are called sensual objects …pe… these are called sensual defilements. For the Buddha, the Blessed One, sensual objects have been fully understood and sensual defilements have been abandoned. Because sensual objects have been fully understood and sensual defilements have been abandoned, the Blessed One does not desire sensual pleasures, does not want them, does not long for them, does not yearn for them, does not speak of them with longing. Those who desire sensual pleasures, want them, long for them, yearn for them, and speak of them with longing are seekers of sensual pleasure, full of lustful passion, perceivers of perceptions. The Blessed One does not desire sensual pleasures, does not want them, does not long for them, does not yearn for them, does not speak of them with longing. Therefore the Buddha is without desire, desireless, has given up desire, has spewed out desire, is released from desire, has abandoned desire, has relinquished desire; he is free from lust, devoid of lust, has given up lust, has spewed out lust, is released from lust, has abandoned lust, has relinquished lust; he is without craving, extinguished, become cool, experiencing bliss, dwelling with a self that has become supreme. This is the meaning of “desireless.”

Nibbanoti rāgo vanaṃ, doso vanaṃ, moho vanaṃ, kodho vanaṃ, upanāho vanaṃ…pe… sabbākusalābhisaṅkhārā vanā. Te vanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho avano vivano nibbano vanāpagato vanavippahīno vanavimutto sabbavanavītivattoti – nibbano. Nāgoti nāgo; bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na āgacchatīti nāgoti – nikkāmo nibbano nāgo.

As to “without forests” (nibbano): Lust is a forest, hatred is a forest, delusion is a forest, anger is a forest, resentment is a forest …pe… all unwholesome volitional formations are forests. These forests have been abandoned by the Buddha, the Blessed One, cut off at the root, made like a palm-tree stump, brought to non-existence, not subject to arising in the future. Therefore the Buddha is without a forest, devoid of forests, has gone out from the forest, has gone away from the forest, has abandoned the forest, is released from the forest, having transcended all forests. This is the meaning of “without forests.” As to “nāga”: The Blessed One does no wrong (āguṃ), thus he is a nāga; he does not go (to a place he should not go), thus he is a nāga; he does not come back (to a place he should not come), thus he is a nāga …pe… Thus, because the Blessed One does not come back, he is a nāga. This is the meaning of “desireless, without forests, the nāga.”

Kissa hetu musā bhaṇeti. Kissa hetūti kissa hetu kiṃhetu kiṃkāraṇā kiṃnidānā kiṃpaccayāti – kissa hetu. Musā bhaṇeti musā bhaṇeyya katheyya dīpeyya vohareyya; musā bhaṇeti mosavajjaṃ bhaṇeyya, musāvādaṃ bhaṇeyya, anariyavādaṃ bhaṇeyya. Idhekacco sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti[Pg.204], 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.

Regarding 'For what reason would one speak falsely?': 'For what reason' means for what cause, for what reason, for what source, for what condition. 'Would one speak falsely' means one would speak falsely, would tell, would point out, would utter; one would speak a blameworthy falsehood, one would speak a lie, one would speak ignoble speech. Here, a certain person, having gone to a council, or to an assembly, or among relatives, or among a guild, or among a royal family, when brought forward and questioned as a witness—'Come, good man, tell what you know'—that person, 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 trivial material gain, one knowingly speaks a falsehood. This is called a 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…pe… 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. Kissa hetu musā bhaṇeyya katheyya dīpeyya vohareyyāti – kissa hetu musā bhaṇe. Tenāha thero piṅgiyo –

Furthermore, false speech occurs in three aspects. Beforehand, one has the thought, 'I will speak falsely'; while speaking, one is aware, 'I am speaking falsely'; after having spoken, one is aware, 'I have spoken falsely'—in these three aspects false speech occurs. Furthermore, false speech occurs in four aspects. Beforehand, one has the thought, 'I will speak falsely'; while speaking, one is aware, 'I am speaking falsely'; after having spoken, one is aware, 'I have spoken falsely'; and one conceals one's view—in these four aspects false speech occurs. Furthermore, false speech occurs in five aspects... in six aspects... in eight aspects. Beforehand, one has the thought, 'I will speak falsely'; while speaking, one is aware, 'I am speaking falsely'; after having spoken, one is aware, 'I have spoken falsely'; and one conceals one's view, conceals one's approval, conceals one's preference, conceals one's perception, and conceals one's disposition—in these eight aspects false speech occurs as a blameworthy falsehood. For what reason would one speak falsely, tell, point out, or utter? For what reason would one speak falsely? Therefore the elder Piṅgiya said:

‘‘Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe’’ti.

“I shall sing the Pārāyana, [thus said the venerable Piṅgiya]. As he saw, so he declared—the stainless one of vast wisdom; desireless, without forests, the nāga; for what reason would he speak falsely?”

103.

103.

Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhitaṃ.

Of him who has abandoned stain and delusion, who has given up conceit and denigration, come, I shall now proclaim a speech endowed with his fine qualities.

Pahīnamalamohassāti. Malanti rāgo malaṃ, doso malaṃ, moho malaṃ, māno malaṃ, diṭṭhi malaṃ, kileso malaṃ, sabbaduccaritaṃ malaṃ, sabbabhavagāmikammaṃ malaṃ.

“Of him who has abandoned stain and delusion”: “Stain” means: lust is a stain, hatred is a stain, delusion is a stain, conceit is a stain, wrong view is a stain, defilement is a stain, all misconduct is a stain, all kamma leading to existence is a stain.

Mohoti yaṃ dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vuccati moho. Malañca moho ca buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ [Pg.205] anuppādadhammā. Tasmā buddho pahīnamalamohoti – pahīnamalamohassa.

“Delusion”: This is ignorance regarding suffering …pe… delusion is the bolt of ignorance, an unwholesome root. This is called delusion. For the Buddha, the Blessed One, both stain and delusion have been abandoned, cut off at the root, made like a palm-tree stump, brought to non-existence, not subject to arising in the future. Therefore the Buddha is one who has abandoned stain and delusion. Thus: “of him who has abandoned stain and delusion.”

Mānamakkhappahāyinoti. Mānoti ekavidhena māno – yā cittassa unnati. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. Catubbidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – lābhimhi manāpikānaṃ rūpānanti mānaṃ janeti, lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbānanti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – māno, atimāno, mānātimāno, omāno, avamāno, 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 hīnohamassīti 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 unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

Herein, conceit (māna) is of one kind: the elevation of the mind. It is of two kinds: self-exaltation and disparagement of others. It is of three kinds: the conceit 'I am better,' the conceit 'I am equal,' and the conceit 'I am inferior.' It is of four kinds: one generates conceit through gain, fame, praise, and pleasure. It is of five kinds: one generates conceit thus: 'I am an obtainer of agreeable forms,' '...of agreeable sounds,' '...of agreeable smells,' '...of agreeable tastes,' '...of agreeable tangibles.' It is of six kinds: one generates conceit through perfection of the eye, ...of the ear, ...of the nose, ...of the tongue, ...of the body, ...of the mind. It is of seven kinds: conceit, excessive conceit, conceit upon conceit, inferiority conceit, disdain, the conceit 'I am,' and wrong conceit. It is of eight kinds: one generates conceit through gain, and inferiority conceit through loss; one generates conceit through fame, and inferiority conceit through disrepute; one generates conceit through praise, and inferiority conceit through blame; one generates conceit through pleasure, and inferiority conceit through pain. It is of nine kinds: with respect to a superior, the conceit 'I am better,' 'I am equal,' or 'I am inferior'; with respect to an equal, the conceit 'I am better,' 'I am equal,' or 'I am inferior'; with respect to an inferior, the conceit 'I am better,' 'I am equal,' or 'I am inferior.' It is of ten kinds: here, someone generates conceit because of birth, clan, family status, beauty of complexion, wealth, study, sphere of work, sphere of craft, field of knowledge, learning, readiness of wit, or on some other grounds. Whatever is such conceit, conceiving, a state of having conceived, elevation, haughtiness, a banner, a taking up, the mind's desire for prominence—this is called conceit.

Makkhoti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Buddhassa bhagavato māno ca makkho ca pahīnā ucchinnamūlā [Pg.206] tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho mānamakkhappahāyīti – mānamakkhappahāyino.

Herein, denigration of others' virtues (makkha) is whatever is denigration of others' virtues, the act of denigrating virtues, the state of being one who denigrates virtues, harshness, and harsh action—this is called denigration of others' virtues. For the Buddha, the Blessed One, conceit and denigration of others' virtues have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of the nature of non-arising in the future. Therefore, the Buddha is one who has abandoned conceit and denigration of others' virtues. This is the meaning of the term 'of one who has abandoned conceit and denigration of others' virtues.'

Handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitanti. Handāhanti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – handāhanti. Kittayissāmi giraṃ vaṇṇūpasaṃhitanti vaṇṇena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ vācaṃ giraṃ byappathaṃ udīraṇaṃ kittayissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitaṃ. Tenāha thero piṅgiyo –

'Come now, I will proclaim a speech connected with praise.' 'Come now' (handā) is a word-juncture, a word-connection, a phrase-filler, a combination of letters, a smoothness of consonants, endowed with a sequence of words—this is 'come now.' 'I will proclaim a speech connected with praise': I will proclaim, teach, make known, establish, reveal, analyze, make plain, and illuminate a statement, a speech, an expression, an utterance that is endowed with, well endowed with, approached, well approached with, possessed of, well possessed of, and accompanied by praise. Thus: 'Come now, I will proclaim a speech connected with praise.' Therefore the Elder Piṅgiya said:

‘‘Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhita’’nti.

Of him who has abandoned stain and delusion, of one who has abandoned conceit and denigration of others' virtues; come now, I will proclaim a speech connected with praise.

104.

104.

Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me.

The Buddha, dispeller of darkness, with all-round vision, gone to the world's end, has transcended all becoming; taintless, with all suffering abandoned, he whose name is Truth—O Brahman, he is the teacher revered by me.

Tamonudo buddho samantacakkhūti. Tamonudoti rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Buddhoti yo so bhagavā…pe… sacchikā paññatti; yadidaṃ buddhoti. Samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – tamonudo buddho samantacakkhu.

The Buddha, dispeller of darkness, with all-round vision. 'Dispeller of darkness' means he drove out, drove out completely, abandoned, removed, did away with, and brought to non-existence 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—which makes for blindness, makes for ignorance, obstructs wisdom, sides with vexation, and is not conducive to Nibbāna. 'Buddha' means that Blessed One… (the full exposition should be understood) … this is a designation made manifest; that is, 'Buddha.' 'All-round vision' is a name for the knowledge of omniscience… (the full exposition should be understood) … therefore the Tathāgata is one with all-round vision. Thus: 'The Buddha, dispeller of darkness, with all-round vision.'

Lokantagū sabbabhavātivattoti. Lokoti eko loko – bhavaloko. Dve lokā – bhavaloko ca sambhavaloko ca; sampattibhavaloko ca sampattisambhavaloko ca; vipattibhavaloko ca vipattisambhavaloko ca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – sattaviññāṇaṭṭhitiyo[Pg.207]. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasa āyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Lokantagūti bhagavā lokassa antagato antappatto koṭigato koṭippatto… nibbānagato nibbānappatto. So vutthavāso ciṇṇacaraṇo… jātimaraṇasaṃsāro natthi tassa punabbhavoti – lokantagū.

Gone to the world's end, transcended all existence. Herein, the world (loka): there is one world—the world of existence. There are two worlds—the world of existence and the world of arising; the world of prosperous existence and the world of prosperous arising; the world of calamitous existence and the world of calamitous arising. There are three worlds—the three feelings. Four worlds—the four kinds of nutriment. Five worlds—the five aggregates of clinging. Six worlds—the six internal sense bases. Seven worlds—the seven stations of consciousness. Eight worlds—the eight worldly conditions. Nine worlds—the nine abodes of beings. Ten worlds—the ten sense bases. Twelve worlds—the twelve sense bases. Eighteen worlds—the eighteen elements. 'One who has gone to the world's end' (lokantagū): the Blessed One has gone to the end of the world, reached the end, gone to the limit, reached the limit... gone to Nibbāna, reached Nibbāna. He has lived the holy life, perfected the practice... for him there is no saṃsāra of birth and death, and no further becoming. Thus he is one who has gone to the world's end.

Sabbabhavātivattoti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpā vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhagavā kammabhavañca paṭisandhikañca punabbhavaṃ ativatto atikkanto vītivattoti – lokantagū sabbabhavātivatto.

'One who has transcended all becoming.' Herein, becoming (bhava): there are two kinds of becoming—kamma-becoming and rebirth-becoming. What is kamma-becoming? Meritorious volitional formations, demeritorious volitional formations, and imperturbable volitional formations—this is kamma-becoming. What is rebirth-becoming? Form, feeling, perception, volitional formations, and consciousness connected with rebirth—this is rebirth-becoming. The Blessed One has transcended, passed beyond, and gone beyond both kamma-becoming and rebirth-becoming. Thus: 'Gone to the world's end, transcended all becoming.'

Anāsavo sabbadukkhappahīnoti. Anāsavoti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavo. Sabbadukkhappahīnoti sabbaṃ tassa paṭisandhikaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ …pe… diṭṭhibyasanadukkhaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ. Tasmā buddho sabbadukkhappahīnoti – anāsavo sabbadukkhappahīno.

'Taintless, with all suffering abandoned.' 'Taintless' (anāsavo): there are four taints—the taint of sensual pleasure, the taint of becoming, the taint of views, and the taint of ignorance. For the Buddha, the Blessed One, these taints have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are by nature unable to arise in the future. Therefore, the Buddha is taintless. 'With all suffering abandoned': for him, all suffering connected with rebirth—the suffering of birth, aging, illness, and death; of sorrow, lamentation, pain, grief, and despair... the suffering of disaster through views—has been abandoned, eradicated, pacified, stilled, made incapable of arising, and burnt up by the fire of knowledge. Therefore, the Buddha is one who has abandoned all suffering. This is the meaning of 'Taintless, with all suffering abandoned.'

Saccavhayo brahme upāsito meti. Saccavhayoti saccavhayo sadisanāmo sadisavhayo saccasadisavhayo. Vipassī bhagavā, sikhī bhagavā, vessabhū bhagavā, kakusandho bhagavā, koṇāgamano bhagavā, kassapo bhagavā. Te buddhā bhagavanto sadisanāmā sadisavhayā. Bhagavāpi sakyamuni tesaṃ buddhānaṃ bhagavantānaṃ sadisanāmo sadisavhayoti – tasmā buddho saccavhayo.

'One whose name is Truth—O Brahman, he is revered by me.' 'One whose name is Truth' (saccavhayo) means one whose name is true, who has a name of similar quality, an appellation of similar quality, and a true name of similar quality. The Blessed One Vipassī, the Blessed One Sikhī, the Blessed One Vessabhū, the Blessed One Kakusandha, the Blessed One Koṇāgamana, and the Blessed One Kassapa—those Blessed Buddhas had names of similar quality and appellations of similar quality. The Blessed One, the Sakyan Sage, also has a name and an appellation similar in quality to those Blessed Buddhas. Therefore, the Buddha is 'one whose name is Truth.'

Brahme upāsito meti so mayā bhagavā āsito upāsito payirupāsito paripucchito paripañhitoti – saccavhayo brahme upāsito me. Tenāha thero piṅgiyo –

'O Brahman, he is revered by me.' That Blessed One has been relied upon by me, attended on, revered, repeatedly questioned, and repeatedly inquired into. This is the meaning of: 'One whose name is Truth—O Brahman, he is revered by me.' Therefore the Elder Piṅgiya said:

‘‘Tamonudo [Pg.208] buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me’’ti.

“The Buddha, dispeller of darkness, with all-round vision, gone to the world's end, transcended all becoming; taintless, with all suffering abandoned, one whose name is Truth—O Brahman, he is revered by me.”

105.

105.

Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto .

Just as a bird, abandoning a grove with little fruit, might settle in a forest rich in fruit; so I, abandoning those of little insight, have reached the great ocean, like a swan.

Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyyāti. Dijo vuccati pakkhī. Kiṃkāraṇā dijo vuccati pakkhī? Dvikkhattuṃ jāyatīti dijo, mātukucchimhā ca aṇḍakosamhā ca. Taṃkāraṇā dijo vuccati pakkhīti – dijo. Yathā kubbanakaṃ pahāyāti yathā dijo kubbanakaṃ parittavanakaṃ appaphalaṃ appabhakkhaṃ appodakaṃ pahāya jahitvā atikkamitvā samatikkamitvā vītivattetvā aññaṃ bahupphalaṃ bahubhakkhaṃ bahūdakaṃ mahantaṃ kānanaṃ vanasaṇḍaṃ adhigaccheyya vindeyya paṭilabheyya, tasmiñca vanasaṇḍe vāsaṃ kappeyyāti – dijo yathā kubbanakaṃ pahāya bahupphalaṃ kānanaṃ āvaseyya.

Just as a twice-born one, abandoning a small wood, might settle in a forest rich in fruit. 'Twice-born' (dija) is said of a bird. For what reason is a bird called 'twice-born'? Because it is born twice: from its mother's womb and from the eggshell. For that reason a bird is called 'twice-born.' 'As having abandoned a small wood': just as a twice-born one, having abandoned, left, gone beyond, gone well beyond, and especially gone beyond a small wood—a small wood with little fruit, little food, and little water—might go towards, find, and obtain another large forest, a woodland grove with much fruit, much food, and much water, and might make his dwelling in that woodland grove. Thus: 'Just as a twice-born one, abandoning a small wood, might settle in a forest rich in fruit.'

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapattoti. Evanti opammasampaṭipādanaṃ. Appadasse pahāyāti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā buddhaṃ bhagavantaṃ upādāya appadassā parittadassā thokadassā omakadassā lāmakadassā chatukkadassā vā. Te appadasse parittadasse thokadasse omakadasse lāmakadasse chatukkadasse pahāya pajahitvā atikkamitvā samatikkamitvā vītivattetvā buddhaṃ bhagavantaṃ appamāṇadassaṃ aggadassaṃ seṭṭhadassaṃ viseṭṭhadassaṃ pāmokkhadassaṃ uttamadassaṃ pavaradassaṃ asamaṃ asamasamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭipuggalaṃ devātidevaṃ narāsabhaṃ purisasīhaṃ purisanāgaṃ purisājaññaṃ purisanisabhaṃ purisadhorayhaṃ dasabaladhāriṃ adhigacchiṃ vindiṃ paṭilabhiṃ. Yathā ca haṃso mahantaṃ [Pg.209] mānasakaṃ vā saraṃ anotattaṃ vā dahaṃ mahāsamuddaṃ vā akkhobhaṃ amitodakaṃ jalarāsiṃ adhigaccheyya vindeyya paṭilabheyya, evameva buddhaṃ bhagavantaṃ akkhobhaṃ amitatejaṃ pabhinnañāṇaṃ vivaṭacakkhuṃ paññāpabhedakusalaṃ adhigatapaṭisambhidaṃ catuvesārajjappattaṃ suddhādhimuttaṃ setapaccattaṃ advayabhāṇiṃ tādiṃ tathāpaṭiññaṃ aparittaṃ mahantaṃ gambhīraṃ appameyyaṃ duppariyogāhaṃ pahūtaratanaṃ sāgarasamaṃ chaḷaṅgupekkhāya samannāgataṃ atulaṃ vipulaṃ appameyyaṃ, taṃ tādisaṃ pavadataṃ maggavādinaṃ merumiva nagānaṃ garuḷamiva dijānaṃ sīhamiva migānaṃ udadhimiva aṇṇavānaṃ adhigacchiṃ, taṃ satthāraṃ jinapavaraṃ mahesinti – evamahaṃ appadasse pahāya mahodadhiṃ haṃsoriva ajjhapatto. Tenāha thero piṅgiyo –

Thus, having abandoned those of limited vision, like a swan I have reached the great ocean. 'Thus'—this illustrates the simile. 'Having abandoned those of limited vision'—Bāvarī the brahmin and his other teachers held narrow, restricted, meager, inferior, base, and paltry views in comparison with the Blessed One, the Buddha. Abandoning those of limited, restricted, meager, inferior, base, and paltry vision, forsaking, transcending, surpassing, and moving beyond them, I reached the Blessed One, the Buddha—the one of boundless vision, supreme vision, excellent vision, distinguished vision, foremost vision, highest vision, best vision, unequaled, a match for the unequaled, without counterpart, without rival, without peer, the god beyond gods, the bull among men, the lion among men, the great nāga among men, the thoroughbred among men, the leading bull among men, the beast of burden among men, the bearer of the ten powers. Just as a swan might reach, find, and gain the great Lake Mānasa, Lake Anotatta, or the vast, unshaken, immeasurable ocean, the mass of waters—so too did I reach the Blessed One, the Buddha—unshaken, of immeasurable power, of manifold wisdom, with eyes uncovered, skilled in the divisions of wisdom, who has attained the analytical knowledges, reached the four kinds of intrepidity, of pure resolve, with a purified self, speaking without duality, unshaken, true to his word, not insignificant, great, profound, immeasurable, hard to fathom, rich in gems, like the ocean, endowed with sixfold equanimity, incomparable, vast, immeasurable. Having reached such a one—a proclaimer of the path among proclaimers, like Meru among mountains, like Garuḷa among birds, like a lion among beasts, like the ocean among seas—that Teacher, the supreme conqueror, the great sage. Thus: 'having abandoned those of limited vision, like a swan I have reached the great ocean.' Therefore the elder Piṅgiya said:

‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto’’ti.

“Just as a bird, abandoning a poor-yielding thicket, would resort to a forest abundant with fruit, so I, abandoning those of little vision, have reached the great ocean, like a swan.”

106.

106.

Ye me pubbe viyākaṃsu,Huraṃ gotamasāsanā ‘iccāsi iti bhavissati’;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ.

“Those who formerly explained to me, before the dispensation of Gotama, saying, ‘Thus it was, thus it will be’—all that was mere hearsay, all that increased speculation.”

Ye me pubbe viyākaṃsūti. Yeti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu.

“Those who formerly explained to me”: this means that Bāvarī the brahmin and his other teachers declared, pointed out, taught, made known, established, opened up, analyzed, clarified, and revealed their own view, their own acceptance, their own liking, their own conviction, their own inclination, and their own intention. Thus: “those who formerly explained to me.”

Huraṃ gotamasāsanāti huraṃ gotamasāsanā, paraṃ gotamasāsanā, pure gotamasāsanā, paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanāti – huraṃ gotamasāsanā.

“Before the dispensation of Gotama”: prior to the dispensation of Gotama, beyond the dispensation of Gotama, before the dispensation of Gotama, earlier than the dispensation of Gotama, the Buddha’s dispensation, the Victor’s dispensation, the Tathāgata’s dispensation, the Arahant’s dispensation. Thus: “before the dispensation of Gotama.”

Iccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

“‘Thus it was, thus it will be’”: ‘So it was, so it will be.’ Thus: “‘Thus it was, thus it will be.’”

Sabbaṃ [Pg.210] taṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paramparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

“All that was mere hearsay”: all that was mere hearsay, based on report, on tradition, on a succession of texts, on reasoning, on inference, on consideration of reasons, on the acceptance of a view after pondering it; the teaching they spoke was not directly known by themselves, not personally experienced. Thus: “all that was mere hearsay.”

Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ. Tenāha thero piṅgiyo –

“All that increased speculation”: all that increased speculation, increased thought, increased intention; it increased thoughts of sensuality, thoughts of ill will, thoughts of cruelty, thoughts about kinsmen, thoughts about the country, unsettled thoughts, thoughts connected with affection for others, thoughts connected with gain, honor, and renown, and thoughts connected with not being despised. Thus: “all that increased speculation.” Therefore the elder Piṅgiya said:

‘‘Ye me pubbe viyākaṃsu, huraṃ gotamasāsanā;

‘Iccāsi iti bhavissa’ti;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhana’’nti.

“Those who formerly explained to me, before the dispensation of Gotama, ‘Thus it was, thus it will be’—all that was hearsay, all that was an increase of speculation.”

107.

107.

Eko tamonudāsīno, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso.

Peerless, a dispeller of darkness, he is radiant, the light-maker; Gotama of vast wisdom, Gotama of extensive wisdom.

Eko tamonudāsīnoti. Ekoti bhagavā pabbajjasaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Regarding 'Peerless, a dispeller of darkness': 'One' means: the Blessed One is One by the reckoning of renunciation; One in the sense of being without a second; One in the sense of having abandoned craving; because he is completely free from lust, he is One; because he is completely free from hatred, he is One; because he is completely free from delusion, he is One; because he is completely free from defilements, he is One; because he has gone the one-way path, he is One; because he, alone, has fully awakened to the unsurpassed perfect self-enlightenment, he is One.

Kathaṃ bhagavā pabbajjasaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rodantānaṃ vilapantānaṃ ñātisaṅghaṃ sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ bhagavā pabbajjasaṅkhātena eko.

How is the Blessed One One by the reckoning of renunciation? The Blessed One, while still a youth with black hair, endowed with fine youth, in the first stage of life, while his unwilling parents were weeping and lamenting with tearful faces, having abandoned the assembly of his kinsmen, having cut off the entire encumbrance of the household, having cut off the encumbrance of son and wife, having cut off the encumbrance of relatives, having cut off the encumbrance of friends and associates, shaved off his hair and beard, put on the ochre robes, and went forth from the household life into homelessness. Having attained the state of possessing nothing, he wanders, dwells, comports himself, lives, maintains himself, and carries on his life alone. Thus the Blessed One is One by the reckoning of renunciation.

Kathaṃ bhagavā adutiyaṭṭhena eko? Evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni [Pg.211] vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vatteti 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 resorts to lodgings in the forest and in jungle thickets that are remote, with little sound, with little noise, with an unpeopled atmosphere, suitable for human seclusion, and fitting for solitary meditation. He goes alone, stands alone, sits alone, lies down alone; he enters a village for alms alone; he goes forward alone, returns alone; he sits in seclusion alone; he undertakes walking meditation alone. He wanders, dwells, comports himself, lives, maintains himself, and carries on his life alone. In this way, 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 tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaṭaṃ visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃ gamesi.

How is the Blessed One one in the sense of having abandoned craving? He, being thus alone, without a second, diligent, ardent, and resolute, dwelling by the bank of the Nerañjarā River at the foot of the Bodhi tree, striving with great exertion, having scattered Māra with his army—the Dark One, Namuci, the kinsman of the negligent—he abandoned, dispelled, terminated, and made disappear the far-flung, clinging net of craving.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“A person with craving as a companion wanders for a long time through saṃsāra; in this state and that, they do not overcome saṃsāra.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

“Having known this drawback—that craving is the origin of suffering—a bhikkhu, without craving, without grasping, mindful, should wander on.”

Evaṃ bhagavā taṇhāya pahānaṭṭhena eko.

Thus the Blessed One is one in the sense of having abandoned 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 one in being entirely free from lust? Because lust is abandoned, he is one in being entirely free from lust. Because hatred is abandoned, he is one in being entirely free from hatred. Because delusion is abandoned, he is one in being entirely free from delusion. Because the defilements are abandoned, he is one in being entirely without defilements.

Kathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo.

How is the Blessed One one in having gone the direct path? The direct path is said to be the four establishments of mindfulness… the noble eightfold path.

‘‘Ekāyanaṃ [Pg.212] jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti.

“The compassionate one, who sees the destruction of birth, knows the direct path. By this path those in the past crossed over the flood, as well as those who will cross and those who are now crossing.”

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

Thus the Blessed One is one in having gone the direct path.

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. Bodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi. Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

How is the Blessed One one, having awakened to the unsurpassed, perfect self-enlightenment? Thus, He is one. ‘Bodhi’ is said to be the knowledge in the four paths: wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, investigation, insight, and right view. With that knowledge of enlightenment, the Blessed One understood: “All formations are impermanent”; he understood: “All formations are suffering”; he understood: “All phenomena are non-self”… and… “Whatever is a phenomenon of origination, all that is a phenomenon of cessation.” Or alternatively, whatever was to be understood, to be sequentially understood, to be understood again, to be well understood, to be attained, to be touched, to be made manifest—all that he understood, sequentially understood, understood again, well understood, attained, touched, and made manifest with that knowledge of enlightenment. In this way, the Blessed One is one, having awakened to the unsurpassed, perfect self-enlightenment. Thus, He is one.

Tamonudoti bhagavā rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Āsīnoti nisinno bhagavā pāsāṇake cetiyeti – āsīno.

As for ‘dispeller of darkness’: The Blessed One dispelled, drove out, abandoned, removed, made to cease, and brought to a state of non-existence the darkness of lust, the darkness of hatred, the darkness of delusion, the darkness of views, the darkness of defilements, the darkness of misconduct—that which causes blindness, causes non-vision, causes ignorance, obstructs wisdom, sides with vexation, and is not conducive to Nibbāna. As for ‘seated’: The Blessed One was seated at the Pāsāṇaka Cetiya—thus, ‘seated’.

Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

Seated at the side of the mountain, the sage who has gone to the far shore of suffering; his disciples, possessors of the three true knowledges who have overcome death, attend upon him.

Evampi bhagavā āsīno…pe… atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti, evampi bhagavā āsīnoti – eko tamonudāsīno.

In this way too the Blessed One is seated… Or alternatively, the Blessed One is seated because all striving has been calmed. He has lived the life, has practiced the conduct… for him there is no wandering in birth and death, no further becoming. In this way too the Blessed One is seated. This is the meaning of ‘the one, the dispeller of darkness, the seated one’.

Jutimā so pabhaṅkaroti. Jutimāti jutimā matimā paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Pabhaṅkaroti pabhaṅkaro ālokakaro obhāsakaro dīpaṅkaro padīpakaro ujjotakaro pajjotakaroti – jutimā so pabhaṅkaro.

‘He is radiant, a light-maker.’ As for ‘radiant’ (jutimā): he is radiant, intelligent, wise, endowed with understanding, possessing wisdom, possessing knowledge, discerning, brilliant. As for ‘light-maker’ (pabhaṅkaro): he is a maker of light, a maker of illumination, a maker of radiance, a maker of a lamp, a maker of a torch, a maker of splendor, a maker of brilliance. Thus: ‘He is radiant, a light-maker.’

Gotamo [Pg.213] bhūripaññāṇoti gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo.

'Gotama of vast wisdom' means: Gotama is of vast wisdom, distinguished by knowledge, with wisdom as his banner, with wisdom as his standard, with wisdom as his sovereign; he is abundant in investigation, abundant in thorough investigation, abundant in consideration, whose nature is thorough searching, dwelling with perspicuity; his conduct is devoted to that wisdom, he cultivates it abundantly, reveres it, is inclined to it, tends towards it, is bent on it, is resolved on it, and has it as his sovereign.

Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino;

Rājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyāti.

A banner is the mark of a chariot, smoke is the mark of a fire; a king is the mark of a kingdom, a husband is the mark of a woman.

Evameva gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – gotamo bhūripaññāṇo.

In the same way, Gotama is of vast wisdom, distinguished by knowledge, with wisdom as his banner, with wisdom as his standard, with wisdom as his sovereign; he is abundant in investigation, abundant in thorough investigation, abundant in consideration, whose nature is thorough searching, dwelling with perspicuity; his conduct is devoted to that wisdom, he cultivates it abundantly, reveres it, is inclined to it, tends towards it, is bent on it, is resolved on it, and has it as his sovereign. Thus: 'Gotama of vast wisdom.'

Gotamo bhūrimedhasoti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamo bhūrimedhaso. Tenāha thero piṅgiyo –

'Gotama of vast intelligence.' 'Vast' (bhūri) is a term for the earth. The Blessed One is endowed with wisdom equal to the earth, vast and extensive. 'Intelligence' (medhā) is a term for wisdom. That is, the wisdom that is understanding…pe… non-delusion, investigation of phenomena, right view. The Blessed One is endowed with this intelligence, is possessed of it, has come to it, has fully come to it, is furnished with it, is fully furnished with it, is endowed with it. Therefore the Buddha is of excellent intelligence. Thus: 'Gotama of vast intelligence.' Therefore the elder Piṅgiya said:

‘‘Eko tamonudāsīno, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso’’ti.

“Alone, seated, dispelling darkness, he is radiant, a light-maker; Gotama of vast wisdom, Gotama of vast intelligence.”

108.

108.

Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

“He who taught me the Dhamma—visible here and now, immediate, the destruction of craving, free from affliction, for which there is no comparison anywhere.”

Yo me dhammadesesīti. Yoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi [Pg.214] vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

'He who taught me the Dhamma': 'He' refers to the Blessed One, the self-become, without a teacher, who previously, by himself, awakened to the truths in regard to things never heard before, and therein attained omniscience. 'Taught the Dhamma': He taught the 'Dhamma,' that is, the holy life that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, utterly complete and pure—the four establishments of mindfulness…pe… the noble eightfold path, and Nibbāna and the practice leading to Nibbāna. He pointed it out, taught it, laid it down, established it, revealed it, analyzed it, clarified it, and illuminated it. This is the meaning of the phrase, 'He who taught me the Dhamma'.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

'Visible here and now, immediate': The Dhamma is visible here and now, immediate, inviting inspection, leading onward, to be experienced by the wise for themselves—in this sense it is 'visible here and now.' Or else, when one develops the noble eightfold path in this very life, immediately after the path, without interval, one attains, finds, and acquires the fruit—in this sense too it is 'visible here and now.' 'Immediate': Just as when people give a loan for a term they do not get it back immediately but wait for the time to come, this Dhamma is not like that. When one develops the noble eightfold path in this very life, immediately after the path, without interval, one attains, finds, and acquires the fruit, not in another world, not in a future life—in this sense it is 'immediate.' Thus: 'visible here and now, immediate.'

Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

'The destruction of craving, free from affliction.' 'Craving' is craving for forms…pe… craving for mental phenomena. 'The destruction of craving' is the destruction of craving, the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of destinations, the destruction of rebirth, the destruction of relinking, the destruction of existence, the destruction of wandering on, the destruction of the round. 'Free from affliction': 'afflictions' are the defilements, the aggregates, and the formations. The abandoning of affliction, the appeasement of affliction, the relinquishment of affliction, the calming of affliction, the deathless, Nibbāna—thus: 'the destruction of craving, free from affliction.'

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

'For which there is no comparison anywhere.' 'For which' refers to Nibbāna. 'There is no comparison' means: there is no comparison, there is nothing to compare it with, there is no equal, there is no counterpart; it is not, it does not properly exist, it is not found. 'Anywhere' means: internally or externally, or both internally and externally, in any place whatsoever. This is the meaning of the phrase 'for which there is no comparison anywhere.' Therefore, the elder Piṅgiya said:

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.

“He who taught me the Dhamma, visible here and now, immediate, the destruction of craving, free from affliction, for which there is no comparison anywhere.”

109.

109.

Kiṃ nu tamhā vippavasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

“Why, Piṅgiya, do you live apart even for a moment from him, from Gotama of vast wisdom, from Gotama of vast intelligence?”

Kiṃ nu tamhā vippavasīti kiṃ nu buddhamhā vippavasi apesi apagacchi vinā hosīti – kiṃ nu tamhā vippavasi.

'Why do you live apart from him?' means: Why do you live apart from the Buddha? Why do you go away from him, depart from him, become separated from him? This is the meaning of 'Why do you live apart from him?'

Muhuttamapi piṅgiyāti muhuttampi khaṇampi layampi vayampi addhampīti – muhuttamapi. Piṅgiyāti bāvarī taṃ nattāraṃ nāmena ālapati.

'Even for a moment, Piṅgiya' means: even for a moment, an instant, a short time, a fraction, or a while. This is the meaning of 'even for a moment'.

Gotamā [Pg.215] bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

'From Gotama of vast wisdom' means: from Gotama of vast wisdom, who is distinguished by knowledge, who has wisdom as his banner, who has wisdom as his standard, who has wisdom as his sovereignty; who is abundant in investigation, abundant in thorough investigation, abundant in consideration, abundant in thorough seeking; who cultivates that wisdom much, who holds that wisdom in high esteem, who is inclined towards that wisdom, who is immersed in that wisdom, who is profound in that wisdom, who is committed to that wisdom, and who has that wisdom as his sovereign. This is the meaning of 'from Gotama of vast wisdom'.

Gotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha so brāhmaṇo –

'From Gotama of vast intelligence.' 'Bhūri' is a term for the earth. The Blessed One is endowed with wisdom that is equal to the earth, extensive and widespread. 'Medhā' is a term for wisdom—that is, the wisdom that is understanding… non-delusion, investigation of phenomena, right view. The Blessed One is endowed with this wisdom called medhā, is well-endowed with it, has attained it, has well attained it, is possessed of it, is conjoined with it, and is fully endowed with it. Therefore, the Buddha is called 'Sumedha' (of excellent intelligence). This is the meaning of 'from Gotama of vast intelligence.' Therefore, that brahmin said:

‘‘Kiṃnu tamhā vippavasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.

“Why, Piṅgiya, do you live apart even for a moment from him, from Gotama of vast wisdom, from Gotama of vast intelligence?”

110.

110.

Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

He who taught you the Dhamma—visible here and now, immediate, the destruction of craving, free from affliction, for which there is no comparison anywhere.

Yo te dhammamadesesīti yo so bhagavā…pe… tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo te dhammamadesesi.

“He who taught you the Dhamma”: “He” refers to the Blessed One… who attained omniscience and gained mastery over the powers. “Taught the Dhamma”: He taught the “Dhamma,” that is, what is good in the beginning, good in the middle… and Nibbāna and the practice leading to Nibbāna. He pointed it out, taught it, made it known, established it, revealed it, analyzed it, clarified it, and illuminated it. Thus: “He who taught you the Dhamma.”

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti – evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti; tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

“Visible here and now, immediate”: The Dhamma is visible here and now, immediate, inviting inspection, leading onward, to be experienced individually by the wise—in this sense it is “visible here and now.” Or else, when one develops the noble eightfold path in this very life, immediately after the path, without interval, one certainly attains, finds, and acquires the fruit—in this sense too it is “visible here and now.” “Immediate”: Just as when people give wealth for a term they do not get it back immediately but wait for the time, this Dhamma is not so. When one develops the noble eightfold path in this very life, immediately after the path, without interval, one certainly attains, finds, and acquires the fruit, not in another existence, not in the next world—in this sense it is “immediate.” Thus: “visible here and now, immediate.”

Taṇhakkhayamanītikanti[Pg.216]. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

“The destruction of craving, free from affliction”: “Craving” is craving for forms … craving for mental phenomena. “The destruction of craving” is the destruction of craving, the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of destination, the destruction of rebirth, the destruction of relinking, the destruction of existence, the destruction of saṃsāra, the destruction of the round of existence. “Free from affliction”: “afflictions” are said to be the defilements, the aggregates, and the volitional formations. The abandoning of afflictions, the pacification of afflictions, the relinquishment of afflictions, the stilling of afflictions, the Deathless, Nibbāna—thus, “the destruction of craving, free from affliction.”

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha so brāhmaṇo –

For which there is no comparison anywhere: 'For which' means for Nibbāna. 'There is no comparison' means there is no comparison, no standard for comparison, no likeness, no counterpart; they do not exist, they are not found, they are not obtained. 'Anywhere' means anywhere, in anything, in any place, internally or externally, or both internally and externally—thus, for which there is no comparison anywhere. Therefore that brahmin said:

‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.

“He who taught you the Dhamma, visible here and now, immediate, the destruction of craving, free from affliction, for which there is no comparison anywhere.”

111.

111.

Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

“I am not away from him, O brahmin, not even for a moment; from Gotama of vast wisdom, from Gotama of vast intelligence.”

Nāhaṃ tamhā vippavasāmīti nāhaṃ buddhamhā vippavasāmi apemi apagacchāmi vinā homīti – nāhaṃ tamhā vippavasāmi.

I am not away from him: I am not away from the Buddha; I do not go away, I do not depart, I am not without him—thus, I am not away from him.

Muhuttamapi brāhmaṇāti muhuttampi khaṇampi layampi vayampi addhampīti muhuttamapi. Brāhmaṇāti gāravena mātulaṃ ālapati.

Not even for a moment, brahmin: not even for a moment, an instant, a second, a fraction, a brief time—thus, not even for a moment. Brahmin: he addresses his maternal uncle with respect.

Gotamā bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

From Gotama of vast wisdom: from Gotama of vast wisdom, distinguished by knowledge, with the banner of wisdom, the standard of wisdom, the sovereignty of wisdom; abundant in investigation, abundant in discernment, abundant in reflection, whose nature is to analyze thoroughly, who dwells in clarity; whose behavior is such, who is much given to that, who holds that dear, who is inclined to that, who slants toward that, who is devoted to that, who has that as his conviction, who has that as his sovereign—thus, from Gotama of vast wisdom.

Gotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha thero piṅgiyo –

From Gotama of vast intelligence: 'Vast' (bhūri) is said to be the earth. The Blessed One is endowed with that wisdom similar to the earth, extensive and broad. 'Intelligence' (medhā) is said to be wisdom. That wisdom which is understanding …pe… non-delusion, investigation of phenomena, right view. The Blessed One is endowed with this intelligence, this wisdom; he is fully endowed with it, has attained it, has fully attained it, is possessed of it, is furnished with it, and is endowed with it. Therefore the Buddha is of good intelligence—thus, from Gotama of vast intelligence. Therefore the Elder Piṅgiya said:

‘‘Nāhaṃ [Pg.217] tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.

“I am not away from him, O brahmin, not even for a moment; from Gotama of vast wisdom, from Gotama of vast intelligence.”

112.

112.

Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

“He who taught me the Dhamma, visible here and now, immediate, the destruction of craving, the affliction-free, for which there is no comparison anywhere.”

Yo me dhammamadesesīti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

He who taught me the Dhamma: that Blessed One, the Self-become, without a teacher, who by himself awakened to the truths concerning things unheard before. Therein he attained omniscience and gained mastery over the powers. Taught the Dhamma: he pointed out, taught, proclaimed, established, revealed, analyzed, clarified, and made known the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, the utterly complete and pure holy life: 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, and Nibbāna and the path leading to Nibbāna—thus, he who taught me the Dhamma.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Visible here and now, immediate: visible here and now, immediate, inviting inspection, leading onward, to be experienced individually by the wise—thus it is visible here and now. Or, one who develops the Noble Eightfold Path in this very life, immediately after the path, right after it, attains the fruit, finds it, obtains it—thus too it is visible here and now. Immediate: just as when people give wealth that yields a return over time they do not obtain it immediately but have to wait for the time, this Dhamma is not like that. One who develops the Noble Eightfold Path in this very life, immediately after the path, right after it, attains the fruit, finds it, obtains it, not in another place, not in another world—thus it is immediate. Thus, visible here and now, immediate.

Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Regarding 'the destruction of craving, the calamity-free.' 'Craving' is craving for forms …pe… craving for mental phenomena. 'The destruction of craving' is the destruction of craving, the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of destinations, the destruction of rebirth, the destruction of relinking, the destruction of existence, the destruction of saṃsāra, the destruction of the round of existence. Regarding 'the calamity-free': 'calamities' are said to be the defilements, the aggregates, and the volitional formations. The abandoning of calamities, the pacification of calamities, the relinquishment of calamities, the stilling of calamities, the Deathless, Nibbāna—this is the meaning of 'the destruction of craving, the calamity-free.'

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na atthi na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

Regarding 'for which there is no comparison anywhere.' 'For which' means for Nibbāna. 'There is no comparison' means: no simile exists, no basis for comparison exists, no likeness exists, no counterpart exists; it is not, it does not properly exist, it cannot be found. 'Anywhere' means: internally or externally, or both internally and externally, in any place whatsoever—this is the meaning of 'for which there is no comparison anywhere.' Therefore the Elder Piṅgiya said:

‘‘Yo [Pg.218] me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.

“He who taught me the Dhamma, visible here and now, immediate, the destruction of craving, the calamity-free, for which there is no comparison anywhere.”

113.

113.

Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsaṃ.

“I see him with my mind as if with my eye; day and night, O brahmin, I am diligent. Paying homage I pass the night; for that very reason I consider that there is no separation.”

Passāmi naṃ manasā cakkhunāvāti yathā cakkhumā puriso āloke rūpagatāni passeyya dakkheyya olokeyya nijjhāyeyya upaparikkheyya, evamevāhaṃ buddhaṃ bhagavantaṃ manasā passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi naṃ manasā cakkhunāva.

Regarding 'I see him with my mind as if with my eye': just as a person with sight might see forms present in the light, might behold them, look at them, contemplate them, and scrutinize them, even so do I see the Buddha, the Blessed One, with my mind, I behold him, look at him, contemplate him, and scrutinize him—this is the meaning of 'I see him with my mind as if with my eye.'

Rattindivaṃ brāhmaṇa appamattoti rattiñca divā ca buddhānussatiṃ manasā bhāvento appamattoti – rattindivaṃ brāhmaṇa appamatto.

Regarding 'Day and night, O brahmin, being diligent': being diligent by developing with the mind the recollection of the Buddha both day and night—this is the meaning of 'day and night, O brahmin, being diligent.'

Namassamāno vivasemi rattinti. Namassamānoti kāyena vā namassamāno, vācāya vā namassamāno, cittena vā namassamāno, anvatthapaṭipattiyā vā namassamāno, dhammānudhammapaṭipattiyā vā namassamāno sakkāramāno garukāramāno mānayamāno pūjayamāno rattindivaṃ vivasemi atināmemi atikkamemīti – namassamāno vivasemi rattiṃ.

Paying homage I pass the night. Paying homage means: paying homage with the body, or with speech, or with the mind, or by the practice that accords with the goal, or by the practice in accordance with the Dhamma; honoring, respecting, revering, and venerating, I pass the day and night, I spend the time, I pass the time—thus, paying homage I pass the night.

Teneva maññāmi avippavāsanti tāya buddhānussatiyā bhāvento avippavāsoti taṃ maññāmi, avippavuṭṭhoti taṃ maññāmi jānāmi. Evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – teneva maññāmi avippavāsaṃ. Tenāha thero piṅgiyo –

Thus I think there is no separation. By developing that recollection of the Buddha, I think there is no separation; I think, I know, there is no being away. Thus I know, I fully know, I distinctly know, I recognize, I penetrate—thus, I think there is no separation. Therefore the Elder Piṅgiya said:

‘‘Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsa’’nti.

“I see him with my mind as if with my eye; day and night, O brahmin, I am diligent. Paying homage I pass the night; thus I think there is no separation.”

114.

114.

Saddhā [Pg.219] ca pīti ca mano sati ca, nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi.

“Faith and joy, mind and mindfulness, do not depart from me in Gotama’s teaching. To whatever direction the one of vast wisdom goes, to that very same direction I am inclined.”

Saddhā ca pīti ca mano sati cāti. Saddhāti yā ca bhagavantaṃ ārabbha saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ. Pītīti yā bhagavantaṃ ārabbha pīti pāmojjaṃ modanā āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṃ attamanatā cittassa. Manoti yañca bhagavantaṃ ārabbha cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Satīti yā bhagavantaṃ ārabbha sati anussati sammāsatīti – saddhā ca pīti ca mano sati ca.

Faith and joy, mind and mindfulness. Faith: this is the faith, confidence, trust, and serene clarity concerning the Blessed One; faith, the faith faculty, the power of faith. Joy: this is the joy, gladness, rejoicing, great rejoicing, extreme rejoicing, mirth, merriment, rapture, satisfaction, elation, and gladness of mind concerning the Blessed One. Mind: this is the mind, mentality, heart, that which is luminous, the mind-base, the mind faculty, consciousness, the consciousness aggregate, the mind-consciousness element born of that, concerning the Blessed One. Mindfulness: this is the mindfulness, recollection, right mindfulness concerning the Blessed One—thus, faith and joy, mind and mindfulness.

Nāpentime gotamasāsanamhāti ime cattāro dhammā gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanā nāpenti na gacchanti na vijahanti na vināsentīti – nāpentime gotamasāsanamhā.

These do not depart from me in Gotama’s teaching: these four things do not depart from the teaching of Gotama, the teaching of the Buddha, the teaching of the Victor, the teaching of the Tathāgata, the teaching of the Arahant; they do not go away, they do not abandon it, they do not vanish—thus, these do not depart from me in Gotama’s teaching.

Yaṃ yaṃ disaṃ vajati bhūripaññoti. Yaṃ yaṃ disanti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ dakkhiṇaṃ vā disaṃ uttaraṃ vā disaṃ vajati gacchati kamati abhikkamati. Bhūripaññoti bhūripañño mahāpañño tikkhapañño puthupañño hāsapañño javanapañño nibbedhikapañño. Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – yaṃ yaṃ disaṃ vajati bhūripañño.

“To whatever direction the one of vast wisdom goes.” “To whatever direction”: whether to the eastern direction, the western direction, the southern direction, or the northern direction he goes, proceeds, advances, steps forward. “One of vast wisdom”: one of vast wisdom, great wisdom, sharp wisdom, broad wisdom, joyful wisdom, swift wisdom, penetrative wisdom. “Vast” (bhūri) is said of the earth (pathavī). The Blessed One is endowed with wisdom similar to the earth—vast and extensive. Thus: “to whatever direction the one of vast wisdom goes.”

Sa tena teneva natohamasmīti so yena buddho tena teneva nato tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – sa tena teneva natohamasmi. Tenāha thero piṅgiyo –

“Towards that very one I am bowed.” This means: wherever the Buddha is, to that very one I am bowed, inclined, devoted, intent, and resolved, with him as my master. Thus: “towards that very one I am bowed.” Thus said the Elder Piṅgiya:

‘‘Saddhā [Pg.220] ca pīti ca mano sati ca, nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmī’’ti.

“My faith and joy, mind and mindfulness, do not depart from Gotama’s teaching. To whatever direction the one of vast wisdom goes, towards that very one I am bowed.”

115.

115.

Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.

“I am old and of feeble strength; for that reason my body does not go there. By the journey of thought I always go, for my mind, O brahmin, is yoked to him.”

Jiṇṇassa me dubbalathāmakassāti jiṇṇassa vuḍḍhassa mahallakassa addhagatassa vayoanuppattassa. Dubbalathāmakassāti dubbalathāmakassa appathāmakassa parittathāmakassāti – jiṇṇassa me dubbalathāmakassa.

“Of me, old and of feeble strength”: old, aged, elderly, advanced in years, having reached the full span of life. “Of feeble strength” means of feeble strength, of little strength, of limited strength. Thus: “of me, old and of feeble strength.”

Teneva kāyo na paleti tatthāti kāyo yena buddho tena na paleti na vajati na gacchati nātikkamatīti – teneva kāyo na paleti tattha.

“For that reason the body does not go there”: the body cannot proceed, cannot go, cannot travel, cannot advance to where the Buddha is. Thus: “for that reason the body does not go there.”

Saṅkappayantāya vajāmi niccanti saṅkappagamanena vitakkagamanena ñāṇagamanena paññāgamanena buddhigamanena vajāmi gacchāmi atikkamāmīti – saṅkappayantāya vajāmi niccaṃ.

“By the journey of thought I always go”: by the going of intention, by the going of thought, by the going of knowledge, by the going of wisdom, by the going of understanding, I go, I proceed, I pass beyond. Thus: “by the journey of thought I always go.”

Mano hi me brāhmaṇa tena yuttoti. Manoti yaṃ cittaṃ mano mānasaṃ…pe… tajjā manoviññāṇadhātu. Mano hi me brāhmaṇa tena yuttoti mano yena buddho tena yutto payutto saṃyuttoti – mano hi me brāhmaṇa tena yutto. Tenāha thero piṅgiyo –

“For my mind, O brahmin, is yoked to him.” “Mind” is that which is mind, mentality, consciousness… the mind-consciousness element born of that. “For my mind, O brahmin, is yoked to him” means: the mind is yoked, harnessed, and conjoined to him, wherever the Buddha is. Thus: “for my mind, O brahmin, is yoked to him.” Thus said the Elder Piṅgiya:

‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto’’ti.

“I am old and of feeble strength, for that reason my body does not go there. But by the journey of thought I always go, for my mind, O brahmin, is yoked to him.”

116.

116.

Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

“Lying in the mire and floundering, I drifted from refuge to refuge. Then I saw the Perfectly Enlightened One, who had crossed the flood and is free from taints.”

Paṅke [Pg.221] sayāno pariphandamānoti. Paṅke sayānoti kāmapaṅke kāmakaddame kāmakilese kāmabaḷise kāmapariḷāhe kāmapalibodhe semāno sayamāno vasamāno āvasamāno parivasamāno ti – paṅke sayāno. Pariphandamānoti taṇhāphandanāya phandamāno, diṭṭhiphandanāya phandamāno, kilesaphandanāya phandamāno, payogaphandanāya phandamāno, vipākaphandanāya phandamāno, manoduccaritaphandanāya phandamāno, ratto rāgena phandamāno, duṭṭho dosena phandamāno, mūḷho mohena phandamāno, vinibandho mānena phandamāno, parāmaṭṭho diṭṭhiyā phandamāno, vikkhepagato uddhaccena phandamāno, aniṭṭhaṅgato vicikicchāya phandamāno, thāmagato anusayehi phandamāno, lābhena phandamāno, alābhena phandamāno, yasena phandamāno, ayasena phandamāno, pasaṃsāya phandamāno, nindāya phandamāno, sukhena phandamāno, dukkhena phandamāno, jātiyā phandamāno, jarāya phandamāno, byādhinā phandamāno, maraṇena phandamāno, sokaparidevadukkhadomanassupāyāsehi phandamāno, nerayikena dukkhena phandamāno, tiracchānayonikena dukkhena phandamāno, pettivisayikena dukkhena phandamāno, mānusikena dukkhena…pe… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… oṭṭharogena dukkhena… kāsena… sāsena… pināsena… ḍāhena … jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena … dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitapittena … madhumehena… aṃsāya… piḷakāya… bhagandalena … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya [Pg.222]… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamāno pariphandamāno pavedhamāno sampavedhamānoti – paṅke sayāno pariphandamāno.

“Lying in the mire, floundering.” “Lying in the mire” means lying, remaining, staying, dwelling, and persisting in the mire of sensual desire, the defilement of sensual desire, the entanglement of sensual desire, the impurity of sensual desire, and the anxiety of sensual desire. Thus: “lying in the mire.” “Floundering” means floundering with the floundering of craving, floundering with the floundering of views, floundering with the floundering of defilements, floundering with the floundering of fetters, floundering with the floundering of results, floundering with the floundering of mental misconduct; impassioned by lust, one flounders; corrupted by hate, one flounders; deluded by delusion, one flounders; bound by conceit, one flounders; misapprehending with views, one flounders; scattered by restlessness, one flounders; unresolved through doubt, one flounders; strengthened by latent tendencies, one flounders; one flounders because of gain, one flounders because of disrepute, one flounders because of retinue, one flounders because of lack of retinue, one flounders because of praise, one flounders because of blame, one flounders because of pleasure, one flounders because of pain; one flounders because of birth, one flounders because of aging, one flounders because of sickness, one flounders because of death, one flounders because of sorrow, lamentation, pain, grief, and despair; one flounders with the suffering of hell, with the suffering of the animal realm, with the suffering of the sphere of ghosts, with human suffering… with suffering rooted in descending into the womb… with suffering rooted in remaining in the womb… with suffering rooted in emerging from the womb… with suffering connected to a newborn… with suffering due to being dependent on others after birth… with suffering from one's own undertaking… with suffering from others' undertaking… with the suffering of formations… with the suffering of change… with the suffering of eye-disease… ear-disease… nose-disease… tongue-disease… body-disease… head-disease… ear-disease… mouth-disease… tooth-disease… lip-disease… with coughing, asthma, catarrh, burning, fever, stomach-ailment, fainting, dysentery, colic, cholera, leprosy, boils, skin discoloration, consumption, epilepsy, ringworm, itching, scabies, sores from scratching, sores on palms and soles, red bile disease, diabetes, shoulder disease, sores, deep-seated boils… with ailments originating from phlegm… from wind… from their combination… with ailments originating from the change of seasons… from improper care… from external assault… from the result of kamma… with cold, heat, hunger, thirst, excrement, urine… with the suffering from contact with gadflies, mosquitos, wind, sun, serpents, scorpions, and worms… with suffering from the death of one's mother… father… son… daughter… with the loss of relatives… the loss of wealth… loss through disease… the decline of virtue… the decline of right view—one flounders, trembles intensely, and trembles repeatedly. Thus: “lying in the mire, floundering.”

Dīpā dīpaṃ upallavinti satthārato satthāraṃ dhammakkhānato dhammakkhānaṃ gaṇato gaṇaṃ diṭṭhiyā diṭṭhiṃ paṭipadāya paṭipadaṃ maggato maggaṃ pallaviṃ upallaviṃ sampallavinti – dīpā dīpaṃ upallaviṃ.

‘I drifted from direction to direction’: I drifted from one teacher to another teacher, from one who could explain the Dhamma to another who could explain the Dhamma, from one group to another group, from one view to another view, from one practice to another practice, from one path to another path. I drifted about in various ways, I drifted towards, I drifted about well and especially. This is the meaning of the phrase ‘I drifted from direction to direction’.

Athaddasāsiṃ sambuddhanti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Addasāsinti addasaṃ addakkhiṃ apassiṃ paṭivijjhiṃ. Buddhoti yo so bhagavā sayambhū anācariyako…pe… sacchikā paññatti, yadidaṃ buddhoti – athaddasāsiṃ sambuddhaṃ.

Regarding the phrase ‘Then I saw the Perfectly Enlightened One’: ‘Atha’ (then) is for the connection of words, for the combination of words, for the completion of the verse, for the conjunction of letters, for the euphony of consonants; this word ‘atha’ is for the sequence of words. ‘Addasāsiṃ’ (I saw) means: I saw, I beheld, I perceived, I penetrated. ‘Buddha’ refers to that Blessed One who is self-become, without a teacher... this name, ‘Buddha,’ is a designation to be directly realized. This is the meaning of the phrase ‘Then I saw the Perfectly Enlightened One’.

Oghatiṇṇamanāsavanti. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto, so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – oghatiṇṇaṃ. Anāsavanti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavāti – oghatiṇṇamanāsavaṃ. Tenāha thero piṅgiyo –

Regarding the phrase ‘one who has crossed the flood and is taintless’: ‘Oghatiṇṇaṃ’ (one who has crossed the flood) means the Blessed One has crossed the flood of sensuality, crossed the flood of existence, and crossed the flood of views. He has crossed the entire path of saṃsāra; he has especially crossed, crossed without remainder, gone beyond, well gone beyond, and especially gone beyond. He is one who has lived the holy life, one who has practiced what should be practiced. For him, there is no cycle of birth and death, no renewed existence. This is the meaning of ‘one who has crossed the flood.’ ‘Anāsavaṃ’ (taintless) means: there are four taints—the taint of sensuality, the taint of existence, the taint of views, and the taint of ignorance. These taints have been abandoned by the Buddha, the Blessed One, cut off at the root, made like a palm-tree stump, brought to a state of non-existence, and are of a nature not to arise again in the future. Therefore, the Buddha is taintless. This is the meaning of the phrase ‘one who has crossed the flood and is taintless.’ Therefore, the Elder Piṅgiya said:

‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsava’’nti.

“Lying in the mire and floundering, I drifted from island to island. Then I saw the Perfectly Enlightened One, who had crossed the flood and is free from taints.”

117.

117.

Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ, gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ.

“Just as Vakkali was released by faith, and Bhadrāvudha and Āḷavi-Gotama, so too, Piṅgiya, you should release your faith; you will go to the far shore of the domain of Death.”

Yathā [Pg.223] ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo cāti yathā vakkalitthero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā bhadrāvudho thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā āḷavigotamo thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappattoti – yathā ahū vakkali muttasaddho bhadrāvudho āḷavigotamo ca.

‘Just as Vakkali was released by faith, and Bhadrāvudha and Āḷavi-Gotama’: just as the Elder Vakkali was faithful, revered faith, had faith as his forerunner, was intent on faith, had faith as his sovereign, and attained Arahantship; just as the Elder Bhadrāvudha was faithful, revered faith, had faith as his forerunner, was intent on faith, had faith as his sovereign, and attained Arahantship; just as the Elder Āḷavi-Gotama was faithful, revered faith, had faith as his forerunner, was intent on faith, had faith as his sovereign, and attained Arahantship. Thus: ‘Just as Vakkali was released by faith, and Bhadrāvudha and Āḷavi-Gotama.’

Evameva tvampi pamuñcassu saddhanti evameva tvaṃ saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā aniccā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saddhaṃ muñcassu pamuñcassu, sampamuñcassu adhimuñcassu okappehīti – evameva tvampi pamuñcassu saddhaṃ.

‘So too, you too, release faith’: in the same way, you too should release, let go, completely let go of, release exceedingly, and establish faith. Release faith in ‘All conditioned things are impermanent.’ Release faith in ‘All conditioned things are suffering’… and so on… Release faith in ‘All phenomena are not-self.’ Release faith in ‘Whatever is of the nature to arise, all that is of the nature to cease.’ Thus: ‘So too, you too, release faith.’

Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti maccudheyyaṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Maccudheyyassa pāraṃ vuccati amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti tvaṃ pāraṃ gamissasi, pāraṃ adhigamissasi, pāraṃ phassissasi, pāraṃ sacchikarissasīti – gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. Tenāha bhagavā –

‘You, Piṅgiya, will go to the far shore of Death’s domain.’ ‘Death’s domain’ is said to be the defilements, the aggregates, and the volitional formations. The ‘far shore of Death’s domain’ is said to be the deathless, Nibbāna—the stilling of all formations, the relinquishment of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. ‘You, Piṅgiya, will go to the far shore of Death’s domain’—you will go to the far shore, attain the far shore, touch the far shore, realize the far shore—thus you will go to the far shore of Death’s domain. Therefore, the Blessed One said:

‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ,Gamissasi tvaṃ piṅgiya maccudheyyassa pāra’’nti.

“As Vakkali was freed by faith, and Bhadrāvudha and Āḷavī Gotama, so you too let go of faith; you too, Piṅgiya, will go beyond the realm of death.”

118.

118.

Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭacchado sambuddho, akhilo paṭibhānavā .

I am even more serene, having heard the word of the Sage; the Perfectly Enlightened One, with covering removed, is flawless and endowed with analytical knowledge.

Esa bhiyyo pasīdāmīti esa bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā aniccā’’ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi[Pg.224], bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā dukkhā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘sabbe dhammā anattā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmīti – esa bhiyyo pasīdāmi.

I am even more serene: I am more and more serene, more and more confident, more and more convinced, more and more resolved. 'All conditioned things are impermanent'—I am more and more serene, more and more confident, more and more convinced, more and more resolved. 'All conditioned things are suffering'—I am more and more serene … 'All phenomena are not-self'—I am more and more serene … 'Whatever is subject to origination is all subject to cessation'—I am more and more serene, more and more confident, more and more convinced, and more and more resolved. Thus, I am even more serene.

Sutvāna munino vacoti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sutvāna munino vacoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvāna uggahetvāna upadhārayitvāna upalakkhayitvānāti – sutvāna munino vaco.

Having heard the word of the Sage: A sage—sagehood is called wisdom… having crossed the net of attachments, he is a sage. Having heard the word of the Sage means: having heard, grasped, borne in mind, and discerned your word, utterance, teaching, instruction, and admonition. Thus, 'having heard the word of the Sage.'

Vivaṭacchado sambuddhoti. Chadananti pañca chadanāni – taṇhāchadanaṃ, diṭṭhichadanaṃ, kilesachadanaṃ, duccaritachadanaṃ, avijjāchadanaṃ. Tāni chadanāni buddhassa bhagavato vivaṭāni viddhaṃsitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho vivaṭacchado. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti – vivaṭacchado sambuddho.

The Perfectly Enlightened One with covering removed: Coverings are five: the covering of craving, the covering of views, the covering of defilements, the covering of misconduct, and the covering of ignorance. For the Blessed One, the Buddha, these coverings are removed, destroyed, uprooted, abandoned, cut off, stilled, pacified, made incapable of arising again, and burned by the fire of knowledge. Therefore, the Buddha is one with covering removed. The Buddha—that Blessed One… a designation made through direct realization, that is, 'the Buddha'—thus, the Perfectly Enlightened One with covering removed.

Akhilo paṭibhānavāti. Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho…pe… sabbākusalābhisaṅkhārā khilā. Te khilā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho akhilo.

Without stakes, possessing ready wit. As for 'without stakes': Greed is a stake, aversion is a stake, delusion is a stake, anger is a stake, resentment... all unwholesome formations are stakes. These stakes have been abandoned by the Blessed One, the Buddha, cut off at the root, made like a palm stump, rendered non-existent, and are of a nature not to arise again in the future. Therefore, the Buddha is without stakes.

Paṭibhānavāti tayo paṭibhānavanto – pariyatti paṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.

As for 'possessing ready wit': There are three kinds of persons possessing ready wit: one who possesses ready wit regarding learning, one who possesses ready wit regarding inquiry, and one who possesses ready wit regarding realization. Who is one who possesses ready wit regarding learning? Here, someone has learned the Buddha’s teachings—the discourses, mixed prose and verse, explanations, verses, inspired utterances, 'as-it-was-said' discourses, birth stories, amazing accounts, and question-and-answer texts. Relying on this learning, ready wit arises for them—this is one who possesses ready wit regarding learning.

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.

Who is one who possesses ready wit regarding inquiry? Here, someone is skilled in asking questions about meaning and reasoning, characteristics, cause, and what is possible and impossible. Relying on this inquiry, ready wit arises for them. This is one who possesses ready wit regarding inquiry.

Katamo [Pg.225] 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 paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Bhagavā imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – akhilo paṭibhānavā. Tenāha thero piṅgiyo –

Who is one who possesses ready wit regarding realization? Here, someone has attained 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, the four noble paths, the four fruits of the contemplative life, the four analytical knowledges, and the six supernormal knowledges. For them, the meaning is known, the teaching is known, and the language is known. When the meaning is known, the meaning arises as ready wit; when the teaching is known, the teaching arises as ready wit; when the language is known, the language arises as ready wit. The knowledge in these three areas is the analytical knowledge of ready wit. The Blessed One is endowed with this analytical knowledge of ready wit, fully endowed, possessed of, fully possessed of, furnished with, fully furnished with, and replete with it. Therefore, the Buddha possesses ready wit. For one who has no learning, no inquiry, and no attainment, what ready wit will arise for them? This is the meaning of 'without stakes, possessing ready wit.' Therefore, the Elder Piṅgiya said:

‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭacchado sambuddho, akhilo paṭibhānavā’’ti.

“I am even more serene, having heard the Sage's word; the Perfectly Enlightened One has His covering removed, is without defect, and possesses ready wit.”

119.

119.

Adhideve abhiññāya, sabbaṃ vedi paroparaṃ ;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ.

Having specially known that which is supreme in regard to devas, He knows all concerning oneself and others. The Teacher, an end-maker to questions for those who, having doubt, profess it.

Adhideve abhiññāyāti. Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno ca rājakumāro ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā…pe… brahmakāyikā devā, ye ca devā taduttari. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatā tathāgatasāvakā arahanto khīṇāsavā, ye ca paccekasambuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutideve adhidevāti abhiññāya upapattideve adhidevāti abhiññāya, visuddhideve adhidevāti abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – adhideve abhiññāya.

“Having specially known that which is supreme in regard to devas”: Devas are threefold: devas by convention, devas by rebirth, and devas by purity. Who are the devas by convention? Kings, princes, and queens are called devas by convention. These are called devas by convention. Who are the devas by rebirth? The devas of the Four Great Kings, the Tāvatiṃsa devas… and so on… the devas of the Brahmā-world, and those devas beyond them are called devas by rebirth. These are called devas by rebirth. Who are the devas by purity? The Tathāgatas, the disciples of the Tathāgata, the Arahants whose taints are destroyed, and the Paccekasambuddhas are called devas by purity. These are called devas by purity. The Blessed One, having specially known what is supreme in regard to devas by convention, having specially known what is supreme in regard to devas by rebirth, having specially known what is supreme in regard to devas by purity—having known, weighed, judged, clarified, and made manifest—thus, “having specially known that which is supreme in regard to devas.”

Sabbaṃ [Pg.226] vedi paroparanti bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhi. Katame attano adhidevakarā dhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti attano adhidevakarā dhammā.

“He knows all concerning oneself and others”: The Blessed One knew, understood, experienced, and penetrated the qualities that make one a supreme deva, both in Himself and in others. What are the qualities in oneself that make one a supreme deva? Right practice, practice in conformity, non-antagonistic practice, practice that accords with the goal, practice in accordance with the Dhamma, the state of being one who fulfills the virtues, the state of having guarded doors in the sense faculties, the state of knowing the measure in food, application to wakefulness, mindfulness and clear comprehension, the four foundations of mindfulness… and so on… the noble eightfold path. These are called the qualities in oneself that make one a supreme deva.

Katame paresaṃ adhidevakarā dhammā? Sammāpaṭipadā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti paresaṃ adhidevakarā dhammā. Evaṃ bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhīti – sabbaṃ vedi paroparaṃ.

What are the qualities of others that make one a supreme deva? Right practice… and so on… the noble eightfold path. These are called the qualities of others that make one a supreme deva. Thus the Blessed One knew, understood, experienced, and penetrated the qualities of Himself and of others that make one a supreme deva. Thus, “He knows all concerning oneself and others.”

Pañhānantakaro satthāti bhagavā pārāyanikapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sabhiyapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sakkapañhānaṃ…pe… suyāmapañhānaṃ… bhikkhupañhānaṃ… bhikkhunīpañhānaṃ… upāsakapañhānaṃ… upāsikāpañhānaṃ… rājapañhānaṃ… khattiyapañhānaṃ… brāhmaṇapañhānaṃ… vessapañhānaṃ… suddapañhānaṃ… devapañhānaṃ… brahmapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaroti – pañhānantakaro. Satthāti bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nitthāreti patāreti, khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ…pe… byādhikantāraṃ… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti, rāgakantāraṃ tāreti, dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ tāreti, mohagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nitthāreti patāreti; khemantaṃ amataṃ nibbānaṃ sampāpetīti – evampi bhagavā satthavāho.

The Teacher is one who makes an end to questions: The Blessed One is one who makes an end, makes a culmination, makes a demarcation, and makes a conclusion to the Pārāyanika questions; to the questions of Pingiya; to the questions of Sakka... of Suyāma... of bhikkhus... of bhikkhunīs... of male lay followers... of female lay followers... of kings... of anointed kings... of brahmins, merchants, and workers... of gods... and of brahmas, he makes an end, makes a culmination, makes a demarcation, and makes a conclusion. Thus, he is one who makes an end to questions. The Teacher: The Blessed One is a caravan leader. Just as a caravan leader leads a caravan across a wilderness—leads it across a wilderness of thieves, a wilderness of wild beasts, a wilderness of famine, a waterless wilderness, guiding them across, leading them out, bringing them safely through, and causing them to arrive at a land of security; even so, the Blessed One, the caravan leader, leads beings across a wilderness. He leads them across the wilderness of birth, the wilderness of aging... sickness... death... sorrow, lamentation, pain, grief, and despair. He leads them across the wilderness of lust, the wilderness of hatred... delusion... conceit... wrong views... defilements... and misconduct. He leads them across the thicket of lust, the thicket of hatred, the thicket of delusion... the thicket of wrong views... defilements... and misconduct, guiding them across, leading them out, and bringing them safely through; he causes them to arrive at the secure, the deathless, Nibbāna. In this way, too, the Blessed One is a caravan leader.

Atha vā, bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhatā pasādetāti, evaṃ bhagavā satthavāho. Atha vā, bhagavā anuppannassa [Pg.227] maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti, evampi bhagavā satthavāhoti – pañhānantakaro satthā.

Or, the Blessed One is a leader, a trainer, a persuader, an instructor, one who causes contemplation, one who causes one to incline, and one who inspires faith—thus the Blessed One is a caravan leader. Or, the Blessed One is the producer of the unarisen path, the generator of the unoriginated path, the declarer of the undeclared path, the knower of the path, the discerner of the path, the one skilled in the path; and his disciples now dwell following that path, being endowed with it after him. Thus, too, the Blessed One is a caravan leader—the Teacher who makes an end to questions.

Kaṅkhīnaṃ paṭijānatanti sakaṅkhā āgantvā nikkaṅkhā sampajjanti, sallekhā āgantvā nillekhā sampajjanti, sadveḷhakā āgantvā nidveḷahakā sampajjanti, savicikicchā āgantvā nibbicikicchā sampajjanti, sarāgā āgantvā vītarāgā sampajjanti, sadosā āgantvā vītadosā sampajjanti, samohā āgantvā vītamohā sampajjanti, sakilesā āgantvā nikkilesā sampajjantīti – kaṅkhīnaṃ paṭijānataṃ. Tenāha thero piṅgiyo –

‘He professes to those who are doubting’: those who come with doubt become free from doubt; those who come with blemishes become free from blemishes; those who come with wavering become free from wavering; those who come with uncertainty become free from uncertainty; those who come with lust become free from lust; those who come with hatred become free from hatred; those who come with delusion become free from delusion; those who come with defilements become free from defilements. Thus ‘he professes to those who are doubting.’ Therefore the Elder Piṅgiya said:

‘‘Adhideve abhiññāya, sabbaṃ vedi paroparaṃ;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānata’’nti.

“Having directly known what pertains to the gods, he knows everything, the high and the low. The Teacher, the one who makes an end to questions, professes this to those who are doubting.”

120.

120.

Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacittaṃ.

The unshakeable, the imperturbable, for which there is no comparison anywhere; surely I will go, I have no doubt about this. Remember me as one with a mind so resolved.

Asaṃhīraṃ asaṃkuppanti asaṃhīraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Asaṃhīranti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṃhāriyaṃ nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ.

‘The unshakeable, the imperturbable’: ‘The unshakeable’ is a term for the deathless, Nibbāna, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. ‘Unshakeable’ means that Nibbāna is not to be shaken by lust, hatred, delusion, anger, hostility, contempt, spite, envy, avarice, deceit, craftiness, obstinacy, presumption, conceit, arrogance, vanity, negligence; by any defilements, by any misconduct, by any fevers, by any taints, by any anxieties, by any torments, by any unwholesome volitional formations. It is permanent, stable, eternal, not subject to change. Thus it is ‘the unshakeable.’

Asaṃkuppanti asaṃkuppaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho…pe… nirodho nibbānaṃ. Nibbānassa na uppādo paññāyati, vayo natthi, na tassa aññathattaṃ paññāyati. Nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ asaṃkuppaṃ.

‘The imperturbable’: ‘The imperturbable’ is a term for the deathless, Nibbāna, that is, the stilling of all formations …pe… cessation, Nibbāna. Of Nibbāna, no arising is discerned, there is no passing away, and no alteration is discerned. Nibbāna is permanent, stable, eternal, not subject to change. Thus: ‘the unshakeable, the imperturbable.’

Yassa [Pg.228] natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi, na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci.

‘For which there is no comparison anywhere’: ‘For which’ means for Nibbāna. ‘There is no comparison’ means: there is no comparison, no parallel, no likeness, no counterpart; it is not, it does not exist, it is not found. ‘Anywhere’ means: anywhere, in anything, in any place, whether internally, or externally, or both internally and externally. Thus: ‘for which there is no comparison anywhere.’

Addhā gamissāmi na mettha kaṅkhāti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Gamissāmīti gamissāmi adhigamissāmi phassissāmi sacchikarissāmīti – addhā gamissāmi. Na mettha kaṅkhāti. Etthāti nibbāne kaṅkhā natthi, vicikicchā natthi, dveḷhakaṃ natthi, saṃsayo natthi, na sati na saṃvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍhoti – addhā gamissāmi na mettha kaṅkhā.

‘Surely I will go; I have no doubt about this’: ‘Surely’ is a word for the definite, for the doubtless, for the indubitable, for the unwavering, for the unhesitating, for the certain, for the categorical, for the unerring, for the established—this is the meaning of ‘surely.’ ‘I will go’ means: I will go to, I will attain, I will see, I will realize. Thus: ‘surely I will go.’ ‘I have no doubt about this’: ‘about this’ means about Nibbāna. There is no doubt, no uncertainty, no wavering, no perplexity; it is not, it does not exist, it is not found. It has been abandoned, eradicated, pacified, tranquillized, is unable to arise, and has been burned up by the fire of knowledge. Thus: ‘surely I will go; I have no doubt about this.’

Evaṃ maṃ dhārehi adhimuttacittanti. Evaṃ maṃ dhārehīti evaṃ maṃ upalakkhehi. Adhimuttacittanti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ nibbānādhimuttanti – evaṃ maṃ dhārehi adhimuttacittanti. Tenāha thero piṅgiyo –

‘Remember me as one with a mind so resolved’: ‘Remember me thus’ means regard me thus. ‘With a mind resolved’ means with a mind inclined to Nibbāna, sloping towards Nibbāna, tending towards Nibbāna, resolved on Nibbāna. Thus: ‘remember me as one with a mind so resolved.’ Therefore the Elder Piṅgiya said:

‘‘Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti.

“The unshakeable, the imperturbable, for which there is no comparison anywhere; surely I will go, I have no doubt about this. Remember me as one with a mind so resolved.”

Pārāyanānugītigāthāniddeso aṭṭhārasamo.

The Exposition of the Verses Sung in Conformity with the Pārāyana, the Eighteenth.

Pārāyanavaggo samatto.

The Chapter on the Way to the Far Shore is finished.

Khaggavisāṇasutto

The Rhinoceros Horn Sutta

Khaggavisāṇasuttaniddeso

Exposition of the Rhinoceros Horn Sutta

Paṭhamavaggo

The First Chapter

121.

121.

Sabbesu [Pg.229] bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

Having laid aside the rod toward all beings, not harming any one of them; one should not wish for a son, still less a companion. Let one wander alone like a rhinoceros’s horn.

Sabbesu bhūtesu nidhāya daṇḍanti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbesūti. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Tasāti yesaṃ tasitataṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāsanti santāsaṃ āpajjanti, taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitataṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃkāraṇā vuccanti thāvarā. Daṇḍanti tayo daṇḍā – kāyadaṇḍo vacīdaṇḍo manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu bhūtesu nidhāya daṇḍanti sabbesu bhūtesu daṇḍaṃ nidhāya nidahitvā.

"Having laid aside the rod toward all beings": "All" is a term of comprehension, meaning entirely, completely, in every way, without remainder, without exception—this is the meaning of "all." "Beings": beings are said to be the trembling and the stable. "The trembling" are those for whom the craving that causes trembling is unabandoned and for whom fear and dread are unabandoned. For what reason are they called "the trembling"? They tremble, are agitated, are terrified, fear, and fall into panic; for that reason they are called "the trembling." "The stable" are those for whom the craving that causes trembling is abandoned and for whom fear and dread are abandoned. For what reason are they called "the stable"? They do not tremble, are not agitated, are not terrified, do not fear, and do not fall into panic; for that reason they are called "the stable." "Rod": there are three rods: the bodily rod, the verbal rod, and the mental rod. The threefold bodily misconduct is the bodily rod; the fourfold verbal misconduct is the verbal rod; the threefold mental misconduct is the mental rod. "Having laid aside the rod toward all beings" means having laid aside, having set down the rod toward all beings.

Aviheṭhayaṃ aññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayantoti – aviheṭhayaṃ aññatarampi tesaṃ.

"Not harming any one of them": not harming any single being with the hand or a clod, with a stick or a weapon, with a fetter or a rope; not harming all beings with the hand or a clod, with a stick or a weapon, with a fetter or a rope. This is the meaning of "not harming any one of them."

Na puttamiccheyya kuto sahāyanti. Nāti paṭikkhepo; puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Sahāyanti sahāyā vuccanti yehi saha āgamanaṃ phāsu, gamanaṃ phāsu, gamanāgamanaṃ phāsu, ṭhānaṃ phāsu, nisajjanaṃ phāsu, sayanaṃ phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, ullapanaṃ phāsu, samullapanaṃ phāsu[Pg.230]. Na puttamiccheyya kuto sahāyanti puttampi na iccheyya na sādiyeyya na patthayeyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyyāti – na puttamiccheyya kuto sahāyaṃ.

“One should not wish for a son, still less a companion”: “Na” is a term of negation. “Son”: there are four kinds of sons: a son born of one's body, a son of the field, an adopted son, and a disciple as a son. “Companions”: companions are said to be those with whom it is pleasant to come, pleasant to go, pleasant to come and go, pleasant to stand, pleasant to sit, pleasant to lie down, pleasant to address, pleasant to converse well, pleasant to discuss, and pleasant to converse repeatedly. “One should not wish for a son, still less a companion” means: one should not wish for, delight in, long for, yearn for, or speak of with longing for a son; how much less should one wish for, delight in, long for, yearn for, or speak of with longing for a friend, an acquaintance, one with whom one has shared meals, or a companion? This is the meaning of “one should not wish for a son, still less a companion.”

Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

“Let one wander alone like a rhinoceros’s horn”: “One”: That paccekabuddha is “one” by way of renunciation; “one” in the sense of being without a second; “one” in the sense of having abandoned craving; “one” as being completely free from lust; “one” as being completely free from hatred; “one” as being completely free from delusion; “one” as being completely without defilements; “one” as having gone on the sole path; “one” as having singly awakened to the unsurpassed enlightenment of a paccekabuddha.

Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.

How is that paccekabuddha “one” by way of renunciation? That paccekabuddha, having cut off every impediment of the household life, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of accumulation, having shaved off his hair and beard, having put on the saffron robes, having gone forth from the household life into homelessness, having arrived at a state of possessing nothing, wanders, dwells, moves about, comports himself, maintains himself, and carries on alone. It is in this way that the paccekabuddha is “one” by way of renunciation.

Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? 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 abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – evaṃ so paccekasambuddho adutiyaṭṭhena eko.

How is that Paccekasambuddha 'one' in the sense of being without a second? Having thus gone forth, being alone, he resorts to lodgings in forest groves that are remote, quiet, free from noise, free from the wind caused by people, and suitable for human seclusion. He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms-food alone, goes forward alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he wanders, dwells, maintains his posture, conducts himself, protects himself, and sustains himself alone. It is in this way that the Paccekasambuddha is 'one' in the sense of being without a second.

Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃgamesi.

How is that Paccekasambuddha 'one' in the sense of having abandoned craving? Dwelling thus alone, without a second, heedful, ardent, and resolute, striving the great striving, he vanquishes Māra with his army—Namuci, the Dark One, the kinsman of the negligent—and he has abandoned, dispelled, terminated, and annihilated the net of craving, which is widespread and clinging.

‘‘Taṇhādutiyo [Pg.231] puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

A person with craving as his companion wanders for a long time through saṃsāra. From this state of existence to another, he does not pass beyond saṃsāra.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

Having understood this danger—that craving is the origin of suffering—free from craving, without grasping, a mindful bhikkhu should wander forth.

Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.

It is in this way that the Paccekasambuddha is 'one' in the sense of having abandoned craving.

Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko. Evaṃ so paccekasambuddho ekantavītarāgoti eko.

How is that Paccekasambuddha 'one' as being completely free from lust? Because lust has been abandoned, he is 'one' as being completely free from lust. Because hatred has been abandoned, he is 'one' as being completely free from hatred. Because delusion has been abandoned, he is 'one' as being completely free from delusion. Because the defilements have been abandoned, he is 'one' as being completely without defilements. It is in this way that the Paccekasambuddha is 'one' as being completely free from lust.

Kathaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo.

How is that Paccekasambuddha 'one' as having gone on the solitary path? The solitary path is said to be: the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five spiritual 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—Nibbāna—knows the one-way path. He knows thus: 'By this path they crossed the flood in the past, and by it they will cross and are crossing.'

Evaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko.

Thus, that Paccekasambuddha has gone on the one-way path; therefore, he is noble.

Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ. Paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho maggapaccekasambuddho ñāṇapaccekasambuddho ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā [Pg.232] jarāmaraṇa’’nti bujjhi; ‘‘avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi, ‘‘viññāṇanirodhā nāmarūpanirodho’’ti bujjhi, ‘‘nāmarūpanirodhā saḷāyatananirodho’’ti bujjhi, ‘‘saḷāyatananirodhā phassanirodho’’ti bujjhi, ‘‘phassanirodhā vedanānirodho’’ti bujjhi, ‘‘vedanānirodhā taṇhānirodho’’ti bujjhi, ‘‘taṇhānirodhā upādānanirodho’’ti bujjhi, ‘‘upādānanirodhā bhavanirodho’’ti bujjhi, ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi; ‘‘idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi; channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

How does that Paccekasambuddha, alone, awaken to the unsurpassed individual enlightenment—as one? 'Bodhi' is said to be the knowledge in the four paths. It is wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, examination, insight, and right view. That Paccekasambuddha is one who is enlightened individually regarding the path and enlightened individually regarding knowledge. He understood: “All conditioned phenomena are impermanent”; he understood: “All conditioned phenomena are suffering”; he understood: “All phenomena are non-self”; he understood: “With ignorance as condition, volitional formations come to be”; he understood: “With volitional formations as condition, consciousness comes to be”; he understood: “With consciousness as condition, name-and-form comes to be”; he understood: “With name-and-form as condition, the six sense bases come to be”; he understood: “With the six sense bases as condition, contact comes to be”; he understood: “With contact as condition, feeling comes to be”; he understood: “With feeling as condition, craving comes to be”; he understood: “With craving as condition, clinging comes to be”; he understood: “With clinging as condition, existence comes to be”; he understood: “With existence as condition, birth comes to be”; he understood: “With birth as condition, aging and death come to be”; he understood: “With the cessation of ignorance comes the cessation of volitional formations”; he understood: “With the cessation of volitional formations comes the cessation of consciousness”; he understood: “With the cessation of consciousness comes the cessation of name-and-form”; he understood: “With the cessation of name-and-form comes the cessation of the six sense bases”; he understood: “With the cessation of the six sense bases comes the cessation of contact”; he understood: “With the cessation of contact comes the cessation of feeling”; he understood: “With the cessation of feeling comes the cessation of craving”; he understood: “With the cessation of craving comes the cessation of clinging”; he understood: “With the cessation of clinging comes the cessation of existence”; he understood: “With the cessation of existence comes the cessation of birth”; he understood: “With the cessation of birth comes 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 origin of the taints” … “This is the path leading to the cessation of the taints”; he understood: “These phenomena are to be directly known”; he understood: “These phenomena are to be abandoned”; he understood: “These phenomena are to be realized”; he understood: “These phenomena are to be developed”; he understood the origin, the passing away, the gratification, the danger, and the escape in the case of the six bases for contact; he understood the origin … and the escape in the case of the five aggregates of clinging; he understood the origin, the passing away, the gratification, the danger, and the escape in the case of the four great elements; he understood: “Whatever is subject to origination is all subject to cessation.”

Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsīti evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti – eko.

Or alternatively, whatever Dhamma was to be known, to be known by the first path, to be known by the second path, to be known by the third path, to be attained by the first, second, and third fruits, to be contacted by the third fruit, and to be realized by the fourth fruit—all that Dhamma he knew, knew by the power of the first path, knew again by the power of the second path, knew well by the power of the third path, knew unerringly by the power of the fourth path, attained by the power of the first, second, and third fruits, contacted by the power of the third fruit, and realized by the power of the fourth fruit by means of that knowledge of Paccekabodhi. Thus, that Paccekasambuddha, being excellent, has fully awakened to the unsurpassed Paccekasambodhi. Therefore, he is excellent.

Careti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu padesato paccekasambuddhesu padesato sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ[Pg.233], saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padesato paccekabuddhānaṃ padesato sāvakānaṃ. Imā aṭṭha cariyāyo. Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati. Evaṃ paṭipannassa kusalā dhammā āyāpentīti – āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti – visesacariyāya carati. Imā aṭṭha cariyāyo.

He practices eight modes of conduct: conduct in regard to postures, conduct in regard to the sense bases, conduct in regard to mindfulness, conduct in regard to concentration, conduct in regard to knowledge, conduct in regard to the path, conduct in regard to attainment, and conduct for the welfare of the world. Conduct in regard to postures refers to the four postures. Conduct in regard to the sense bases refers to the six internal and external sense bases. Conduct in regard to mindfulness refers to the four foundations of mindfulness. Conduct in regard to concentration refers to the four jhānas. Conduct in regard to knowledge refers to the four noble truths. Conduct in regard to the path refers to the four noble paths. Conduct in regard to attainment refers to the four fruits of the contemplative life. Conduct for the welfare of the world refers to the Tathāgatas, Arahants, and Perfectly Enlightened Ones; in part, to the paccekabuddhas; and in part, to the disciples. Conduct in regard to postures is for those accomplished in serene establishment, conduct in regard to the sense bases is for those who guard the doors of their faculties, conduct in regard to mindfulness is for those who dwell heedfully, conduct in regard to concentration is for those devoted to the higher mind, conduct in regard to knowledge is for those endowed with the wisdom of change-of-lineage, conduct in regard to the path is for those rightly practicing, conduct in regard to attainment is for those who have realized the fruits, and conduct for the welfare of the world is for the Tathāgatas, Arahants, and Perfectly Enlightened Ones; in part, for the paccekabuddhas; and in part, for the disciples. These are the eight modes of conduct. There are another eight modes of conduct: resolving, one practices with faith; exerting, one practices with energy; establishing, one practices with mindfulness; bringing about non-distraction, one practices with concentration; understanding, one practices with wisdom; discerning, one practices with the conduct of consciousness. For one who practices thus, wholesome states accrue; this is the conduct of accrual. One who practices thus attains distinction; this is the conduct for distinction. These are the eight modes of conduct.

Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.

There are another eight modes of conduct: the conduct of seeing of right view, the conduct of applying the mind of right intention, the conduct of embracing of right speech, the conduct of originating of right action, the conduct of cleansing of right livelihood, the conduct of exerting of right effort, the conduct of establishing of right mindfulness, and the conduct of non-distraction of right concentration. These are the eight modes of conduct.

Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo, atisītalaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti; evameva so paccekasambuddho tattha takkappo tassadiso tappaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vatteti pāleti yapeti yāpetīti – eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Like a rhinoceros horn” means: just as the horn of the creature called a rhinoceros is single, without a second, so too that Paccekasambuddha is of that nature, similar to that, a counterpart to that. Just as what is extremely salty is called “salt-like,” what is extremely bitter is called “bitter-like,” what is extremely sweet is called “sweet-like,” what is extremely hot is called “fire-like,” what is extremely cold is called “ice-like,” a great mass of water is called “ocean-like,” and a disciple who has attained the power of great direct knowledge is called “teacher-like”; so too, that Paccekasambuddha is of that nature, similar to that, a counterpart to that—alone, without a second, freed from bonds, he fares rightly in the world, dwells, comports himself, proceeds, maintains, carries on, and causes to carry on. This is the meaning of the phrase, 'One should wander alone like a rhinoceros horn.' Therefore that Paccekasambuddha said:

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo’’ti.

“Having laid aside the rod toward all beings, not harming any one of them, one should not wish for a son, still less a companion. One should wander alone like a rhinoceros horn.”

122.

122.

Saṃsaggajātassa [Pg.234] bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo.

For one for whom association has arisen, affections arise; this suffering follows in the wake of affection. Seeing the danger born of affection, one should wander alone like a rhinoceros horn.

Saṃsaggajātassa bhavanti snehāti. Saṃsaggāti dve saṃsaggā – dassanasaṃsaggo ca savanasaṃsaggo ca. Katamo dassanasaṃsaggo? Idhekacco passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. Disvā passitvā anubyañjanaso nimittaṃ gaṇhāti – kesā vā sobhanā mukhaṃ vā sobhanaṃ akkhī vā sobhanā kaṇṇā vā sobhanā nāsā vā sobhanā oṭṭhā vā sobhanā dantā vā sobhanā mukhaṃ vā sobhanaṃ gīvā vā sobhanā thanā vā sobhanā uraṃ vā sobhanaṃ udaraṃ vā sobhanaṃ kaṭi vā sobhanā ūrū vā sobhanā jaṅghā vā sobhanā hatthā vā sobhanā pādā vā sobhanā aṅguliyo vā sobhanā nakhā vā sobhanāti. Disvā passitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṃ – ayaṃ dassanasaṃsaggo.

‘For one who has associated, affections arise.’ There are two kinds of association: association through sight and association through hearing. What is association through sight? Here, a certain person sees a woman or a girl who is very beautiful, lovely to see, pleasing, and endowed with the supreme beauty of complexion. Having seen and looked at her, he grasps her general appearance and her specific features, thinking: ‘Her hair is beautiful, her face is beautiful, her eyes are beautiful, her ears are beautiful, her nose is beautiful, her lips are beautiful, her teeth are beautiful, her mouth is beautiful, her neck is beautiful, her breasts are beautiful, her chest is beautiful, her belly is beautiful, her waist is beautiful, her thighs are beautiful, her shins are beautiful, her hands are beautiful, her feet are beautiful, her fingers are beautiful, and her nails are beautiful.’ Having seen and looked at her, he delights in her, speaks in praise of her, desires her, generates lust, and pursues the bond of passion. This is association through sight.

Katamo savanasaṃsaggo? Idhekacco suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti. Sutvā suṇitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṃ – ayaṃ savanasaṃsaggo.

What is association through hearing? Here, a certain person hears: ‘In such and such a village or town there is a woman or a girl who is very beautiful, lovely to see, pleasing, and endowed with the supreme beauty of complexion.’ Having heard this, he delights in her, speaks in praise of her, desires her, generates lust, and pursues the bond of passion. This is association through hearing.

Snehāti dve snehā – taṇhāsneho ca diṭṭhisneho ca. Katamo taṇhāsneho? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ pariyantikataṃ pariggahitaṃ mamāyitaṃ – ‘‘idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā 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 taṇhāsneho.

Affection: there are two kinds of affection—affection through craving and affection through view. What is affection through craving? To whatever extent something is demarcated, bounded, defined by a limit, grasped, and appropriated through what is reckoned as craving, with the thought: ‘This is mine, that is mine, this much is mine, to this extent is mine.’ Forms, sounds, smells, tastes, tactile objects, spreads, cloaks, female and male slaves, goats and sheep, fowl and pigs, elephants, cattle, horses, and mares, fields and building sites, silver and gold, villages, market towns, and royal capitals, the country and the province, the treasury and the storehouse—even the entire great earth one appropriates through the power of craving. Insofar as the one hundred and eight vicissitudes of craving extend—this is affection through craving.

Katamo [Pg.235] diṭṭhisneho? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhisneho.

What is affection through view? The identity-view with its twenty grounds, the wrong view with its ten grounds, and the view of grasping at extremes with its ten grounds. Any such view, speculative opinion, jungle of views, wilderness of views, contortion of views, vacillation of views, the fetter of views; grasping, clinging, adherence, misapprehension; a wrong path, a false way, wrongness; a sectarian basis; a perverse grasp, a contrary grasp, a distorted grasp, a wrong grasp; a grasp of what is not the case as the case—insofar as the sixty-two speculative views extend—this is affection through view.

Saṃsaggajātassa bhavanti snehāti dassanasaṃsaggapaccayā ca savanasaṃsaggapaccayā ca taṇhāsneho ca diṭṭhisneho ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – saṃsaggajātassa bhavanti snehā.

‘For one who has association, affections arise’: conditioned by association through seeing and conditioned by association through hearing, affection through craving and affection through view arise, come to be, are born, are generated, are produced, are fully produced, and manifest. Thus, ‘For one who has association, affections arise.’

Snehanvayaṃ dukkhamidaṃ pahotīti. Snehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dukkhamidaṃ pahotīti 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 taṃ paribhāsati. So paribhāsapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

‘From the twofold affection, this suffering arises.’ Affection is of two kinds: affection due to craving and affection due to views… this is affection due to craving… this is affection due to views. ‘This suffering arises’: Here, a certain person engages in misconduct by body, misconduct by speech, and misconduct by mind. He kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, commits highway robbery, goes to another's wife, and speaks falsehoods. Then they seize him and present him to the king, saying, 'Your Majesty, this is a thief, a wrongdoer. Impose on him whatever punishment you wish.' The king then reviles him. Conditioned by that reviling, he experiences suffering and displeasure. From where have this fear, suffering, and displeasure arisen? They have arisen for him conditioned by affection, conditioned by delight, conditioned by lust, and conditioned by delight-lust.

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 raṭṭhabandhanena vā janapadabandhanena vā, antamaso savacanīyampi karoti – ‘‘na te labbhā ito pakkamitu’’nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

But the king is not satisfied with just this. The king has him bound—with fetters, or ropes, or chains, or canes, or vines; or by imprisonment, or by encirclement, or by village confinement, or by town confinement, or by country confinement, or by provincial confinement; or at the very least, he makes him subject to his word: 'You are not allowed to leave from here.' Conditioned by that bondage, he experiences suffering and displeasure. From where have this fear, suffering, and displeasure arisen? They have arisen for him conditioned by affection, conditioned by delight, conditioned by lust, and conditioned by delight-lust.

Ettakenapi [Pg.236] rājā na tussati. Tamenaṃ rājā tasseva dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Even with just this, the king is not satisfied. The king has that man's wealth confiscated—a hundred, or a thousand, or a hundred thousand. Conditioned by the loss of his wealth, he experiences suffering and displeasure. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by craving born of delight.

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakavattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattikampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

Even with just this, the king is not satisfied. The king has that man subjected to various kinds of torture: they flog him with whips, cane him with rattans, and beat him with clubs; they cut off his hand, they cut off his foot, they cut off his hand and foot; they cut off his ear, they cut off his nose, they cut off his ear and nose. They perform the ‘gruel-pot’ punishment, the ‘shell-shaven’ punishment, the ‘Rāhu’s mouth’ punishment, the ‘fire-garland’ punishment, the ‘hand-torch’ punishment, the ‘bark-dress’ punishment, the ‘bark-garment’ punishment, the ‘antelope’ punishment, the ‘flesh-hooking’ punishment, the ‘coin-flesh’ punishment, the ‘lye-pickling’ punishment, the ‘turning-the-bolt’ punishment, and the ‘straw-mattress’ punishment. They drench him in boiling oil, have him devoured by dogs, impale him alive on a stake, and cut off his head with a sword. Conditioned by these tortures, he experiences suffering and displeasure. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by craving born of delight. 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 karonti – 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 kharā kaṭukā vedanā vedeti; na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

By his own kamma, with the breaking up of the body, after death, he is reborn in the plane of misery, a bad destination, the lower world, in hell. There the hell-wardens inflict on him the punishment called the fivefold bondage: they drive a red-hot iron stake through one hand, a red-hot iron stake through the other hand, a red-hot iron stake through one foot, a red-hot iron stake through the other foot, and a red-hot iron stake through the middle of his chest. There he experiences feelings that are painful, sharp, fierce, and severe; but he does not die so long as that evil kamma is not exhausted. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by lustful delight.

Tamenaṃ [Pg.237] nirayapālā saṃvesetvā kuṭhārīhi tacchanti…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi. Tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. 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 kharā kaṭukā vedanā vedeti; na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Then the hell-wardens lay him down and plane him with adzes… Then the hell-wardens seize him feet up and head down and plane him with hatchets. Then the hell-wardens yoke him to a chariot and drive him back and forth across ground that is burning, blazing, and glowing. Then the hell-wardens make him ascend and descend a great mountain of embers that is burning, blazing, and glowing. Then the hell-wardens seize him feet up and head down and throw him into a hot iron cauldron that is burning, blazing, and glowing. There he is cooked, bubbling with foam. While being cooked and bubbling with foam, he is swept now up, now down, and now across. There he experiences feelings that are painful, sharp, fierce, and severe; but he does not die so long as that evil kamma is not exhausted. From what have this fear, suffering, and displeasure arisen? They have arisen conditioned by his affection, conditioned by delight, conditioned by lust, and conditioned by lustful delight.

Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

Then the hell-wardens cast him into the Great Hell. Now, that Great Hell is:

Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

It is four-cornered, divided by four gates, measured by portions; it is encircled by an iron wall and covered over with iron.

Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

Its ground is made of iron, blazing and endowed with heat; always, it stands, pervading a hundred yojanas all around.

Kadariyātapanā ghorā, accimanto durāsadā;

Lomahaṃsanarūpā ca, bhesmā paṭibhayā dukhā.

Severely tormenting, terrible, flaming, and hard to approach; hair-raising in nature, dreadful, fear-inducing, and painful.

Puratthimāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, pacchimāya paṭihaññati.

From the eastern wall a mass of flame arises; burning those of evil kamma, it strikes against the western wall.

Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, purimāya paṭihaññati.

From the western wall a mass of flame arises; burning those of evil kamma, it strikes against the eastern wall.

Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, uttarāya paṭihaññati.

From the southern wall a mass of flame arises; burning those of evil kamma, it strikes against the northern wall.

Uttarāya [Pg.238] ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, dakkhiṇāya paṭihaññati.

From the northern wall a mass of flame arises; burning those of evil kamma, it strikes against the southern wall.

Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

Ḍahanto pāpakammante, chadanasmiṃ paṭihaññati.

From below a terrifying mass of flame arises; burning those of evil kamma, it strikes against the roof.

Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

Ḍahanto pāpakammante, bhūmiyaṃ paṭihaññati.

From the roof a terrifying mass of flame arises; burning those of evil kamma, it strikes against 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 blazes, seen from below and above.

Tattha sattā mahāluddā, mahākibbisakārino;

Accantapāpakammantā, paccanti na ca miyyare.

There beings are extremely miserable, performers of great evil, of utterly evil kamma; they are cooked but do not die.

Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napi masi.

The bodies of those hell-dwellers are like fire. See the firmness of their kamma: they become neither ash nor soot.

Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

They run towards the east, and from there they run to the west; they run towards the north, and from there they run to the south.

Yaṃ yaṃ disaṃ padhāvanti, taṃ taṃ dvāraṃ pidhīyati;

Abhinikkhamitāsā te, sattā mokkhagavesino.

Whatever direction they rush, that very door is shut. Desiring to escape, those beings are seekers of release.

Na te tato nikkhamituṃ, labhanti kammapaccayā;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahunti.

They do not get to escape from there on account of their kamma, for much evil kamma done by them is still unripened.

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Whence have this fear, suffering, and dejection arisen? They have arisen with affection as a condition, with delight as a condition, with lust as a condition, and with delight-and-lust as a condition.

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? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – snehanvayaṃ dukkhamidaṃ pahoti.

Whatever sufferings there are in hell, and whatever sufferings in the animal realm, and whatever sufferings in the sphere of petas, and whatever human sufferings; from what cause are they born? From what cause do they intensely arise? From what cause are they produced? From what cause are they fully produced? From what cause do they manifestly arise? They are, they well arise, they are born, they are well born, they are produced, they are fully produced, and they manifestly arise due to affection as a condition, due to delight as a condition, due to lust as a condition, and due to intense lust and craving as a condition. This is the meaning of the phrase: 'This suffering arises following from affection.'

Ādīnavaṃ [Pg.239] snehajaṃ pekkhamānoti. Snehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Ādīnavaṃ snehajaṃ pekkhamānoti taṇhāsneho ca diṭṭhisneho ca ādīnavaṃ snehajaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding the phrase, 'Seeing the danger born of affection': 'Affection' means there are two kinds of affection: affection by way of craving and affection by way of views... This is affection by way of craving... This is affection by way of views. 'Seeing the danger born of affection' means: considering, seeing, investigating, contemplating, and examining the danger born from these two kinds of affection. This is the meaning of 'Seeing the danger born of affection'. One should fare alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

“For one who has formed associations, affections arise; this suffering arises following from affection. Seeing the danger born of affection, one should fare alone like a rhinoceros horn.”

123.

123.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto ;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo.

Being compassionate toward friends and companions, with a bound mind, one causes one's welfare to diminish. Seeing this danger in intimacy, one should fare alone like a rhinoceros horn.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacittoti. Mittāti dve mittā – agārikamitto ca anāgārikamitto ca. Katamo agārikamitto? Idhekacco duddadaṃ dadāti, duccajaṃ cajati, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti, khīṇe nātimaññati – ayaṃ agārikamitto.

Regarding the phrase, 'Being compassionate toward friends and companions, with a bound mind, one causes one's welfare to diminish': 'Friend' means there are two kinds of friends: the householder friend and the homeless friend. Who is the householder friend? Here, a certain person gives what is difficult to give, gives up what is difficult to give up, does what is difficult to do, endures what is difficult to endure, tells his own secret to his friend, and keeps his friend's secret; in times of misfortune he does not abandon him, his very life is given up for his friend's sake, and he does not despise him when he is ruined. This is the householder friend.

Katamo anāgārikamitto? Idha bhikkhu piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā, no ca aṭṭhāne niyojeti adhisīle samādapeti, catunnaṃ satipaṭṭhānānaṃ bhāvanānuyoge samādapeti, catunnaṃ sammappadhānānaṃ…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyoge samādapeti – ayaṃ anāgārikamitto.

Who is the friend of a renunciant? Here, a bhikkhu is dear and agreeable, respected and esteemed, an admonisher and one who patiently accepts admonition, a speaker on profound topics, and he does not engage one in what is inappropriate. He establishes one in higher virtue; he establishes one in the dedicated practice of developing the four establishments of mindfulness, the four right strivings... the four bases for spiritual power... the five spiritual faculties... the five powers... the seven factors of enlightenment... the Noble Eightfold Path. This is the friend of a renunciant.

Suhajjā [Pg.240] vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Mitte suhajje anukampamāno hāpeti atthanti mitte ca suhajje ca sandiṭṭhe ca sambhatte ca sahāye ca anukampamāno anupekkhamāno anugaṇhamāno attatthampi paratthampi ubhayatthampi hāpeti, diṭṭhadhammikampi atthaṃ hāpeti, samparāyikampi atthaṃ hāpeti, paramatthampi hāpeti pahāpeti parihāpeti paridhaṃseti parivajjeti antaradhāpetīti – mitte suhajje anukampamāno hāpeti atthaṃ.

Companions are so called because with them it is pleasant to come, pleasant to go, pleasant to stand, pleasant to sit, pleasant to lie down, pleasant to talk, pleasant to converse, pleasant to comment, and pleasant to discuss. ‘Feeling compassion for friends and companions, one neglects the goal’ means: feeling compassion for, being considerate of, and taking care of friends, companions, intimates, comrades, and associates, one neglects one’s own welfare, the welfare of others, and the welfare of both. One neglects the welfare in this present life, the welfare in future lives, and the ultimate welfare. One neglects it, makes it be given up, causes it to diminish, destroys it, shuns it, and makes it disappear. Thus: ‘Feeling compassion for friends and companions, one neglects the goal.’

Paṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe sampassantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ, tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi – asukassa kulupako, asukāya kulupakoti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

‘With a mind attached’: one’s mind is attached for two reasons: one’s mind is attached by placing oneself low and another high, or one’s mind is attached by placing oneself high and another low. How is one’s mind attached by placing oneself low and another high? ‘You are of great help to me. It is by relying on you that I obtain robes, almsfood, lodgings, and medicinal requisites for the sick. And when others think of giving things to me or doing things for me, it is because of you, on seeing me with you. Even my former family and clan name has disappeared. I am known through you as “the dependant of so-and-so,” or “the dependant of so-and-so.”’ In this way one’s mind is attached by placing oneself low and another high.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā; ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethāti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hotīti – mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto.

How is one’s mind attached by placing oneself high and another low? ‘I am of great help to you. It is because of me that you have gone for refuge to the Buddha, the Dhamma, and the Sangha; that you have abstained from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are a basis for negligence. I give you texts for recitation, I give the commentary, I declare the Uposatha, I supervise new work. But now you have abandoned me and you honor, respect, esteem, and venerate others!’ In this way one’s mind is attached by placing oneself high and another low. Thus: ‘Feeling compassion for friends and companions, with a mind attached, one neglects the goal.’

Etaṃ bhayaṃ santhave pekkhamānoti. Bhayanti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ [Pg.241] parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ ājīvikabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Santhaveti dve santhavā – taṇhāsanthavo ca diṭṭhisanthavo ca…pe… ayaṃ taṇhāsanthavo…pe… ayaṃ diṭṭhisanthavo. Etaṃ bhayaṃ santhave pekkhamānoti etaṃ bhayaṃ santhave pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘Seeing this danger in intimacy.’ Fear means: the fear of birth, fear of aging, fear of illness, fear of death; fear of kings, fear of thieves, fear of fire, fear of water; fear of self-reproach, fear of others’ reproach, fear of punishment, fear of a bad destination; fear of waves, fear of crocodiles, fear of whirlpools, fear of sharks; fear of livelihood, fear of a bad reputation, fear of timidity in assemblies, fear of infatuation; the frightening, trembling, horripilation, mental agitation, and terror. Intimacy: there are two kinds of intimacy: intimacy as craving and intimacy as views.... This is intimacy as craving.... This is intimacy as views. ‘Seeing this danger in intimacy’ means seeing, observing, contemplating, and investigating this danger in intimacy. Thus, seeing this danger in intimacy, one should wander alone like a rhinoceros. Therefore that Solitary Buddha said:

‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo’’ti.

“Feeling compassion for friends and companions, with a mind attached, one neglects the goal. Seeing this danger in intimacy, one should wander alone like a rhinoceros.”

124.

124.

Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo.

Just as a sprawling bamboo thicket is entangled, so is the longing for children and wives. Like a bamboo shoot not getting entangled, one should wander alone like a rhinoceros.

Vaṃso visālova yathā visattoti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ porāṇakā vaṃsā sattā visattā āsattā laggā laggitā palibuddhā, evameva 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 visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā [Pg.242] 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 māranivāso mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ.

“Like a spreading bamboo, entangled”—`vaṃso` is called a bamboo thicket. Just as in a bamboo thicket, old bamboos are attached, entangled, clinging, fastened, stuck, and entwined, so too is craving called the entangler. It is lust, intense passion, inclination, compliance, delight, passionate delight, lust of the mind; desire, infatuation, clinging, greed, intense greed; attachment, mire, agitation, illusion; the generatrix, the producer of affliction, the seamstress, the net, the oozing, the entangler, the thread, diffuseness, the accumulator, the companion, aspiration, the guide to existence; the forest, the jungle-thicket, intimacy, affection, expectation, bondage; hope, wishing, the state of wishing; hope for forms, hope for sounds, hope for smells, hope for tastes, hope for tangibles, hope for gain, hope for wealth, hope for life; longing, fervent longing, intense longing, the act of longing, the state of one who longs; greediness, being greedy, the state of being greedy; fondling, desire for the agreeable; unrighteous lust, inordinate greed; liking, desiring, wish, longing, fervent wishing; craving for sensual pleasures, craving for existence, craving for non-existence; craving for forms, craving for the formless, craving for cessation; craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tangibles, craving for mental phenomena; the flood, the yoke, the tie, grasping; the veil, the hindrance, the covering, the bond; the defilement, the underlying tendency, the obsession, the creeper, variety; the root of suffering, the source of suffering, the origin of suffering; Māra’s snare, Māra’s hook, Māra’s domain, Māra’s dwelling, Māra’s bond; the river of craving, the net of craving, the leash of craving, the ocean of craving; covetousness, greed, the unwholesome root.

Visattikāti kenaṭṭhena visattikā? Visālāti visattikā visatāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā. Visālā vā pana 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 visatā vitthatāti – visattikāti – vaṃso visālova yathā visatto.

Why is it called the entangler? Because it expands (`visālā`), because it spreads (`visata`), because it is diffuse (`visaṭa`), because it is uneven (`visama`), because it spreads about (`visakkati`), because it brings suffering (`visaṃharati`), because it is deceitful (`visaṃvādikā`), because it is the cause of kamma that produces suffering (`visamūlā`), because it has a painful fruit (`visaphalā`), because its partaking is of suffering (`visaparibhogā`). Or, because craving pervades and spreads over forms, sounds, smells, tastes, tangibles, families, groups, dwellings, gain, honor, praise, pleasure, robes, almsfood, lodgings, and medicinal requisites for the sick; over the sensual-sphere realm, the form-sphere realm, and the formless-sphere realm; over sensual existence, form existence, and formless existence; over existence with perception, existence without perception, and existence with neither-perception-nor-non-perception; over one-constituent existence, four-constituent existence, and five-constituent existence; over the past, the future, and the present; over things seen, heard, sensed, and cognized—thus it is called the entangler, like a spreading bamboo, entangled.

Puttesu dāresu ca yā apekkhāti. Puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Apekkhā vuccanti taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – puttesu dāresu ca yā apekkhā.

“The longing for sons and wives”: `puttā` (sons) are of four kinds: a son born of one’s own loins (`atrajo`), a temporary son (`khettajo`), one who is given (`dinnako`), and a pupil (`antevāsiko`). By `dārā` wives are meant. By `apekkhā` (longing) craving is meant. That which is lust, strong lust …pe… covetousness, greed, the unwholesome root—this is “the longing for sons and wives.”

Vaṃsakkaḷīrova asajjamānoti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ taruṇakā kaḷīrakā asattā alaggā agadhitā apalibuddhā nikkhantā nissaṭā vippamuttā evameva. Sajjāti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanā. Tassa paccekasambuddhassa [Pg.243] taṇhāsajjanā pahīnā, diṭṭhisajjanā paṭinissaṭṭhā. Taṇhāsajjanāya pahīnattā diṭṭhisajjanāya paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati rase na sajjati phoṭṭhabbe na sajjati kule…pe… 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 na sajjati na gaṇhāti na bajjhati na palibajjhati na mucchati; nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Like a bamboo shoot, not clinging”: By `vaṃsa` is meant a bamboo thicket. Just as in a bamboo thicket the young shoots are unattached, unclinging, unentangled, unobstructed, having come forth, detached, and fully released, so too…. Clinging (`sajjanā`) is of two kinds: the clinging of craving and the clinging of views …pe… this is the clinging of craving …pe… this is the clinging of views. For that Paccekabuddha, the clinging of craving is abandoned, the clinging of views is relinquished. Because the clinging of craving has been abandoned and the clinging of views has been relinquished, that Paccekabuddha does not cling to forms, does not cling to sounds, does not cling to smells, does not cling to tastes, does not cling to tangibles, does not cling to families …pe… groups … dwellings … gain … honor … praise … happiness … robes … almsfood … lodgings … medicinal requisites for the sick … the sensual sphere … the form sphere … the formless sphere … sensual existence … form existence … formless 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 … the future … the present … he does not cling to, grasp, get bound, become ensnared, or become infatuated with things seen, heard, sensed, and cognized. He dwells having departed, detached, fully released, dissociated, with a mind that has its boundaries removed. Thus: “Like a bamboo shoot, not clinging, one should wander alone like the horn of a rhinoceros.” Therefore that Paccekabuddha said:

‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo’’ti.

“The longing for sons and wives is like a spreading bamboo entangled; but like a bamboo shoot, not clinging, one should wander alone like the horn of a rhinoceros.”

125.

125.

Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Like a deer in the wilderness, unbound, that goes for pasture wherever it wishes; so a wise person, seeing his own freedom, should wander alone like the horn of a rhinoceros.

Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāyāti. Migoti dve migā – eṇimigo ca pasadamigo ca. Yathā āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti.

“Like a deer in the wilderness, unbound, that goes for pasture wherever it wishes”: By `migo` (deer) two kinds of deer are meant: the black antelope and the spotted deer. Just as a wilderness deer, roaming in the forest and wood, walks without fear, stands without fear, sits without fear, and lies down without fear.

Vuttañhetaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva [Pg.244] kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

This was said by the Blessed One: “Just as, bhikkhus, a wilderness deer roaming in the forest and wood walks without fear, stands without fear, sits without fear, and lies down without fear. For what reason? Because, bhikkhus, it is out of the hunter’s range. So too, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has passed beyond the sight of the eye of the Evil One.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

“Furthermore, bhikkhus, with the subsiding of directed thought and evaluation, a bhikkhu enters and dwells in the second jhāna, which has internal serenity and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has passed beyond the sight of the eye of the Evil One.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

“Furthermore, bhikkhus, with the fading away of rapture, a bhikkhu dwells equanimous, mindful, and clearly comprehending, and he experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, and dwells happily.’ This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has passed beyond the sight of the eye of the Evil One.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has become invisible to the eye of the evil one.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

Again, bhikkhus, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, and with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed Māra, he has become invisible to the eye of the evil one.

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe….

Again, bhikkhus, by completely surmounting the base of the infinity of space, aware that ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness …pe….

‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe….

Again, bhikkhus, by completely surmounting the base of the infinity of consciousness, aware that ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness …pe….

‘‘Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….

Again, bhikkhus, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception …pe….

‘‘Puna [Pg.245] caparaṃ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’, tiṇṇo loke visattikaṃ. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato’’ti – migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya.

Furthermore, bhikkhus, having entirely transcended the base of neither-perception-nor-non-perception, a bhikkhu enters and abides in the cessation of perception and feeling; and, having seen with wisdom, his taints are utterly destroyed. This bhikkhu, bhikkhus, is said to have made an end of Māra; having utterly destroyed him, he has become invisible to the eye of the evil one, and has crossed over entanglement in the world. He walks unattached, stands unattached, sits unattached, and lies down unattached. For what reason? Because, bhikkhus, he has gone beyond the range of the evil one.

Viññū naro seritaṃ pekkhamānoti. Viññūti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Naroti satto māṇavo poso puggalo jīvo jāgu jantu indagu manujo. Serīti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. Viññū naro seritaṃ pekkhamānoti viññū naro seritaṃ dhammaṃ pekkhamāno, dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“A wise person, observing sovereignty.” ‘Wise’ means intelligent, discerning, sage, knowledgeable, insightful, sagacious. ‘Person’ means a being, a youth, a man, an individual, a living being, one who goes to rebirth, a creature, one who goes by the faculties, a human. ‘Sovereignty’: there are two kinds of sovereignty—the Dhamma is sovereignty and a person is sovereign. What is the Dhamma that is sovereignty? 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—this is the Dhamma that is sovereignty. Who is the person that is sovereign? One who is endowed with this Dhamma of sovereignty is called a person who is sovereign. “A wise person, observing sovereignty” means a wise person observing the Dhamma of sovereignty, seeing it, looking at it, contemplating it, scrutinizing it. “...one should wander alone like a rhinoceros horn.” Therefore that Paccekabuddha said:

‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

“As a deer in the forest, unbound, goes for pasture wherever it wishes, a wise person, observing sovereignty, should wander alone like a rhinoceros horn.”

126.

126.

Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

There are consultations among companions, in one's dwelling, while standing, going, and on tour. Regarding the uncoveted state and sovereignty, one should wander alone like a rhinoceros horn.

Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu [Pg.246] sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyamajjhe vāsepi ṭhānepi gamanepi cārikāyapi attatthamantanā paratthamantanā ubhayatthamantanā diṭṭhadhammikatthamantanā samparāyikatthamantanā paramatthamantanā ti – āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya.

“There is consultation among companions—in one's dwelling, while standing, going, and on tour.” ‘Companions’ are those with whom it is comfortable to come, comfortable to go, comfortable to come and go, comfortable to stand, comfortable to sit, comfortable to lie down, comfortable to speak, comfortable to converse, comfortable to address, and comfortable to converse together. “There is consultation among companions—in one's dwelling, while standing, going, and on tour” means that among companions, whether in one's dwelling, while standing, going, or on tour, there is consultation for one's own welfare, for the welfare of others, for the welfare of both, for welfare in this present life, for welfare in the life to come, and for the welfare of both. Thus: “There is consultation among companions—in one's dwelling, while standing, going, and on tour.”

Anabhijjhitaṃ seritaṃ pekkhamānoti anabhijjhitaṃ etaṃ vatthu bālānaṃ asappurisānaṃ titthiyānaṃ titthayasāvakānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Abhijjhitaṃ etaṃ vatthu paṇḍitānaṃ sappurisānaṃ buddhasāvakānaṃ paccekabuddhānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Serīti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. Anabhijjhitaṃ seritaṃ pekkhamānoti seritaṃ dhammaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding `Anabhijjhitaṃ seritaṃ pekkhamāno`: This state is not longed for by fools, by inferior people, by sectarians, and by the disciples of sectarians—that is, the state of wearing the ochre-dyed robe. This state is longed for by the wise, by good people, by Buddhas, by the disciples of Buddhas, and by Paccekabuddhas—that is, the state of wearing the ochre-dyed robe. `Serī` (sovereign): there are two kinds of sovereignty—the Dhamma is sovereign and a person is sovereign. What is the Dhamma that is sovereign? The four establishments of mindfulness... the noble eightfold path—this is the Dhamma that is sovereign. Who is the person that is sovereign? One who is endowed with this sovereign Dhamma is called a person who is sovereign. `Anabhijjhitaṃ seritaṃ pekkhamāno` means considering, seeing, observing, contemplating, and examining the sovereign Dhamma. Thus: 'Considering that which is sovereign and not longed for, one should wander alone like a rhinoceros horn.' Therefore, that Paccekasambuddha said:

‘‘Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

“There is addressing among companions—in one's dwelling, while standing, while going, and on tour. Considering that which is sovereign and not longed for, one should wander alone like a rhinoceros horn.”

127.

127.

Khiḍḍā ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo.

There is play and delight among friends, and for one's children abundant affection; loathing separation from what is dear, one should wander alone like a rhinoceros horn.

Khiḍḍā ratī hoti sahāyamajjheti. Khiḍḍāti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, tharūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi [Pg.247] kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. Ayaṃ kāyikā khiḍḍā.

There is play and delight among friends. As to 'play', there are two kinds of play: 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 with swords; they play on eight-squared boards, they play on ten-squared boards; they play by tossing things in the air; they play on a marked path; they play by flicking pellets; they play by throwing dice; they play tip-cat; they play with bamboo strips; they play with balls; they play with palm-leaf pipes; they play with toy ploughs; they turn somersaults; they play with palm-leaf pinwheels; they play with toy leaf-measures; they play with toy chariots; they play with toy bows; they guess letters; they guess thoughts; they mimic deformities. This is bodily play.

Katamā vācasikā khiḍḍā? Mukhabherikaṃ mukhālambaraṃ mukhaḍiṇḍimakaṃ mukhacalimakaṃ mukhakerakaṃ mukhadaddarikaṃ nāṭakaṃ lāsaṃ gītaṃ davakammaṃ. Ayaṃ vācasikā khiḍḍā.

What is verbal play? Making sounds with the mouth like a war-drum, a tabor, and a kettle-drum; dancing, shouting, singing, and jesting. This is verbal play.

Ratīti anukkaṇṭhitādhivacanametaṃ ratīti. Sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Khiḍḍā ratī hoti sahāyamajjheti khiḍḍā ca rati ca sahāyamajjhe hotīti – khiḍḍā ratī hoti sahāyamajjhe.

As to 'delight', this is a term for being without discontent. 'Companions' are those with whom it is comfortable to come, comfortable to go, comfortable to come and go, comfortable to stand, comfortable to sit, comfortable to lie down, comfortable to speak, comfortable to converse, comfortable to speak in praise, and comfortable to converse together. 'There is play and delight among companions' means that there is both play and delight in the midst of companions. Thus: There is play and delight among companions.

Puttesu ca vipulaṃ hoti pemanti. Puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Puttesu ca vipulaṃ hotiṃ pemanti puttesu ca adhimattaṃ hoti pemanti – puttesu ca vipulaṃ hoti pemaṃ.

And for children, there is abundant affection. As to 'children', there are four kinds of children: a child born of oneself, a field-born child, a given child, and a resident pupil-child. 'And for children, there is abundant affection' means that for children there is exceedingly great affection. Thus: And for children, there is abundant affection.

Piyavippayogaṃ vijigucchamānoti 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 putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā, ime sattā piyā.

Regarding the phrase 'loathing separation from what is dear': There are two kinds of dear things—beings and formations. Which beings are dear? Here, for a certain person, there are those who wish for one's benefit, wish for one's welfare, wish for one's comfort, and wish for one's security from bondage—whether mother, father, brother, sister, son, daughter, friend, confidant, kinsman, or blood relative. These are the dear beings.

Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, ime saṅkhārā piyā. Piyavippayogaṃ vijigucchamānoti piyānaṃ vippayogaṃ vijigucchamāno aṭṭiyamāno harāyamānoti – piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Which formations are dear? Agreeable sights, agreeable sounds, agreeable smells, agreeable tastes, and agreeable tactile objects—these are the dear formations. 'Loathing separation from what is dear' means loathing, being distressed by, and being ashamed of separation from what is dear. ...one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Khiḍḍā [Pg.248] ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo’’ti.

“There is play and delight among friends, and for one's children abundant affection; loathing separation from what is dear, one should wander alone like a rhinoceros horn.”

128.

128.

Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

Going to the four directions and unresentful, content with any kind of requisite; an endurer of dangers and fearless, one should wander alone like a rhinoceros horn.

Cātuddiso appaṭigho ca hotīti. Cātuddisoti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena…pe… muditāsahagatena…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ…pe… abyāpajjena pharitvā viharati. Cātuddiso appaṭigho ca hotīti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye dakkhiṇāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā te appaṭikūlā honti, ye uttarāya disāya sattā te appaṭikūlā honti, ye puratthimāya anudisāya sattā te appaṭikūlā honti, ye dakkhiṇāya anudisāya sattā te appaṭikūlā honti, ye pacchimāya anudisāya sattā te appaṭikūlā honti, ye uttarāya anudisāya sattā te appaṭikūlā honti, ye heṭṭhimāya disāya sattā te appaṭikūlā honti, ye uparimāya disāya sattā te appaṭikūlā honti, ye disāsu vidisāsu sattā te appaṭikūlā honti; karuṇāya bhāvitattā muditāya bhāvitattā upekkhāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti…pe… ye disāsu vidisāsu sattā te appaṭikūlā hontīti – cātuddiso appaṭigho ca hoti.

“He is of the four directions and unobstructed.” Here, “of the four directions” is as follows: that Paccekabuddha dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, for all, he dwells pervading the entire world with a mind accompanied by loving-kindness—abundant, exalted, immeasurable, without hostility, and without ill will. With a mind accompanied by compassion… with a mind accompanied by altruistic joy… with a mind accompanied by equanimity, he dwells pervading one direction, likewise the second, likewise the third… without ill will. “He is of the four directions and unobstructed”: because he has developed loving-kindness, beings in the eastern direction are unobstructed; beings in the southern direction are unobstructed; beings in the western direction are unobstructed; beings in the northern direction are unobstructed; beings in the northeastern intermediate direction are unobstructed; beings in the southeastern intermediate direction are unobstructed; beings in the southwestern intermediate direction are unobstructed; beings in the northwestern intermediate direction are unobstructed; beings in the lower direction are unobstructed; beings in the upper direction are unobstructed; beings in the directions and intermediate directions are unobstructed. Because he has developed compassion… because he has developed altruistic joy… because he has developed equanimity, beings in the eastern direction are unobstructed… beings in the directions and intermediate directions are unobstructed. Thus he is of the four directions and unobstructed.

Santussamāno [Pg.249] itarītarenāti so paccekasambuddho santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati. Aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpasanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhito. Santuṭṭho hoti itarītarena piṇḍapātena…pe…

“Content with whatever he gets”: That paccekabuddha is content with any kind of robe. He is one who speaks in praise of contentment with any kind of robe, and for the sake of a robe he does not fall into improper seeking and what is unsuitable. Not having obtained a robe, he is not distressed; and having obtained a robe, he uses it without greed, without infatuation, and without attachment, seeing the danger and understanding the escape. And on account of that contentment with any kind of robe, he neither extols himself nor disparages others. Whoever is skilled therein, diligent, clearly comprehending, and mindful, is called a paccekabuddha established in the ancient, supreme, noble lineage. He is content with any kind of almsfood…

Santuṭṭho hoti itarītarena senāsanena…pe… santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati. Aladdhā ca gilānapaccayabhesajjaparikkhārānaṃ na paritassati. Laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhitoti – santussamāno itarītarena.

He is content with any kind of lodging… He is content with any kind of medicinal requisites for the sick. He is one who speaks in praise of contentment with any kind of medicinal requisites for the sick, and for the sake of such requisites he does not fall into improper seeking and what is unsuitable. Not having obtained medicinal requisites for the sick, he is not distressed; and having obtained them, he uses them without greed, without infatuation, and without attachment, seeing the danger and understanding the escape. And on account of that contentment with any kind of medicinal requisites for the sick, he neither extols himself nor disparages others. Whoever is skilled therein, diligent, clearly comprehending, and mindful, is called a paccekabuddha established in the ancient, supreme, noble lineage. Thus: “content with whatever he gets.”

Parissayānaṃ sahitā achambhīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahī 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 lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā [Pg.250] ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā iti vā. Ime vuccanti pākaṭaparissayā.

In the phrase 'enduring dangers, unafraid': 'Dangers' means 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 thieves, or humans, whether criminals or not; eye-disease, ear-disease, nose-disease, tongue-disease, body-disease, head-disease, external-ear-disease, mouth-disease, tooth-disease; cough, asthma, catarrh, burning sensation, fever, stomach-ailment, fainting, dysentery, sharp pain, cholera; leprosy, boils, skin-eruption, consumption, epilepsy; ringworm, itch, scabies, an injury from being scratched, sores on the palms and soles; a blood-bile disorder, diabetes, piles, pustules, fistula; ailments arising from bile, ailments arising from phlegm, ailments arising from wind, ailments from a combination of the humors; ailments produced by change of climate, ailments produced by improper care, ailments produced by external attack, ailments produced as the result of kamma; cold, heat, hunger, thirst, excrement, urine; or contact with gadflies, mosquitoes, wind, sun, and serpents. These are called the 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? 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; greed, hatred, delusion; anger, hostility, contempt, spite, envy, avarice, deceit, treachery, obstinacy, rivalry, conceit, arrogance, vanity, heedlessness; all defilements, all misconduct, all anxieties, all fevers, all torments, all unwholesome volitional formations. These are called the 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.

“Parissayā” (dangers): in what sense are they “dangers”? They “oppress” (parisahanti), thus they are “dangers.” They conduce to “decline” (parihānāya saṃvattanti), thus they are “dangers.” They “arise therein” (tatrāsayā), thus they are “dangers.” How do they “oppress” and are thus “dangers”? Those dangers oppress that person; they thoroughly oppress, overwhelm, inundate, consume, and crush. It is in this way that they “oppress” and are thus “dangers.”

Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya 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 do they conduce to decline and are thus “dangers”? Those dangers conduce to the obstruction and decline of wholesome states. Of which wholesome states? Of right practice, conformable practice, unopposed practice, practice for the goal, practice in accordance with the Dhamma; of the fulfillment of virtues, of guarding the doors of the sense faculties, of moderation in eating, of devotion to wakefulness, of mindfulness and clear comprehension; of devotion to the development 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 of devotion to the development of the Noble Eightfold Path. They conduce to the obstruction and decline of these wholesome states. It is in this way that they conduce to decline and are thus “dangers.”

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 do they “arise therein” and are thus “dangers”? Therein—dependent on one's individual existence—these evil, unwholesome states arise. 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 on trees lie on trees; so too, therein—dependent on one's individual existence—these evil, unwholesome states arise. It is in this way too that they “arise therein” and are thus “dangers.”

Vuttañhetaṃ [Pg.251] bhagavatā – ‘‘sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā uppajjanti ye pāpakā akusalā dhammā, sarasaṅkappā saṃññojanīyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsiko vuccati. Tena samudācarena samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

This was said by the Blessed One: ‘Bhikkhus, a bhikkhu with an inner resident and a teacher dwells in suffering, not at ease. And how, bhikkhus, does a bhikkhu with an inner resident and a teacher dwell in suffering, not at ease? Here, bhikkhus, having seen a form with the eye, whatever evil, unwholesome states arise—thoughts directed towards various objects, conducive to the fetters—those evil, unwholesome states dwell inside him; they follow along and bind. Therefore, he is called ‘one with an inner resident.’ By that habitual occurrence, evil, unwholesome states arise, oppressing him. Therefore, he is called ‘one with a teacher.’”

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

“Furthermore, bhikkhus, for 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 with the body… having cognized a mental phenomenon with the mind, whatever evil, unwholesome states arise—thoughts directed towards various objects, conducive to the fetters—those evil, unwholesome states dwell inside him; they follow along and bind. Therefore, he is called ‘one with an inner resident.’ By that conduct, evil, unwholesome states arise, oppressing him. Therefore, he is called ‘one with a teacher.’ It is in this way, bhikkhus, that a bhikkhu with an inner resident and a teacher dwells in suffering, not at ease. Thus also, they are a ‘dwelling place therein’ (tatrāsaya), and are therefore ‘dangers’ (parissayā).”

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.

This was said by the Blessed One: ‘Bhikkhus, there are these three internal stains, internal enemies, internal adversaries, internal slayers, and internal foes. What three? Greed, bhikkhus, is an internal stain, an internal enemy, an internal adversary, an internal slayer, and an internal foe. Hatred, bhikkhus… Delusion, bhikkhus, is an internal stain, an internal enemy, an internal adversary, an internal slayer, and an internal foe. These, bhikkhus, are the three internal stains, internal enemies, internal adversaries, internal slayers, and internal foes.’”

Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Greed is a source of ruin, greed corrupts the mind; fear is born from within—that, the common person does not comprehend.

Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

A greedy person does not know the benefit; a greedy person does not see the cause. Then there is extreme darkness, when greed overcomes a person.

Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Hatred is a generator of non-benefit; fear is born from within. That, a foolish person does not understand.

Duṭṭho [Pg.252] atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

An angry person does not see the cause. Then there is extreme darkness, when hatred torments a person.

Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Delusion is a generator of non-benefit, delusion corrupts the mind; fear is born from within, that a foolish person does not understand.

Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naranti.

A deluded person does not know the benefit; a deluded person does not see the cause. Then there is extreme darkness, when delusion torments a person.

Evampi, tatrāsayāti – parissayā.

Thus also: 'Therein it causes danger,' 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.

This was said by the Blessed One: 'Great king, there are three things that, arising internally in a person, arise for his non-welfare, for his suffering, and for his uncomfortable living. What three? Greed, great king, is a thing that, arising internally in a person, arises for his non-welfare, for his suffering, and for his uncomfortable living. Hatred, great king... Delusion, great king, is a thing that, arising internally in a person, arises for his non-welfare, for his suffering, and for his uncomfortable living. These, great king, are the three things that, arising internally in a person, arise for his non-welfare, for his suffering, and for his uncomfortable living.'

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti.

'Greed, hatred, and delusion, born from oneself, harm the person of evil mind, just as its own fruit destroys the bamboo.'

Evampi, tatrāsayāti – parissayā.

Thus also, the meaning of the phrase 'therein it causes danger, therefore they are called dangers' should be understood.

Vuttañhetaṃ bhagavatā –

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 their source here; discontent, delight, and hair-raising fear are born from here. Arising from this, mental thoughts cast one about, as boys cast about a crow.'

Evampi, tatrāsayāti – parissayā.

Thus also, the meaning of the phrase 'therein it causes danger, therefore they are called dangers' should be understood.

Parissayānaṃ sahitāti parissaye sahitā ārādhitā ajjhottharitā pariyāditā paṭinissatāti – parissayānaṃ sahitā. Achambhīti so paccekasambuddho [Pg.253] abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – parissayānaṃ sahitā acchambhī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

'Enduring dangers' means: having endured, mastered, overcome, encompassed, and relinquished dangers—thus, 'enduring dangers.' 'Undaunted' means: that Paccekabuddha dwells fearless, undaunted, untrembling, not fleeing, having abandoned fear and dread, with hair-raising horror gone—thus, 'enduring dangers, undaunted,' one should wander alone like a rhinoceros. Therefore that Paccekabuddha said:

‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo’’ti.

'Being unresisting toward all four directions, content with anything whatsoever, enduring dangers, undaunted: one should wander alone like a rhinoceros.'

129.

129.

Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

'Some who have gone forth are difficult to associate with, and so are householders dwelling at home. Being unconcerned about the children of others, one should wander alone like a rhinoceros.'

Dussaṅgahā pabbajitāpi eketi pabbajitāpi idhekacce nissayepi diyyamāne uddesepi diyyamāne paripucchāyapi diyyamāne cīvarepi diyyamāne pattepi diyyamāne lohathālakepi diyyamāne dhammakaraṇepi diyyamāne parissāvanepi diyyamāne thavikepi diyyamāne upāhanepi diyyamāne kāyabandhanepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – dussaṅgahā pabbajitāpi eke.

'Some who have gone forth are difficult to associate with' means: Herein, some who have gone forth, though they are given dependence, given instruction, given questioning, given a robe, given a bowl, given a metal dish, given a water pot, given a water strainer, given a bag, given sandals, given a belt, do not listen, do not lend an ear, do not apply their minds to attaining knowledge; they are disobedient, uncompliant, acting contrarily, turning their faces elsewhere—thus, 'some who have gone forth are difficult to associate with.'

Atho gahaṭṭhā gharamāvasantāti gahaṭṭhāpi idhekacce hatthimhipi diyyamāne…pe… rathepi khettepi vatthumhipi hiraññepi suvaṇṇepi diyyamāne gāmepi…pe… nigamepi nagarepi… raṭṭhepi… janapadepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – atho gahaṭṭhā gharamāvasantā.

'And so are householders dwelling at home' means: Herein, some householders, though they are given an elephant... a chariot, a field, a site, bullion, gold, a village... a town, a city... a country, a province, do not listen, do not lend an ear, do not apply their minds to attaining knowledge; they are disobedient, uncompliant, acting contrarily, turning their faces elsewhere—thus, 'and so are householders dwelling at home.'

Appossukko paraputtesu hutvāti attānaṃ ṭhapetvā sabbe imasmiṃ atthe paraputtā. Tesu paraputtesu appossukko hutvā abyāvaṭo hutvā anapekkho hutvāti – appossukko paraputtesu hutvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Being unconcerned about the children of others” means: setting oneself aside, all others in this sense are “children of others.” Being unconcerned about those other children, not busy with them, without longing for them—thus, “being unconcerned about the children of others,” one should wander alone like a rhinoceros horn. Therefore that Paccekasambuddha said:

‘‘Dussaṅgahā [Pg.254] pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo’’ti.

“Some who have gone forth are difficult to associate with, and so are householders dwelling at home. Being unconcerned about the children of others, one should wander alone like a rhinoceros horn.”

130.

130.

Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

“Having laid down the marks of a householder, like a koviḷāra tree that has shed its leaves; having cut the household bonds, a hero, one should wander alone like a rhinoceros horn.”

Oropayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca mālā ca gandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā. Oropayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭipassambhayitvāti – oropayitvā gihibyañjanāni.

“Having laid down the marks of a householder”: The marks of a householder are said to be: hair and beard; garlands, scents, and unguents; ornaments and adornments; cloth, cloak, and head-wrap; anointing with powder, rubbing with oil, bathing, and massaging; a mirror, eye-collyrium, wearing garlands and applying unguents, face powder, face-smearing, bracelets, tying the top-knot, a hairpin, a tube of cosmetic, a sword, a parasol, decorated footwear, a turban, a jewel, a yak-tail whisk, and white garments with long fringes, and so on. “Having laid down the marks of a householder” means having abandoned the marks of a householder, having well abandoned them, having put them down, having permanently pacified them—thus, “having laid down the marks of a householder.”

Sañchinnapatto yathā koviḷāroti yathā koviḷārassa pattāni chinnāni sañchinnāni patitāni paripatitāni, evameva tassa paccekasambuddhassa gihibyañjanāni chinnāni sañchinnāni patitānīti – sañchinnapatto yathā koviḷāro.

“Like a koviḷāra tree that has shed its leaves” means: just as the leaves of a koviḷāra tree are cut, well cut, fallen, fallen all around, so too for that Paccekasambuddha the marks of a householder have been cut, well cut, and have fallen away—thus, “like a koviḷāra tree that has shed its leaves.”

Chetvāna vīro gihibandhanānīti. Vīroti vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravoti vīro, vigatalomahaṃsoti vīro.

“Having cut the household bonds, a hero”: “Hero” because he is energetic, thus he is a hero. Because he is able, thus he is a hero. Because he is bold, thus he is a hero. Because he is competent, thus he is a hero. Because he is valiant, thus he is a hero. Because he is courageous, fearless, undaunted, untrembling, not fleeing, and has abandoned fear and dread, thus he is a hero. Because his hair-raising horror has departed, thus he is a hero.

Virato idha sabbapākehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, dhīro tādi pavuccate tathattā.

Abstaining here from all evil deeds, having transcended the suffering of hell, he is energetic. That energetic, striving one of such a nature is called a dhīra (wise one) because of his true state.

Gihibandhanāni [Pg.255] vuccanti puttā ca bhariyā ca dāsā ca dāsī ca ajeḷakā ca kukkuṭasūkarā ca hatthigavāssavaḷavā ca khettañca vatthu ca hiraññañca suvaṇṇañca gāmanigamarājadhāniyo ca raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyavatthu.

The bonds of a householder are said to be: sons and wife; male and female slaves; goats and sheep; chickens and pigs; elephants, cattle, horses, and mares; fields and land; silver and gold; villages, towns, and royal cities; country and province; the treasury and the granary; and whatever is an enticing object.

Chetvāna vīro gihibandhanānīti so paccekasambuddho vīro gihibandhanāni chinditvā samucchinditvā jahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

'Having cut the bonds of a householder, a hero' means: that Paccekasambuddha, the hero, having cut, cut off completely, abandoned, dispelled, terminated, and annihilated the bonds of a householder—thus, 'having cut the bonds of a householder, a hero,' one should wander alone like a rhinoceros. Therefore that Paccekasambuddha said:

‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro,Chetvāna vīro gihibandhanāni;

Eko care khaggavisāṇakappo’’ti.

'Having laid down the marks of a householder, like a coral tree that has shed its leaves; having cut the bonds of a householder, a hero, one should wander alone like a rhinoceros.'

Paṭhamo vaggo.

The First Chapter.

Dutiyavaggo

The Second Chapter.

131.

131.

Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

If one should find a prudent companion to travel with, one of good conduct and steadfast; having overcome all dangers, one should wander with him, gratified and mindful.

Sace labhetha nipakaṃ sahāyanti sace nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – sace labhetha nipakaṃ saṃhāyaṃ.

'If one should find a prudent companion' means: if one should find, obtain, attain, or gain a prudent, learned, wise, intelligent, knowledgeable, discerning, sagacious companion—this is the meaning of 'if one should find a prudent companion'.

Saddhiṃ caraṃ sādhuvihāri dhīranti. Saddhiṃ caranti ekato caraṃ. Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṃ, dutiyenapi jhānena… tatiyenapi jhānena… catutthenapi jhānena sādhuvihāriṃ, mettāyapi cetovimuttiyā sādhuvihāriṃ, karuṇāyapi…pe… muditāyapi… upekkhāyapi cetovimuttiyā sādhuvihāriṃ, ākāsānañcāyatanasamāpattiyāpi sādhuvihāriṃ, viññāṇañca āyatanasamāpattiyāpi…pe… ākiñcaññāyatanasamāpattiyāpi…pe… nevasaññānāsaññāyatanasamāpattiyāpi [Pg.256] sādhuvihāriṃ, nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. Dhīranti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

Regarding the phrase, `Saddhiṃ caraṃ sādhuvihāri dhīraṃ`: `Saddhiṃ caraṃ` means one who fares together. `Sādhuvihāriṃ` means one who dwells well by means of the first jhāna, one who dwells well by means of the second jhāna... the third jhāna... the fourth jhāna; one who dwells well by means of the liberation of mind through loving-kindness, through compassion... through altruistic joy... through equanimity; one who dwells well by means of 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 who dwells well by means of the attainment of cessation, and one who dwells well by means of the attainment of fruition. `Dhīraṃ` means steadfast, learned, wise, intelligent, knowledgeable, discerning, and sagacious. This is the meaning of the phrase `saddhiṃ caraṃ sādhuvihāri dhīraṃ`.

Abhibhuyya sabbāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi, tatrāsayāti – parissayā. Abhibhuyya sabbāni parissayānīti sabbe parissaye abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – abhibhuyya sabbāni parissayāni.

Regarding the phrase, `Abhibhuyya sabbāni parissayāni`: `Parissayā` means dangers. There are two kinds of dangers: manifest dangers and hidden dangers... These are called manifest dangers... These are called hidden dangers... `Abhibhuyya sabbāni parissayāni` means having overcome, conquered, overwhelmed, mastered, and crushed all dangers. This is the meaning of `abhibhuyya sabbāni parissayāni`.

Careyya tenattamano satīmāti so paccekasambuddho tena nipakena paṇḍitena paññavantena buddhimantena ñāṇinā vibhāvinā medhāvinā sahāyena saddhiṃ attamano tuṭṭhamano haṭṭhamano pahaṭṭhamano udaggamano muditamano careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – careyya tenattamano. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritāti – careyya tenattamano satīmā. Tenāha so paccekasambuddho –

Regarding the phrase, `Careyya tenattamano satīmā`: That Paccekasambuddha, together with that prudent, learned, wise, intelligent, knowledgeable, discerning, and sagacious companion, being gratified, satisfied, joyful, elated, exultant, and glad of mind, should fare, dwell, maintain his postures, act, protect, sustain, and keep himself going. This is the meaning of `careyya tenattamano`. As for `satīmā`: that Paccekasambuddha is mindful, endowed with supreme mindfulness and prudence; he is one who remembers and recollects what was done and said long ago. This is the meaning of `careyya tenattamano satīmā`. Therefore, that Paccekasambuddha said:

‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā’’ti.

‘If one should find a prudent companion, one who travels together, dwells well, and is steadfast; having overcome all dangers, one should wander with him, gratified and mindful.’

132.

132.

No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo.

If one should not find a prudent companion, one who travels together, dwells well, and is steadfast; like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn.

No ce labhetha nipakaṃ sahāyanti no ce nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – no ce labhetha nipakaṃ sahāyaṃ.

‘If one should not find a prudent companion’: if one should not find, obtain, attain, or gain a prudent, learned, wise, intelligent, knowledgeable, discerning, sagacious companion—this is ‘if one should not find a prudent companion’.

Saddhiṃ caraṃ [Pg.257] sādhuvihāri dhīranti. Saddhiṃ caranti ekato caraṃ. Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṃ…pe… nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. Dhīranti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

‘Travelling together, dwelling well, and steadfast’: ‘Travelling together’ means to travel together. ‘Dwelling well’ means one who dwells well by means of the first jhāna... up to the attainment of cessation and the attainment of fruition. ‘Steadfast’ means steadfast, learned, endowed with wisdom, intelligent, knowledgeable, discerning, sagacious—this is ‘travelling together, dwelling well, and steadfast’.

Rājāva raṭṭhaṃ vijitaṃ pahāyāti rājā khattiyo muddhābhisitto vijitasaṅgāmo nihatapaccāmitto laddhādhippāyo paripuṇṇakosakoṭṭhāgāro raṭṭhañca janapadañca kosañca koṭṭhāgārañca pahūtahiraññasuvaṇṇaṃ nagarañca pariccajitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ paccekasambuddhopi sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

'Like a king who has abandoned his conquered kingdom': just as a king—a Khattiya, consecrated on the head, victorious in battle, with his enemies slain, his aims achieved, his treasury and granaries full—having abandoned his realm and country, his treasury and granaries, his abundant gold and silver, and the city, having shaved off his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, having reached a state of possessing nothing, wanders alone, dwells, moves, acts, maintains, sustains, and keeps himself going; so too, the Paccekasambuddha, having cut off all impediments of household life, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of friends and ministers, having shaved off his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, having reached a state of possessing nothing, wanders alone, dwells, moves, acts, maintains, sustains, and keeps himself going. This is the meaning of 'Like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn.' Therefore that Paccekasambuddha said:

‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo’’ti.

‘If one should not find a prudent companion, a steadfast one of good conduct to travel with, like a king who has abandoned his conquered kingdom, one should wander alone like a rhinoceros horn.’

133.

133.

Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

Truly, we praise the blessing of companionship; one should associate with companions who are superior or equal. Not having obtained these, subsisting on blameless food, one should wander alone like a rhinoceros horn.

Addhā pasaṃsāma sahāyasampadanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Sahāyasampadanti sahāyasampadā vuccati yo so sahāyo asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena… asekkhena paññākkhandhena [Pg.258] … asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Addhā pasaṃsāma sahāyasampadanti sahāyasampadaṃ pasaṃsāma thomema kittema vaṇṇemāti – addhā pasaṃsāma sahāyasampadaṃ.

‘Truly, we praise the accomplishment of a companion.’ ‘Truly’ is a word expressing certainty, a word without doubt, a word without uncertainty, a word without double-mindedness, a word free from defect, a peerless word, and a word of establishment—this is ‘truly.’ ‘The accomplishment of a companion’: the accomplishment of a companion is said of that companion who is possessed of the adept's aggregate of virtue, the adept's aggregate of concentration, the adept's aggregate of wisdom, the adept's aggregate of the liberation of fruition, and the adept's aggregate of the reviewing knowledge and vision of liberation. ‘Truly, we praise the accomplishment of a companion’ means we praise, extol, celebrate, and commend the accomplishment of a companion—this is ‘truly, we praise the accomplishment of a companion.’

Seṭṭhā samā sevitabbā sahāyāti seṭṭhā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena; samā sadisā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena. Seṭṭhā vā sahāyā sadisā vā sahāyā sevitabbā bhajitabbā payirupāsitabbā paripucchitabbā paripañhitabbāti – seṭṭhā samā sevitabbā sahāyā.

‘Companions who are superior or equal should be associated with.’ Companions are superior in virtue, concentration, wisdom, liberation of fruition, and the reviewing knowledge and vision of liberation. Companions are equal, that is, similar, in virtue, concentration, wisdom, liberation of fruition, and the reviewing knowledge and vision of liberation. Companions who are superior or companions who are equal should be repeatedly associated with, questioned, and examined. This is the meaning of ‘Companions who are superior or equal should be associated with.’

Ete aladdhā anavajjabhojīti atthi puggalo sāvajjabhojī atthi puggalo anavajjabhojīti. Katamo ca puggalo sāvajjabhojī? Idhekacco puggalo kuhanāya lapanāya nemittikatāya nippesikatāya lābhena lābhaṃ nijigīsanatāya dārudānena veḷudānena pattadānena pupphadānena phaladānena sinānadānena cuṇṇadānena mattikādānena dantakaṭṭhadānena mukhodakadānena cāṭukamyatāya muggasūpyatāya pāribhaṭyatāya pīṭhamaddikatāya vatthuvijjāya tiracchānavijjāya aṅgavijjāya nakkhattavijjāya dūtagamanena pahiṇagamanena jaṅghapesaniyena vejjakammena navakammena piṇḍapaṭipiṇḍakena dānānuppadānena, adhammena visamena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ kappeti. Ayaṃ vuccati puggalo sāvajjabhojī.

There is a person who subsists on blameworthy food, and there is a person who subsists on blameless food. And which is the person who subsists on blameworthy food? Here, a certain person maintains their livelihood unrighteously and unfairly by means of deceit, talkativeness, hinting, disparaging, pursuing gain with gain; by giving firewood, bamboo, leaves, flowers, fruit, bathing powder, scented powder, clay, tooth-sticks, or water for washing the face; by flattery, fawning, carrying and tending to children, or acting as a servile attendant; by the art of determining auspicious sites, base arts, the art of interpreting bodily marks, or astrology; by going as a messenger, going on errands, or acting as a courier; by medical practice, construction work, giving alms in return for alms, or giving gifts in return for gifts. This person is called one who subsists on blameworthy food.

Katamo ca puggalo anavajjabhojī? Idhekacco puggalo 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 cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na pīṭhamaddikatāya na vatthuvijjāya na tiracchānavijjāya na [Pg.259] aṅgavijjāya na nakkhattavijjāya na dūtagamanena na pahiṇagamanena na jaṅghapesaniyena na vejjakammena na navakammena na piṇḍapaṭipiṇḍakena na dānānuppadānena, dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ kappeti. Ayaṃ vuccati puggalo anavajjabhojī.

And which is the person who subsists on blameless food? Here, a certain person maintains their livelihood righteously and fairly, not by means of deceit, not by talkativeness, not by hinting, not by disparaging, not by pursuing gain with gain; not by giving firewood, bamboo, leaves, flowers, fruit, bathing powder, scented powder, clay, tooth-sticks, or water for washing the face; not by flattery, not by fawning, not by carrying and tending to children, not by acting as a servile attendant; not by the art of determining auspicious sites, not by base arts, not by the art of interpreting bodily marks, not by astrology; not by going as a messenger, not by going on errands, not by acting as a courier; not by medical practice, not by construction work, not by giving alms in return for alms, not by giving gifts in return for gifts. This person is called one who subsists on blameless food.

Ete aladdhā anavajjabhojīti ete anavajjabhojī aladdhā alabhitvā anadhigantvā avinditvā appaṭilabhitvāti – ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Not having obtained these, subsisting on what is blameless”: this means not having obtained, not having gotten, not having attained, not having found, not having received these companions who subsist on what is blameless. Thus: “Not having obtained these, subsisting on what is blameless, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo’’ti.

“Indeed, we praise the blessing of companionship; friends who are superior or equal should be cultivated. Not obtaining these, subsisting on what is blameless, one should wander alone like a rhinoceros.”

134.

134.

Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo.

Having seen the shining golden bangles, well-finished by a smith’s son, two clashing together on one arm, one should wander alone like a rhinoceros.

Disvā suvaṇṇassa pabhassarānīti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Suvaṇṇassāti jātarūpassa. Pabhassarānīti parisuddhāni pariyodātānīti – disvā suvaṇṇassa pabhassarāni.

“Having seen the shining golden bangles”: having seen, beheld, weighed, judged, discerned, made clear. “Of gold”: of refined gold. “Shining”: pure, cleansed. Thus: “Having seen the shining golden bangles.”

Kammāraputtena suniṭṭhitānīti kammāraputto vuccati suvaṇṇakāro. Kammāraputtena suniṭṭhitānīti kammāraputtena suniṭṭhitāni sukatāni suparikammakatānīti – kammāraputtena suniṭṭhitāni.

“Well-finished by a smith’s son”: a smith’s son is called a goldsmith. “Well-finished by a smith’s son” means well-finished, well-made, well-wrought by a smith’s son. Thus: “well-finished by a smith’s son.”

Saṅghaṭṭayantāni duve bhujasminti bhujo vuccati hattho. Yathā ekasmiṃ hatthe dve nūpurāni ghaṭṭenti ; evameva sattā taṇhāvasena diṭṭhivasena niraye ghaṭṭenti, tiracchānayoniyaṃ ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ upapattiyā [Pg.260] upapattiṃ paṭisandhiyā paṭisandhiṃ bhavena bhavaṃ saṃsārena saṃsāraṃ vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti saṅghaṭṭentā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Two clashing on one arm”: `bhujo` (arm) is called the hand. Just as two bangles clash on one arm, so too beings, by the power of craving and by the power of views, clash in hell, clash in the animal realm, clash in the sphere of afflicted spirits, clash in the human world, clash in the deva world. They clash from destination to destination, from rebirth to rebirth, from rebirth-linking to rebirth-linking, from existence to existence, from saṃsāra to saṃsāra, from the round to the round. They clash, they collide; clashing, they fare on, dwell, move about, proceed, maintain themselves, carry on, and keep going. Thus: “Two clashing on one arm, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo’’.

“Having seen the shining golden bangles, well-finished by a smith’s son, two clashing together on one arm, one should wander alone like a rhinoceros.”

135.

135.

Evaṃ dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

Thus, with a second companion, there would be conversation or attachment for me. Foreseeing this danger in the future, one should wander alone like a rhinoceros horn.

Evaṃ dutīyena sahā mamassāti taṇhādutiyo vā hoti puggaladutiyo vā. Kathaṃ taṇhādutiyo hoti? Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā appahīnā, so vuccati taṇhādutiyo.

Regarding 'Thus, with a second companion, there would be for me': one has either craving as a second or a person as a second. How does one have craving as a second? Craving is craving for forms… and so on… craving for mental phenomena. One for whom this craving has not been abandoned is called 'one with craving as a second.'

Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattatīti.

A person with craving as a companion wanders on for a long time; experiencing one state of being after another, one does not transcend saṃsāra.

Evaṃ taṇhādutiyo vā hoti.

Thus one has craving as a second.

Kathaṃ puggaladutiyo hoti? Idhekacco na atthahetu na kāraṇahetu uddhato avūpasantacitto 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 sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ [Pg.261] lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ katheti. Evaṃ puggaladutiyo hotīti – evaṃ dutīyena sahā mamassa.

How does one have a person as a second? Here, someone—not for any good purpose, not for any reason, arrogant, with an unpacified mind—becomes a second to one, a third to two, or a fourth to three. There he engages in much frivolous talk, such as: talk about kings, thieves, chief ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, market towns, cities, districts, women, heroes, streets, wells, the departed, miscellaneous matters; tales about the world, tales about the sea; and talk about existence and non-existence. Thus one has a person as a second. This is the meaning of 'Thus, with a second companion, there would be for me.'

Vācābhilāpo abhisajjanā vāti vācābhilāpo vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathaṃ…pe… itibhavābhavakathaṃ. Abhisajjanā vāti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanāti – vācābhilāpo abhisajjanā vā.

Regarding 'conversation or attachment': 'Conversation' refers to the thirty-two kinds of worldly talk, such as: talk about kings… and so on… talk about existence and non-existence. Regarding 'or attachment,' there are two kinds of attachment—attachment due to craving and attachment due to views… this is attachment due to craving… this is attachment due to views. This is the meaning of 'conversation or attachment.'

Etaṃ bhayaṃ āyatiṃ pekkhamānoti. Bhayanti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ ājīvakabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Etaṃ bhayaṃ āyatiṃ pekkhamānoti etaṃ bhayaṃ āyatiṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘Foreseeing this future danger’: ‘Danger’ means the danger of birth, the danger of aging, the danger of illness, the danger of death, the danger from kings, the danger from thieves, the danger from fire, the danger from water, the danger of self-reproach, the danger of others’ reproach, the danger of punishment, the danger of a bad destination, the danger of waves, the danger of crocodiles, the danger of whirlpools, the danger from fierce fish, the danger concerning livelihood, the danger of a bad reputation, the danger of diffidence in assemblies, the danger of conceit; the terrifying, stupefaction, horripilation, mental agitation, and terror. ‘Foreseeing this future danger’ means foreseeing, seeing, observing, contemplating, and investigating this future danger that arises from not abandoning affection. Thus: ‘Foreseeing this future danger, one should wander alone like a rhinoceros.’ Therefore that Paccekasambuddha said:

‘‘Evaṃ dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo’’.

“Thus with a second there would be possessiveness, or talkativeness, or attachment. Foreseeing this future danger, one should wander alone like a rhinoceros.”

136.

136.

Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

For sensual pleasures are varied, sweet, and delightful; in their various forms they churn the mind. Having seen the danger in the strands of sensual pleasure, one should wander alone like a rhinoceros.

Kāmā hi citrā madhurā manoramāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Citrāti nānāvaṇṇā rūpā nānāvaṇṇā saddā nānāvaṇṇā gandhā nānāvaṇṇā rasā nānāvaṇṇā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Madhurāti vuttañhetaṃ bhagavatā – ‘‘pañcime[Pg.262], bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ na bhāvetabbaṃ na bahulīkātabbaṃ, ‘bhāyitabbaṃ etassa sukhassā’ti vadāmī’’ti – kāmā hi citrā madhurā manoramāti. Manoti yaṃ cittaṃ…pe… tajjā manoviññāṇadhātu. Mano ramenti thomenti tosenti pahāsentīti – kāmā hi citrā madhurā manoramā.

‘For sensual pleasures are varied, sweet, and delightful.’ ‘Sensual pleasures’: in brief, 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. ‘Varied’: forms of various kinds, sounds of various kinds, odors of various kinds, tastes of various kinds, tangible objects of various kinds that are wished for, desired, agreeable, of a pleasing form, connected with sensual desire, and enticing. ‘Sweet’: this was said by the Blessed One: ‘Bhikkhus, there are these five strands of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, of a pleasing form, connected with sensual desire, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are wished for, desired, agreeable, of a pleasing form, connected with sensual desire, and enticing. These, bhikkhus, are the five strands of sensual pleasure. Now, bhikkhus, the pleasure and joy that arise in dependence on these five strands of sensual pleasure is called sensual pleasure, base pleasure, the pleasure of a worldling, ignoble pleasure. It should not be pursued, developed, or cultivated. I say that this pleasure is to be feared.’ Thus: ‘sensual pleasures are varied and sweet.’ ‘Delightful’: ‘mind’ is that which is mind… and so on… the mind-consciousness element born of that. They delight, gratify, please, and gladden the mind. Thus: ‘sensual pleasures are varied, sweet, and delightful.’

Virūparūpena mathenti cittanti nānāvaṇṇehi rūpehi…pe… nānāvaṇṇehi phoṭṭhabbehi cittaṃ mathenti tosenti pahāsentīti – virūparūpena mathenti cittaṃ.

‘In their various forms they arouse the mind’: with forms of various kinds… and so on… with tangible objects of various kinds, they arouse, please, and gladden the mind. Thus: ‘in their various forms they arouse the mind.’

Ādīnavaṃ kāmaguṇesu disvāti. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi samphassamāno khuppipāsāya mīyamāno; ayaṃ, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘Having seen the danger in the strands of sensual pleasure’: This was said by the Blessed One: ‘And what, bhikkhus, is the danger in sensual pleasures? Here, bhikkhus, a clansman makes a living by some craft—whether by finger-reckoning, by counting, by computation, by farming, by trade, by cattle-herding, by archery, by royal service, or by some other craft. He is afflicted by cold, afflicted by heat, tormented by contact with gadflies, mosquitoes, wind, sun, and serpents; he is dying of hunger and thirst. This, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, for the sake of sensual pleasures alone.’

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘If, bhikkhus, as that clansman is thus striving, struggling, and making an effort, that wealth is not produced, he sorrows, is afflicted, laments, beats his breast and wails, and falls into delusion, thinking: “Alas, my striving is in vain! Alas, my effort is fruitless!” This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, for the sake of sensual pleasures alone.’

‘‘Tassa [Pg.263] ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. So socati…pe… sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

‘If, bhikkhus, as that clansman is thus striving, struggling, and making an effort, that wealth is produced, he experiences pain and distress on account of protecting that wealth, thinking: ‘May kings not take my wealth, nor thieves take it, nor fire burn it, nor water sweep it away, nor unloved heirs take it!’ As he is thus guarding and protecting it, kings take that wealth, or thieves take it, or fire burns it, or water sweeps it away, or unloved heirs take it. He sorrows… and falls into delusion, thinking: ‘What I had, that too is no more!’ This too, bhikkhus, is a danger in sensual pleasures, a visible mass of suffering, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, for the sake of sensual pleasures alone.’

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu 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 bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti leḍḍūhipi upakkamanti daṇḍehipi upakkamanti satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

Furthermore, O monks, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, a son with his mother; a father quarrels with his son, a son with his father; a brother quarrels with a sister, a sister with her brother; a friend quarrels with a friend. Having fallen into quarrels, disputes, and conflicts, they attack one another with their hands, they attack one another with clods, they attack one another with sticks, they attack one another with weapons. Therein, they undergo death or suffering comparable to death. This, too, O monks, is a danger of sensual pleasures, a visible mass of suffering, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi vijjhanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

Furthermore, O monks, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures, having taken up sword and shield, having girded on bow and quiver, they charge into the battlefield arrayed on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. Therein, they pierce with arrows, they pierce with spears, and they sever a head with a sword. Therein, they undergo death or suffering comparable to death. This, too, O monks, is a danger of sensual pleasures, a visible mass of suffering, with sensual pleasures as the cause, with sensual pleasures as the source, with sensual pleasures as the basis, solely because of sensual pleasures.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā addāvalepanā upakāriyo [Pg.264] pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi vijjhanti chakaṇakāyapi osiñcanti abhivaggenapi omaddanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

Furthermore, monks, because of sensual pleasures, with sensual pleasures as their source, with sensual pleasures as their basis, and solely for the sake of sensual pleasures, they take up sword and shield, gird on bow and quiver, and charge into ramparts smeared with mud, while arrows are being shot, spears are being hurled, and swords are flashing. There, they are pierced with arrows, struck with spears, doused with boiling liquid cow dung, crushed by logs, and their heads are cut off with a sword. There, they meet death or suffering comparable to death. This, too, monks, is a drawback of sensual pleasures, a mass of suffering visible in this life, which is because of sensual pleasures, with sensual pleasures as its source, with sensual pleasures as its basis, and solely for the sake of sensual pleasures.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti nillopampi haranti ekāgārikampi karonti paripanthepi tiṭṭhanti paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti…pe… asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

Furthermore, monks, because of sensual pleasures, with sensual pleasures as their source, with sensual pleasures as their basis, and solely for the sake of sensual pleasures, they break into houses, plunder, commit burglary, stand on the highway, and commit adultery. Then kings, having seized such a one, inflict various kinds of punishments: they are flogged with whips, beaten with thorny canes, and struck with split bamboo sticks; their hands are cut off... and their heads are cut off with a sword. There, they meet death or suffering comparable to death. This, too, monks, is a drawback of sensual pleasures, a mass of suffering visible in this life, which is because of sensual pleasures, with sensual pleasures as its source, with sensual pleasures as its basis, and solely for the sake of sensual pleasures.

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu’’.

Furthermore, monks, because of sensual pleasures, with sensual pleasures as their source, with sensual pleasures as their basis, and solely for the sake of sensual pleasures, they practice misconduct by body, speech, and mind. Having practiced misconduct by body, speech, and mind, at the breaking up of the body, after death, they are reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This, too, monks, is a drawback of sensual pleasures, a mass of suffering pertaining to the future life, which is because of sensual pleasures, with sensual pleasures as its source, with sensual pleasures as its basis, and solely for the sake of sensual pleasures.

Ādīnavaṃ kāmaguṇesu disvāti kāmaguṇesu ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

As to the phrase 'Having seen the drawback in sensual pleasures': it means having seen, perceived, weighed, investigated, developed, and made manifest the drawback in sensual pleasures. 'Having seen the drawback in sensual pleasures, one should wander alone like a rhinoceros horn.' Therefore, that Paccekasambuddha said:

‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

“Sensual pleasures are varied, sweet, and delightful; in diverse forms they stir the mind. Having seen the drawback in sensual pleasures, one should wander alone like a rhinoceros horn.”

137.

137.

Ītī [Pg.265] ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

Calamity, boil, affliction, disease, dart, and this fear—having seen this fear in sensual pleasures, one should wander alone like a rhinoceros horn.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metanti vuttañhetaṃ bhagavatā – ‘‘bhayanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Dukkhanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Rogoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gaṇḍoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Sallanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Saṅgoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Paṅkoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gabbhoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, bhayanti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā bhayanti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, dukkhanti…pe… rogoti… gaṇḍoti… sallanti… saṅgoti… paṅkoti… gabbhoti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā gabbhoti kāmānametaṃ adhivacana’’nti.

As to 'Calamity, boil, affliction, disease, dart, and this fear'—this was said by the Blessed One: “'Fear,' monks, is a designation for sensual pleasures. 'Suffering,' monks, is a designation for sensual pleasures. 'Disease,' monks, is a designation for sensual pleasures. 'Boil,' monks, is a designation for sensual pleasures. 'Dart,' monks, is a designation for sensual pleasures. 'Attachment,' monks, is a designation for sensual pleasures. 'Mire,' monks, is a designation for sensual pleasures. 'Harshness,' monks, is a designation for sensual pleasures. And why, monks, is 'fear' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from fears in this very life, nor from fears pertaining to the future. Therefore, 'fear' is a designation for sensual pleasures. And why, monks, is 'suffering'... 'disease'... 'boil'... 'dart'... 'attachment'... 'mire'... 'harshness' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from the harshness in this very life, nor from the harshness pertaining to the future. Therefore, 'harshness' is a designation for sensual pleasures.”

Bhayaṃ dukkhañca rogo ca, gaṇḍo sallañca saṅgo ca;

Paṅko gabbho ca ubhayaṃ, ete kāmā pavuccanti;

Yattha satto puthujjano.

Fear and suffering and disease, a boil and a dart and attachment; mire and the womb, both—these are called sensual pleasures, wherein the ordinary person is entangled.

Otiṇṇo sātarūpena, puna gabbhāya gacchati;

Yato ca bhikkhu ātāpī, sampajaññaṃ na riccati.

Overcome by craving of a pleasant nature, he goes again to the womb. And when a monk is ardent and clearly comprehending, he is not attached to sensual pleasures.

So imaṃ palipathaṃ duggaṃ, atikkamma tathāvidho;

Pajaṃ jātijarūpetaṃ, phandamānaṃ avekkhatīti.

Such a monk, having overcome this suffering of obstacles called sensual pleasure, beholds beings endowed with birth and old age, trembling.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ.

Calamity and a boil and an affliction, disease and a dart and fear—this is for me.

Etaṃ [Pg.266] bhayaṃ kāmaguṇesu disvāti etaṃ bhayaṃ kāmaguṇesu disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Having seen this fear in sensual pleasures: having seen, perceived with eye-consciousness, weighed, investigated, developed, and made manifest this fear in sensual pleasures—one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

“Calamity and a boil and an affliction, disease and a dart and this fear for me; having seen this fear in sensual pleasures, one should wander alone like a rhinoceros horn.”

138.

138.

Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo.

Cold and heat, hunger and thirst, wind and sun, gadflies and creeping things; having overcome all these, one should wander alone like a rhinoceros horn.

Sītañca uṇhañca khudaṃ pipāsanti. 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 hoti. Khudā vuccati chātako. Pipāsā vuccati udakapipāsāti – sītañca uṇhañca khudaṃ pipāsaṃ.

Cold and heat, hunger and thirst. Cold: cold occurs for two reasons—either due to the disturbance of the internal elements or due to external seasonal conditions. Heat: heat occurs for two reasons—either due to the disturbance of the internal elements or due to external seasonal conditions. Hunger is called the state of being hungry. Thirst is called thirst for water—cold and heat, hunger and thirst.

Vātātape ḍaṃsasarīsape cāti. Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Ātapo vuccati sūriyasantāpo. Ḍaṃsā vuccanti piṅgalamakkhikā. Sarīsapā vuccanti ahīti – vātātape ḍaṃsasarīsape ca.

Wind and sun's heat, gadflies and creeping things. Wind: eastern winds, western winds, northern winds, southern winds, dusty winds, dustless winds, cold winds, hot winds, light winds, strong winds, Verambha winds, wing-winds, Supaṇṇa-winds, palm-leaf-winds, fanning winds. Sun's heat is called the sun's scorching. Gadflies are called yellowish flies. Creeping things are called snakes—wind and sun's heat, gadflies and creeping things.

Sabbānipetāni abhisambhavitvāti abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding 'Having overcome all these': it means having subdued, having overwhelmed, having brought to an end, and having crushed. Having overcome all these, one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Sītañca [Pg.267] uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo’’ti.

“Cold and heat, hunger and thirst, wind and sun, gadflies and creeping things; having overcome all these, one should wander alone like a rhinoceros horn.”

139.

139.

Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo.

Just as a great elephant—well-built, majestic, and mighty—having abandoned its herd, dwells in the forest as it pleases, so one should wander alone like a rhinoceros horn.

Nāgova yūthāni vivajjayitvāti nāgo vuccati hatthināgo. Paccekasambuddhopi nāgo. Kiṃkāraṇā paccekasambuddho nāgo? Āguṃ na karotīti nāgo; na gacchatīti nāgo; na āgacchatīti nāgo. Kathaṃ so paccekasambuddho āguṃ na karotīti nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Regarding 'Like a great elephant having abandoned its herd': a nāga is called a great elephant. A Paccekasambuddha is also a nāga. For what reason is a Paccekasambuddha a nāga? Because he does no evil (āguṃ na karoti), he is a nāga; because he does not go (na gacchati), he is a nāga; because he does not return (na āgacchati), he is a nāga. How is it that the Paccekasambuddha does no evil, and is therefore a nāga? 'Evil' (āgu) refers to wicked, unwholesome states that are defiling, lead to renewed existence, are fraught with peril, have painful results, and lead to future birth, aging, and death.

Āguṃ na karoti kiñci loke, sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjati vimutto, nāgo tādi pavuccate tathattā.

“He does no evil whatsoever in the world, having relinquished all yokes and bonds; nowhere is he attached, being liberated. Such a one is called a nāga because of that true state.”

Evaṃ so paccekasambuddho āguṃ na karotīti nāgo.

In this way, that Paccekasambuddha does no evil; therefore, he is a nāga.

Kathaṃ so paccekasambuddho na gacchatīti nāgo? So paccekasambuddho 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 kappehi yāyati nīyati vuyhati saṃharīyati. Evaṃ so paccekasambuddho na gacchatīti nāgo.

How is it that the Paccekasambuddha does not go, and is therefore a nāga? That Paccekasambuddha does not follow a wrong course through desire, does not follow a wrong course through hatred, does not follow a wrong course through delusion, does not follow a wrong course through fear. He does not go by the power of lust, does not go by the power of hatred, does not go by the power of delusion, does not go by the power of conceit, does not go by the power of views, does not go by the power of restlessness, does not go by the power of doubt, does not go by the power of underlying tendencies. He is not impelled, led, carried away, or swept along by factions or speculations. In this way, that Paccekasambuddha does not go; therefore, he is a nāga.

Kathaṃ [Pg.268] so paccekasambuddho na āgacchatīti nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena…pe… anāgāmimaggena…pe… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ so paccekasambuddho na āgacchatīti nāgo.

How is that Paccekasambuddha a nāga because he does not come back (na āgacchati)? To those defilements that have been abandoned by the path of stream-entry, he does not return, he does not approach, he does not come back. To those defilements that have been abandoned by the path of once-returning... by the path of non-returning... by the path of Arahantship, he does not return, he does not approach, he does not come back. Thus, that Paccekasambuddha is a nāga because he does not come back.

Nāgova yūthāni vivajjayitvāti yathā so hatthināgo yūthāni vivajjetvā parivajjetvā abhinivajjetvā ekova araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi gaṇaṃ vivajjetvā parivajjetvā abhivajjetvā 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 vatteti pāleti yapeti yāpetīti – nāgova yūthāni vivajjayitvā.

As for 'like a nāga, having avoided the herds': Just as that bull elephant, having avoided, shunned, and utterly avoided herds, enters the forest wilderness alone—moving about, dwelling, comporting himself, behaving, maintaining, and sustaining himself—so too the Paccekasambuddha, having avoided, shunned, and utterly avoided groups, resorts to remote lodgings in the forest wilderness that are quiet, with little noise, free from the drafts of people, suitable for privacy, and fit for seclusion. He goes alone, stands alone, sits alone, lies down alone, enters the village for alms-food alone, returns alone, sits in solitude alone, and undertakes walking meditation alone; he moves about, dwells, comports himself, behaves, maintains, and sustains himself alone. This is the meaning of 'like a nāga, having avoided the herds'.

Sañjātakhandho padumī uḷāroti yathā so hatthināgo sañjātakkhandho sattaratano vā hoti aṭṭharatano vā, paccekasambuddhopi sañjātakkhandho asekkhena sīlakkhandhena asekkhena samādhikkhandhena asekkhena paññākkhandhena asekkhena vimuttikkhandhena asekkhena vimuttiñāṇadassanakkhandhena. Yathā so hatthināgo padumī, paccekasambuddhopi sattahi bojjhaṅgapupphehi padumī, satisambojjhaṅgapupphena dhammavicayasambojjhaṅgapupphena vīriyasambojjhaṅgapupphena pītisambojjhaṅgapupphena, pītisambojjhaṅgapupphena passaddhisambojjhaṅgapupphena samādhisambojjhaṅgapupphena upekkhāsambojjhaṅgapupphena. Yathā so hatthināgo uḷāro thāmena balena javena sūrena, paccekasambuddhopi uḷāro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenāti – sañjātakhandho padumī uḷāro.

With a well-developed body, adorned with lotuses, and magnificent: Just as that noble elephant has a well-developed body, being seven or eight cubits tall, so too the Paccekasambuddha has a well-developed body—through the consummate aggregate of virtue, the consummate aggregate of concentration, the consummate aggregate of wisdom, the consummate aggregate of liberation, and the consummate aggregate of the knowledge and vision of liberation. Just as that noble elephant is adorned with lotuses (padumī), so too the Paccekasambuddha is adorned with lotuses (padumī) with the seven enlightenment-factor flowers: the enlightenment-factor flower of mindfulness, the enlightenment-factor flower of investigation of phenomena, the enlightenment-factor flower of energy, the enlightenment-factor flower of joy, the enlightenment-factor flower of tranquility, the enlightenment-factor flower of concentration, and the enlightenment-factor flower of equanimity. Just as that noble elephant is magnificent through strength, power, speed, and courage, so too the Paccekasambuddha is magnificent through virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation—thus, he has a well-developed body, is adorned with lotuses (padumī), and is magnificent.

Yathābhirantaṃ vihare araññeti yathā so hatthināgo yathābhirantaṃ araññe viharati, paccekasambuddhopi yathābhirantaṃ araññe viharati. Paṭhamenapi [Pg.269] jhānena yathābhirantaṃ araññe viharati, dutiyenapi jhānena…pe… tatiyenapi jhānena… catutthenapi jhānena yathābhirantaṃ araññe viharati; mettāyapi cetovimuttiyā yathābhirantaṃ araññe viharati, karuṇāyapi cetovimuttiyā… muditāyapi cetovimuttiyā… upekkhāyapi cetovimuttiyā yathābhirantaṃ araññe viharati; ākāsānañcāyatanasamāpattiyāpi yathābhirantaṃ araññe viharati, viññāṇañcāyatanasamāpattiyāpi… ākiñcaññāyatanasamāpattiyāpi… nevasaññānāsaññāyatanasamāpattiyāpi… nirodhasamāpattiyāpi… phalasamāpattiyāpi yathābhirantaṃ araññe viharatīti – yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

'He should dwell in the forest as he likes': Just as that great elephant dwells in the forest as he likes, so too the Paccekasambuddha dwells in the forest as he likes. He dwells as he likes in the forest by means of the first jhāna, by means of the second jhāna… by means of the third jhāna… by means of the fourth jhāna. He dwells as he likes in the forest by means of the liberation of mind through loving-kindness, by means of the liberation of mind through compassion… by means of the liberation of mind through sympathetic joy… by means of the liberation of mind through equanimity. He dwells as he likes in the forest by means of the attainment of the base of infinite space, by means of the attainment of the base of infinite consciousness… by means of the attainment of the base of nothingness… by means of the attainment of the base of neither-perception-nor-non-perception… by means of the attainment of cessation… and by means of the attainment of fruition. Thus: ‘He should dwell in the forest as he likes; one should wander alone like a rhinoceros horn.’ Therefore, that Paccekasambuddha said:

‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo’’ti.

'Like a noble elephant abandoning the herd, with developed shoulders, majestic, magnificent—as he likes, let him dwell in the wilderness, alone like a rhinoceros horn.'

140.

140.

Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

For one delighting in association, it is impossible to realize temporary liberation. Heeding the words of the Kinsman of the Sun, one should wander alone like a rhinoceros horn.

Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti vuttañhetaṃ bhagavatā – ‘‘yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto), yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ. Yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati. Yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ [Pg.270] anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto,) sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti, ṭhānametaṃ vijjatī’’ti – aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ.

It is impossible for one who delights in company to experience temporary liberation. Truly, this was spoken by the Blessed One: “Ānanda, for as long as a monk delights in company, finds pleasure in company, is devoted to delighting in company—delighting in groups, finding pleasure in groups, rejoicing in groups—it is impossible for him to obtain at will, without difficulty, without effort, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening. But, Ānanda, when a monk dwells alone, withdrawn from a group, this is to be expected of him: that he will obtain at will, without difficulty, without effort, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening—this is possible. Ānanda, for as long as a monk delights in company, finds pleasure in company, is devoted to delighting in company—delighting in groups, finding pleasure in groups, rejoicing in groups—it is impossible for him to attain and abide in either a temporary, agreeable liberation of mind or an unshakeable one. But, Ānanda, when a monk dwells alone, withdrawn from a group, this is to be expected of him: that he will attain and abide in either a temporary, agreeable liberation of mind or an unshakeable one—this is possible.” Thus, it is impossible for one who delights in company to experience temporary liberation.

Ādiccabandhussa vaco nisammāti ādicco vuccati sūriyo. So gotamo gottena. Paccekasambuddhopi gotamo gottena. So paccekasambuddho sūriyassa gottañātako gottabandhu, tasmā paccekasambuddho ādiccabandhu. Ādiccabandhussa vaco nisammāti ādiccabandhussa vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Having heeded the words of the Kinsman of the Sun: Ādicca is called the sun. He is Gotama by clan. The Paccekasambuddha is also Gotama by clan. That Paccekasambuddha is a clan-relative, a clan-kinsman of the sun; therefore, the Paccekasambuddha is called the Kinsman of the Sun. 'Having heeded the words of the Kinsman of the Sun' means having heard, listened to, learned, borne in mind, and noted the word, utterance, teaching, instruction, and counsel of the Kinsman of the Sun—thus, having heeded the words of the Kinsman of the Sun, one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo’’ti.

It is impossible for one who delights in company to attain temporary liberation; having heard this word of the Kinsman of the Sun, one should wander alone like a rhinoceros horn.

Dutiyo vaggo.

End of the Second Chapter.

Tatiyavaggo

The Third Chapter.

141.

141.

Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.

Having overcome the perversions of views, having reached the fixed course and obtained the path; knowledge has arisen in me, and I am not to be led by another. One should wander alone like a rhinoceros horn.

Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni vuccanti vīsativatthukā sakkāyadiṭṭhī. Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido [Pg.271] ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho, ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – imāni diṭṭhivisūkāni. Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni upātivatto atikkanto samatikkanto vītivattoti – diṭṭhīvisūkāni upātivatto.

Regarding 'Having overcome the spikes of views': 'spikes of views' refers to the twenty-based identity view. Here, an uninstructed worldling, who does not see the noble ones, is not skilled in the noble Dhamma, and is not disciplined in the noble Dhamma; who does not see true persons, is not skilled in the Dhamma of true persons, and is not disciplined in the Dhamma of true persons, regards form as self, or the self as possessing form, or form as in the self, or the self as in form. He regards feeling… perception… volitional formations… consciousness as self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. Whatever view of such a kind—a viewpoint, a thicket of views, a wilderness of views, a spike-like view, a vacillation of views, a fetter of views, a grasping, an adherence, an insistence, a misapprehension, a wrong path, a wrong way, wrongness, a sectarian tenet, a perverse grasp, an inverted grasp, a distorted grasp, a wrong grasp, a grasp of what is not the case as being the case—insofar as there are the sixty-two kinds of views, these are the spikes of views. 'Having overcome the spikes of views' means: he has overcome, passed beyond, completely passed beyond, gone beyond the spikes of views. This is the meaning of 'having overcome the spikes of views'.

Patto niyāmaṃ paṭiladdhamaggoti niyāmā vuccanti cattāro maggā; ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Catūhi ariyamaggehi samannāgato niyāmaṃ patto sampatto adhigato phassito sacchikatoti – patto niyāmaṃ. Paṭiladdhamaggoti laddhamaggo paṭiladdhamaggo adhigatamaggo phassitamaggo sacchikatamaggoti – patto niyāmaṃ paṭiladdhamaggo.

Regarding 'Having reached the fixed course, having obtained the path': The 'fixed course' refers to the four noble paths. The 'path' refers to the noble eightfold path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Endowed with the four noble paths, one has reached the fixed course, arrived at it, attained it, touched it, and realized it; thus, 'having reached the fixed course.' 'Having obtained the path' means: the path has been gained, the path has been obtained, the path has been attained, the path has been touched, and the path has been realized. Thus, 'having reached the fixed course, having obtained the path.'

Uppannañāṇomhi anaññaneyyoti tassa paccekasambuddhassa ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. ‘‘Sabbe saṅkhārā aniccā’’ti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtanti – uppannañāṇomhi. Anaññaneyyoti so paccekasambuddho na paraneyyo

“Knowledge has arisen in me; I am not to be led by another”: For that paccekabuddha, knowledge has arisen, well arisen, been generated, been fully generated, become manifest. The knowledge “All formations are impermanent” has arisen… become manifest. The knowledge “All formations are suffering”… The knowledge “All dhammas are not-self”… The knowledge “Whatever has the nature of arising, all that has the nature of ceasing” has arisen, well arisen, been generated, been fully generated, become manifest. Thus: “knowledge has arisen in me.” “Not to be led by another” means that paccekabuddha is not to be led by another.

Na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā aniccā’’ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti na paraneyyo na [Pg.272] parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissatoti – uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

He is not convinced by another, is not dependent on another, does not have his progress tied to another; he knows and sees as it really is, undeluded, with clear comprehension, and mindful. He is not to be led by another, not convinced by another, not dependent on another, does not have his progress tied to another; he knows and sees as it really is, undeluded, with clear comprehension, and mindful that “All formations are impermanent.” …that “All formations are suffering.” …that “All dhammas are not-self.” …that “Whatever has the nature of arising, all that has the nature of ceasing,” he is not to be led by another, not convinced by another, not dependent on another, does not have his progress tied to another; he knows and sees as it really is, undeluded, with clear comprehension, and mindful. Thus: “knowledge has arisen in me; I am not to be led by another, one should wander alone like a rhinoceros horn.” Therefore that paccekabuddha said:

‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo’’ti.

“Having overcome the distortions of views, having reached the fixed course and obtained the path; knowledge has arisen in me, one not to be led by another, one should wander alone like a rhinoceros horn.”

142.

142.

Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo.

Without greed, without deceit, without thirst, without disparagement, having washed away stains and delusion; having become free from longing in the whole world, one should wander alone like a rhinoceros horn.

Nillolupo nikkuho nippipāsoti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nillolupo.

“Without greed, without deceit, without thirst”: Craving is called greed. Whatever is lust, intense lust… up to… covetousness, greed, the unwholesome root. That greedy craving has been abandoned by that Paccekabuddha, cut off at the root, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise in the future. Therefore, the Paccekabuddha is without greed.

Nikkuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

“Without deceit”: There are three grounds for deceit: the ground for deceit concerning the use of requisites, the ground for deceit concerning deportment, and the ground for deceit concerning allusive talk.

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 saṅghāṭikaṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko [Pg.273] 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 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 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 ground for deceit called the use of requisites? Here, householders invite a bhikkhu with robes, almsfood, lodging, and medicinal requisites for the sick. Being of evil wishes, overcome by desire, and wanting an abundance of robes, almsfood, lodging, and medicinal requisites, on account of his desire for more, he refuses the robe, he refuses the almsfood, he refuses the lodging, and he refuses the medicinal requisites. He says thus: ‘What use is a costly robe for a recluse? It is proper that a recluse, having gathered rags from a charnel ground, a rubbish heap, or a shop, and having made it into a patchwork robe, should wear it. What use is costly almsfood for a recluse? It is proper that a recluse should make his living by gleaning and with morsels of almsfood. What use is costly lodging for a recluse? It is proper that a recluse should be a tree-root dweller, a charnel-ground dweller, or an open-air dweller. What use are costly medicinal requisites for a recluse? It is proper that a recluse should make medicine with fermented urine or a piece of myrobalan.’ On that account, he wears a coarse robe, eats coarse almsfood, uses a coarse lodging, and uses coarse medicinal requisites. The householders know him thus: ‘This recluse has few wishes, is content, secluded, unsociable, energetic, and an exponent of ascetic practices.’ They invite him again and again with robes, almsfood, lodging, and medicinal requisites. He says thus: ‘By the presence of three things a faithful clansman begets much merit: by the presence of faith, a faithful clansman begets much merit; by the presence of a gift, a faithful clansman begets much merit; by the presence of worthy recipients, a faithful clansman begets much merit. You have this faith, and 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.’ On that account, he accepts many robes, he accepts much almsfood, he accepts much lodging, and he accepts many medicinal requisites. Whatever of such a nature is scowling, the state of being a scowler, deceit, the manner of a deceiver, the state of being a deceiver—this is the ground for deceit called the use 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 ground for deceit called 'deportment'? Here, a certain person, having evil wishes, being overcome by evil wishes, 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 is one who feigns absorption in meditation for those who approach. Whatever such arranging, placing, and composing of deportment—the scowling, the state of scowling, deceit, scheming, and the state of being a deceiver—this is the ground for deceit called 'deportment'.

Katamaṃ [Pg.274] sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti ariyadhamme sannissitavācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; yo evarūpaṃ pattaṃ dhāreti…pe… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpā upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; yassa evarūpo ācariyo …pe… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkhoti bhaṇati; yo evarūpe vihāre vasati… aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyaṃ 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 speech'? Here, a certain person, having evil wishes, being overcome by evil wishes, and with the intention of being esteemed, thinks, 'In this way people will esteem me,' and speaks words connected with the noble teaching. 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 water strainer … a key … sandals … a belt … or a shoulder strap 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 … or whose acquaintances are such is a monk of great power.' He says: 'A monk who dwells in such a monastery … in a half-gabled building … in a long-house … in a storied building … in a cave … in a rock shelter … in a hut … in a pinnacled building … in a watchtower … in a hall … at a stand for water or firewood … in an attendance hall … in a pavilion … or at the foot of a tree is a monk of great power.'

Atha vā, korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Tassa paccekasambuddhassa imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā so paccekasambuddho nikkuho.

Or else, being one who habitually scowls, one who habitually frowns, one who is deceitful, one who prattles, one who flatters, he speaks thus about a discourse that is profound, hidden, subtle, concealed, supramundane, and connected with the path, fruition, and Nibbāna, saying: 'This recluse is an obtainer of such tranquil meditative attainments.' Whatever such frowning, the state of frowning, deception, the act of deceiving, the state of being a deceiver—this is the basis for deception called 'speaking near to' [attainments]. For that Paccekasambuddha, these three bases for deception have been abandoned, cut off at the root, stilled, pacified, made incapable of arising again, and burned by the fire of knowledge. Therefore, that Paccekasambuddha is without deception.

Nippipāsoti pipāsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā pipāsā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nippipāsoti – nillolupo nikkuho nippipāso.

'Without thirst': thirst is a term for craving. That which is lust, strong lust... covetousness, greed, an unwholesome root. For that Paccekasambuddha, that thirst, that craving, has been abandoned, has its root cut off, has been made like a palm stump, has been brought to non-existence, and is of a nature not to arise in the future. Therefore, the Paccekasambuddha is without thirst—ungrasping, without deception, without thirst.

Nimmakkho [Pg.275] niddhantakasāvamohoti. Makkhoti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ. Kasāvoti rāgo kasāvo, doso kasāvo, moho kasāvo, kodho…pe… upanāho… makkho… paḷāso… sabbākusalābhisaṅkhārā kasāvā. Mohoti dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Tassa paccekasambuddhassa makkho ca kasāvo ca moho ca vantā saṃvantā niddhantā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. So paccekasambuddho nimmakkho niddhantakasāvamoho.

“Without disparagement, with stains and delusion washed away.” “Disparagement” is that which is disparagement, the act of disparaging, the state of being a disparager, harshness, harsh action. “Stains” are: lust is a stain, hatred is a stain, delusion is a stain, anger… resentment… disparagement… insolence… all unwholesome formations are stains. “Delusion” is ignorance concerning suffering, ignorance concerning the origin of suffering, ignorance concerning the cessation of suffering, ignorance concerning the path leading to the cessation of suffering; ignorance concerning the past, ignorance concerning the future, ignorance concerning the past and the future; ignorance concerning specifically conditioned phenomena that have arisen dependently. Whatever such ignorance, not seeing, non-comprehension, non-awakening, non-penetration, not grasping, not fathoming, not considering, not reflecting, the state of not seeing for oneself, stupidity, foolishness, lack of clear comprehension, delusion, bewilderment, confusion, ignorance, the flood of ignorance, the yoke of ignorance, the underlying tendency of ignorance, the obsession of ignorance, the bolt of ignorance, delusion, an unwholesome root. For that Paccekasambuddha, disparagement, stains, and delusion have been vomited, completely vomited, washed away, abandoned, cut off at the root, stilled, pacified, made incapable of arising again, burned up by the fire of knowledge. Thus, that Paccekasambuddha is without disparagement, with stains and delusion washed away.

Nirāsaso sabbaloke bhavitvāti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloke. Nirāsaso sabbaloke bhavitvāti sabbaloke nirāsaso bhavitvā nittaṇho bhavitvā nippipāso bhavitvāti – nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Having become without longing in all the world”: “longing” is a term for craving—that is, lust, strong lust… covetousness, greed, an unwholesome root. “All the world” means the entire world of woe, the entire human world, the entire divine world, the entire world of the aggregates, the entire world of the elements, the entire world of the sense bases. “Having become without longing in all the world” means having become without longing in all the world, having become without craving, having become without thirst. Thus—“having become without longing in all the world, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

‘‘Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo’’ti.

“Without greed, without deception, without thirst, without disparagement, with stains and delusion washed away; having become without longing for all the world, one should wander alone like a rhinoceros.”

143.

143.

Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

One should avoid an evil companion, one who sees what is unprofitable, established in what is wrong; one should not oneself associate with one who is devoted and heedless—one should wander alone like a rhinoceros.

Pāpaṃ [Pg.276] sahāyaṃ parivajjayethāti. Pāpasahāyo vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ pāpasahāyo. Pāpaṃ sahāyaṃ parivajjayethāti. Pāpaṃ sahāyaṃ vajjeyya parivajjeyyāti – pāpaṃ sahāyaṃ parivajjayetha.

“One should avoid an evil companion.” An “evil companion” is said to be a companion who possesses the tenfold wrong view: “There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no recluses and brahmins who have gone the right way and are practicing the right way, who, having realized this world and the other world for themselves by direct knowledge, make it known.” This is an evil companion. “One should avoid an evil companion” means one should avoid, one should completely shun an evil companion. Thus, “one should avoid an evil companion.”

Anatthadassiṃ visame niviṭṭhanti anatthadassī vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Visame niviṭṭhanti visame kāyakamme niviṭṭhaṃ, visame vacīkamme niviṭṭhaṃ, visame manokamme niviṭṭhaṃ, visame pāṇātipāte niviṭṭhaṃ, visame adinnādāne niviṭṭhaṃ, visame kāmesumicchācāre niviṭṭhaṃ, visame musāvāde niviṭṭhaṃ, visamāya pisuṇāya vācāya niviṭṭhaṃ, visamāya pharusāya vācāya niviṭṭhaṃ, visame samphappalāpe niviṭṭhaṃ, visamāya abhijjhāya niviṭṭhaṃ, visame byāpāde niviṭṭhaṃ, visamāya micchādiṭṭhiyā niviṭṭhaṃ, visamesu saṅkhāresu niviṭṭhaṃ visamesu pañcasu kāmaguṇesu niviṭṭhaṃ, visamesu pañcasu nīvaraṇesu niviṭṭhaṃ viniviṭṭhaṃ sattaṃ allīnaṃ upagataṃ ajjhositaṃ adhimuttanti – anatthadassiṃ visame niviṭṭhaṃ.

“One who sees what is unprofitable, established in what is wrong”: “One who sees what is unprofitable” refers to a companion who possesses the tenfold wrong view: “There is nothing given, nothing sacrificed… who, having realized this world and the other world for themselves by direct knowledge, make it known.” “Established in what is wrong” means established in wrong bodily action, established in wrong verbal action, established in wrong mental action; established in killing living beings, established in taking what is not given, established in sexual misconduct, established in false speech, established in divisive speech, established in harsh speech, established in idle chatter; established in covetousness, established in ill will, established in wrong view; established in wrong volitional formations, established in the five wrong strands of sensual pleasure, established in the five wrong hindrances—firmly established, clinging, stuck, entered upon, obsessed with, resolved upon. This is “one who sees what is unprofitable, established in what is wrong.”

Sayaṃ na seve pasutaṃ pamattanti. Pasutanti yopi kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tannino tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati, sadde…pe… gandhe… rase… phoṭṭhabbe pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paṭilabhati, sadde…pe… gandhe… rase… phoṭṭhabbe paṭilabhati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yathā kalahakārako kalahappasuto, kammakārako kammappasuto, gocare caranto gocarappasuto, jhāyī jhānappasuto; evameva yo kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati…pe… yopi taṇhāvasena rūpe paṭilabhati…pe… yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe [Pg.277] paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Pamattanti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo.

“One should not oneself associate with the attached and heedless.” “Attached”: one who desires, seeks, and searches for sensual pleasures—being one whose conduct accords with them, who is much given to them, is devoted to them, is inclined toward them, slopes toward them, is bent on them, is intent on them, and is under their dominion—such a one is attached to sensual pleasures. One who, by the power of craving, seeks forms, sounds… smells… tastes… tactile objects… is attached to sensual pleasures. One who, by the power of craving, obtains forms… is attached to sensual pleasures. One who, by the power of craving, enjoys forms… is attached to sensual pleasures. Just as a quarrel-maker is attached to quarrels, a worker to work, one wandering in a pasture to the pasture, a meditator to meditation; just so, one who desires, seeks, and searches for sensual pleasures… is attached to sensual pleasures. One who, by the power of craving, seeks forms… obtains forms… enjoys forms, sounds… smells… tastes… tactile objects… is attached to sensual pleasures. “Heedless”: Heedlessness is said to be negligence in bodily misconduct, verbal misconduct, or mental misconduct, or the mind's release and giving itself over to the five strands of sensual pleasure. In the development of wholesome qualities, it is not acting with respect, not acting with persistence, sluggishness of conduct, having laid down one's aspiration, having thrown off the yoke; it is non-cultivation, non-development, not making it a frequent practice, non-determination, and non-application. Whatever is such heedlessness, being heedless, the state of being heedless—this is called heedlessness.

Sayaṃ na seve pasutaṃ pamattanti pasutaṃ na seveyya pamattañca sayaṃ na seveyya sāmaṃ na seveyya na niseveyya na saṃseveyya na parisaṃseveyya na ācareyya na samācareyya na samādāya vatteyyāti – sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“‘One should not oneself associate with one who is diligent in sensual pleasures and heedless’ means: one should not associate with one who is diligent in sensual pleasures, and one should not oneself associate with one who is heedless. One should not personally associate with, not especially associate with, not well associate with, not repeatedly associate with; one should not practice, not practice well, not, having undertaken it, practice it. Thus: ‘One should not oneself associate with one who is diligent in sensual pleasures and heedless; one should wander alone like a rhinoceros horn.’ Therefore, that Paccekasambuddha said:”

‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

“One should shun an evil companion, one who sees what is unbeneficial, established in what is wrong. One should not oneself associate with one who is diligent in sensual pleasures and heedless. One should wander alone like a rhinoceros horn.”

144.

144.

Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

“One should associate with a friend who is learned, a bearer of the Dhamma, one who is magnificent and endowed with ready wit. Having known the benefits and dispelled doubt, one should wander alone like a rhinoceros horn.”

Bahussutaṃ [Pg.278] dhammadharaṃ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Dhammadharanti dhammaṃ dhārentaṃ – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Bahussutaṃ dhammadharaṃ bhajethāti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – bahussutaṃ dhammadharaṃ bhajetha.

“‘One should associate with one who is learned, a bearer of the Dhamma’: A learned friend is a bearer of what has been heard, an accumulator of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with meaning and with phrasing, which proclaim the noble practice, utterly complete and pure—such teachings have been much heard by them, retained, familiarized by speech, repeatedly examined with the mind, and well penetrated by wisdom. ‘A bearer of the Dhamma’: one who bears the Dhamma—discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, amazing-and-marvelous-events discourses, and question-and-answer discourses. ‘One should associate with one who is learned, a bearer of the Dhamma’: one should associate with, well associate with, attend upon, especially attend upon, well attend upon, and repeatedly attend upon a friend who is learned and a bearer of the Dhamma. Thus: ‘One should associate with one who is learned, a bearer of the Dhamma.’”

Mittaṃ uḷāraṃ paṭibhānavantanti uḷāro hoti mitto sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassena. Paṭibhānavantanti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.

“A noble friend, endowed with ready wit”: A friend is noble through virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. “Endowed with ready wit”: There are three persons endowed with ready wit: one with ready wit in learning, one with ready wit in questioning, and one with ready wit in attainment. What is one with ready wit in learning? Here, someone has thoroughly learned the Buddha's word—the discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, amazing-and-marvelous-events discourses, and question-and-answer discourses. Based on this learning, understanding arises in them—this is one with ready wit in learning.

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitopi hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.

What is one with ready wit in questioning? Here, someone is skilled in repeatedly questioning about meaning, method, characteristics, causes, and the possible and the impossible. Based on this questioning, understanding arises in them—this is one with ready wit in questioning.

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 paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇaṃ paṭibhānapaṭisambhidā. So paccekasambuddho imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā paccekasambuddho paṭibhānavā[Pg.279]. Yassa pariyatti natthi paripucchā natthi adhigamo natthi, kiṃ tassa paṭibhāyissatīti – mittaṃ uḷāraṃ paṭibhānavantaṃ.

What is one with ready wit in attainment? Here, someone has attained the four establishments of mindfulness, the four right strivings, the four bases for psychic 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 ascetic 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, the meaning becomes clear; when the Dhamma is known, the Dhamma becomes clear; when the language is known, the language becomes clear. Knowledge in regard to these three is the analytical knowledge of ready wit. That Paccekasambuddha is endowed with, fully endowed with, possessed of, fully possessed of, furnished with, fully furnished with, supplied with this analytical knowledge of ready wit. Therefore the Paccekasambuddha is endowed with ready wit. For one who has no learning, no questioning, no attainment—what understanding will arise for them? Thus: “a noble friend, endowed with ready wit.”

Aññāya atthāni vineyya kaṅkhanti attatthaṃ aññāya paratthaṃ aññāya ubhayatthaṃ aññāya diṭṭhadhammikatthaṃ aññāya samparāyikatthaṃ aññāya paramatthaṃ aññāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā kaṅkhaṃ vineyya paṭivineyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

“Having understood the meanings and dispelled doubt”: having understood one's own welfare, the welfare of others, and the welfare of both; having understood the welfare in the present life, the welfare in the future life, and the ultimate welfare; having directly known, known, weighed, judged, clarified, and made plain; and having dispelled, removed, abandoned, driven out, done away with, and annihilated doubt—thus: “Having understood the meanings and dispelled doubt, one should wander alone like a rhinoceros.” Therefore that Paccekasambuddha said:

‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo’’ti.

“One should associate with a friend who is learned, a bearer of the Dhamma, one who is noble and endowed with ready wit. Having understood the meanings and dispelled doubt, one should wander alone like a rhinoceros.”

145.

145.

Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo.

“Not prizing and not longing for play, delight, and sensual pleasure in the world; abstaining from occasions for adornment, a speaker of truth, one should wander alone like a rhinoceros.”

Khiḍḍaṃ ratiṃ kāmasukhañca loketi. Khiḍḍāti dve khiḍḍā – kāyikā khiḍḍā ca vācasikā khiḍḍā ca…pe… ayaṃ kāyikā khiḍḍā…pe… ayaṃ vācasikā khiḍḍā. Ratīti anukkaṇṭhitādhivacanametaṃ – ratīti. Kāmasukhanti vuttañhetaṃ bhagavatā – ‘‘pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ’’. Loketi manussaloketi – khiḍḍaṃ ratiṃ kāmasukhañca loke.

“Play, delight, and sensual pleasure in the world”: “Play”: there are two kinds of play: bodily play and verbal play… this is bodily play… this is verbal play. “Delight”: this is a term for being without longing. “Sensual pleasure”: this has been said by the Blessed One: “Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing; sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tactile objects cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing. These, bhikkhus, are the five cords of sensual pleasure. The pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure.” “In the world” means in the human world. Thus: “play, delight, and sensual pleasure in the world.”

Analaṅkaritvā [Pg.280] anapekkhamānoti khiḍḍañca ratiñca kāmasukhañca loke analaṅkaritvā anapekkho hutvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – analaṅkaritvā anapekkhamāno.

“Not prizing and not longing for”: not prizing and being unconcerned with play, delight, and sensual pleasure in the world; having abandoned, driven out, done away with, and brought them to non-existence—thus, “not prizing and not longing for.”

Vibhūsaṭṭhānā virato saccavādīti. Vibhūsāti dve vibhūsā – atthi agārikavibhūsā atthi anāgārikavibhūsā. Katamā agārikavibhūsā? Kesā ca massū ca mālāgandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agārikavibhūsā.

Regarding 'He abstains from occasions for adornment and is a speaker of truth': Herein, adornment is twofold: 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? Hair and beard, garlands and scents, unguents, ornaments and decorations, clothes and cloaks, head-wraps, anointing, massaging, bathing, rubbing, a mirror, eye-ointment, garlands, scents, and unguents, face-powder, face-ointment, bracelets, hair-crests, a staff, a tube, a sword, a parasol, ornamented sandals, a turban, a gem, a yak-tail whisk, and white garments with long fringes, and so on. This is the adornment of a householder.

Katamā anāgārikavibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gaddhikatā gaddhikattaṃ capalatā cāpalyaṃ – ayaṃ anāgārikavibhūsā.

What is the adornment of one who has gone forth? The decorating of the robe, the decorating of the bowl, the decorating of the lodging; the decorating and embellishing of this foul body or of the external requisites; play, sport, greed, greediness, fickleness, and frivolity. This is the adornment of one who has gone forth.

Saccavādīti so paccekasambuddho saccavādī saccasandho theto paccayiko avisaṃvādako lokassa, vibhūsaṭṭhānā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding 'a speaker of truth': That Paccekasambuddha is a speaker of truth, true to his word, reliable, trustworthy, not a deceiver of the world. From occasions for adornment, he is aloof, abstains, and refrains; he has departed, is detached, released, and dissociated from them. He dwells with a mind that has transcended limits. Thus: 'He abstains from occasions for adornment and is a speaker of truth; one should wander alone like a rhinoceros.' Therefore that Paccekasambuddha said:

‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo’’ti.

“Not adorning oneself and being unconcerned with play, delight, and sensual pleasure in the world, abstaining from occasions for adornment, a speaker of truth—one should wander alone like a rhinoceros.”

146.

146.

Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

Having abandoned son and wife, father and mother, wealth, grain, and relatives—these defined objects of sensual pleasure—one should wander alone like a rhinoceros.

Puttañca [Pg.281] dāraṃ pitarañca mātaranti. Puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Pitāti yo so janako. Mātāti yā sā janikāti – puttañca dāraṃ pitarañca mātaraṃ.

Regarding 'A son and wife, a father and mother': As to 'son', there are four kinds of sons: a son born of one's own body, a son of the field, a son given, and a resident pupil. 'Dārā' means wives. As to 'father', it is he who is the progenitor. As to 'mother', it is she who is the progenitress. Thus: 'a son and wife, a father and mother'.

Dhanāni dhaññāni ca bandhavānīti dhanāni vuccanti hiraññaṃ suvaṇṇaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragallaṃ. Dhaññāni vuccanti pubbaṇṇaṃ aparaṇṇaṃ. Pubbaṇṇaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako. Aparaṇṇaṃ nāma sūpeyyaṃ. Bandhavānīti cattāro bandhavā – ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mittabandhavāpi bandhu, sippabandhavāpi bandhūti – dhanāni dhaññāni ca bandhavāni.

"Wealth and grain, and relatives": Wealth means bullion, gold, pearls, gems, beryl, conch shells, crystal, coral, silver, wrought gold, rubies, and cat's-eye gems. Grain means early crops and later crops. Early crops are rice, paddy, barley, wheat, millet, panic grass, and kudrūsa grain. Later crops are pulses. Relatives are of four kinds: relatives by kinship, relatives by clan, relatives by friendship, and relatives by craft. Thus: "wealth and grain, and relatives."

Hitvāna kāmāni yathodhikānīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Hitvāna kāmānīti vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Hitvāna kāmāni yathodhikānīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati; sakadāgāmimaggena ye kilesā pahīnā…pe… anāgāmimaggena ye kilesā pahīnā… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti – hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

"Having abandoned sensual pleasures in their entirety": In brief, sensual pleasures are twofold: sensual pleasures as objects and sensual pleasures as defilements.... These are called sensual pleasures as objects.... These are called sensual pleasures as defilements. "Having abandoned sensual pleasures" means that having abandoned sensual pleasures as objects, one forsakes, dispels, eradicates, and brings to non-existence the sensual pleasures as defilements. "Having abandoned sensual pleasures in their entirety" means that those defilements that are abandoned by the path of stream-entry, one does not go back to them, does not return to them, does not revert to them; those defilements that are abandoned by the path of the once-returner... by the path of the non-returner... by the path of arahantship, one does not go back to them, does not return to them, does not revert to them. Thus: "having abandoned sensual pleasures in their entirety, one should wander alone like a rhinoceros." Therefore that Paccekasambuddha said:

‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo’’ti.

"A son and wife, a father and mother, wealth and grain, and relatives, having abandoned sensual pleasures in their entirety, one should wander alone like a rhinoceros."

147.

147.

Saṅgo [Pg.282] eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo.

"This is an attachment, with meager happiness here, little satisfaction, and suffering in excess; knowing this is a fish-hook, the wise one, having abandoned all sensual pleasures, should wander alone like a rhinoceros."

Saṅgo eso parittamettha sokhyanti saṅgoti vā baḷisanti vā āmisanti vā laggananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Parittamettha sokhyanti vuttañhetaṃ bhagavatā – ‘‘pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ. Appakaṃ etaṃ sukhaṃ, parittakaṃ etaṃ sukhaṃ, thokakaṃ etaṃ sukhaṃ, omakaṃ etaṃ sukhaṃ, lāmakaṃ etaṃ sukhaṃ, chatukkaṃ etaṃ sukha’’nti – saṅgo eso parittamettha sokhyaṃ.

“This is an attachment, with meager solace here”: Attachment, or a fish-hook, or bait, or a bond, or an obstruction—this is a designation for the five cords of sensual pleasure. “With meager solace here”: This has been said by the Blessed One: “Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire, and provocative of lust.... Tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire, and provocative of lust. These, bhikkhus, are the five cords of sensual pleasure. Bhikkhus, the pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure. This pleasure is slight, this pleasure is meager, this pleasure is trifling, this pleasure is inferior, this pleasure is base, this pleasure is wretched.” Thus: “This is an attachment, with meager solace here.”

Appassādo dukkhamettha bhiyyoti appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā ; ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, maṃsapesūpamā kāmā vuttā bhagavatā, tiṇukkūpamā kāmā vuttā bhagavatā, aṅgārakāsūpamā kāmā vuttā bhagavatā, supinakūpamā kāmā vuttā bhagavatā, yācitakūpamā kāmā vuttā bhagavatā, rukkhaphalūpamā kāmā vuttā bhagavatā, asisūnūpamā kāmā vuttā bhagavatā, sattisūlūpamā kāmā vuttā bhagavatā, sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti – appassādo dukkhamettha bhiyyo.

“Little satisfaction, and suffering in excess”: Sensual pleasures have been declared by the Blessed One to have little satisfaction, to be full of suffering and distress; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a skeleton, like a piece of meat, like a grass torch, like a pit of hot coals, like a dream, like borrowed goods, like the fruit of a tree, like a butcher's knife and block, like a spear and stake, like a snake's head—full of suffering and distress; the danger in them is greater. Thus: “Little satisfaction, and suffering in excess.”

Gaḷo eso iti ñatvā matimāti gaḷoti vā baḷisanti vā āmisanti vā laggananti vā bandhananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti. Matimāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Gaḷo eso iti ñatvā matimāti matimā gaḷoti ñatvā baḷisanti ñatvā āmisaṃ ti ñatvā [Pg.283] laggananti ñatvā bandhananti ñatvā palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

"Knowing this is a fish-hook, the wise one": A fish-hook, or a hook, or bait, or an attachment, or a bond, or an obstruction—this is a designation for the five cords of sensual pleasure. "Thus" is a conjunction of words, a mixing of words, a completion of a line, a harmony of syllables, a smoothness of consonants, a sequence of words. "The wise one" means one who is sagacious, endowed with wisdom, a person of understanding, possessing knowledge, discerning, and intelligent. "Knowing this is a fish-hook, the wise one" means: the wise one, knowing it as a fish-hook, knowing it as a hook, knowing it as bait, knowing it as an attachment, knowing it as a bond, knowing it as an obstruction—having known, weighed, investigated, made clear, and made manifest. Thus: "knowing this is a fish-hook, the wise one, one should wander alone like a rhinoceros horn." Therefore that Paccekasambuddha said:

‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo’’ti.

"This is an attachment, with meager happiness here, little satisfaction, and suffering in excess; knowing this is a fish-hook, the wise one should wander alone like a rhinoceros horn."

148.

148.

Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

Having rent the fetters asunder, like a fish in the water that has broken a net; like a fire not returning to a burnt-out spot, one should wander alone like a rhinoceros horn.

Sandālayitvāna saṃyojanānīti dasa saṃyojanāni – kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni dālayitvā sandālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

"Having rent the fetters asunder": There are ten fetters: the fetter of sensual lust, the fetter of ill will, the fetter of conceit, the fetter of views, the fetter of doubt, the fetter of attachment to rules and observances, the fetter of lust for existence, the fetter of jealousy, the fetter of avarice, and the fetter of ignorance. "Having rent the fetters asunder" means having destroyed, utterly destroyed, abandoned, dispelled, made an end of, and brought to non-existence these ten fetters. Thus: "Having rent the fetters asunder."

Jālaṃva bhetvā salilambucārīti jālaṃ vuccati suttajālaṃ. Salilaṃ vuccati udakaṃ. Ambucārī vuccati maccho. Yathā maccho jālaṃ bhinditvā pabhinditvā dālayitvā padālayitvā sampadālayitvā carati viharati iriyati vatteti pāleti yapeti yāpeti, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ, diṭṭhijālaṃ paṭinissaṭṭhaṃ. Taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati, nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – jālaṃva bhetvā salilambucārī.

Regarding 'Like a water-dweller having broken a net in the water': 'A net' is called a net of thread. 'Water' is called 'salila'. 'A water-dweller' is called a fish. Just as a fish, having broken, broken apart, rent, rent apart, and completely rent apart the net, moves about, dwells, comports itself, carries on, maintains itself, and lives on; even so, there are two nets: the net of craving and the net of views... This is the net of craving... This is the net of views. For that Paccekasambuddha, the net of craving has been abandoned, the net of views has been relinquished. Because the net of craving has been abandoned and the net of views has been relinquished, that Paccekasambuddha is not attached to forms, not attached to sounds, not attached to odors... he is not attached to, does not grasp, is not bound by, is not ensnared by things seen, heard, sensed, and cognized. He has departed, is detached, released, and dissociated, and dwells with a mind that is without boundaries. This is the meaning of 'like a water-dweller having broken a net in the water'.

Aggīva [Pg.284] daḍḍhaṃ anivattamānoti yathā aggi tiṇakaṭṭhupādānaṃ dahanto gacchati anivattanto, evameva tassa paccekasambuddhassa sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena…pe… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchatīti – aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding 'Like a fire not turning back to what is burnt': Just as a fire, burning its fuel of grass and wood, goes forward without turning back, even so, that Paccekasambuddha does not return to, go back to, or come back to those defilements abandoned by the path of stream-entry. So too with the path of once-returning… the path of non-returning… and the path of arahantship: he does not return to, go back to, or come back to those defilements that have been abandoned. This is the meaning of 'like a fire not turning back to what is burnt'. One should wander alone like a rhinoceros horn. Therefore that Paccekasambuddha said:

‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo’’ti.

“Having rent the fetters asunder, like a fish in the water breaking a net; like a fire not turning back to what it has burnt, one should wander alone like a rhinoceros horn.”

149.

149.

Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo.

With eyes downcast and not foot-loose, with guarded senses, with protected mind; not subject to influxes, unscorched, one should wander alone like a rhinoceros horn.

Okkhittacakkhu na ca pādaloloti kathaṃ khittacakkhu hoti? Idhekacco bhikkhu cakkhulolo cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ khittacakkhu hoti.

How does one have scattered eyes? Here, a certain bhikkhu is possessed of restless eyes. Thinking, ‘What has not been seen should be seen; what has been seen should be passed beyond,’ he is devoted to long and unsettled wandering for the sake of seeing forms, going from park to park, from grove to grove, from village to village, from town to town, from city to city, from country to country, and from province to province. In this way, one has scattered eyes.

Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati. Hatthiṃ olokento assaṃ olokento rathaṃ olokento pattiṃ olokento kumārake olokento kumārikāyo olokento itthiyo olokento purise olokento antarāpaṇaṃ olokento gharamukhāni olokento uddhaṃ olokento adho olokento disāvidisaṃ vipekkhamāno gacchati. Evampi khittacakkhu hoti.

Or, a bhikkhu, having entered a village and proceeding along a street, goes unrestrained. He goes along looking at elephants, looking at horses, looking at chariots, looking at foot-soldiers, looking at boys, looking at girls, looking at women, looking at men, looking into shops, looking at the fronts of houses, looking up, looking down, and gazing about in various directions. In this way, too, one has scattered eyes.

Atha [Pg.285] 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 khittacakkhu hoti.

Or, a bhikkhu, having seen a form with the eye, is one who grasps the signs and grasps the features. Insofar as he dwells with the 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 over the eye faculty. In this way, too, one has scattered 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. Iti evarūpaṃ visūkadassanaṃ anuyutto hoti. Evampi khittacakkhu hoti.

Furthermore, some venerable recluses and brahmins, having eaten food given in faith, dwell engaged in watching such shows that are a thorn in the dispensation, that is to say: dancing, singing, instrumental music, theatrical shows, reciting epics, playing cymbals, playing percussion with bowls, playing the pot-drum, graceful performances, feats with palm leaves, snake charming, bone-washing rituals, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick-fighting, boxing, wrestling, sham fights, troop musters, battle formations, and watching parades of elephantry and cavalry. Thus, one is engaged in watching such shows that are a thorn. In this way, too, one has a scattered eye.

Kathaṃ okkhittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ okkhittacakkhu hoti.

How does one have downcast eyes? Here, a bhikkhu is not restless with his eyes, not possessed of restlessness of eye. Thinking, ‘What is unseen should be seen, and what is seen should be surpassed,’ he is not engaged in long and unsettled wandering for the sake of seeing sights, going from park to park, from grove to grove, from village to village, from market town to market town, from country to country, or from province to province. In this way, one has downcast eyes.

Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati. Na hatthiṃ olokento na assaṃ olokento na rathaṃ olokento na pattiṃ olokento na kumārake olokento na kumārikāyo olokento na itthiyo olokento na purise olokento na antarāpaṇaṃ olokento na gharamukhāni olokento na uddhaṃ olokento na adho olokento na disāvidisaṃ vipekkhamāno gacchati. Evampi okkhittacakkhu hoti.

Alternatively, a bhikkhu who has entered a village and is proceeding along a street goes restrainedly. He goes along not looking at elephants, not looking at horses, not looking at chariots, not looking at foot-soldiers, not looking at boys, not looking at girls, not looking at women, not looking at men, not looking into shops, not looking at house fronts, not looking up, not looking down, and not gazing about hither and thither. In this way, too, one has downcast eyes.

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 okkhittacakkhu hoti.

Or, a bhikkhu, having seen a form with the eye, is not one who grasps the signs, nor one who grasps the features. Inasmuch as, if he were to dwell with the eye-faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the eye-faculty, he undertakes the restraint of the eye-faculty. In this way, too, he has downcast eyes.

Yathā [Pg.286] vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā. Iti evarūpā visūkadassanā paṭivirato. Evampi okkhittacakkhu hoti.

Furthermore, whereas some venerable recluses and brahmins, having eaten food given in faith, dwell engaged in watching such distracting spectacles, namely: dancing, singing, instrumental music... the viewing of armies, and so on; he is one who abstains from such distracting spectacles. In this way, too, he has downcast eyes.

Na ca pādaloloti kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti. Evampi pādalolo hoti.

And as to 'not foot-loose': how is one foot-loose? Here, a certain bhikkhu is foot-loose, possessed of foot-looseness; he is devoted to long and unsettled wandering, going from park to park, from grove to grove, from village to village, from town to town, from city to city, from country to country, from province to province. In this way, he is foot-loose.

Atha vā, bhikkhu antosaṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati, vihārato vihāraṃ gacchati, aḍḍhayogato aḍḍhayogaṃ gacchati, pāsādato pāsādaṃ gacchati, hammiyato hammiyaṃ gacchati, guhato guhaṃ gacchati, leṇato leṇaṃ gacchati, kuṭiyā kuṭiṃ gacchati, kūṭāgārato kūṭāgāraṃ gacchati, aṭṭato aṭṭaṃ gacchati, māḷato māḷaṃ gacchati, uddaṇḍato uddaṇḍaṃ gacchati, upaṭṭhānasālato upaṭṭhānasālaṃ gacchati, maṇḍapato maṇḍapaṃ gacchati, rukkhamūlato rukkhamūlaṃ gacchati, yattha vā pana bhikkhū nisīdanti vā gacchanti vā, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

Or, a bhikkhu within the monastery is foot-loose, possessed of foot-looseness. Without any purpose or reason, with an agitated and uncalmed mind, he goes from enclosure to enclosure, from monastery to monastery, from single-gabled dwelling to single-gabled dwelling, from storied building to storied building, from turreted mansion to turreted mansion, from cave to cave, from rock-shelter to rock-shelter, from hut to hut, from gabled chamber to gabled chamber, from watchtower to watchtower, from terrace to terrace, from firewood-and-water stand to firewood-and-water stand, from service hall to service hall, from pavilion to pavilion, and from the root of one tree to another. Wherever bhikkhus are sitting or walking, he becomes a second to one, a third to two, or a fourth to three. There he utters much aimless talk, such as: talk about kings, talk about thieves… and so on… he speaks talk about being and non-being. In this way, too, one is foot-loose.

Na ca pādaloloti so paccekasambuddho pādaloliyā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

And not foot-loose: That Paccekasambuddha has abstained, refrained, and desisted from foot-looseness; he has departed from it, is detached from it, released from it, disjoined from it. He dwells with a boundless mind, finding his delight in seclusion, fond of seclusion, devoted to the internal serenity of mind, not neglecting jhāna, endowed with insight, a cultivator of empty dwellings, a jhāyin delighting in jhāna, devoted to solitude, and regarding his own true good as the matter of first importance. Thus: ‘With eyes downcast and not foot-loose.’

Guttindriyo [Pg.287] rakkhitamānasānoti. Guttindriyoti so paccekasambuddho cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjatīti – guttindriyo. Rakkhitamānasānoti gopitamānasānoti – guttindriyo rakkhitamānasāno.

With guarded senses and a protected mind: 'With guarded senses' means that that Paccekasambuddha, having seen a form with the eye, is not one who grasps its signs or its features. Because, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, guards the eye faculty, and undertakes the restraint of the eye faculty. 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… having cognized a mental phenomenon with the mind, he is not one who grasps its signs or its features. Because, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, guards the mind faculty, and undertakes the restraint of the mind faculty. Thus he is one with guarded senses. 'With a protected mind' means with a guarded mind. Thus: 'with guarded senses and a protected mind.'

Anavassuto pariḍayhamānoti vuttañhetaṃ āyasmatā mahāmoggallānena – ‘‘avassutapariyāyañca vo, āvuso, desessāmi anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

Undefiled and unscorched: This was said by the Venerable Mahāmoggallāna: “Friends, I will teach you the discourse on being defiled and the discourse on being undefiled. Listen to it and attend closely; I will speak.” “Yes, friend,” those bhikkhus replied in assent to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

‘‘Kathaṃ cāvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ [Pg.288] labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

“And how, friends, is one defiled by taints? Here, friends, a bhikkhu, having seen a form with the eye, is intent upon a pleasing form and becomes hostile toward a displeasing form. He dwells with mindfulness of the body unestablished, with a limited mind. And he does not distinctly know as it truly is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. Having heard a sound with the ear…pe… having cognized a mental object with the mind, he is intent upon a pleasing mental object and becomes hostile toward a displeasing mental object. He dwells with mindfulness of the body unestablished, with a limited mind. And he does not distinctly know as it truly is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states cease without remainder. This, friends, is called a bhikkhu who is defiled by taints in regard to forms cognizable by the eye…pe… defiled by taints in regard to mental objects cognizable by the mind. When a bhikkhu dwells in this way, friends, if Māra approaches him through the eye, Māra indeed gains an opening, Māra gains a footing. If Māra approaches him through the ear…pe… through the mind, Māra indeed gains an opening, Māra gains a footing.”

‘‘Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ koḷāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya…pe… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

Just as, friends, if there were a reed hut or a grass hut that is dry, brittle, and several years old, and a man were to approach it from the east with a blazing grass torch, the fire would surely find an opening, the fire would find a support. If he were to approach it from the west… from the north… from the south… from below… from above… from any direction whatsoever with a blazing grass torch, the fire would surely find an opening, the fire would find a support. So too, friends, when a bhikkhu dwells in this way, if Māra approaches him through the eye, Māra will surely find an opening, Māra will find a support. If through the ear… if through the mind Māra approaches him, Māra will surely find an opening, Māra will find a support.”

‘‘Evaṃvihāriṃ cāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto saddādhibhūto gandhādhibhūto rasādhibhūto phoṭṭhabbādhibhūto dhammādhibhūto adhibhū anadhibhūto adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

Friends, when a bhikkhu dwells in this way, forms overcome him; the bhikkhu does not overcome forms. Sounds overcome him; the bhikkhu does not overcome sounds. Odors overcome him; the bhikkhu does not overcome odors. Tastes overcome him; the bhikkhu does not overcome tastes. Tangibles overcome him; the bhikkhu does not overcome tangibles. Mental phenomena overcome him; the bhikkhu does not overcome mental phenomena. This, friends, is called a bhikkhu who is overcome by forms, by sounds, by odors, by tastes, by tangibles, and by mental phenomena—one who is overcome, not one who overcomes. Those evil, unwholesome states that are defiling, lead to renewed existence, are fraught with vexation, result in suffering, and pertain to future birth, aging, and death overcome him. Thus, friends, one is leaky.

‘‘Kathaṃ cāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ [Pg.289] yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ.

“And how, friends, is one unsullied? Here, friends, a bhikkhu, having seen a form with the eye, is not intent upon a pleasing form and is not averse to a displeasing form. He dwells with mindfulness of the body established, with an immeasurable mind. And he understands as it really is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states of his cease without remainder. Having heard a sound with the ear… and so on… having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and is not averse to a displeasing mental phenomenon. He dwells with mindfulness of the body established, with an immeasurable mind. And he understands as it really is that liberation of mind, that liberation by wisdom, wherein those arisen evil, unwholesome states of his cease without remainder. This, friends, is called a bhikkhu who is unsullied in regard to forms cognizable by the eye… and so on… unsullied in regard to mental phenomena cognizable by the mind. When a bhikkhu dwells in this way, friends, if Māra approaches him through the eye, Māra would not gain an opening, Māra would not gain a footing. If Māra approaches him through the ear… and so on… through the mind, Māra would not gain an opening, Māra would not gain a footing.”

‘‘Seyyathāpi, āvuso, kūṭāgārā vā kūṭāgārasālā vā bahalamattikā addāvalepanā puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ.

“Suppose, friends, there were a gabled house or a gabled hall with a thick coating of clay and freshly smeared plaster. If a man were to approach it from the east with a burning grass torch, the fire would not gain an opening, would not gain a footing. If he were to approach it from the west… from the north… from the south… from below… from above… if from any direction a man were to approach it with a burning grass torch, the fire would not gain an opening, would not gain a footing. So too, friends, when a bhikkhu dwells in this way, if Māra approaches him through the eye, Māra does not gain an opening, does not gain a footing; if through the ear… if through the mind Māra approaches him, Māra does not gain an opening, does not gain a footing.”

‘‘Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso[Pg.290], bhikkhu rūpādhibhū saddādhibhū gandhādhibhū rasādhibhū phoṭṭhabbādhibhū dhammādhibhū adhibhū anadhibhūto. Adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī’’ti – anavassuto.

“Friends, a bhikkhu who dwells in this way overcomes forms; forms do not overcome the bhikkhu. The bhikkhu overcomes sounds; sounds do not overcome the bhikkhu. The bhikkhu overcomes odors; odors do not overcome the bhikkhu. The bhikkhu overcomes tastes; tastes do not overcome the bhikkhu. The bhikkhu overcomes tangibles; tangibles do not overcome the bhikkhu. The bhikkhu overcomes mental phenomena; mental phenomena do not overcome the bhikkhu. This, friends, is called a bhikkhu who is an overcomer of forms, an overcomer of sounds, an overcomer of odors, an overcomer of tastes, an overcomer of tangibles, an overcomer of mental phenomena—an overcomer, not one who is overcome. He has overcome those evil, unwholesome states that are defiling, that lead to renewed existence, that are accompanied by distress, that result in suffering, and that are for future birth, aging, and death. This, friends, is how one is not drenched by defilements. —Not drenched.”

Apariḍayhamānoti rāgajena pariḷāhena apariḍayhamāno, dosajena pariḷāhena apariḍayhamāno, mohajena pariḷāhena apariḍayhamānoti – anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘Not being consumed by fever’ means not being consumed by the fever born of lust, not being consumed by the fever born of hatred, not being consumed by the fever born of delusion. Thus, not leaky, not being consumed by fever, one should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo’’ti.

“With eyes cast down, and not restless with one's feet, with senses guarded, with a well-protected mind; not leaky, not being consumed by fever, one should wander alone like a rhinoceros horn.”

150.

150.

Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

“Having laid aside the marks of a householder, like a Pārichattaka tree covered with leaves; having gone forth clad in the saffron robe, one should wander alone like a rhinoceros horn.”

Ohārayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca…pe… dīghadasāni iti vā. Ohārayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti – ohārayitvā gihibyañjanāni.

Regarding ‘Having laid aside the marks of a householder’: ‘the marks of a householder’ are said to be hair and beard… and long-fringed garments, and so on. ‘Having laid aside the marks of a householder’ means having put down, well put down, discarded, and pacified the marks of a householder. This is the meaning of the phrase ‘Having laid aside the marks of a householder’.

Sañchannapatto yathā pārichattakoti yathā so pārichattako koviḷāro bahalapattapalāso sandacchāyo, evameva so paccekasambuddho paripuṇṇapattacīvaradharoti – sañchannapatto yathā pārichattako.

Regarding ‘Like a Pārichattaka tree covered with leaves’: just as that Pārichattaka tree, the Koviḷāra, has dense shade from its branches, leaves, and fruits, so too that Paccekasambuddha is a wearer of the complete bowl and robes. This is the meaning of the phrase ‘Like a Pārichattaka tree covered with leaves’.

Kāsāyavattho [Pg.291] abhinikkhamitvāti so paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadāraṃ palibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding ‘Having gone forth clad in the saffron robe’: that Paccekasambuddha, having cut off every household impediment, having cut off the impediment of wife and children, having cut off the impediment of relatives, having cut off the impediment of stored-up wealth; having removed his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, he dwells in a state of having nothing. He lives, comports himself, conducts himself, maintains himself, carries on, and subsists. This is the meaning of the phrase ‘Having gone forth clad in the saffron robe’. One should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo’’ti.

“Having laid aside the marks of a householder, like a Pārichattaka tree covered with leaves; having gone forth clad in the saffron robe, one should wander alone like a rhinoceros horn.”

Tatiyo vaggo.

The Third Chapter.

Catutthavaggo

The Fourth Chapter.

151.

151.

Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.

Not forming a greed for tastes, not covetous, not supporting another, going for alms in sequence; with a mind unbound in regard to family after family, one should wander alone like a rhinoceros horn.

Rasesu gedhaṃ akaraṃ aloloti. Rasoti 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; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akuṭakaṃ pariyesanti, akuṭakaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; kasāvaṃ labhitvā akasāvaṃ pariyesanti, akasāvaṃ labhitvā kasāvaṃ pariyesanti; lambikaṃ labhitvā alambikaṃ pariyesanti, alambikaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā [Pg.292] sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhanti tena tena na tussanti, aparāparaṃ pariyesanti. Manāpikesu rasesu rattā giddhā gathitā mucchitā ajjhosannā laggā laggitā palibuddhā. Sā rasataṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā so paccekasambuddho 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.

‘Not being greedy for tastes, not covetous.’ Tastes are root-taste, trunk-taste, bark-taste, leaf-taste, flower-taste, and fruit-taste; sour, sweet, bitter, pungent, salty, alkaline, acrid, astringent, savory, unsavory, cold, and hot. There are some ascetics and brahmins who are greedy for tastes. Seeking choice tastes with the tip of their tongue, they wander about. 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 astringent, they seek non-astringent; having obtained non-astringent, they seek astringent; having obtained acrid, they seek non-acrid; having obtained non-acrid, they seek acrid; having obtained savory, they seek unsavory; having obtained unsavory, they seek savory; having obtained cold, they seek hot; having obtained hot, they seek cold. Whatever they obtain, they are not satisfied with it but keep seeking for more. They are impassioned for, greedy for, tied to, infatuated with, obsessed with, clinging to, stuck fast, and bound by agreeable tastes. That craving for tastes has been abandoned by that Paccekabuddha, its root cut off, made like a palm stump, brought to a state of non-existence, and made incapable of arising in the future. Therefore, that Paccekabuddha, wisely reflecting, partakes of food: ‘Not for amusement, not for intoxication, not for beautification, not for adornment; but only for the maintenance and sustenance of this body, for allaying discomfort, and for assisting the holy life. Thus I will terminate old feelings and not arouse new feelings, and I will be able to carry on, be blameless, and live in comfort.’

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya, yathā vā akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva so paccekasambuddho 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. Rasataṇhāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – rasesu gedhaṃ akaraṃ.

Just as one would anoint a wound only for the sake of its healing, or as one would grease an axle only for the sake of conveying a load, or as one would eat one’s son’s flesh only for the sake of crossing a wilderness, so too that Paccekasambuddha, reflecting wisely, partakes of food: ‘Not for amusement, not for intoxication, not for beautification, not for adornment; but only for the maintenance and sustenance of this body, for allaying the affliction of hunger, and for assisting the holy life. Thus I will ward off old feelings and not arouse new feelings, and I will be able to carry on, be blameless, and live in comfort.’ He is aloof from craving for tastes, detached from it, abstinent from it; he has departed from it, is rid of it, fully released and disjoined from it. He dwells with a mind that has had its boundaries removed. Thus: not being greedy for tastes.

Aloloti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho aloloti – rasesu gedhaṃ akaraṃ alolo.

‘Not covetous’: Covetousness is a term for craving. That which is lust, passion ...pe... covetousness, greed, the unwholesome root. That covetous craving has been abandoned by that Paccekasambuddha, its root cut off, made like a palm stump, brought to a state of non-existence, and made incapable of arising in the future. Therefore the Paccekasambuddha is not covetous. Thus: not being greedy for tastes, not covetous.

Anaññaposī sapadānacārīti anaññaposīti so paccekasambuddho attānaññeva poseti, na paranti.

‘Not nourishing another, walking for alms in sequence’: ‘Not nourishing another’ means that the Paccekasambuddha does not nourish the self—that is, the defilements which are his enemy—nor does he nourish another.

Anaññaposimaññātaṃ[Pg.293], dantaṃ sāre patiṭṭhitaṃ ;

Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇanti.

One who does not nourish the defilements, who has overcome them, tamed, well established in the essence of virtue, whose taints are destroyed, who has disgorged faults—him I call a brahmin.

Anaññaposī sapadānacārīti so paccekasambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. Okkhittacakkhu iriyāpathasampanno kulā kulaṃ anatikkamanto piṇḍāya caratīti – anaññaposī sapadānacārī.

‘Not nourishing another, walking for alms in sequence’: That Paccekasambuddha, having dressed in the morning and taken his bowl and robe, enters a village or town for alms with his body, speech, and mind guarded, with mindfulness established, and with his faculties restrained. With downcast eyes, accomplished in his deportment, he walks for alms from house to house without skipping any. Thus: not nourishing another, walking for alms in sequence.

Kule kule appaṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? ‘‘Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe passantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ tampi me antarahitaṃ tumhehi ahaṃ ñāyāmi – ‘asukassa kulupako, asukāya kulupako’’’ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

‘With a mind unattached to family after family’: One’s mind becomes attached for two reasons: either by placing oneself low and others high, or by placing oneself high and others low. How does one’s mind become attached by placing oneself low and others high? ‘You are of great service to me. It is by depending on you that I obtain robes, almsfood, lodging, and medicinal requisites. And when others think of giving or doing something for me, they do so because they see you. Even my old family name from my parents has disappeared, and I am known through you as “the frequenter of such-and-such a family.”’ In this way one’s mind becomes attached by placing oneself low and others high.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? ‘‘Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, tumhākaṃ ahaṃ uddesaṃ demi paripucchaṃ demi uposathaṃ ācikkhāmi navakammaṃ adhiṭṭhāmi; atha ca pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā’’ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti.

How does one’s mind become attached by placing oneself high and others low? ‘It is by relying on me that you have gone for refuge to the Buddha, the Dhamma, and the Sangha; that you have abstained from killing living beings, from taking what is not given, from sexual misconduct, and from liquor, wine, and intoxicants, which are a basis for negligence. I give you the text and the commentary, I declare the Uposatha, and I supervise new construction work. And yet you neglect me and instead honor, respect, esteem, and venerate others!’ In this way one’s mind becomes attached by placing oneself high and others low.

Kule kule appaṭibaddhacittoti so paccekasambuddho kulapalibodhena appaṭibaddhacitto hoti, gaṇapalibodhena appaṭibaddhacitto hoti, āvāsapalibodhena appaṭibaddhacitto hoti, cīvarapalibodhena appaṭibaddhacitto hoti, piṇḍapātapalibodhena appaṭibaddhacitto hoti, senāsanapalibodhena [Pg.294] appaṭibaddhacitto hoti, gilānapaccayabhesajjaparikkhārapalibodhena appaṭibaddhacitto hotīti – kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘With a mind unattached to family after family’: That Paccekabuddha’s mind is unattached by way of the impediment of a family, unattached by way of the impediment of a following, unattached by way of the impediment of a dwelling, unattached by way of the impediment of robes, unattached by way of the impediment of almsfood, unattached by way of the impediment of lodgings, and unattached by way of the impediment of medicinal requisites. Thus: ‘With a mind unattached to family after family, one should wander alone like a rhinoceros horn.’ Therefore that Paccekabuddha said:

‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo’’ti.

Not being greedy for tastes, not covetous, not supporting others, walking for alms in sequence; with a mind unattached to family after family, one should wander alone like a rhinoceros horn.

152.

152.

Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo.

Having abandoned the five hindrances of the mind, having dispelled all the mind’s defilements; unreliant, having cut off the blemish of affection, one should wander alone like a rhinoceros horn.

Pahāya pañcāvaraṇāni cetasoti so paccekasambuddho kāmacchandanīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā, byāpādanīvaraṇaṃ… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatīti – pahāya pañcāvaraṇāni cetaso.

‘Having abandoned the five hindrances of the mind’: That Paccekabuddha, having abandoned, forsaken, dispelled, done away with, and annihilated 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, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial and sustained thought, with rapture and happiness born of seclusion. Thus: ‘having abandoned the five hindrances of the mind.’

Upakkilese byapanujja sabbeti rāgo cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso, kodho… upanāho…pe… sabbākusalābhisaṅkhārā cittassa upakkilesā. Upakkilese byapanujja sabbeti sabbe cittassa upakkilese byapanujja panuditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – upakkilese byapanujja sabbe.

‘Having dispelled all the defilements’: Lust is a defilement of the mind, hatred is a defilement of the mind, delusion is a defilement of the mind; anger, resentment ... all unwholesome volitional formations are defilements of the mind. ‘Having dispelled all the defilements’ means having dispelled, driven off, abandoned, done away with, and annihilated all the defilements of the mind. Thus: ‘having dispelled all the defilements.’

Anissito [Pg.295] chetva sinehadosanti. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Sinehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dosoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ caṇḍikkaṃ asuropo anattamanatā cittassa. Anissito chetva sinehadosanti so paccekasambuddho taṇhāsnehañca diṭṭhisnehañca dosañca chetvā ucchinditvā samucchinditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā cakkhuṃ anissito, sotaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

"Independent, having cut off affection and hatred." "Independent": there are two kinds of dependence: dependence on craving and dependence on views… this is dependence on craving… this is dependence on views. "Affection": there are two kinds of affection: affection due to craving and affection due to views… this is affection due to craving… this is affection due to views. "Hatred": that which is animosity of the mind, aversion, repugnance, opposition, antagonism, anger, great anger, complete anger, hatred, great hatred, complete hatred, corruption of the mind, mental depravity, wrath, being wrathful, the state of being wrathful, hatred, being hostile, the state of being hostile, depravity, being depraved, the state of being depraved, fierceness, a surly nature, discontent of mind. "Independent, having cut off affection and hatred": that paccekasambuddha, having cut off, severed, utterly severed, abandoned, dispelled, eliminated, and brought to an end the affection of craving, the affection of views, and hatred, is independent of the eye, independent of the ear… independent of phenomena seen, heard, sensed, and cognized—unclinging, unattached, not settled upon, not intent upon, gone forth, detached, released, disjoined, he dwells with a mind that has become limitless. —"Independent, having cut off affection and hatred, one should wander alone like a rhinoceros horn." Therefore that paccekasambuddha said:

‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo’’ti.

"Having abandoned the five hindrances of the mind, having dispelled all its defilements; independent, having cut off affection and hatred, one should wander alone like a rhinoceros horn."

153.

153.

Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

Having left behind pleasure and pain, and mental joy and sorrow as before; having gained pure equanimity and calm, one should wander alone like a rhinoceros horn.

Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassanti so paccekasambuddho sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharatīti – vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ.

"Having left behind pleasure and pain, and mental joy and sorrow as before": that paccekasambuddha, with the abandoning of pleasure and the abandoning of pain, and with the earlier disappearance of mental joy and mental sorrow, enters and dwells in the fourth jhana, which is neither-painful-nor-pleasant and consists in the purification of mindfulness by equanimity. —"Having left behind pleasure and pain, and mental joy and sorrow as before."

Laddhānupekkhaṃ [Pg.296] samathaṃ visuddhanti. Upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. Samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. Laddhānupekkhaṃ samathaṃ visuddhanti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti – laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

"Having gained pure equanimity and calm." "Equanimity" is the equanimity in the fourth jhāna: looking on, looking on closely, mental evenness, mental placidity, the neutral state of the mind. "Calm" is the mind's stability, steadfastness, fixedness, non-distraction, non-wavering, an unagitated mental state, calm, the faculty of concentration, the power of concentration, right concentration. In the fourth jhāna, equanimity and calm are pure, utterly pure, luminous, stainless, free from defilements, become malleable, wieldy, steady, and have attained imperturbability. "Having gained pure equanimity and calm": having gained, obtained, found, and acquired the fourth jhāna, equanimity, and calm. —"...having gained pure equanimity and calm, one should wander alone like a rhinoceros horn." Therefore that Paccekasambuddha said:

‘‘Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo’’ti.

"Having left behind pleasure and pain, and mental joy and sorrow as before; having gained pure equanimity and calm, one should wander alone like a rhinoceros horn."

154.

154.

Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

With energy aroused for attaining the ultimate goal, with mind unflagging and conduct not lazy; firm in striving, endowed with strength and power, one should wander alone like a rhinoceros horn.

Āraddhavīriyo paramatthapattiyāti paramatthaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti – āraddhavīriyo paramatthapattiyā.

"With energy aroused for attaining the ultimate goal": the ultimate goal is called the deathless, Nibbāna, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. For the attainment, acquisition, realization, contact, and verification of the ultimate goal, one dwells with energy aroused—steadfast, firm in striving, not throwing off the burden in regard to wholesome states—for the abandoning of unwholesome states and the undertaking of wholesome states. —"With energy aroused for attaining the ultimate goal."

Alīnacitto akusītavuttīti so paccekasambuddho anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ [Pg.297] dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatīti – evaṃ alīnacitto akusītavutti.

"With mind unflagging and conduct not lazy": that paccekasambuddha generates zeal, strives, arouses energy, exerts his mind, and endeavors for the non-arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states… for the arising of unarisen wholesome states… for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, he generates zeal, strives, arouses energy, exerts his mind, and endeavors. Thus, "with mind unflagging and conduct not lazy."

Atha vā, ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

Or else, he exerts his mind and endeavors, resolving: "Let only skin, sinews, and bones remain, and let the flesh and blood dry up in my body, but there will be no stopping of my energy until I have attained what can be attained by human strength, human power, human energy, and human striving." In this way too, his mind is unflagging and his conduct not lazy.

Nāsissaṃ na pivissāmi, vihārato na nikkhame;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhateti.

"I will not eat, I will not drink, I will not leave my dwelling; nor will I lie on my side, while the dart of craving has not been pulled out."

Cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

‘‘Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

"I will not break this cross-legged posture until my mind is liberated from the taints through non-clinging." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

‘‘Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

"I will not rise from this seat until my mind is liberated from the taints through non-clinging." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

‘‘Na tāvāhaṃ imamhā caṅkamā orohissāmi…pe… 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. Evampi alīnacitto akusītavutti.

"I will not descend from this walking path… leave the monastery… leave the gabled house… leave the mansion… leave the long-gallery… leave the cave… leave the rock-shelter… leave the hut… leave the gabled-roof hall… leave the watchtower… leave the hall… leave the raised hut… leave the service hall… leave the pavilion… leave the foot of the tree, until my mind is liberated from the taints through non-clinging." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

‘‘Imasmiṃyeva pubbaṇhasamaye ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti. Imasmiṃyeva majjhanhikasamaye…pe… sāyanhasamaye [Pg.298]…pe… 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. Evampi alīnacitto akusītavutti.

"In this very forenoon, I will acquire, master, attain, contact, and realize the noble Dhamma." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy. "In 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… during the dark fortnight… bright fortnight… rainy season… winter… summer… in the first stage of life… in the middle stage of life… in the last stage of life, I will acquire, master, attain, contact, and realize the noble Dhamma." He exerts his mind and endeavors. In this way too, his mind is unflagging and his conduct not lazy.

Daḷhanikkamo thāmabalūpapannoti so paccekasambuddho daḷhasamādāno ahosi kusalesu dhammesu avaṭṭhitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kulejeṭṭhāpacāyitāya aññataraññataresu adhikusalesu dhammesūti – daḷhanikkamo. Thāmabalūpapannoti so paccekasambuddho thāmena ca balena ca vīriyena ca parakkamena ca paññāya ca upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgatoti – daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

"Firm in striving, endowed with strength and power": that Paccekasambuddha was of firm undertaking in wholesome states, of steadfast undertaking in good bodily conduct, good verbal conduct, and good mental conduct, in giving and sharing, in undertaking the precepts, in observing the Uposatha, in dutifulness to his mother, in dutifulness to his father, in respectfulness to ascetics, in respectfulness to brahmins, in honoring the elders of his clan, and in other and various higher wholesome states. Thus, "firm in striving." "Endowed with strength and power": that Paccekasambuddha is endowed, fully endowed, possessed, fully possessed, furnished, fully furnished, and supplied with stamina, the power of wisdom, energy, exertion, and wisdom. Thus, he is "firm in striving, endowed with strength and power." One should wander alone like a rhinoceros horn. Therefore, that Paccekasambuddha said:

‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo’’ti.

"With energy aroused for attaining the ultimate goal, with mind unflagging and conduct not lazy; firm in striving, endowed with strength and power, one should wander alone like a rhinoceros horn."

155.

155.

Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.

Not abandoning seclusion and jhāna, constantly practicing in conformity with the Dhamma with regard to phenomena; having comprehended the danger in states of existence, one should wander alone like a rhinoceros horn.

Paṭisallānaṃ jhānamariñcamānoti so paccekasambuddho paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti paṭisallānaṃ. Jhānamariñcamānoti so paccekasambuddho dvīhi kāraṇehi jhānaṃ na riñcati – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto saṃyutto [Pg.299] āyutto samāyutto, anuppannassa vā dutiyassa jhānassa…pe… anuppannassa vā tatiyassa jhānassa… anuppannassa vā catutthassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyuttoti – evampi jhānaṃ na riñcati.

Regarding 'seclusion and not abandoning jhāna': That Paccekasambuddha is one who delights in seclusion, is fond of seclusion, devoted to the internal calming of the mind, not rejecting jhāna, endowed with insight, an augmenter of empty dwellings, meditative, delighting in jhāna, devoted to solitude, and esteems his own welfare. Thus, 'seclusion.' Regarding 'not abandoning jhāna': That Paccekasambuddha does not abandon jhāna for two reasons: he is yoked, variously yoked, specially yoked, repeatedly yoked, and well yoked to the arising of the first jhāna that has not yet arisen; or to the arising of the second jhāna… or the third jhāna… or the fourth jhāna that has not yet arisen. In this way, also, he does not abandon jhāna.

Atha vā, uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti, uppannaṃ vā dutiyaṃ jhānaṃ…pe… uppannaṃ vā tatiyaṃ jhānaṃ… uppannaṃ vā catutthaṃ jhānaṃ āsevati bhāveti bahulīkaroti. Evampi jhānaṃ na riñcatīti – paṭisallānaṃ jhānamariñcamāno.

Alternatively, he resorts to, develops, and makes much of the first jhāna that has arisen; or the second jhāna that has arisen… or the third jhāna that has arisen… or the fourth jhāna that has arisen, which he resorts to, develops, and makes much of. In this way, too, he does not abandon jhāna. This is the meaning of the phrase, 'in seclusion, not abandoning jhāna'.

Dhammesu niccaṃ anudhammacārīti dhammā vuccanti cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Katame anudhammā? Sammāpaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti anudhammā. Dhammesu niccaṃ anudhammacārīti dhammesu niccakālaṃ dhuvakālaṃ satataṃ samitaṃ avokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ

Regarding 'always practicing in accordance with the Dhamma among the dhammas': Here, 'dhammas' are said to be the four establishments of mindfulness… up to… the noble eightfold path. What are the 'anudhammas' (practices conforming to the Dhamma)? Right practice, conformable practice, non-opposing practice, practice in accordance with the goal, practice in accordance with the Dhamma, fulfillment in the precepts, guarding the doors of the sense faculties, moderation in eating, devotion to wakefulness, and mindfulness and clear comprehension—these are called the 'anudhammas'. Regarding 'always practicing in accordance with the Dhamma among the dhammas': this means practicing among the dhammas always, constantly, perpetually, uninterruptedly, unmixedly, in close succession, like a series of water waves,

Avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe carati viharati iriyati vatteti pāleti yapeti yāpetīti – dhammesu niccaṃ anudhammacārī.

before the meal and after the meal, in the first watch of the night, the middle watch of the night, and the last watch of the night, in the dark fortnight and the bright fortnight, in the rainy season, the winter season, and the summer season, in the first stage of life, the middle stage of life, and the last stage of life, he fares, dwells, comports himself, proceeds, maintains, and keeps himself going. This is the meaning of the phrase, 'always practicing in accordance with the Dhamma among the dhammas'.

Ādīnavaṃ sammasitā bhavesūti ‘‘sabbe saṅkhārā aniccā’’ti ādīnavaṃ sammasitā bhavesu, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti ādīnavaṃ sammasitā bhavesūti – ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Regarding 'having comprehended the danger in existences': By comprehending, 'All formations are impermanent,' one has comprehended the danger in existences. By comprehending, 'All formations are suffering'… By comprehending, 'All phenomena are not-self'… By comprehending, 'Whatever is subject to origination is all subject to cessation,' one has comprehended the danger in existences. This is the meaning of the phrase, 'having comprehended the danger in existences, one should wander alone like a rhinoceros horn.' Therefore that Paccekasambuddha said:

‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo’’ti.

“Not abandoning jhāna in seclusion, always practicing in accordance with the Dhamma among the dhammas; having comprehended the danger in existences, one should wander alone like a rhinoceros horn.”

156.

156.

Taṇhakkhayaṃ [Pg.300] patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

Aspiring for the destruction of craving, heedful, not dull-witted, learned, mindful; having comprehended the Dhamma, resolute and striving, one should wander alone like a rhinoceros.

Taṇhakkhayaṃ patthayamappamattoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ patthayanto icchanto sādiyanto pihayanto abhijappantoti – taṇhakkhayaṃ patthayaṃ. Appamattoti so paccekasambuddho sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – taṇhakkhayaṃ patthayamappamatto.

Regarding 'aspiring for the destruction of craving, heedful': 'Craving' is craving for forms… and so on… craving for mental phenomena. 'The destruction of craving' means Nibbāna, which is the destruction of lust, the destruction of hatred, the destruction of delusion, the destruction of destination, the destruction of rebirth, the destruction of relinking, the destruction of the outflows, the destruction of saṃsāra, and the destruction of the round. One who is aspiring for, wishing for, delighting in, yearning for, and longing for it—thus 'aspiring for the destruction of craving.' 'Heedful': that Paccekasambuddha acts with reverence, acts continuously… and so on… is heedful in regard to wholesome states. Thus: 'aspiring for the destruction of craving, heedful'.

Aneḷamūgo sutavā satīmāti. Aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti – aneḷamūgo sutavā satīmā.

Regarding 'not dull-witted, learned, and mindful': 'Not dull-witted' means that the Paccekabuddha is wise, discerning, intelligent, knowledgeable, insightful, and sagacious. 'Learned' means that the Paccekabuddha is very learned, a bearer of what he has learned, a repository of what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the spiritual life that is perfectly complete and pure—such teachings have been much learned by him, retained, familiarized by recitation, examined by the mind, and well penetrated by view. 'Mindful' means that the Paccekabuddha is mindful, endowed with supreme mindfulness and prudence, able to recall and recollect what was done and said long ago. Thus: 'not dull-witted, learned, and mindful'.

Saṅkhātadhammo niyato padhānavāti saṅkhātadhammo vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhātadhammoti so paccekasambuddho saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo ‘‘sabbe saṅkhārā aniccā’’ti saṅkhātadhammo…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo. Atha vā, tassa paccekasambuddhassa ca khandhā saṃkhittā dhātuyo saṃkhittā āyatanāni saṃkhittāni gatiyo saṃkhittā upapattiyo saṃkhittā paṭisandhiyo saṃkhittā bhavā saṃkhittā saṃsārā saṃkhittā vaṭṭā saṃkhittā. Atha vā, so paccekasambuddho khandhapariyante ṭhito dhātupariyante [Pg.301] ṭhito āyatanapariyante ṭhito gatipariyante ṭhito upapattipariyante ṭhito paṭisandhipariyante ṭhito bhavapariyante ṭhito saṃsārapariyante ṭhito vaṭṭapariyante ṭhito saṅkhārapariyante ṭhito antimabhave ṭhito antimasamussaye ṭhito antimadehadharo paccekasambuddho.

Regarding 'one who has comprehended the Dhamma, is resolute, and is striving': 'Comprehended Dhamma' is called knowledge. It is the wisdom, understanding… non-delusion, investigation of phenomena, right view. 'One who has comprehended the Dhamma': that Paccekabuddha has comprehended the Dhamma, known the Dhamma, weighed the Dhamma, judged the Dhamma, made the Dhamma clear, and developed the Dhamma. He has comprehended the Dhamma that 'all formations are impermanent'… that 'whatever is subject to origination is all subject to cessation.' Alternatively, for that Paccekabuddha, the aggregates are comprehended, the elements are comprehended, the sense bases are comprehended, the destinations are comprehended, the rebirths are comprehended, the relinkings are comprehended, the existences are comprehended, the rounds of existence are comprehended, and the rounds are comprehended. Alternatively, that Paccekabuddha stands at the end of the aggregates, at the end of the elements, at the end of the sense bases, at the end of the destinations, at the end of the rebirths, at the end of the relinkings, at the end of the existences, at the end of the rounds of existence, at the end of the rounds, at the end of formations, standing in his final existence, in his final embodiment, bearing his final body, a Paccekabuddha.

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavoti.

For him, this is the last existence; this is the final embodiment. The round of birth and death, renewed existence, does not exist for him.

Taṃkāraṇā paccekasambuddho saṅkhātadhammo. Niyatoti niyāmā vuccanti cattāro ariyamaggā. Catūhi ariyamaggehi samannāgatoti niyato. Niyāmaṃ patto sampatto adhigato phassito sacchikato patto niyāmaṃ. Padhānavāti padhānaṃ vuccati vīriyaṃ. So cetaso vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamo anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. So paccekasambuddho iminā padhānena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā so paccekasambuddho padhānavāti – saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

For that reason, the Paccekasambuddha is one who has comprehended the Dhamma. Regarding 'resolute': the fixed course is said to be the four noble paths. Because he is endowed with the four noble paths, he is resolute. He has reached, attained, realized, touched, and personally experienced the fixed course. Regarding 'endowed with striving': striving is called energy. It is the launching of mental energy, exertion, endeavor, effort, striving, vigor, ardor, strength, persistence, unflagging perseverance, not laying down the aspiration, not laying down the burden, taking up the burden; it is energy, the energy faculty, the energy power, right effort. That Paccekasambuddha is endowed with, fully endowed with, possessed of, and complete in this striving. Therefore that Paccekasambuddha is endowed with striving. Thus: 'one who has comprehended the Dhamma, is resolute, and is endowed with striving, one should wander alone like the horn of a rhinoceros.' Therefore that Paccekasambuddha said:

‘‘Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo’’ti.

Aspiring for the destruction of craving, heedful, not dull-witted, learned, mindful; having comprehended the Dhamma, resolute, and endowed with striving, one should wander alone like the horn of a rhinoceros.

157.

157.

Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo.

Like a lion, untrembling at sounds; like the wind, not caught in a net; like a lotus, unsullied by water, one should wander alone like the horn of a rhinoceros.

Sīhova saddesu asantasantoti yathā sīho migarājā saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso [Pg.302] abhīrū acchambhī anutrāsī apalāyī, paccekasambuddhopi saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – sīhova saddesu asantasanto.

Regarding 'like a lion, untrembling at sounds': Just as a lion, the king of beasts, is untrembling at sounds—not trembling, not terrified, not agitated, not alarmed, without terror, fearless, dauntless, not terrified, and not fleeing—so too the Paccekasambuddha is untrembling at sounds—not trembling, not terrified, not agitated, not alarmed, without terror, fearless, dauntless, not terrified, and not fleeing. He dwells having abandoned fear and terror, with goosebumps subsided. Thus: 'like a lion, untrembling at sounds'.

Vātova jālamhi asajjamānoti. Vātoti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Jālaṃ vuccati suttajālaṃ. Yathā vāto jālamhi na sajjati na gaṇhāti na bajjhati na palibajjhati, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ diṭṭhijālaṃ paṭinissaṭṭhaṃ, taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vātova jālamhi asajjamāno.

Like the wind not caught in a net: ‘The wind’ means the east wind, the west wind, the north wind, the south wind, dusty wind, dustless wind, cold wind, hot wind, slight wind, strong wind, the Verambha wind, the wing wind, the Supaṇṇa wind, the Tālapaṇṇa wind, and the Vidhūpana wind. ‘A net’ is said to be a net of thread. Just as the wind is not caught in a net, does not grasp it, is not bound by it, and is not entangled in it, so too there are two nets: the net of craving and the net of views.... this is the net of craving... this is the net of views. For that Paccekasambuddha, the net of craving has been abandoned, the net of views relinquished. Because the net of craving has been abandoned and the net of views has been relinquished, that Paccekasambuddha is not caught by form, is not caught by sound... is not caught by things seen, heard, sensed, or cognized; he does not grasp, is not bound, is not entangled. He has gone forth, departed, is released, detached, and dwells with a mind that is without boundaries—like the wind not caught in a net.

Padumaṃva toyena alimpamānoti padumaṃ vuccati padumapupphaṃ. Toyaṃ vuccati udakaṃ. Yathā padumapupphaṃ toyena na limpati na palimpati na upalimpati, alittaṃ apalittaṃ anupalittaṃ, evameva dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Tassa paccekasambuddhassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho. Taṇhālepassa pahīnattā diṭṭhilepassa paṭinisaṭṭhattā so paccekasambuddho rūpe na limpati sadde na limpati…pe… diṭṭhasutamutaviññātabbesu dhammesu na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

Like a lotus unstained by water: ‘Lotus’ is said to mean a lotus flower, and ‘water’ is said to mean water. Just as a lotus flower is not stained by water, not besmeared, not defiled—unstained, unbesmeared, undefiled—so too there are two stains: the stain of craving and the stain of views.... this is the stain of craving... this is the stain of views. For that Paccekasambuddha, the stain of craving has been abandoned, the stain of views relinquished. Because the stain of craving has been abandoned and the stain of views has been relinquished, that Paccekasambuddha is not stained by forms, not stained by sounds... is not stained by things seen, heard, sensed, or cognized—unstained, unbesmeared, undefiled. He has gone forth, departed, is released, detached, and dwells with a mind that is without boundaries. Thus: ‘Like a lotus unstained by water, one should wander alone like a rhinoceros.’ Therefore that Paccekasambuddha said:

‘‘Sīhova [Pg.303] saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo’’ti.

Like a lion not trembling at sounds, like the wind not caught in a net, like a lotus unstained by water, one should wander alone like a rhinoceros horn.

158.

158.

Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

As a lion, strong with its fangs, the king of beasts, roams having conquered, one should frequent remote lodgings; one should wander alone like a rhinoceros horn.

Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārīti yathā sīho migarājā dāṭhabalī dāṭhāvudho sabbe tiracchānagate pāṇe abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi paññābalī paññāvudho sabbapāṇabhūte puggale paññāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī.

‘As a lion, strong with its fangs, the king of beasts, roams having conquered’: Just as the lion, the king of beasts, strong with its fangs and armed with its fangs, having overpowered, subdued, overwhelmed, utterly mastered, and crushed all animals, roams, dwells, moves about, proceeds, protects, and maintains itself; so too the Paccekasambuddha, strong with wisdom and armed with wisdom, having overpowered, subdued, overwhelmed, utterly mastered, and crushed all living beings and persons with wisdom, roams, dwells, moves about, proceeds, protects, and maintains himself. Thus: ‘As a lion, strong with its fangs, the king of beasts, roams having conquered.’

Sevetha pantāni senāsanānīti yathā sīho migarājā araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi 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 vatteti pāleti yapeti yāpetīti – sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘One should frequent remote lodgings’: Just as the lion, the king of beasts, having entered the middle of the forest wilderness, roams, dwells, moves about, proceeds, protects, and maintains itself, so too the Paccekasambuddha frequents remote lodgings in the forest wilderness—with little sound, with little noise, free from the bustle of people, fit for human seclusion, suitable for solitary retreat. He goes alone, stands alone, sits alone, makes his bed alone, enters the village for alms alone, returns alone, sits in seclusion alone, undertakes walking meditation alone; he roams, dwells, moves about, proceeds, protects, and maintains himself alone. Thus: ‘One should frequent remote lodgings; one should wander alone like a rhinoceros horn.’ Therefore that Paccekasambuddha said:

‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo’’ti.

“As a lion, strong with its fangs, the king of beasts, roams having conquered, one should frequent remote lodgings; one should wander alone like a rhinoceros horn.”

159.

159.

Mettaṃ [Pg.304] upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

Cultivating at the proper time the liberation of mind through loving-kindness, equanimity, compassion, and sympathetic joy; not being in conflict with the entire world, one should wander alone like the horn of a rhinoceros.

Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāleti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatīti – mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle.

‘Cultivating at the proper time the liberation of mind through loving-kindness, equanimity, compassion, and sympathetic joy’: That paccekasambuddha dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, and in every way, he dwells pervading the entire world with a mind accompanied by loving-kindness—vast, exalted, immeasurable, without enmity, and without ill will. With a mind accompanied by compassion... with a mind accompanied by sympathetic joy... with a mind accompanied by equanimity, he dwells pervading the world with a mind that is vast, exalted, immeasurable, without enmity, and without ill will. This is the meaning of: ‘Cultivating at the proper time the liberation of mind through loving-kindness, equanimity, compassion, and sympathetic joy.’

Sabbena lokena avirujjhamānoti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā…pe… ye uttarāya disāya sattā… ye dakkhiṇāya disāya sattā… ye puratthimāya anudisāya sattā… ye pacchimāya anudisāya sattā… ye uttarāya anudisāya sattā… ye dakkhiṇāya anudisāya sattā… ye heṭṭhimāya disāya sattā… ye uparimāya disāya sattā… ye dasasu disāsu sattā te appaṭikūlā honti. Karuṇāya bhāvitattā… muditāya bhāvitattā… upekkhāya bhāvitattā ye puratthimāya disāya sattā…pe… ye dasasu disāsu sattā te appaṭikūlā honti. Sabbena lokena avirujjhamānoti sabbena lokena avirujjhamāno, appaṭivirujjhamāno anāghātiyamāno appaṭihaññamānoti – sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘Not being in conflict with the entire world’: Because loving-kindness has been developed, the beings in the eastern direction are not hostile; the beings in the western direction... the beings in the northern direction... the beings in the southern direction... the beings in the northeastern direction... the beings in the southwestern direction... the beings in the northwestern direction... the beings in the southeastern direction... the beings in the direction below... the beings in the direction above... the beings in the ten directions are not hostile. Because compassion has been developed... because sympathetic joy has been developed... because equanimity has been developed, the beings in the eastern direction... the beings in the ten directions are not hostile. ‘Not being in conflict with the entire world’ means not being in conflict with the entire world, not being opposed in return, not being harmed, and not being struck back. Thus: ‘Not being in conflict with the entire world, one should wander alone like the horn of a rhinoceros.’ Therefore, that paccekasambuddha said:

‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo’’ti.

Cultivating loving-kindness, equanimity, compassion, liberation, and joy at the proper time, not being in conflict with the entire world, one should wander alone like a rhinoceros horn.

160.

160.

Rāgañca [Pg.305] dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni ;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

Having abandoned lust, hatred, and delusion, and having shattered the fetters, not being frightened at the exhaustion of life, one should wander alone like a rhinoceros horn.

Rāgañca dosañca pahāya mohanti. Rāgoti yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Dosoti yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Mohoti dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Rāgañca dosañca pahāya mohanti so paccekasambuddho rāgañca dosañca mohañca pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – rāgañca dosañca pahāya mohaṃ.

‘Having abandoned lust, hatred, and delusion’: ‘Lust’ is any lust, passion... covetousness, greed, an unwholesome root. ‘Hatred’ is any vexation of mind... ferocity, harshness, mental displeasure. ‘Delusion’ is ignorance concerning suffering... the bolt of ignorance, delusion, an unwholesome root. ‘Having abandoned lust, hatred, and delusion’: that Paccekasambuddha has abandoned lust, hatred, and delusion; having given them up, dispelled them, terminated them, and brought them to non-existence. Thus: ‘Having abandoned lust, hatred, and delusion.’

Sandālayitvāna saṃyojanānīti. Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ…pe… avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni sandālayitvā padālayitvā sampadālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

‘Having shattered the fetters’: There are ten fetters: the fetter of sensual lust, the fetter of aversion... the fetter of ignorance. ‘Having shattered the fetters’ means having well shattered, smashed, and utterly demolished the ten fetters; having abandoned them, dispelled them, terminated them, and brought them to non-existence. Thus: ‘Having shattered the fetters.’

Asantasaṃ jīvitasaṅkhayamhīti so paccekasambuddho jīvitapariyosāne asantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

‘Not being frightened at the exhaustion of life’: At the end of his life, that Paccekasambuddha is not frightened by craving, not terrified, not agitated, not anxious; he is without terror, fearless, undaunted, not terrified, not one to flee; he dwells having abandoned fear and dread, free from horripilation. Thus: ‘Not being frightened at the exhaustion of life, one should wander alone like a rhinoceros horn.’ Therefore, that Paccekasambuddha said:

‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo’’ti.

Having abandoned lust, hatred, and delusion, and having shattered the fetters, not being frightened at the exhaustion of life, one should wander alone like a rhinoceros horn.

161.

161.

Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attatthapaññā asucī manussā, eko care khaggavisāṇakappo.

They associate and serve for their own interest; friends without a cause are difficult to find today. Humans are discerning only for their own benefit, and are impure; one should wander alone like a rhinoceros horn.

Bhajanti [Pg.306] sevanti ca kāraṇatthāti attatthakāraṇā paratthakāraṇā ubhayatthakāraṇā diṭṭhadhammikatthakāraṇā samparāyikatthakāraṇā paramatthakāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevantīti – bhajanti sevanti ca kāraṇatthā.

‘They associate and serve for a reason’: For the sake of their own benefit, for the sake of the benefit of others, for the sake of the benefit of both, for the sake of benefit in this present life, for the sake of benefit in the life to come, for the sake of the ultimate benefit—they associate, closely associate, attend, attend closely, attend well, and attend repeatedly. Thus: ‘They associate and serve for a reason.’

Nikkāraṇā dullabhā ajja mittāti dve mittā – agārikamitto ca anāgārikamitto ca…pe… ayaṃ agārikamitto…pe… ayaṃ anāgārikamitto. Nikkāraṇā dullabhā ajja mittāti ime dve mittā akāraṇā nikkāraṇā ahetū appaccayā dullabhā (dulladdhā sudulladdhā) ti – nikkāraṇā dullabhā ajja mittā.

‘Friends without a reason are hard to find today’: There are these two kinds of friends: a householder friend and a homeless friend…pe… this is a householder friend…pe… this is a homeless friend. ‘Friends without a reason are hard to find today’: These two kinds of friends are hard to find (difficult to obtain, very difficult to obtain) without a cause, without a reason, without a ground, without a condition—thus, ‘friends without a reason are hard to find today.’

Attatthapaññā asucī manussāti. Attatthapaññāti attano atthāya attano hetu attano paccayā attano kāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevanti ācaranti samācaranti payirupāsanti paripucchanti paripañhantīti – attatthapaññā. Asucī manussāti asucinā kāyakammena samannāgatāti asucī manussā, asucinā vacīkammena samannāgatāti asucī manussā, asucinā manokammena samannāgatāti asucī manussā, asucinā pāṇātipātena…pe… asucinā adinnādānena… asucinā kāmesumicchācārena… asucinā musāvādena… asuciyā pisuṇāya vācāya samannāgatā… asuciyā pharusāya vācāya samannāgatā… asucinā samphappalāpena samannāgatā… asuciyā abhijjhāya samannāgatā… asucinā byāpādena samannāgatāti asucī manussā, asuciyā micchādiṭṭhiyā samannāgatāti asucī manussā, asuciyā cetanāya samannāgatāti asucī manussā, asuciyā patthanāya samannāgatāti asucī manussā, asucinā paṇidhinā samannāgatāti asucī manussā, asucī hīnā nihīnā omakā lāmakā chatukkā parittāti – attatthapaññā asucī manussā.

‘Wise for their own benefit, people are impure’: ‘Wise for their own benefit’ means that for their own benefit, for their own reason, for their own condition, and for their own cause, they associate, associate closely, serve, frequent, consort with, serve repeatedly, practice, practice well, attend upon, inquire, and question thoroughly. Thus, ‘wise for their own benefit.’ ‘People are impure’: They are endowed with impure bodily action, thus people are impure; endowed with impure verbal action, thus people are impure; endowed with impure mental action, thus people are impure; endowed with the impure act of destroying life…pe… taking what is not given… sexual misconduct… false speech… divisive speech… harsh speech… idle chatter… covetousness… ill will, thus people are impure; endowed with wrong view, thus people are impure; endowed with impure volition, thus people are impure; endowed with impure aspiration, thus people are impure; endowed with impure resolve, thus people are impure. They are impure, base, inferior, low, wicked, contemptible, and insignificant. Thus, ‘wise for their own benefit, people are impure.’

Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko…pe… careti aṭṭha cariyāyo…pe… khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ…pe… eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

'Wander alone like a rhinoceros horn': 'Alone' means that the Paccekasambuddha is alone in the sense of renunciation…pe… 'Wanders' means the eight kinds of conduct…pe… 'Like a rhinoceros horn' means: just as the horn of a rhinoceros is single, without a second…pe… one should wander alone like a rhinoceros horn. Therefore that Paccekasambuddha said:

‘‘Bhajanti [Pg.307] sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attatthapaññā asucī manussā, eko care khaggavisāṇakappo’’ti.

"They associate and serve for a reason; friends without a reason are hard to find today. Selfishly wise and impure are human beings; one should wander alone like a rhinoceros horn."

Catuttho vaggo.

The Fourth Chapter.

Khaggavisāṇasuttaniddeso niṭṭhito.

The Exposition of the Khaggavisāṇa Sutta is concluded.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Ajita, Tissametteyya, Puṇṇaka, and then Mettagū; Dhotaka and Upasīva, Nanda, and then Hemaka.

Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Todeyya and Kappa, both, and Jatukaṇṇī the wise; Bhadrāvudha and Udaya, and Posāla the brahmin; Mogharājā the intelligent, and Piṅgiya the great seer.

Soḷasānaṃ panetesaṃ, brāhmaṇānaṃva sāsanaṃ;

Pārāyanānaṃ niddesā, tattakā ca bhavanti hi.Khaggavisāṇasuttānaṃ, niddesāpi tatheva ca;

Niddesā duvidhā ñeyyā, paripuṇṇā sulakkhitāti.

For these sixteen brahmins, there is the teaching; the expositions of the Pārāyana are just so many. And the expositions of the Khaggavisāṇa Suttas are likewise. The expositions should be known as twofold, complete, and well-marked.

Cūḷaniddesapāḷi niṭṭhitā.

The Pāḷi of the Cūḷaniddesa is concluded.