Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

The Collection of Minor Texts

Itivuttaka-aṭṭhakathā

The Itivuttaka Commentary

Ganthārambhakathā

Introduction to the Text

Mahākāruṇikaṃ [Pg.1] nāthaṃ, ñeyyasāgarapāraguṃ;

Vande nipuṇagambhīra-vicitranayadesanaṃ.

I pay homage to the greatly compassionate Lord, who has gone to the far shore of the ocean of knowables, whose teaching of ways is subtle, profound, and manifold.

Vijjācaraṇasampannā, yena niyyanti lokato;

Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.

By means of which, endowed with knowledge and conduct, beings are led out of the world; I venerate that supreme Dhamma, honored by the Perfectly Enlightened One.

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;

Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.

Endowed with virtues such as morality, who stand firm in the paths and fruits; I venerate that noble Sangha, the unsurpassed field of merit.

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

By the power of that merit generated by homage to the Triple Gem, may I be everywhere rid of dangers.

Ekakādippabhedena, desitāni mahesinā;

Lobhādīnaṃ pahānāni, dīpanāni visesato.

The great sage has taught, by way of classifications beginning with the Ones, the abandonings of greed and so on, and especially the elucidations.

Suttāni ekato katvā, itivuttapadakkharaṃ;

Dhammasaṅgāhakā therā, saṅgāyiṃsu mahesayo.

Having gathered the Suttas together, and the Itivuttaka word for word, the Dhamma-compiling Elders, the great seers, recited them.

Itivuttakamicceva, nāmena vasino pure;

Yaṃ khuddakanikāyasmiṃ, gambhīratthapadakkamaṃ.

It was called Itivuttaka itself by name by the ancient masters, which, within the Khuddaka Nikāya, contains profound meanings in due order.

Tassa gambhīrañāṇehi, ogāhetabbabhāvato;

Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.

Because it must be fathomed by profound wisdom, though it is difficult for me to make a commentary on its meaning.

Sahasaṃvaṇṇanaṃ [Pg.2] yasmā, dharate satthu sāsanaṃ;

Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.

Because the Teacher's dispensation is sustained by commentaries, the judgment of the former lion-like teachers indeed stands firm.

Tasmā taṃ avalambitvā, ogāhetvāna pañcapi;

Nikāye upanissāya, porāṇaṭṭhakathānayaṃ.

Therefore, relying on that, and immersing oneself in the five Nikāyas, supported by the method of the ancient commentaries.

Nissitaṃ vācanāmaggaṃ, suvisuddhaṃ anākulaṃ;

Mahāvihāravāsīnaṃ, nipuṇatthavinicchayaṃ.

The well-supported, very pure, and clear way of exposition, which is the subtle discernment of meaning of the dwellers in the Great Monastery.

Punappunāgataṃ atthaṃ, vajjayitvāna sādhukaṃ;

Yathābalaṃ karissāmi, itivuttakavaṇṇanaṃ.

Having carefully avoided recurrent meanings, I will make a commentary on the Itivuttaka according to my ability.

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;

Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.

Thus, O virtuous ones, listen closely as I, aspiring to the long continuance of the true Dhamma, elucidate its meaning.

Tattha itivuttakaṃ nāma ekakanipāto, dukanipāto, tikanipāto, catukkanipātoti catunipātasaṅgahaṃ. Tampi vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ; dīghanikāyo majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ; suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu itivuttakaṅgabhūtaṃ.

Here, the Itivuttaka, by name, comprises the Collection of Ones, the Collection of Twos, the Collection of Threes, and the Collection of Fours—thus a compilation of four collections. That too is included in the Sutta Piṭaka among the three Piṭakas: the Vinaya Piṭaka, the Sutta Piṭaka, and the Abhidhamma Piṭaka. Among the five Nikāyas—the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya—it is included in the Khuddaka Nikāya. Among the nine limbs of the Dispensation—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla—it belongs to the Itivuttaka limb.

‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

Eighty-two thousand I learned from the Buddha, two thousand from the monks; eighty-four thousand, the teachings that prevail for me.

Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ. Suttato ekakanipāte tāva sattavīsati suttāni, dukanipāte dvāvīsati, tikanipāte paññāsa, catukkanipāte terasāti dvādasādhikasuttasatasaṅgahaṃ. Tassa nipātesu ekakanipāto ādi, vaggesu pāṭibhogavaggo, suttesu lobhasuttaṃ. Tassāpi ‘‘vuttañhetaṃ bhagavatā’’tiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. Sā panāyaṃ paṭhamamahāsaṅgīti vinayapiṭake tantimāruḷhā eva. Yo panettha nidānakosallatthaṃ vattabbo kathāmaggo[Pg.3], sopi sumaṅgalavilāsiniyā dīghanikāya-aṭṭhakathāya vitthārato vuttoyevāti tattha vuttanayeneva veditabbo.

Thus, it comprises a collection of some Dhamma-sections out of the eighty-four thousand Dhamma-sections acknowledged by the Dhamma-treasurer. As for the suttas, in the Collection of Ones there are twenty-seven suttas; in the Collection of Twos, twenty-two; in the Collection of Threes, fifty; and in the Collection of Fours, thirteen—making a collection of one hundred and twelve suttas. Among these collections, the Collection of Ones is the first; among the sections, the Pāṭibhogavagga is the first; and among the suttas, the Lobhasutta is the first. And as for that, the introductory passage beginning with 'Thus was it spoken by the Blessed One' was stated by the Venerable Ānanda at the time of the First Great Council. This First Great Council, however, is indeed recorded in the Vinaya Piṭaka. And whatever method of exposition is to be discussed here for the sake of skill in the introduction, that too has been extensively described in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya; therefore, it should be understood in the manner explained there.

Nidānavaṇṇanā

Nidānavaṇṇanā: Introductory Account

Yaṃ panetaṃ vuttañhetaṃ bhagavatātiādikaṃ nidānaṃ. Ekadhammaṃ, bhikkhave, pajahathātiādikaṃ suttaṃ. Tattha vuttaṃ bhagavatātiādīni nāmapadāni. Itīti nipātapadaṃ. Pajahathāti ettha pa-iti upasaggapadaṃ, jahathā-ti ākhyātapadaṃ. Iminā nayena sabbattha padavibhāgo veditabbo.

And this is the introductory account that begins with the words, ‘This was indeed spoken by the Blessed One,’ and so on. The sutta begins with the words, “Monks, abandon one thing,” and so on. There, “spoken by the Blessed One,” and so on, are nominal terms. “Iti” is a particle. In the word “pajahatha” (abandon), “pa-” is a prefix, and “jahatha” is a verb. In this way, the division of words should be understood everywhere.

Atthato pana vuttasaddo tāva saupasaggo anupasaggo ca vapane vāpasamakaraṇe kesohāraṇe jīvitavuttiyaṃ pavuttabhāve pāvacanabhāvena pavattite ajjhesane kathaneti evamādīsu dissati. Tathā hesa –

In meaning, the word "vutta" is found, both with and without prefixes, in sowing, in pacifying, in hair removal, in livelihood, in the state of being released, in being proclaimed as a teaching, in study, in speaking, and so forth. For example—

‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;

Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī’’ti. –

Cows multiply for him, that which is sown in the field sprouts; He enjoys the fruit of what is sown, who does not betray his friends.

Ādīsu (jā. 2.22.19) vapane āgato. ‘‘No ca kho paṭivutta’’ntiādīsu (pārā. 289) aṭṭhadantakādīhi vāpasamakaraṇe. ‘‘Kāpaṭiko māṇavo daharo vuttasiro’’tiādīsu (ma. ni. 2.426) kesohāraṇe. ‘‘Pannalomo paradattavutto migabhūtena cetasā viharatī’’tiādīsu (cūḷava. 332) jīvitavuttiyaṃ. ‘‘Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāyā’’tiādīsu (pārā. 92; pāci. 666; mahāva. 129) bandhanato pavuttabhāve. ‘‘Yesamidaṃ etarahi, brāhmaṇā, porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihita’’ntiādīsu pāvacanabhāvena pavattite. Loke pana – ‘‘vutto gaṇo vutto pārāyano’’tiādīsu ajjhene. ‘‘Vuttaṃ kho panetaṃ bhagavatā dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’tiādīsu (ma. ni. 1.30) kathane. Idhāpi kathane daṭṭhabbo. Tasmā vuttaṃ kathitaṃ bhāsitanti attho.

In passages like these (Ja. 2.22.19), it occurs in the sense of sowing. In passages like ‘No ca kho paṭivuttaṃ’ (Pārā. 289), it occurs in the sense of pacifying by means of eight-toothed implements, and so on. In passages like ‘Kāpaṭiko māṇavo daharo vuttasiro’ (Ma. Ni. 2.426), in the sense of hair removal. In passages like ‘Pannalomo paradattavutto migabhūtena cetasā viharatī’ (Cūḷava. 332), in the sense of livelihood. In passages like ‘Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāyā’ (Pārā. 92; Pāci. 666; Mahāva. 129), in the state of being released from bondage. In passages like ‘Yesamidaṃ etarahi, brāhmaṇā, porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ’, in the sense of being proclaimed as a teaching. In the world, however—in passages like ‘vutto gaṇo vutto pārāyano’, in the sense of recitation. In passages like ‘Vuttaṃ kho panetaṃ bhagavatā dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’ (Ma. Ni. 1.30), in the sense of speaking. Here too, it should be understood as speaking. Therefore, ‘vuttaṃ’ means spoken, uttered.

Dutiyo [Pg.4] pana vuttasaddo vacane ciṇṇabhāve ca veditabbo. Hi-iti jātu vibyattanti etasmiṃ atthe nipāto. So idāni vuccamānasuttassa bhagavato vibyattaṃ bhāsitabhāvaṃ joteti. Vācakasaddasannidhāne hi payuttā nipātā. Tehi vattabbamatthaṃ jotenti. Etanti ayaṃ etasaddo –

The second word ‘vutta,’ however, should be understood in the sense of speaking and in the sense of habitual action. The particle ‘hi’ is used in the sense of ‘certainly evident.’ It now illuminates the clearly spoken nature of the Blessed One’s discourse being taught. Indeed, particles are employed in connection with words that convey meaning. By them, they illuminate the meaning to be expressed. The word ‘etaṃ’ here—

‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Cattāri ariyasaccāni, sammappaññāya passati.

“Whoever has gone for refuge to the Buddha, the Dhamma, and the Saṅgha, and sees with right wisdom the Four Noble Truths:

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

Suffering, the arising of suffering, and the overcoming of suffering, and the Noble Eightfold Path that leads to the stilling of suffering.

‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192) –

This indeed is the safe refuge, this is the supreme refuge; having come to this refuge, one is freed from all suffering.”

Ādīsu yathāvutte āsannapaccakkhe āgato. ‘‘Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyā’’tiādīsu (dī. ni. 1.7) pana vakkhamāne āsannapaccakkhe. Idhāpi vakkhamāneyeva daṭṭhabbo. Saṅgāyanavasena vakkhamānañhi suttaṃ dhammabhaṇḍāgārikena buddhiyaṃ ṭhapetvā tadā ‘‘eta’’nti vuttaṃ.

In the aforementioned instances, it occurs in the sense of what is near and directly perceived. In passages like, “Monks, this is but a trifle, a mere fragment of virtue, by which an ordinary person, when praising the Tathāgata, would speak” (Dīgha Nikāya 1.7), however, it occurs in the sense of what is about to be spoken and is immediately present. Here too, it should be understood precisely in the sense of what is to be spoken. For the discourse, which was indeed to be recited by way of the recitations, was stored in the intellect by the keeper of the Dhamma’s storehouse, and at that time “this” was uttered.

Bhagavatāti ettha bhagavāti garuvacanaṃ. Garuṃ hi loke bhagavāti vadanti. Tathāgato ca sabbaguṇavisiṭṭhatāya sattānaṃ garu, tasmā bhagavāti veditabbo. Porāṇehipi vuttaṃ –

In the word “Bhagavatā,” “Bhagavā” is a term of respect. For in the world, they call a respected person “Bhagavā.” And the Tathāgata, being distinguished by all excellent qualities, is respected by beings; therefore, he is to be understood as “Bhagavā.” Indeed, it has also been said by the ancients:

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

“‘Bhagavā’ is the most excellent term, ‘Bhagavā’ is the supreme utterance. He is venerable and endowed with reverence, therefore, He is called ‘Bhagavā.’”

Seṭṭhavācakañhi vacanaṃ seṭṭhaguṇasahacaraṇato seṭṭhanti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Tasmā bhagavāti vacanaṃ seṭṭhanti bhagavāti iminā vacanena vacanīyo yo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho. Evaṃ guṇavisiṭṭhasattuttamagarugāravādhivacanametaṃ yadidaṃ bhagavāti. Apica –

Indeed, the word that expresses excellence is called excellent because of its association with excellent qualities. Or, alternatively, “vacanaṃ” (word) is understood as “that which is spoken” (vuccati), thereby implying meaning. Therefore, when it is said, “Bhagavā is the most excellent term,” it means that the meaning to be expressed by this word “Bhagavā” is supreme. “Bhagavā is the highest utterance”—here too, the same principle applies. “Endowed with reverence” (gāravayutto) means that he possesses the quality of venerableness on account of his venerable qualities, or else that he is endowed with reverence because he is supremely worthy of veneration; thus, he is worthy of reverence—such is the meaning. Thus, this term “Bhagavā” is a designation for the supreme being who is distinguished by qualities, venerable, and worthy of reverence. Furthermore:

‘‘Bhagī [Pg.5] bhajī bhāgī vibhattavā iti,Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano,Bhavantago so bhagavāti vuccatī’’ti. –

“He is called Bhagavā because he was a possessor of fortune (bhagī), a cultivator (bhajī), a partaker (bhāgī), and one who has analyzed (vibhattavā); because he broke (bhaggaṃ akāsi) defilements, is revered (garu), and is fortunate (bhāgyavā); and because, with his self well-developed in many ways, he has gone to the end of existence (bhavantago).”

Niddese āgatanayena –

According to the method stated in the Niddesa:

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

“Fortunate, one who has vanquished, endowed with excellences, and one who has distinguished; one who has partaken, whose journeying through the states of existence is at an end; therefore, he is Bhagavā.”

Imissā gāthāya ca vasena bhagavāti padassa attho vattabbo. So panāyaṃ attho sabbākārena visuddhimagge buddhānussatiniddese vuttoti. Tattha vuttanayeneva veditabbo.

By means of this verse, the meaning of the word ‘Bhagavā’ should be stated. But this meaning has been fully described in the Visuddhimagga, in the exposition on the recollection of the Buddha. There, it should be understood precisely according to the method stated.

Aparo nayo – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā, bhāge vamīti bhagavā.

Another method: Bhāgavā means Bhagavā; Bhatavā means Bhagavā; Bhāge vanī means Bhagavā; Bhage vanī means Bhagavā; Bhattavā means Bhagavā; Bhage vamī means Bhagavā; Bhāge vamī means Bhagavā.

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’.

“The Victor is the Fortunate One because he is a possessor of glory, one who has partaken, one who has won his portions and his excellences, one who has consumed, and one who has cast off excellences and likewise cast off portions.”

Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ, samādhi, paññā, vimutti, vimuttiñāṇadassanaṃ, hirī, ottappaṃ, saddhā, vīriyaṃ, sati, sampajaññaṃ, sīlavisuddhi, cittavisuddhi, diṭṭhivisuddhi, samatho, vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā [Pg.6] saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, satta dakkhiṇeyyapuggaladesanā, satta khīṇāsavabaladesanā, aṭṭha paññāpaṭilābhahetudesanā, aṭṭhasammattāni, aṭṭha lokadhammātikkamo, aṭṭha ārambhavatthūni, aṭṭha akkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭha abhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, nava sattāvāsadesanā, nava āghātappaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakaraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhā dhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni, paññāsa udayabbayañāṇāni, paropaṇṇāsa kusaladhammā, sattasattati ñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti, evamādayo anantā aparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā vijjanti upalabbhanti. Tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe. Ākārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.

Herein, how is he "the possessor of shares" (Bhāgavā)? Those groups of qualities, those portions of qualities, such as virtue and so forth, are unique, unsurpassed, belonging to the Tathāgata, and are found in him. For indeed, his virtue, concentration, wisdom, liberation, knowledge and vision of liberation, moral shame, moral dread, faith, energy, mindfulness, clear comprehension, purity of virtue, purity of mind, purity of view, serenity, insight, the three wholesome roots, the three good conducts, the three right thoughts, the three blameless perceptions, the three elements, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four noble paths, the four noble fruits, the four analytical knowledges, the knowledges that discern the four types of births, the four noble lineages, the four intrepidities, the five factors for striving, the five-factored right concentration, the five-knowledge right concentration, the five faculties, the five powers, the five elements that lead to release, the five knowledges of liberation's domain, the five perceptions leading to the maturing of liberation, the six recollections, the six objects of respect, the six elements that lead to release, the six constant dwellings, the six unsurpassables, the six perceptions leading to penetration, the six super-knowledges, the six unique knowledges, the seven factors of non-decline, the seven noble treasures, the seven factors of enlightenment, the seven qualities of a good person, the seven bases for shedding defilements, the seven perceptions, the seven teachings on worthy persons, the seven teachings on the powers of an arahant, the eight teachings on causes for acquiring wisdom, the eight rectitudes, the eight transcendences of worldly conditions, the eight grounds for effort, the eight teachings on inopportune times, the eight thoughts of a great man, the eight teachings on the bases of mastery, the eight liberations, the nine dhammas rooted in wise attention, the nine factors of striving for purity, the nine teachings on the abodes of beings, the nine methods for dispelling resentment, the nine perceptions, the nine diversities, the nine progressive dwelling places, the ten dhammas that act as protectors, the ten kasiṇa bases, the ten wholesome courses of action, the ten rectitudes, the ten noble abodes, the ten Asekha qualities, the ten powers of the Tathāgata, the eleven benefits of loving-kindness, the twelve aspects of the Wheel of Dhamma, the thirteen ascetic qualities, the fourteen knowledges of a Buddha, the fifteen qualities leading to the maturing of liberation, the sixteenfold mindfulness of breathing, the sixteen qualities not to be repented of, the eighteen qualities of a Buddha, the nineteen reflective knowledges, the forty-four bases of knowledge, the fifty knowledges of arising and passing away, the fifty-three wholesome dhammas, the seventy-seven bases of knowledge, the great vajra-like knowledge traversing twenty-four trillion attainments, the knowledges for teaching the comprehensive investigation and reviewing of the infinite aspects of Conditional Relations, and the knowledges discerning the inclinations and so forth of infinite beings in infinite world-systems—thus, these and other countless, immeasurable varieties of unique, unsurpassed qualities and portions of qualities are found in him. Therefore, because these divisions of qualities, as described, belong to him, he should be called "the possessor of shares" (Bhāgavā). By shortening the final vowel, he is called "Bhagavā." Thus, it is as "the possessor of shares" (Bhāgavā) that he is "Bhagavā."

‘‘Yasmā sīlādayo sabbe, guṇabhāgā asesato;

Vijjanti sugate tasmā, bhagavāti pavuccati’’.

"Because all shares of qualities, beginning with virtue, Are found in full in the Sugata, Therefore, he is called Bhagavā."

Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa [Pg.7] pāramiyo, dānādīni cattāri saṅgahavatthūni, cattāri adhiṭṭhānāni, attapariccāgo, nayanadhanarajjaputtadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, lokatthacariyā, ñātatthacariyā, buddhatthacariyāti evamādayo saṅkhepato vā puññasambhārañāṇasambhārā buddhakaradhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni yathā hānabhāgiyā, saṃkilesabhāgiyā, ṭhitibhāgiyā, vā na honti; atha kho uttaruttari visesabhāgiyāva honti; evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti bhagavā; niruttinayena takārassa gakāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakaradhamme vuttanayena bhari sambhari paripūresīti attho. Evampi bhatavāti bhagavā.

How is he the "Cultivator" (bhatavā)? The ten perfections—generosity, virtue, renunciation, wisdom, energy, patience, truthfulness, resolution, loving-kindness, and equanimity—the ten further perfections, and the ten ultimate perfections, thus thirty perfections in all; the four bases of sympathy, the four resolutions; the five great renunciations—of self, eyes, wealth, kingdom, sons and wife; former practice, former conduct, proclaiming the Dhamma, conduct for the welfare of the world, conduct for the welfare of relatives, conduct for the attainment of Buddhahood; thus in brief, the accumulations of merit, the accumulations of knowledge, the Buddha-qualifying practices—all these qualities that have to be fulfilled by Great Bodhisattas who have made their great resolve for perfect enlightenment, having assembled the eight conditions such as human status, for the welfare of all beings; from the time of making the great resolve, for four incalculable and one hundred thousand eons, these qualities are not subject to decline, defilement, or stagnation but are only subject to ever-increasing excellence, and thus he continuously and completely cultivated and accumulated them without interruption. Therefore, because he cultivated and accumulated them, he is called the "Cultivator" (bhatavā), the 't' being changed to 'g' by a rule of grammar. Or alternatively, bhatavā means that he bore, accumulated, and perfected the very same Buddha-qualifying practices that were described. In this way too, as the "Cultivator" (bhatavā), he is Bhagavā.

‘‘Yasmā sambodhiyā sabbe, dānapāramiādike;

Sambhāre bhatavā nātho, tasmāpi bhagavā mato’’.

Because the Protector cultivated all the requisites for perfect enlightenment, beginning with the perfection of giving, therefore he is also considered Bhagavā.

Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ attano diṭṭhadhammasukhavihāratthañca niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyesu dhammesu kusalādīsu khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhu pariññeyyaṃ …pe… jarāmaraṇaṃ pariññeyya’’ntiādinā (paṭi. ma. 1.21) aneke pariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho sacchikātabbo…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā sacchikātabbabhāgā, ‘‘cakkhunirodhagāminīpaṭipadā bhāvetabbā…pe… cattāro satipaṭṭhānā bhāvetabbā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, kinti nu kho te veneyyasantānesu patiṭṭhapeyyanti mahākaruṇāya vani abhipatthayi. Sā [Pg.8] cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.

How is he the Blessed One (bhagavā) by "frequenting portions" (bhāge vanī)? Those portions for daily use and portions of attainments, numbering twenty-four crores and one hundred thousand, he continuously and completely frequented, resorted to, cultivated, and made abundant for the welfare of the world and for his own abiding in happiness in this very life. Thus, because he frequented those portions (bhāge vanī), he is the Blessed One (bhagavā). Alternatively, among the things to be directly known, such as wholesome qualities and the aggregates, those fourfold portions of realization—namely, those to be fully understood, abandoned, realized, and developed—are presented in brief, and extensively described as: “The eye is to be fully understood… aging-and-death is to be fully understood,” and so on (Paṭisambhidāmagga 1.21), being the many portions to be fully understood; “The origin of the eye is to be abandoned… the origin of aging-and-death is to be abandoned,” and so on, being the portions to be abandoned; “The cessation of the eye is to be realized… the cessation of aging-and-death is to be realized,” and so on, being the portions to be realized; and “The path leading to the cessation of the eye is to be developed… the four foundations of mindfulness are to be developed,” and so on, being the many kinds of portions to be developed. All these things he frequented, resorted to, and practiced by means of their proper sphere, cultivation, and observance. In this way too, because he frequented those portions (bhāge vanī), he is the Blessed One (bhagavā). Alternatively, he earnestly desired with great compassion that these collections of qualities, such as virtue, which are common to disciples and are portions and shares of virtue, might be established in the mental continuums of those capable of being trained. And that aspiration of his bore the intended fruit. In this way too, because he desired those portions (bhāge vanī), he is the Blessed One (bhagavā).

‘‘Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;

Bhaji patthayi sattānaṃ, hitāya bhagavā tato’’.

Because the Tathāgata cultivated and desired the portions of knowable things, attainments, and qualities for the welfare of beings, therefore he is the Blessed One.

Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarā sampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakaradhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vitthārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphala- sacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evaṃ bhage vanīti bhagavā.

How is he the Blessed One (bhagavā) by 'frequenting portions' (bhage vanī)? In brief, `bhagā` (portions) are worldly and supramundane attainments that are partaken of according to one’s capacity by those who have done meritorious deeds and are endowed with effort. In this regard, first, concerning worldly attainments: the Tathāgata, before his enlightenment, when he was a Bodhisatta, frequented, resorted to, and cultivated those portions that had reached the highest excellence, where, being established, he, without remainder, endowed himself with the qualities leading to Buddhahood and matured the Buddha-qualities. But having become a Buddha, he also frequented, resorted to, and cultivated those blameless, happiness-associated, and incomparable supramundane portions. In detail, he frequented, resorted to, and cultivated various incomparable portions by way of such things as the attainment of regional kingship, imperial sovereignty, and divine kingship, and by way of superhuman states such as jhāna, liberation, concentration, attainments, knowledge and vision, development of the path, and realization of fruition. Thus, because he frequented those portions (bhage vanī), he is the Blessed One (bhagavā).

‘‘Yā tā sampattiyo loke, yā ca lokuttarā puthū;

Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato’’.

Whatever worldly attainments there are, and whatever manifold supramundane ones, the Fully Enlightened One cultivated them all; therefore, he is regarded as the Blessed One.

Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhagavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgibhāvato sabbasattuttamo, sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantūpakāritāya dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādi- anaññasādhāraṇaguṇavisesapaṭimaṇḍitarūpakāyatāya, yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpinā suvipulena suvisuddhena ca thutighosena samannāgatattā ukkaṃsapāramippattāsu appicchatāsantuṭṭhitādīsu suppatiṭṭhitabhāvato dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgibhāvato ca rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti [Pg.9] evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye ca tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –

How is he the Blessed One (bhagavā) by 'having supporters' (bhattavā)? Because he has many steadfast supporters (bhattā daḷhabhattikā), he is the Blessed One. For the Tathāgata is the foremost of all beings by being endowed with special qualities of immeasurable, incomparable, and matchless influence, such as great compassion and omniscience. By his supreme accomplishment in application, he is intent on providing complete welfare and happiness preceded by the removal of all misfortune, and he is extremely helpful to the multitude of gods and humans. His physical body is adorned with unique special qualities such as the thirty-two marks of a great man, the eighty minor characteristics, and a fathom-wide aura. Through the attainment of true qualities, he is endowed with the very extensive and very pure sound of praise that pervades the three worlds, proceeding in the manner beginning with the phrase, "Indeed, he is the Blessed One." Having reached the pinnacle of excellence, he is firmly established in qualities such as fewness of desires and contentment. Endowed with the ten powers, the four confidences, and other supreme virtues, he is esteemed in the world in four ways: esteemed in form, esteemed in sound, esteemed in austerity, and esteemed in Dhamma. Thus, in this world assembly with these four kinds of esteem, because of his all-around pleasing nature and all-pervading inspiring of confidence, he becomes a supreme object of reverence, honor, and devotion for countless beings, including gods and humans; he is the ultimate object of great affection and devotion. And those who are established in his teaching, endowed with unwavering faith, their devotion cannot be swayed by anyone—whether ascetic, brahmin, god, Māra, or Brahmā. Indeed, even at the cost of their own lives, they do not abandon their confidence in him, nor his command, because of their steadfast devotion. Therefore, it is said—

‘‘Yo ve kataññū katavedi dhīro;

Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);

He who is truly grateful and remembers kindness, is wise, a good friend, and steadfast in devotion.

‘‘Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.20; udā. 45; cūḷava. 385) ca.

Just as, bhikkhus, the great ocean is of a stable nature and does not overstep its shore; just so, bhikkhus, whatever training rule I have laid down for my disciples, my disciples do not transgress it even for the sake of life.

Evaṃ bhattavāti bhagavā niruttinayena ekassa takārassa lopaṃ katvā itarassa gakāraṃ katvā.

Thus, by the method of etymology, 'bhattavā' becomes 'bhagavā' by omitting one 't' sound and changing the other to a 'g' sound.

‘‘Guṇātisayayuttassa, yasmā lokahitesino;

Sambhattā bahavo satthu, bhagavā tena vuccatī’’ti.

Because the Teacher is endowed with surpassing qualities and seeks the welfare of the world, and because many are devoted to him, he is therefore called 'Bhagavā.'

Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ issariyaṃ yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle, hatthipālakumārakāle, ayogharapaṇḍitakāle, mūgapakkhapaṇḍitakāle, cūḷasutasomakāleti evamādīsu nekkhammapāramipūraṇavasena devarajjasadisāya rajjasiriyā pariccattattabhāvānaṃ parimāṇaṃ natthi. Carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catuddīpissariyaṃ cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho. Tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā[Pg.10], sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhitiyabhāvato. Tepi bhagavā vami taṃnivāsisattāvāsasamatikkamanatotappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.

How is he the Blessed One in the sense that 'he vomited up fortunes'? Because the Tathāgata, even when he was a Bodhisatta in past lives fulfilling the perfections, vomited, disgorged, and cast away fortune, sovereignty, and fame—which are called 'bhaga'—without attachment, as if they were a lump of phlegm. Indeed, in his existences as Prince Somanassa, Prince Hatthipāla, the wise Ayogharapandita, the wise Mūgapakkhapandita, Prince Cūḷasutasoma, and so on, there was no measure to the instances of his relinquishing royal fortune, which was comparable to the dominion of a deva-king, in the fulfillment of the perfection of renunciation. Even in his final existence, the sovereignty of a universal monarch that had come into his hand—which was like the lordship of the deva realms, the dominion over the four continents, the foundation of the universal monarch's wealth, and fame resplendent with the seven treasures—he considered as not even worth a blade of grass, and abandoning it without attachment, he went forth and became fully enlightened with supreme enlightenment. Therefore, because he vomited up these fortunes and the like, he is the Blessed One. Alternatively, 'bhāni' are the constellations. Because they move and revolve together with them, they are called 'bhagā'. These are the splendors associated with special receptacle worlds such as Sineru, Yugandhara, Uttarakuru, and Himavanta, which are established for the duration of an eon. The Blessed One also vomited up these; he abandoned them by transcending the abodes of the beings dwelling therein and by relinquishing the desire and lust connected to them. In this way too, he is the Blessed One because he vomited up fortunes.

‘‘Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;

Pahāsi lokacittañca, sugato bhagavā tato’’.

"Since the Sugata relinquished the glory of a universal monarch, fame, dominion, happiness, and also the world's affection, therefore he is the Blessed One."

Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma koṭṭhāsā. Te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena, atītādivasena ca anekavidhā. Te ca bhagavā sabbaṃ papañcaṃ, sabbaṃ yogaṃ, sabbaṃ ganthaṃ, sabbaṃ saṃyojanaṃ, samucchinditvā amatadhātuṃ samadhigacchanto vami uggiri anapekkho chaḍḍayi, na paccāgami. Tathā hesa sabbatthakameva pathaviṃ, āpaṃ, tejaṃ, vāyaṃ, cakkhuṃ, sotaṃ, ghānaṃ, jīvhaṃ, kāyaṃ, manaṃ, rūpe, sadde, gandhe, rase, phoṭṭhabbe, dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ …pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ; cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ; rūpataṇhaṃ …pe… dhammataṇhaṃ; rūpavitakkaṃ…pe… dhammavitakkaṃ; rūpavicāraṃ…pe… dhammavicārantiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri anapekkhapariccāgena chaḍḍayi. Vuttañhetaṃ –

How is he the Blessed One in the sense that 'he vomited up portions'? 'Portions' refers to divisions. These are manifold—by way of aggregates, sense bases, elements, and so on; and also by way of form, feeling, and so on; as well as by way of past, and so on. The Blessed One, having completely eradicated all proliferation, all bonds, all ties, all fetters, and having attained the deathless element, vomited, disgorged, and cast them out without clinging, never to return. Thus, indeed, by way of the detailed classification of phenomena, one by one, he vomited, disgorged, and cast away all these portions of phenomena completely through non-attachment and relinquishment without remainder—earth element, water element, fire element, air element, eye, ear, nose, tongue, body, mind, forms, sounds, smells, tastes, tactile objects, mental phenomena, eye-consciousness… up to mind-consciousness, eye-contact… up to mind-contact, feeling born of eye-contact… up to feeling born of mind-contact, perception born of eye-contact… up to perception born of mind-contact, volition born of eye-contact… up to volition born of mind-contact, craving for forms… up to craving for mental phenomena, initial application to forms… up to initial application to mental phenomena, sustained application to forms… up to sustained application to mental phenomena. For this was said:

‘‘Yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāgamissatīti netaṃ ṭhānaṃ vijjatī’’ti. (Dī. ni. 2.183) –

"Whatever, Ānanda, has been given up, vomited, released, abandoned, and relinquished, that the Tathāgata would return to again—such a thing is impossible."

Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnappaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ –

In this way too, he is the Blessed One because he vomited up portions. Or else, 'he vomited up portions' means that all wholesome and unwholesome states, blameworthy and blameless, inferior and superior, dark and bright with their counterparts—these phenomena the Blessed One vomited, disgorged, renounced, and abandoned without attachment by means of the knowledge of the Noble Path. And he taught the Dhamma to others for their attainment of that state. It is also said:

‘‘Dhammāpi vo, bhikkhave, pahātabbā pageva adhammā, kullūpamaṃ, vo bhikkhave, dhammaṃ desessāmi, nittharaṇatthāya no gahaṇatthāyā’’tiādi. (Ma. ni. 1.240) –

"Even dhammas, monks, are to be abandoned; how much more so non-dhammas! I will teach you the Dhamma comparable to a raft, for the purpose of crossing over, not for the purpose of grasping."

Evampi [Pg.11] bhāge vamīti bhagavā.

In this way too, he is the Blessed One because he vomited up portions.

‘‘Khandhāyatanadhātādi-dhammabhedā mahesinā;

Kaṇhasukkā yato vantā, tatopi bhagavā mato’’.

"Since the distinctions of phenomena—such as aggregates, sense bases, and elements—and the dark and bright phenomena have been vomited up by the Great Sage, therefore he is considered the Blessed One."

Tena vuttaṃ –

Thus it is said:

‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;

Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.

"He was fortunate and partook of fortunes; having partaken of fortunes, he desired them. He vomited up fortunes; thus, because he vomited up fortunes, the Conqueror is the Blessed One."

Tena bhagavatā. Arahatāti kilesehi ārakattā, anavasesānaṃ vā kilesārīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi kāraṇehi arahatā. Ayamettha saṅkhepo. Vitthāro pana visuddhimagge vuttanayena veditabbo.

By that Blessed One. He is an Arahant—because of being far from defilements, or because of having destroyed the enemies—the defilements—without remainder, or because of having broken the spokes of the wheel of saṃsāra, because of being worthy of requisites, and because there is no secrecy in doing evil. This is the summary here. But the detailed explanation should be understood according to the method stated in the Visuddhimagga.

Ettha ca bhagavatāti imināssa bhāgyavantatādīpanena kappānaṃ anekesu asaṅkhyeyyesu upacitapuññasambhārabhāvato satapuññalakkhaṇadharassa dvattiṃsamahāpurisalakkhaṇaasītianubyañjana- byāmappabhāketumālādipaṭimaṇḍitā anaññasādhāraṇā rūpakāyasampattidīpitā hoti. Arahatāti imināssa anavasesakilesappahānadīpanena āsavakkhayapadaṭṭhānasabbaññutaññāṇādhigamaparidīpanato dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇikabuddhadhammādi- acinteyyāparimeyyadhammakāyasampatti dīpitā hoti. Tadubhayenapi lokiyasarikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, tathā abhigatānañca tesaṃ kāyikacetasikadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarehi guṇehi saṃyojanasamatthatā ca pakāsitā hoti.

Here, by the term 'Bhagavā', his being fortunate is indicated, and because of his accumulation of a mass of merit over countless and immeasurable eons, his incomparable perfection of physical form is revealed, adorned with the characteristic of a hundred merits, the thirty-two marks of a great man, the eighty minor characteristics, a fathom-long halo, the ketumālā, and so on. By the term 'Arahant', his complete destruction of defilements is indicated, and because of the revelation of his attainment of the knowledge of omniscience, which has the destruction of the taints as its basis, his inconceivable and immeasurable perfection of the Dhamma-body is revealed, consisting of the ten powers, the four kinds of fearlessness, the six unique knowledges, the eighteen unique Buddha qualities, and so on. Through both of these, his high esteem among worldly beings, his worthiness of being approached by both householders and renunciates, his ability to remove the physical and mental suffering of those who approach, his beneficence through material gifts and the gift of the Dhamma, and his capacity to connect beings with worldly and supramundane qualities are all made evident.

Tathā bhagavatāti iminā caraṇadhammesu muddhabhūtadibbavihārādivihāravisesasamāyogaparidīpanena caraṇasampadā dīpitā hoti. Arahatāti iminā sabbavijjāsu sikhāppattaāsavakkhayañāṇādhigamaparidīpanena vijjāsampadā dīpitā hoti. Purimena vā antarāyikaniyyānikadhammānaṃ aviparītavibhattabhāvadīpanena pacchimavesārajjadvayasamāyogo, pacchimena savāsananiravasesakilesappahānadīpanena [Pg.12] purimavesārajjadvayasamāyogo vibhāvito hoti.

Thus, by the term 'Bhagavā', the perfection of conduct is illuminated by the indication of the conjunction with special states of abiding, such as the divine abidings, supreme among the factors of conduct. By the term 'Arahant', the perfection of knowledge is illuminated by the indication of the attainment of the knowledge of the destruction of taints, having reached the peak in all knowledges. By the former (Bhagavā), the conjunction of the latter's two intrepidities is made manifest by the indication of the unperverted distinctness of the obstructing and leading-out factors; and by the latter (Arahant), the conjunction of the former's two intrepidities is made manifest by the indication of the abandonment of defilements, together with their underlying tendencies, without remainder.

Tathā purimena tathāgatassa paṭiññāsaccavacīsaccañāṇasaccaparidīpanena, kāmaguṇalokiyādhipaccayasalābhasakkārādipariccāgaparidīpanena, anavasesakilesābhisaṅkhārapariccāgaparidīpanena, ca saccādhiṭṭhānacāgādhiṭṭhānapāripūri pakāsitā hoti; dutiyena sabbasaṅkhārūpasamasamadhigamaparidīpanena, sammāsambodhiparidīpanena ca, upasamādhiṭṭhānapaññādhiṭṭhānapāripūri pakāsitā hoti. Tathā hi bhagavato bodhisattabhūtassa lokuttaraguṇe katābhinīhārassa mahākaruṇāyogena yathāpaṭiññaṃ sabbapāramitānuṭṭhānena saccādhiṭṭhānaṃ, pāramitāpaṭipakkhapariccāgena cāgādhiṭṭhānaṃ, pāramitāguṇehi cittavūpasamena upasamādhiṭṭhānaṃ, pāramitāhi eva parahitūpāyakosallato paññādhiṭṭhānaṃ pāripūrigataṃ.

Thus, through the first, by the exposition of the Tathāgata’s truth of pledge, truth of speech, and truth of knowledge; by the exposition of the relinquishing of worldly dominance, gains, and honors rooted in sensual pleasures; and by the exposition of the relinquishing of all defilements and formations, the perfection of the determination to truth and the determination to relinquishment is manifested. Through the second, by the exposition of the attainment of the stilling of all formations, and by the exposition of perfect enlightenment, the perfection of the determination to tranquility and the determination to wisdom is manifested. For indeed, when the Blessed One was a bodhisatta, having made an aspiration toward supramundane qualities, through the application of great compassion, the determination to truth was fulfilled by practicing all the perfections in accordance with his pledge; the determination to relinquishment was fulfilled by relinquishing what is opposed to the perfections; the determination to tranquility was fulfilled by the stilling of the mind through the virtues of the perfections; and the determination to wisdom was fulfilled by the skill in means for the benefit of others, which arises from the perfections themselves.

Tathā ‘yācakajanaṃ avisaṃvādetvā dassāmī’ti paṭijānanena paṭiññaṃ avisaṃvādetvā dānena ca saccādhiṭṭhānaṃ, deyyapariccāgato cāgādhiṭṭhānaṃ, deyyapaṭiggāhakadānadeyyaparikkhayesu lobhadosamohabhayavūpasamena upasamādhiṭṭhānaṃ, yathārahaṃ yathākālaṃ yathāvidhi ca dānena paññuttaratāya ca paññādhiṭṭhānaṃ pāripūrigataṃ. Iminā nayena sesapāramīsupi caturādhiṭṭhānapāripūri veditabbā. Sabbā hi pāramiyo saccappabhāvitā cāgābhibyañjitā upasamānubrūhitā paññāparisuddhāti evaṃ caturādhiṭṭhānasamudāgatassa tathāgatassa saccādhiṭṭhānaṃ saccādhiṭṭhānasamudāgamena sīlavisuddhi, cāgādhiṭṭhānasamudāgamena ājīvavisuddhi, upasamādhiṭṭhānasamudāgamena cittavisuddhi, paññādhiṭṭhānasamudāgamena diṭṭhivisuddhi. Tathā saccādhiṭṭhānasamudāgamenassa saṃvāsena sīlaṃ veditabbaṃ, cāgādhiṭṭhānasamudāgamena saṃvohārena soceyyaṃ veditabbaṃ, upasamādhiṭṭhānasamudāgamena āpadāsu thāmo veditabbo, paññādhiṭṭhānasamudāgamena sākacchāya paññā veditabbā.

Thus, the determination to truth was fulfilled by pledging, ‘I will give without deceiving supplicants,’ and by giving without breaking that pledge; the determination to relinquishment was fulfilled by the relinquishing of what is to be given; the determination to tranquility was fulfilled by the stilling of greed, hatred, delusion, and fear concerning the gift, the recipient, the act of giving, and the diminution of the gift; and the determination to wisdom was fulfilled by giving appropriately, timely, and according to method, and by the supremacy of wisdom. In this way, the fulfillment of the four determinations should be understood in the remaining perfections as well. For all the perfections are produced by truth, revealed by relinquishment, enhanced by tranquility, and purified by wisdom. Thus, for the Tathāgata who has come to be endowed with these four determinations: through the arising of the determination to truth, there is purity of virtue; through the arising of the determination to relinquishment, purity of livelihood; through the arising of the determination to tranquility, purity of mind; and through the arising of the determination to wisdom, purity of view. Likewise, through the arising of the determination to truth, virtue is to be known by living together. Through the arising of the determination to relinquishment, purity is to be known by one's dealings. Through the arising of the determination to tranquility, strength is to be known in adversity. Through the arising of the determination to wisdom, wisdom is to be known by discussion.

Tathā saccādhiṭṭhānasamudāgamena aduṭṭho adhivāseti, cāgādhiṭṭhānasamudāgamena aluddho paṭisevati, upasamādhiṭṭhānasamudāgamena abhīto parivajjeti, paññādhiṭṭhānasamudāgamena amūḷho vinodeti. Tathā [Pg.13] saccādhiṭṭhānasamudāgamena cassa nekkhammasukhappatti, cāgādhiṭṭhānasamudāgamena pavivekasukhappatti, upasamādhiṭṭhānasamudāgamena upasamasukhappatti, paññādhiṭṭhānasamudāgamena sambodhisukhappatti dīpitā hoti. Saccādhiṭṭhānasamudāgamena vā vivekajapītisukhappatti, cāgādhiṭṭhānasamudāgamena samādhijapītisukhappatti, upasamādhiṭṭhānasamudāgamena apītijakāyasukhappatti, paññādhiṭṭhānasamudāgamena satipārisuddhijaupekkhāsukhappatti. Tathā saccādhiṭṭhānasamudāgamena parivārasampattilakkhaṇapaccayasukhasamāyogo paridīpito hoti avisaṃvādanato, cāgādhiṭṭhānasamudāgamena santuṭṭhilakkhaṇasabhāvasukhasamāyogo alobhabhāvato, upasamādhiṭṭhānasamudāgamena katapuññatālakkhaṇahetusukhasamāyogo kilesehi anabhibhūtabhāvato, paññādhiṭṭhānasamudāgamena vimuttisampattilakkhaṇadukkhūpasamasukhasamāyogo paridīpito hoti, ñāṇasampattiyā nibbānādhigamanato.

Thus, through the arising of the determination to truth, one endures without ill will; through the arising of the determination to relinquishment, one partakes without covetousness; through the arising of the determination to tranquility, one avoids without fear; through the arising of the determination to wisdom, one dispels without delusion. Thus, through the arising of the determination to truth, the attainment of the bliss of renunciation is shown; through the arising of the determination to relinquishment, the attainment of the bliss of seclusion is shown; through the arising of the determination to tranquility, the attainment of the bliss of tranquility is shown; through the arising of the determination to wisdom, the attainment of the bliss of perfect enlightenment is shown. Or, through the arising of the determination to truth, the attainment of rapture and bliss born of seclusion; through the arising of the determination to relinquishment, the attainment of rapture and bliss born of concentration; through the arising of the determination to tranquility, the attainment of bodily bliss free from rapture; through the arising of the determination to wisdom, the attainment of the bliss of equanimity born of the purity of mindfulness. Thus, through the arising of the determination to truth, the association with happiness characterized by the attainment of retinue and support is illuminated, due to not deceiving; through the arising of the determination to relinquishment, the association with happiness which is by nature characterized by contentment, due to the state of non-greed; through the arising of the determination to tranquility, the association with happiness which has as its cause the characteristic of having done merit, due to the state of not being overcome by defilements; through the arising of the determination to wisdom, the association with happiness characterized by the attainment of liberation and the stilling of suffering is illuminated, due to the attainment of Nibbāna through the perfection of knowledge.

Tathā saccādhiṭṭhānasamudāgamena ariyassa sīlakkhandhassa anubodhappaṭivedhasiddhi, cāgādhiṭṭhānasamudāgamena ariyassa samādhikkhandhassa, paññādhiṭṭhānasamudāgamena ariyassa paññākkhandhassa, upasamādhiṭṭhānasamudāgamena ariyassa vimuttikkhandhassa anubodhappaṭivedhasiddhi dīpitā hoti. Saccādhiṭṭhānaparipūraṇena ca tapasiddhi, cāgādhiṭṭhānaparipūraṇena sabbanissaggasiddhi, upasamādhiṭṭhānaparipūraṇena indriyasaṃvarasiddhi, paññādhiṭṭhānaparipūraṇena buddhisiddhi, tena ca nibbānasiddhi. Tathā saccādhiṭṭhānaparipūraṇena catuariyasaccābhisamayappaṭilābho, cāgādhiṭṭhānaparipūraṇena catuariyavaṃsappaṭilābho, 0.upasamādhiṭṭhānaparipūraṇena catuariyavihārappaṭilābho, paññādhiṭṭhānaparipūraṇena catuariyavohārappaṭilābho dīpito hoti.

Thus, through the arising of the determination to truth, the accomplishment of awakening to and penetrating the noble aggregate of virtue; through the arising of the determination to relinquishment, the noble aggregate of concentration; through the arising of the determination to wisdom, the noble aggregate of wisdom; and through the arising of the determination to tranquility, the accomplishment of awakening to and penetrating the noble aggregate of liberation is illuminated. And by the fulfillment of the determination to truth, the accomplishment of ascetic practice is achieved; by the fulfillment of the determination to relinquishment, the accomplishment of complete relinquishment is achieved; by the fulfillment of the determination to tranquility, the accomplishment of sense-restraint is achieved; by the fulfillment of the determination to wisdom, the accomplishment of understanding is achieved, and thereby, the accomplishment of Nibbāna. Thus, by the fulfillment of the determination to truth, the attainment of the direct knowledge of the Four Noble Truths is illuminated; by the fulfillment of the determination to relinquishment, the attainment of the four Noble Lineages is illuminated; by the fulfillment of the determination to tranquility, the attainment of the four Noble Dwellings is illuminated; and by the fulfillment of the determination to wisdom, the attainment of the four Noble Discourses is illuminated.

Aparo nayo – bhagavatāti etena sattānaṃ lokiyalokuttarasampattiabhikaṅkhādīpanena tathāgatassa mahākaruṇā pakāsitā hoti. Arahatāti etena pahānasampattidīpanena pahānapaññā pakāsitā hoti. Tattha paññāyassa dhammarajjapatti, karuṇāya dhammasaṃvibhāgo; paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ; paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhappaṭikārārambho. Paññāya parinibbānābhimukhabhāvo[Pg.14], karuṇāya tadadhigamo; paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ; paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati. Tathā karuṇāya paresaṃ avihiṃsanaṃ, paññāya sayaṃ parehi abhāyanaṃ; karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo. Tena attahitāya paṭipannādīsu catutthapuggalabhāvo siddho hoti.

Another explanation – By the word 'Bhagavatā', the Tathāgata’s great compassion is revealed through the exposition of the aspiration of beings for worldly and supramundane attainments. By the word 'Arahatā', the wisdom of abandonment is revealed through the exposition of the attainment of relinquishment. Here, by wisdom, the attainment of sovereignty in the Dhamma; by compassion, the sharing of the Dhamma. By wisdom, disenchantment with the suffering of saṃsāra; by compassion, endurance of the suffering of saṃsāra. By wisdom, comprehension of the suffering of others; by compassion, undertaking the remedy of the suffering of others. By wisdom, orientation towards final Nibbāna; by compassion, its attainment. By wisdom, one's own crossing over; by compassion, causing others to cross over. By wisdom, the accomplishment of Buddhahood; by compassion, the accomplishment of the Buddha's work. Or, by compassion, on the bodhisatta stage, orientation towards saṃsāra; by wisdom, non-delight therein. Likewise, by compassion, non-harming of others; by wisdom, one's own non-fear from others. By compassion, protecting others, one protects oneself; by wisdom, protecting oneself, one protects others. Thus, by compassion, not tormenting others; by wisdom, not tormenting oneself. In this way, the state of the fourth type of person, such as one who practices for one's own welfare, is accomplished.

Tathā karuṇāya lokanāthatā, paññāya attanāthatā; karuṇāya cassa ninnatābhāvo, paññāya unnatābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho, paññānugatattā na ca na sabbattha virattacitto; paññāya sabbadhammesu virattacitto, karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā tathāgatassa sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññaṃ visodhitā paramavisuddhāti daṭṭhabbā. Tattha paññākhettaṃ balāni, karuṇākhettaṃ vesārajjāni. Tesu balasamāyogena parehi na abhibhuyyati, vesārajjasamāyogena pare abhibhavati. Balehi satthusampadāsiddhi, vesārajjehi sāsanasampadāsiddhi. Tathā balehi buddharatanasiddhi, vesārajjehi dhammaratanasiddhīti ayamettha ‘‘bhagavatā arahatā’’ti padadvayassa atthayojanāya mukhamattadassanaṃ.

Thus, through compassion, there is lordship of the world; through wisdom, there is lordship of oneself. Through compassion, his lowliness; through wisdom, his loftiness. Thus, through compassion, favor for all beings is generated; and being accompanied by wisdom, his mind is not without dispassion for all things. Through wisdom, his mind is disengaged from all phenomena; and being accompanied by compassion, he is not inactive in helping all beings. Just as the Tathāgata’s compassion is free from attachment and sorrow, so too is his wisdom liberated from 'I-making' and 'mine-making'—thus, purified by each other, they should be seen as supremely pure. Herein, wisdom is the field of the powers, and compassion is the field of the assurances. Through the combination of the powers, he is not overcome by others; through the combination of the assurances, he overcomes others. Through the powers, the Teacher’s accomplishment is achieved; through the assurances, the Dispensation’s accomplishment is achieved. Thus, through the powers, the Buddha-gem is accomplished; through the assurances, the Dhamma-gem is accomplished—this is a mere indication of the meaning connected to the two terms, 'Blessed One' and 'Arahant'.

Kasmā panettha ‘‘vuttañhetaṃ bhagavatā’’ti vatvā puna ‘‘vutta’’nti vuttaṃ? Anussavapaṭikkhepena niyamadassanatthaṃ. Yathā hi kenaci parato sutvā vuttaṃ yadipi ca jānantena vuttaṃ, na teneva vuttaṃ parenapi vuttattā. Na ca taṃ tena vuttameva, apica kho sutampi, na evamidha. Bhagavatā hi parato asutvā sayambhuñāṇena attanā adhigatameva vuttanti imassa visesassa dassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Idaṃ vuttaṃ hoti – ‘‘vuttañhetaṃ bhagavatā’’ tañca kho bhagavatāva vuttaṃ, na aññena, vuttameva ca, na sutanti. Adhikavacanañhi aññamatthaṃ bodhetīti na punaruttidoso. Esa nayo ito paresupi.

But why is it said here, 'For this was spoken by the Blessed One,' and then again 'spoken'? It is to show the rejection of hearsay and to indicate a definitive statement. For if something is said by someone after hearing it from another, even if it is spoken by one who knows, it is not spoken by that person alone, because it has also been spoken by another. And it is not spoken by that one alone; rather, it is also heard. But it is not so in this case. For what was spoken by the Blessed One was not heard from another but was realized by himself through self-originated knowledge. To show this distinction, 'spoken' is said twice. This means: 'For this was spoken by the Blessed One,' and it was spoken by the Blessed One himself, not by another; and it was indeed spoken, not merely heard. For a subsequent statement conveys a further meaning; hence, there is no fault of repetition. This is the method here and in what follows.

Tathā [Pg.15] pubbaracanābhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Bhagavā hi sammāsambuddhatāya ṭhānuppattikappaṭibhānena sampattaparisāya ajjhāsayānurūpaṃ dhammaṃ deseti, na tassa kāraṇā dānādīnaṃ viya pubbaracanākiccaṃ atthi. Tenetaṃ dasseti – ‘‘vuttañhetaṃ bhagavatā, tañca kho na pubbaracanāvasena takkapariyāhataṃ vīmaṃsānucaritaṃ, apica kho veneyyajjhāsayānurūpaṃ ṭhānaso vuttamevā’’ti.

Similarly, 'spoken' is said twice to show the absence of prior preparation. For the Blessed One, as a Perfectly Self-Enlightened One, teaches the Dhamma in accordance with the inclinations of the assembled audience, with spontaneous inspiration arising from his attainment, requiring no prior preparation as in the case of giving and the like. Thus, this shows: 'This was spoken by the Blessed One,' and it was not spoken by means of prior preparation, or by being assailed by reasoning or followed by investigation; rather, it was spoken fittingly in accordance with the inclinations of those to be trained.

Appaṭivattiyavacanabhāvadassanatthaṃ vā dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Yañhi bhagavatā vuttaṃ, vuttameva taṃ, na kenaci paṭikkhipituṃ sakkā akkharasampattiyā atthasampattiyā ca. Vuttaṃ hetaṃ –

Or, 'spoken' is said twice to show the unassailable nature of the statement. For what is spoken by the Blessed One is indeed spoken; no one can refute it, either in terms of its perfect wording or its perfect meaning. For it has been said:

‘‘Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ kenaci samaṇena vā brāhmaṇena vā’’tiādi (saṃ. ni. 5.1081; mahāva. 17).

"This unsurpassed Wheel of Dhamma was set in motion by the Blessed One at Isipatana in the Deer Park near Varanasi, and cannot be turned back by any ascetic or brahmin," and so on. (Saṃ. Ni. 5.1081; Mahāva. 17).

Aparampi vuttaṃ –

Further, it has been said:

‘‘Idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘na yidaṃ dukkhaṃ ariyasaccaṃ, yaṃ samaṇena gotamena paññattaṃ, ahamidaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññāpessāmī’ti, netaṃ ṭhānaṃ vijjatī’’tiādi. –

"Here, bhikkhus, should any ascetic or brahmin come and say, 'This is not the noble truth of suffering as declared by the ascetic Gotama. Setting aside this noble truth of suffering, I will declare another noble truth of suffering,' such a thing is not possible," and so on.

Tasmā appaṭivattiyavacanabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ.

Therefore, 'spoken' is said twice also to show the unassailable nature of the statement.

Atha vā sotūnaṃ atthanipphādakabhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Yañhi paresaṃ āsayādiṃ ajānantena asabbaññunā adese akāle vā vuttaṃ, taṃ saccampi samānaṃ sotūnaṃ atthanipphādane asamatthatāya avuttaṃ nāma siyā, pageva asaccaṃ. Bhagavatā pana sammāsambuddhabhāvato sammadeva paresaṃ āsayādiṃ desakālaṃ atthasiddhiñca jānantena vuttaṃ ekantena sotūnaṃ yathādhippetatthanipphādanato vuttameva, natthi tassa avuttatāpariyāyo. Tasmā sotūnaṃ atthanipphādakabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Apica yathā na taṃ sutaṃ nāma, yaṃ na viññātatthaṃ yañca na tathattāya paṭipannaṃ, evaṃ na taṃ vuttaṃ nāma, yaṃ na sammā paṭiggahitaṃ. Bhagavato pana vacanaṃ catassopi parisā sammadeva paṭiggahetvā [Pg.16] tathattāya paṭipajjanti. Tasmā sammadeva paṭiggahitabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ.

Alternatively, 'spoken' is said twice to show its effectiveness in accomplishing the meaning for the listeners. For what is spoken by one who does not know others' inclinations, etc., who is not omniscient, or who speaks at the wrong place or time—even if it is true—may be considered as not spoken because it is unable to achieve the intended purpose for the listeners, let alone if it is false. However, what is spoken by the Blessed One, who is a Perfectly Self-Enlightened One, is indeed spoken rightly, for he fully knows others' inclinations, the appropriate time and place to speak, and the accomplishment of the purpose. It is entirely effective in accomplishing the listeners' desired purpose, so there is no possibility of considering it as not spoken. Moreover, just as that is not truly 'heard' which is not understood in meaning and which is not practiced in accordance with reality, so too that is not truly 'spoken' which is not properly received. But the Blessed One's words are rightly received by all four assemblies and practiced in accordance with reality. Therefore, 'spoken' is said twice also to show that they are properly received.

Atha vā ariyehi aviruddhavacanabhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Yathā hi bhagavā kusalākusalasāvajjānavajjabhede dhamme pavattinivattiyo sammutiparamatthe ca avisaṃvādento vadati, evaṃ dhammasenāpatippabhutayo ariyāpi bhagavati dharamāne parinibbute ca tasseva desanaṃ anugantvā vadanti, na tattha nānāvādatā. Tasmā vuttamarahatā tato parabhāge arahatā ariyasaṅghenāpīti evaṃ ariyehi aviruddhavacanabhāvadassanatthampi evaṃ vuttaṃ.

Alternatively, 'spoken' is said twice to show that the speech of the noble ones is non-contradictory. For just as the Blessed One speaks without contradiction concerning the distinctions of wholesome and unwholesome, blameworthy and blameless states, the arising and cessation of conditions, and both conventional and ultimate truth, so too do the noble ones, beginning with the General of the Dhamma, speak by following that very teaching, whether the Blessed One is living or has attained final Nibbāna. There is no divergence of views there. Therefore, the meaning is that it was spoken by the Arahant, and thereafter also by the noble Sangha of Arahants; thus, 'spoken' is said also to show the non-contradictory nature of the speech of the noble ones.

Atha vā purimehi sammāsambuddhehi vuttanayabhāvadassanatthaṃ dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Satipi hi jātigottāyuppamāṇādivisese dasabalādiguṇehi viya dhammadesanāya buddhānaṃ viseso natthi, aññamaññaṃ attanā ca te pubbenāparaṃ aviruddhameva vadanti. Tasmā vuttañhetaṃ yathā buddhehi attanā ca pubbe, idānipi amhākaṃ bhagavatā tatheva vuttaṃ arahatāti evaṃ purimabuddhehi attanā ca suttantaresu vuttanayabhāvadassanatthampi dvikkhattuṃ ‘‘vutta’’nti vuttaṃ. Tena buddhānaṃ desanāya sabbattha avirodho dīpito hoti.

Alternatively, 'spoken' is said twice to show the manner of speaking as taught by previous Perfectly Self-Enlightened Ones. For even though there are distinctions in birth, clan, lifespan, and the like, there is no difference in the Dhamma teachings among the Buddhas, who possess the ten powers and other virtues. They speak without contradicting one another or themselves, whether previously or subsequently. Therefore, the meaning is: just as it was spoken by the Buddhas of the past and by himself previously, so now has our Blessed One, the Arahant, spoken in the same way. Thus, 'spoken' is said twice also to show the manner of speaking found in other suttas as taught by previous Buddhas and by himself. In this way, the absence of contradiction in the Buddhas' teachings is illuminated everywhere.

Atha vā ‘‘vutta’’nti yadetaṃ dutiyaṃ padaṃ, taṃ arahantavuttabhāvavacanaṃ daṭṭhabbaṃ. Idaṃ vuttaṃ hoti – vuttañhetaṃ bhagavatā arahatāpi vuttaṃ – ‘‘ekadhammaṃ, bhikkhave’’tiādikaṃ idāni vuccamānaṃ vacananti. Atha vā ‘‘vutta’’nti yadetaṃ dutiyaṃ padaṃ, taṃ na vacanatthaṃ, atha kho vapanatthaṃ daṭṭhabbaṃ. Tenetaṃ dasseti – ‘‘vuttañhetaṃ bhagavatā, tañca kho na vuttamattaṃ, na kathitamattaṃ; atha kho veneyyānaṃ kusalamūlaṃ vapita’’nti attho. Atha vā yadetaṃ vuttanti dutiyaṃ padaṃ, taṃ vattanatthaṃ. Ayaṃ hissa attho – vuttañhetaṃ bhagavatā arahatā, tañca kho na vuttamattaṃ, apica tadatthajātaṃ vuttaṃ caritanti. Tena ‘‘yathā vādī bhagavā tathā kārī’’ti dasseti. Atha vā vuttaṃ bhagavatā, vuttavacanaṃ arahatā vattuṃ yuttenāti attho.

Alternatively, the second word 'vutta' should be understood as referring to the state of having been spoken by an Arahant. This means: 'It has been spoken'—for it was spoken by the Blessed One, and also spoken by the Arahant—such as the statement beginning, 'Bhikkhus, one thing...' which is now being spoken. Alternatively, the second word 'vutta' should not be taken in the sense of mere speech but rather in the sense of sowing. This conveys the meaning: 'It has been spoken by the Blessed One, and yet not merely spoken or discussed; rather, the wholesome roots have been sown in those to be trained.' Alternatively, the second word 'vutta' carries the sense of conduct. The meaning here is: 'It has been spoken by the Blessed One, the Arahant, and yet not merely spoken—rather, the essence of its meaning has been spoken to be practiced.' Thus, it shows: 'As the Blessed One speaks, so he acts.' Alternatively, the meaning is: it was spoken by the Blessed One, and it is a word fitting to be spoken by an Arahant.

Atha [Pg.17] vā ‘‘vutta’’nti saṅkhepakathāuddisanaṃ sandhāyāha, puna ‘‘vutta’’nti vitthārakathānidassanaṃ. Bhagavā hi saṅkhepato vitthārato ca dhammaṃ deseti. Atha vā bhagavato duruttavacanābhāvadassanatthaṃ ‘‘vuttañhetaṃ bhagavatā’’ti vatvā puna ‘‘vutta’’nti vuttaṃ. Sabbadā ñāṇānugatavacīkammatāya hi bhagavato savāsanapahīnasabbadosassa akkhalitabyappathassa kadācipi duruttaṃ nāma natthi. Yathā keci loke satisammosena vā davā vā ravā vā kiñci vatvā atha paṭiladdhasaññā pubbe vuttaṃ avuttaṃ vā karonti paṭisaṅkharonti vā, na evaṃ bhagavā. Bhagavā pana niccakālaṃ samāhito. Asammosadhammo asammohadhammo ca sabbaññutaññāṇasamupabyūḷhāya paṭibhānapaṭisambhidāya upanītamatthaṃ aparimitakālaṃ sambhatapuññasambhārasamudāgatehi anaññasādhāraṇehi visadavisuddhehi karaṇavisesehi sotāyatanarasāyanabhūtaṃ suṇantānaṃ amatavassaṃ vassanto viya sotabbasāraṃ savanānuttariyaṃ catusaccaṃ pakāsento karavīkarutamañjunā sarena sabhāvaniruttiyā veneyyajjhāsayānurūpaṃ vacanaṃ vadati, natthi tattha vālaggamattampi avakkhalitaṃ, kuto pana duruttāvakāso. Tasmā ‘‘yaṃ bhagavatā vuttaṃ, taṃ vuttameva, na avuttaṃ duruttaṃ vā kadāci hotī’’ti dassanatthaṃ – ‘‘vuttañhetaṃ bhagavatā’’ti vatvā puna – ‘‘vuttamarahatā’’ti vuttanti na ettha punaruttidosoti. Evamettha punaruttasaddassa sātthakatā veditabbā.

Alternatively, 'vutta' is used to indicate the concise teaching as an outline, and again 'vutta' is used to point out the detailed teaching as an exposition. For the Blessed One teaches the Dhamma both concisely and in detail. Or else, to show the absence of ill-spoken words on the part of the Blessed One, after saying, "This was said by the Blessed One," 'vutta' is repeated. For the Blessed One’s speech is always accompanied by knowledge. He whose defilements and faults have been abandoned together with their latent tendencies, and whose path of expression is unfaltering, never speaks poorly. Just as some in the world, due to lapse of mindfulness, or in jest, or in haste, say something and then, upon regaining awareness, either make what was said unsaid or amend it, the Blessed One is not like that. The Blessed One is always composed. He is endowed with the quality of non-forgetfulness and non-delusion. Endowed with the wisdom of omniscience and the analytical knowledge of spontaneous expression, he brings forth meaning by means of unique, supremely clear and pure special means, arisen from the accumulation of merit over immeasurable time. His speech, like a rain of nectar for the ears of those who listen, reveals the Four Noble Truths—the supreme essence of what is to be heard, the supreme among things to be heard—with a voice as pleasing as the karavīka bird’s, in his own natural idiom. He speaks words suited to the dispositions of those to be trained. There is not even a hair's breadth of faltering there, how much less an occasion for ill-spoken words. Therefore, to show that "what the Blessed One has said is indeed said, never unsaid or ill-spoken," after saying, "This was said by the Blessed One," it is repeated, "It was said by the Arahant"—thus there is no fault of repetition here. Thus, here, the meaningfulness of the repeated word should be understood.

Iti me sutanti ettha itīti ayaṃ itisaddo hetuparisamāpanādipadatthavipariyāyapakāranidassanāvadhāraṇādianekatthappabhedo. Tathā hesa – ‘‘ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetuatthe dissati. ‘‘Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’tiādīsu (ma. ni. 1.30) parisamāpane. ‘‘Iti vā iti evarūpā visūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.10) ādiatthe. ‘‘Māgaṇḍiyoti vā tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo’’tiādīsu (mahāni. 75) padatthavipariyāye. ‘‘Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo[Pg.18], anupasaggo paṇḍito’’tiādīsu (a. ni. 3.1) pakāre. ‘‘Sabbamatthīti kho, kaccāna, ayameko anto, sabbaṃ natthīti kho, kaccāna, ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15) nidassane. ‘‘Atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ. Kiṃpaccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe, sanniṭṭhāneti attho. Svāyamidha pakāranidassanāvadhāraṇesu daṭṭhabbo.

Here, in 'Thus have I heard,' the word 'iti' has many different meanings, such as cause, completion, 'and so forth,' alternative expression of meaning, mode, illustration, and determination. For example, it is seen in the sense of cause in passages like: 'Monks, it is called 'form' because it is afflicted (ruppati).' In completion, as in: 'Therefore, monks, be heirs of the Dhamma, not heirs of material things. I have compassion for you, thinking: 'How can my disciples be heirs of the Dhamma, not heirs of material things?'' In the sense of 'and so forth,' as in: 'Or thus, abstaining from such spectacles.' In the sense of an alternative expression of meaning, as in: 'The name, designation, concept, term, appellation, verbal expression, utterance, or label of that brahmin was 'Māgaṇḍiya.'' In the sense of mode, as in: 'Thus, monks, the fool is fearful, the wise one is fearless; the fool is endangered, the wise one is free from danger; the fool is troubled, the wise one is untroubled.' In illustration, as in: ''All exists,' Kaccāna, this is one extreme; 'all does not exist,' this is the second extreme.' In determination, as in: 'When asked, 'Is there aging-and-death dependent on this condition?' Ānanda, one should say, 'There is.' If asked, 'On what condition is aging-and-death dependent?' one should say, 'Aging-and-death is dependent on birth.' The meaning here is conclusive establishment. Here, it should be understood in the senses of mode, illustration, and determination.

Tattha pakāratthena itisaddena etamatthaṃ dīpeti – nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi iti me sutaṃ, mayāpi ekena pakārena sutanti.

There, in the sense of mode, the word 'iti' indicates this meaning: Who is capable of fully understanding in every way the words of that Blessed One, which are skilled in various approaches, arising from diverse dispositions, endowed with meaning and expression, displaying various marvels, profound in the teaching, meaning, and penetration of the Dhamma, reaching the ear of all beings according to their own languages? Yet, having generated the desire to hear with utmost effort, it is said, 'Thus have I heard,' meaning 'I too have heard it in one way.'

Ettha ca ekattanānattaabyāpāraevaṃdhammatāsaṅkhātā nandiyāvattatipukkhalasīhavikkīḷitadisālocanaaṅkusasaṅkhātā ca visayādibhedena nānāvidhā nayā nānānayā. Nayā vā pāḷigatiyo, tā ca paññattianupaññattiādivasena saṃkilesabhāgiyādilokiyāditadubhayavomissatādivasena, kusalādivasena, khandhādivasena, saṅgahādivasena, samayavimuttādivasena, ṭhapanādivasena, kusalamūlādivasena, tikapaṭṭhānādivasena ca nānappakārāti nānānayā. Tehi nipuṇaṃ saṇhaṃ sukhumanti nānānayanipuṇaṃ.

Here, the diverse approaches (`nānānayā`) are of various kinds, distinguished by differences in objects and so forth, such as those designated as unity, diversity, non-activity, and suchness; and those designated as the rightward-coiling, the three persons, the lion's sport, the viewing of directions, and the goad. Or, approaches are the modes of the Pāli texts, and these are diverse in many ways: in terms of designation and re-designation; of factors leading to defilement and so forth; of the mundane, supramundane, and the mixed, and so forth; of the skillful and so forth; of the aggregates and so forth; of inclusion and so forth; of liberation in due season and so forth; of establishment and so forth; of the roots of skillfulness and so forth; and of the Paṭṭhāna's divisions into triads and so forth. Because it is skilled, fine, and subtle through these, it is called 'skilled in various approaches'.

Āsayova ajjhāsayo, so ca sassatādibhedena apparajakkhatādibhedena ca anekavidho. Attajjhāsayādiko eva vā aneko ajjhāsayo anekajjhāsayo. So samuṭṭhānaṃ uppattihetu etassāti anekajjhāsayasamuṭṭhānaṃ.

Inclination (`āsaya`) is indeed deep inclination (`ajjhāsaya`). It is of many kinds, distinguished by eternalism and so forth, and by having little defilement and so forth. Or else, the deep inclination is manifold, beginning with self-inclination; thus, 'manifold deep inclinations' (`anekajjhāsayo`). That is the cause of its arising, the reason for its origination; thus, 'arising from manifold deep inclinations' (`anekajjhāsayasamuṭṭhānaṃ`).

Kusalādiatthasampattiyā tabbibhāvanabyañjanasampattiyā saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattivasena chahi atthapadehi akkharapadabyañjanākāraniruttiniddesavasena chahi byañjanapadehi ca samannāgatattā atthabyañjanasampannaṃ.

Because it is endowed with the accomplishment of meaning, beginning with the wholesome, and with the accomplishment of expression that illuminates that meaning; and because it is endowed with six aspects of meaning—by way of indicating, proclaiming, explaining, analyzing, making clear, and establishing—and with six aspects of expression—by way of letters, words, phrases, grammatical form, etymology, and designation—therefore, it is 'endowed with meaning and expression' (`atthabyañjanasampannaṃ`).

Iddhiādesanānusāsanībhedena [Pg.19] tesu ca ekekassa visayādibhedena vividhaṃ bahuvidhaṃ vā pāṭihāriyaṃ etassāti vividhapāṭihāriyaṃ. Tattha paṭipakkhaharaṇato rāgādikilesāpanayanato paṭihāriyanti atthe sati bhagavato paṭipakkhā rāgādayo na santi ye haritabbā, puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati. Tasmā tattha pavattavohārena ca na sakkā idha pāṭihāriyanti vattuṃ. Yasmā pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tasmā tesaṃ haraṇato pāṭihāriyaṃ. Atha vā bhagavato sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā honti. Paṭīti vā pacchāti attho. Tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ. Attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ. Iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasantāne upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ.

It is called 'possessing diverse marvels' (`vividhapāṭihāriyaṃ`) because it has diverse and manifold marvels distinguished by psychic power, telepathy, and instruction, and by the distinctions of object and so forth for each of these. Herein, if the meaning is that it is a marvel (`pāṭihāriya`) due to the removal of opposition (`paṭipakkhaharaṇa`), that is, the removal of defilements such as lust, then in the case of the Blessed One, there are no opposing defilements like lust to be removed. For even in ordinary beings whose minds are free from impurities, endowed with the eight qualities, and whose opposition has been eliminated, psychic power arises. Therefore, it is not possible to speak of a marvel here in terms of the conventional usage that prevails there. However, for the supremely compassionate Blessed One, the defilements of those who are to be trained are the opposition; therefore, their removal constitutes a marvel. Alternatively, the marvel lies in the removal of the opposition posed by sectarians to the Blessed One’s dispensation. For they are removed and dispelled through the removal of their wrong views, their inability to present their views, and through psychic power, telepathy, and instruction. Or, `paṭi` means 'afterwards.' Thus, what is to be manifested afterwards by one who has done what needs to be done, in a concentrated mind free from impurities, is a `pāṭihāriya`. Or, when one’s own defilements have been removed by the fourth jhāna and the path, the subsequent removal is a `pāṭihāriya`. And the marvels of psychic power, telepathy, and instruction, having been employed by one free from impurities who has done what was to be done, must be manifested again for the welfare of beings; and when one’s own defilements have been removed, the removal of defilements in others occurs—thus these become marvels (`pāṭihāriyāni`). The marvel itself is a `pāṭihāriya`, or each individual item—psychic power, telepathy, or instruction—existing within the aggregate of marvels is termed a `pāṭihāriya`. Alternatively, the fourth jhāna and the path are a `pāṭihāriya` on account of removing opposition. What is born therein, or is based on that as its sign, or originates from that, is a `pāṭihāriya`.

Yasmā pana tantiatthadesanātabbohārābhisamayasaṅkhātā hetuhetuphalatadubhayapaññattipaṭivedhasaṅkhātā vā dhammatthadesanāpaṭivedhā gambhīrā, anupacitasambhārehi sasādīhi viya mahāsamuddo dukkhogāḷhā alabbhaneyyappatiṭṭhā ca. Tasmā tehi catūhi gambhīrabhāvehi yuttanti dhammatthadesanāpaṭivedhagambhīraṃ.

Because the penetration of the meaning of the Dhamma-teaching—designated as the comprehension of the explanation of the meaning of the texts and their terminology, or as the realization of cause, its effect, and the designation of both—is profound; like the great ocean for those with insufficient provisions and for beginners, it is difficult to enter and a secure foundation is unobtainable. Therefore, since it is endowed with these four profound aspects, it is the profundity of the penetration of the meaning of the Dhamma-teaching.

Eko eva bhagavato dhammadesanāghoso ekasmiṃ khaṇe pavattamāno nānābhāsānaṃ sattānaṃ attano attano bhāsāvasena apubbaṃ acarimaṃ gahaṇūpago hutvā atthādhigamāya hoti. Acinteyyo hi [Pg.20] buddhānaṃ buddhānubhāvoti sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchatīti veditabbaṃ.

At one single moment, the Blessed One's voice of the Dhamma-teaching resounds, yet it becomes accessible for the attainment of meaning for beings of diverse languages in their own respective tongues, without being preceded or followed by anything else. For the power of the Buddhas is inconceivable; thus it should be understood that it comes within the range of hearing of all beings in accordance with their own respective languages.

Nidassanatthena – ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento – ‘‘iti me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.

In the sense of demonstrating—by saying, 'I am not self-originated, nor has this been realized by me,' he frees himself from such a claim, and then demonstrates the entire sutta that is to be spoken by saying, 'Thus have I heard; even so was it heard by me.'

Avadhāraṇatthena – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā, ‘‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti – ‘‘iti me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva, na aññathā, daṭṭhabba’’nti. Aññathāti bhagavato sammukhā sutākārato aññathā, na pana bhagavatā desitākārato. Acinteyyānubhāvā hi bhagavato desanā, sā na sabbākārena sakkā viññātunti vuttovāyamattho. Sutākārāvirujjhanameva hi dhāraṇabalaṃ. Na hettha atthantaratāparihāro dvinnampi atthānaṃ ekavisayattā. Itarathā hi thero bhagavato desanāya sabbathā paṭiggahaṇe samattho asamatthoti vā āpajjeyyāti.

In the sense of emphasis – "This, monks, is the foremost among my monk disciples who are learned, namely Ānanda; among those who have good memory, who are mindful, who are resolute, who attend, namely Ānanda" (A. Ni. 1.219-223). Thus by the Blessed One, and "Venerable Ānanda is skilled in meaning, skilled in the Dhamma, skilled in wording, skilled in expression, skilled in what precedes and what follows" (A. Ni. 5.169) thus by the General of the Dhamma. In this way, demonstrating his own power of retention in accordance with such praise, he arouses the desire to listen in beings, saying: "Thus have I heard, and it should be seen as neither deficient nor excessive in meaning or wording, just so, not otherwise." 'Otherwise' means different from the form heard in the presence of the Blessed One, but not different from the form taught by the Blessed One. Indeed, the teaching of the Blessed One has inconceivable power; it cannot be fully understood in every aspect, and thus this meaning is stated. The power of retention is precisely the non-contradiction with what was heard. Here there is no substitution or omission of meaning, as both meanings have the same scope. Otherwise, it would follow that the elder was either capable or incapable of fully receiving the Blessed One’s teaching.

Me-saddo tīsu atthesu dissati. Tathā hissa – ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (saṃ. ni. 1.194; su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88; 5.381; a. ni. 4.257) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.

The word "me" is seen in three meanings. Thus, for example, in phrases like "What is obtained by a song sung by me is not to be eaten" (Saṃ. Ni. 1.194; Su. Ni. 81), it has the meaning of "by me." In phrases like "Good, venerable sir, may the Blessed One teach me the Dhamma briefly" (Saṃ. Ni. 4.88; 5.381; A. Ni. 4.257), it has the meaning of "to me." In phrases like "Be my heirs in the Dhamma, monks" (Ma. Ni. 1.29), it has the meaning of "my." Here, however, it applies in the two meanings of "heard by me" and "my hearing."

Ettha ca yo paro na hoti, so attāti evaṃ vattabbe niyakajjhattasaṅkhāte sakasantāne vattanato tividhopi me-saddo yadipi ekasmiṃyeva atthe dissati, karaṇasampadānādivisesasaṅkhāto panassa vijjatevāyaṃ atthabhedoti āha – ‘‘me-saddo tīsu atthesu dissatī’’ti.

And here, since what is not other is said to be the self, and because it occurs in one's own continuity, designated as one's own and internal, although the word 'me' in all three ways is seen in a single meaning, its specific meaning variations, designated by instrumental case, dative case, and so on, do indeed exist. Therefore, it is said: "The word 'me' is seen in three meanings."

Sutanti [Pg.21] ayaṃ suta-saddo saupasaggo anupasaggo ca gamanavissutakilinnūpacitānuyogasotaviññeyyasotadvārānusāraviññātādianekatthappabhedo. Kiñcāpi hi kiriyāvisesako upasaggo, jotakabhāvato pana satipi tasmiṃ suta-saddo eva taṃ taṃ atthaṃ vadatīti anupasaggassa sutasaddassa atthuddhāre saupasaggopi udāharīyati.

The word "suta" is used both with and without prefixes and has many different meanings, such as going, renowned, defiled, accumulated, devoted to, cognizable by the ear, known by following the ear-door, and so on. Although a prefix specifies an action, because of its illuminating nature, the word 'suta' itself expresses that particular meaning even when a prefix is present. Therefore, in explaining the meaning of the unprefixed word 'suta', examples with prefixes are also cited.

Tattha ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilinnā kilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānappasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa ‘‘sotadvārānusārena upadhārita’’nti vā ‘‘upadhāraṇa’’nti vā attho. Me-saddassa hi mayāti atthe sati ‘‘iti me sutaṃ, mayā sotadvārānusārena upadhārita’’nti attho. Mamāti atthe sati ‘‘iti mama sutaṃ sotadvārānusārena upadhāraṇa’’nti attho.

Therein, in phrases like 'senāya pasuto,' the meaning is 'going.' In phrases like 'sutadhammassa passato,' the meaning is 'of one with a renowned Dhamma.' In phrases like 'avassutā avassutassa,' the meaning is 'defiled, of the defiled.' In phrases like 'tumhehi puññaṃ pasutaṃ anappakaṃ,' the meaning is 'accumulated.' In phrases like 'ye jhānappasutā dhīrā,' the meaning is 'devoted to jhāna.' In phrases like 'diṭṭhaṃ sutaṃ mutaṃ,' the meaning is 'cognizable through the ear.' In phrases like 'sutadharo sutasannicayo,' the meaning is 'one who retains what is known by following the ear-door.' Here, however, its meaning is 'ascertained by following the ear-door,' or 'ascertainment.' For when the word 'me' has the meaning 'by me,' the meaning is: 'Thus was it ascertained by me by following the ear-door.' When it has the meaning 'my,' the meaning is: 'Thus my hearing is an ascertainment by following the ear-door.'

Evametesu tīsu padesu yasmā sutasaddasannidhāne payuttena itisaddena savanakiriyājotakena bhavitabbaṃ. Tasmā itīti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sabbānipi vākyāni evakāratthasahitāniyeva avadhāraṇaphalattā. Tena sutanti assavanabhāvappaṭikkhepato anūnāviparītaggahaṇanidassanaṃ. Yathā hi sutaṃ sutamevāti vattabbataṃ arahati, taṃ sammā sutaṃ anūnaggahaṇaṃ aviparītaggahaṇañca hotīti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti, yasmā sutanti etassa asutaṃ na hotīti ayamattho, tasmā sutanti assavanabhāvappaṭikkhepato anūnāviparītaggahaṇanidassanaṃ. Idaṃ vuttaṃ hoti – iti me sutaṃ, na diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, na aññathā vā upaladdhaṃ, apica sutaṃva, tañca kho sammadevāti. Avadhāraṇatthe vā itisadde ayamatthayojanāti tadapekkhassa suta-saddassa niyamattho [Pg.22] sambhavatīti assavanabhāvappaṭikkhepo, anūnāviparītaggahaṇanidassanatā ca veditabbā. Evaṃ savanahetusavanavisesavasena padattayassa atthayojanā katāti daṭṭhabbaṃ.

Thus, in these three words, because the word 'iti', when used in proximity to the word 'suta', must be an indicator of the act of hearing, therefore 'iti' is an indication of the function of ear-consciousness and other types of consciousness. 'Me' is an indication of the person endowed with the aforementioned consciousness. All these statements are indeed accompanied by the meaning of the particle 'eva', as their result is affirmation. Hence, 'sutaṃ' signifies the rejection of the state of not having heard, and the demonstration of complete and undistorted comprehension. For just as what has been heard deserves to be called 'truly heard,' so too is it rightly heard—a complete comprehension and an undistorted comprehension. Alternatively, since a word conveys meaning by way of excluding the meanings of other words, the meaning of 'sutaṃ' is 'it is not unheard.' Therefore, 'sutaṃ' signifies the rejection of the state of not having heard, and the demonstration of complete and undistorted comprehension. This is what is said: 'Thus have I heard'—not seen, not realized by self-originated knowledge, nor obtained in any other way, but only heard, and that too, rightly. Or, if the word 'iti' is taken in the sense of affirmation, this is the application of the meaning: the definitive meaning of the word 'suta' arises in dependence on it. Thus, the rejection of the state of not having heard and the demonstration of complete and undistorted comprehension should be understood. In this way, it should be understood that the meaning of the three words has been explained by way of the cause of hearing and the distinction of hearing.

Tathā itīti sotadvārānusārena pavattāya viññāṇavīthiyā nānatthabyañjanaggahaṇato nānappakārena ārammaṇe pavattibhāvappakāsanaṃ ākārattho itisaddoti katvā. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ yathāvuttāya viññāṇavīthiyā pariyattidhammārammaṇattā. Ayañhettha saṅkhepo – nānappakārena ārammaṇe pavattāya viññāṇavīthiyā kāraṇabhūtāya mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo sutoti.

Likewise, taking the word 'iti' to have the meaning of 'mode', it indicates the manifestation of its occurrence in various ways with respect to an object, due to the grasping of diverse meanings and expressions by the cognitive process that proceeds in accordance with the ear-door. 'Me' indicates the self. 'Sutaṃ' indicates the Dhamma, since the aforementioned cognitive process takes the Dhamma of the scriptures as its object. Herein is the summary: By me, for whom the cognitive process that occurs in various ways in relation to an object has become the cause, nothing else was done, but this was done—this Dhamma was heard.

Tathā itīti nidassitabbappakāsanaṃ nidassanattho iti-saddoti katvā nidassetabbassa nidassitabbattābhāvābhāvato. Tasmā itisaddena sakalampi sutaṃ paccāmaṭṭhanti veditabbaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Suta-saddena hi labbhamānā savanakiriyā savanaviññāṇappabandhappaṭibaddhā, tattha ca puggalavohāro. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhati. Tassāyaṃ saṅkhepattho – yaṃ suttaṃ niddisissāmi, taṃ mayā iti sutanti.

Likewise, taking the word 'iti' to have the meaning of 'indication,' it signifies the manifestation of what is to be indicated, because of the non-absence of the state of being indicatable for that which is to be indicated. Therefore, it should be understood that by the word 'iti', all that has been heard is reconsidered. 'Me' indicates a person. 'Sutaṃ' indicates the function of a person. For the act of hearing, obtained by the word 'suta', is connected with the continuum of auditory consciousness, and therein lies the conventional usage regarding a person. Indeed, the act of hearing is not found in a continuum of phenomena devoid of the conventional usage regarding a person. The concise meaning of this is: 'The sutta I shall point out, that has been heard by me thus.'

Tathā itīti yassa cittasantānassa nānārammaṇappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso ākārattho itisaddoti katvā. Itīti hi ayaṃ ākārapaññatti dhammānaṃ taṃ taṃ pavattiākāraṃ upādāya paññāpetabbasabhāvattā. Meti kattuniddeso. Sutanti visayaniddeso. Sotabbo hi dhammo savanakiriyākattupuggalassa savanakiriyāvasena pavattiṭṭhānaṃ hoti. Ettāvatā nānappakārappavattena cittasantānena taṃsamaṅgino kattu visaye gahaṇasanniṭṭhānaṃ dassitaṃ hoti.

Likewise, taking the word 'iti' to have the meaning of 'mode', it is an indication of the various modes of that mental continuum by whose operation on diverse objects there is the grasping of diverse meanings and expressions. For this 'iti' is a conceptual designation of mode, because it has the nature of being designated in dependence upon the respective modes of occurrence of phenomena. 'Me' is an indication of the agent. 'Sutaṃ' is an indication of the object. For the Dhamma to be heard becomes the basis for the occurrence of the act of hearing for the person who is the agent of that act. By this, the apprehension and ascertainment of the object by the agent, who is endowed with that mental continuum functioning in various ways, is shown.

Atha vā itīti puggalakiccaniddeso. Sutānañhi dhammānaṃ gahitākārassa nidassanassa avadhāraṇassa vā pakāsanabhāvena itisaddena tadākārādidhāraṇassa puggalavohārūpādānadhammabyāpārabhāvato puggalakiccaṃ [Pg.23] nāma niddiṭṭhaṃ hotīti. Sutanti viññāṇakiccaniddeso. Puggalavādinopi hi savanakiriyā viññāṇanirapekkhā na hotīti. Meti ubhayakiccayuttapuggalaniddeso. Meti hi saddappavatti ekanteneva sattavisesavisayā, viññāṇakiccañca tattheva samodahitabbanti. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhassavanakiccavohārena sutanti.

Alternatively, 'iti' is an indication of the function of a person. For by the word 'iti', in its capacity of manifesting the indication or affirmation of the grasped mode of the heard dhammas, and because the retaining of that mode and so on is the activity of the dhammas that are the basis for the conventional designation of 'person', what is called the function of a person is indicated. 'Sutaṃ' is an indication of the function of consciousness. For even for the personalists, the act of hearing is not independent of consciousness. 'Me' is an indication of the person connected with both functions. For the application of the word 'me' has as its object exclusively a particular being, and the function of consciousness is also included therein. Herein, this is the summary: 'sutaṃ' means heard by me, a person endowed with the function of hearing and consciousness, for whom the conventional designation of the function of hearing is obtained by way of consciousness.

Tathā itīti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Sabbassa hi saddādhigamanīyassa atthassa paññattimukheneva paṭipajjitabbattā sabbapaññattīnañca vijjamānādīsu chasveva paññattīsu avarodho, tasmā yo māyāmarīciādayo viya abhūtattho, anussavādīhi gahetabbo viya anuttamattho ca na hoti. So rūpasaddādiko ruppanānubhavanādiko ca paramatthasabhāvo saccikaṭṭhaparamatthavasena vijjati. Yo pana itīti ca meti ca vuccamāno ākārādiaparamatthasabhāvo saccikaṭṭhaparamatthavasena anupalabbhamāno avijjamānapaññatti nāma, kimettha taṃ paramatthato atthi, yaṃ itīti vā meti vā niddesaṃ labhetha. Sutanti vijjamānapaññatti. Yañhi taṃ sotena upaladdhaṃ, taṃ paramatthato vijjamānanti.

Likewise, both 'iti' and 'me' are designations of the non-existent, in the sense of real and ultimate truth. For since all meaning accessible by sound must be understood only by way of designation, and since all designations are included in the six designations beginning with 'designation of the existent,' therefore that which is not an unreal meaning like an illusion or a mirage, and not a non-supreme meaning to be grasped as if by oral tradition, that ultimate nature, such as form, sound, and so on, and being afflicted, experiencing, and so on, exists in the sense of real and ultimate truth. But that which is called 'iti' and 'me', being a non-ultimate nature such as a mode, and not being found in the sense of real and ultimate truth, is called a designation of the non-existent. What is there here in an ultimate sense that could receive the designation 'iti' or 'me'? 'Sutaṃ' is a designation of the existent. For that which is apprehended by the ear exists in an ultimate sense.

Tathā itīti sotapathamāgate dhamme upādāya tesaṃ upadhāritākārādīnaṃ paccāmasanavasena. Meti sasantatipariyāpanne khandhe karaṇādivisesavisiṭṭhe upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Diṭṭhādisabhāvarahite saddāyatane pavattamānopi sutavohāro dutiyaṃ, tatiyanti ādiko viya paṭhamādiṃ nissāya ‘‘yaṃ na diṭṭhamutaviññātanirapekkhaṃ, taṃ suta’’nti viññeyyattā diṭṭhādīni upanidhāya vattabbo hoti. Asutaṃ na hotīti hi sutanti pakāsitoyamatthoti.

Similarly, 'iti' refers to the Dhamma that has come into the range of hearing, by way of reflecting on its previously apprehended aspects, etc. 'Me' is a designation by appropriation (upādāpaññatti), because it is spoken of by taking up the aggregates included within one's own continuum, which are distinguished by particular causes, etc. 'Heard' is a designation by comparison (upanidhāpaññatti), because it is spoken of by comparing it with what has been seen, etc. Even when the conventional term 'heard' occurs in the sound-sphere, which is devoid of the nature of the seen, etc., it is spoken of by comparing it with the seen, etc.—just as 'second,' 'third,' etc., are dependent on the first—because it is to be understood that 'what is heard' is not independent of what is seen, sensed, or cognized. For this meaning is clarified thus: it is called 'heard' precisely because it is not 'unheard'.

Ettha ca itīti vacanena asammohaṃ dīpeti. Paṭividdhā hi atthassa pakāravisesā itīti idha āyasmatā ānandena paccāmaṭṭhā, tenassa asammoho dīpito. Na hi sammūḷho nānappakārappaṭivedhasamattho hoti, lobhappahānādivasena nānappakārā duppaṭividdhā ca suttatthā niddisīyanti[Pg.24]. Sutanti vacanena asammosaṃ dīpeti sutākārassa yāthāvato dassiyamānattā yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantare mayā sutanti paṭijānāti. Iccassa asammohena sammohābhāvena paññāya eva vā savanakālasambhūtāya taduttarikālapaññāsiddhi, tathā asammosena satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā. Byañjanānañhi paṭivijjhitabbo ākāro nātigambhīro, yathāsutadhāraṇameva tattha karaṇīyanti satiyā byāpāro adhiko, paññā tattha guṇībhūtā hoti paññāya pubbaṅgamāti katvā. Satipubbaṅgamāya paññāya atthappaṭivedhasamatthatā. Atthassa hi paṭivijjhitabbo ākāro gambhīroti paññāya byāpāro adhiko, sati tattha guṇībhūtā hoti satiyā pubbaṅgamāti katvā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthatāya dhammabhaṇḍāgārikattasiddhi.

Here, by the word 'iti', he indicates absence of confusion. For the particular aspects of the meaning were penetrated, and the Venerable Ānanda reflected on them thus; thereby his absence of confusion is shown. For a confused person is incapable of penetrating diverse aspects, and the meanings of the suttas—which are of diverse kinds and difficult to penetrate by way of abandoning greed, etc.—are pointed out. By the word 'suta', he indicates absence of forgetfulness, because the manner of what was heard is shown as it actually was. For one whose hearing is forgotten cannot later claim, 'I have heard.' Thus, through his absence of confusion (that is, absence of delusion), the attainment of subsequent wisdom is accomplished by means of the wisdom that arose at the time of hearing. Likewise, through absence of forgetfulness, the establishment of mindfulness is accomplished. In this context, with mindfulness preceded by wisdom, there is the capacity to determine the wording. For the aspect of the wording to be penetrated is not very profound; the task there is simply to retain what has been heard. Thus, the function of mindfulness is predominant, while wisdom plays a subordinate role, it being 'preceded by wisdom.' With wisdom preceded by mindfulness, there is the capacity to penetrate the meaning. For the aspect of the meaning to be penetrated is profound; thus, the function of wisdom is predominant, while mindfulness plays a subordinate role, it being 'preceded by mindfulness.' Through the combined capacity of both, by being able to preserve the treasure of the Dhamma, endowed with meaning and wording, the role of Treasurer of the Dhamma is fulfilled.

Aparo nayo – itīti vacanena yonisomanasikāraṃ dīpeti. Tena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ upari vakkhamānānaṃ nānappakārappaṭivedhajotakānaṃ aviparītasaddhammavisayattā. Na hi ayoniso manasikaroto nānappakārappaṭivedho sambhavati. Sutanti vacanena avikkhepaṃ dīpeti, nidānapucchāvasena pakaraṇappattassa vakkhamānassa suttassa savanaṃ na samādhānamantarena sambhavati vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti vadati. Yonisomanasikārena cettha attasammāpaṇidhiṃ pubbekatapuññatañca sādheti, sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti, assutavato sappurisūpanissayarahitassa ca tadabhāvato. Na hi vikkhittacitto saddhammaṃ sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthi.

Another method: by the word 'iti', he indicates wise attention. This is because it pertains to the undistorted true Dhamma, which illuminates the various kinds of penetration of the meanings—the modes, examples, and determinations—that are being spoken of and will be explained later. For indeed, various kinds of penetration do not arise for one who attends unwisely. By the word 'suta', he indicates non-distraction. Listening to the discourse that is about to be spoken, which is relevant to the topic by way of the questions about its origin, is not possible without concentration, because there is no listening for one with a distracted mind. For a distracted person, even when spoken to under all favorable circumstances, will say, 'I did not hear; please say it again.' Here, through wise attention, one accomplishes right aspiration for oneself and past merit, because these are absent for one who is not rightly self-directed or who has not previously done merit. Through non-distraction, one accomplishes listening to the true Dhamma and reliance on good persons, because these are absent for one who is unlearned or who lacks reliance on good persons. For a distracted mind cannot hear the true Dhamma, nor is there hearing for one who does not attend upon good persons.

Aparo nayo – ‘‘yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso’’ti vuttaṃ. Yasmā ca so bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampatiogāhanena niravasesaparahitapāripūrikāraṇabhūto evaṃbhaddako [Pg.25] ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā itīti iminā bhaddakena ākārena pacchimacakkadvayasampattimattano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpe dese vasato sappurisūpanissayarahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti, sammā paṇihitatto pubbe ca katapuñño visuddhāsayo hoti, tadavisuddhihetūnaṃ kilesānaṃ dūrībhāvato. Tathā hi vuttaṃ – ‘‘sammā paṇihitaṃ cittaṃ, seyyaso naṃ tato kare’’ti (dha. pa. 43) ‘‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo’’ti (dī. ni. 2.207) ca. Purimacakkadvayasiddhiyā payogasuddhi. Patirūpadesavāsena hi sappurisūpanissayena ca sādhūnaṃ diṭṭhānugatiāpajjanenapi visuddhappayogo hoti. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, pubbe eva taṇhādiṭṭhisaṃkilesānaṃ visodhitattā payogasuddhiyā āgamabyattisiddhi. Suparisuddhakāyavacīpayogo hi vippaṭisārābhāvato avikkhittacitto pariyattiyaṃ visārado hoti. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggamanaṃ viya sūriyassa udayato, yonisomanasikāro viya ca kusaladhammassa, arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento iti me sutantiādimāha.

Another method: It has been said, 'For one whose mental continuum operates in diverse ways, there is grasping of various meanings and expressions; for such a one, the description is diverse.' And because this excellent manner—which, by way of distinguishing the divisions of meaning and expression of the Blessed One's word, by plunging into the entire wealth of the teaching, becomes the cause for the complete fulfillment of others' welfare without remainder—is not found in one who is not rightly resolute or who has not previously done merit, therefore, by this excellent manner 'iti', he indicates his own attainment of the latter two wheels (right self-resolution and past merit). By 'suta', he indicates the attainment of the former two wheels (dwelling in a suitable place and reliance on good persons) through the connection with hearing. For there is no hearing for one who lives in an unsuitable place or who lacks reliance on good persons. Thus, with the accomplishment of the latter two wheels, purity of aspiration is accomplished. One who is rightly resolute and who has previously done merit possesses a purified aspiration, because the defilements that cause its impurity have been removed. As it is said: 'A rightly directed mind can do one greater good' (Dhp. 43), and 'You have done merit, Ānanda. Apply yourself to striving; you will quickly be without taints' (DN 2.207). Through the accomplishment of the former two wheels, purity of practice is accomplished. For by dwelling in a suitable place, by relying on good persons, and by following the example of the virtuous, one's practice becomes purified. And through that purity of aspiration, proficiency in attainment is accomplished, because craving, views, and defilements were purified beforehand. Through purity of practice, proficiency in the scriptures is accomplished. For one whose application of body and speech is thoroughly pure, being free from remorse, has an undistracted mind and is skilled in the scriptures. Thus, the speech of one whose practice and aspiration are pure, who is endowed with scripture and attainment, is like the dawn before the rising of the sun, and like wise attention, the forerunner of wholesome states. It is worthy to be the forerunner of the Blessed One's speech. Therefore, establishing the introduction in its proper place, he says, 'Thus have I heard,' and so forth.

Aparo nayo – itīti iminā pubbe vuttanayena nānappakārappaṭivedhadīpakena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā itisaddasannidhānato vakkhamānāpekkhāya vā sotabbabhedappaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ dīpeti. Itīti ca idaṃ vuttanayeneva yonisomanasikāradīpakaṃ vacanaṃ bhāsamāno ‘‘ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Pariyattidhammā hi ‘‘idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhiyo’’tiādinā nayena manasā anupekkhitā anussavākāraparivitakkasahitāya dhammanijjhānakkhantibhūtāya ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme ‘‘iti rūpaṃ, ettakaṃ rūpa’’ntiādinā nayena suṭṭhu vavatthapetvā paṭividdhā attano paresañca hitasukhāvahā hontīti. Suttanti idaṃ savanayogaparidīpakavacanaṃ bhāsamāno ‘‘bahū [Pg.26] mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Sotāvadhānappaṭibaddhā hi pariyattidhammassa savanadhāraṇaparicayā. Tadubhayenapi dhammassa svākkhātabhāvena atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabbo.

Another method: By 'iti' (thus), in the manner previously stated, which indicates various kinds of penetration, one reveals the actual state of one's own attainment of the analytical knowledge of meaning and of spontaneous knowledge. By 'suta' (heard), either through the proximity of the word 'iti' or in anticipation of what is to be spoken, which indicates the penetration of the varieties of what should be heard, one reveals the actual state of attainment of the analytical knowledge of the Dhamma and of linguistic expression. And 'iti' is a statement spoken in the same manner, illuminating wise attention (yonisomanasikāra), indicating: 'These teachings have been contemplated by my mind and well penetrated by view.' For the scriptural teachings, when contemplated by the mind in the manner of 'Here virtue is taught, here concentration, here wisdom, so many are the connections here,' and penetrated by the view (diṭṭhi)—which is accompanied by reflection in the manner of oral tradition, has become patience in contemplating the Dhamma, or is designated as knowledge through comprehension (ñātapariññā)—after having clearly distinguished the material and immaterial phenomena stated in various places as 'this is form, this much is form,' and so on, become conducive to the welfare and happiness of oneself and others. Speaking 'sutta' (heard), a statement indicating the practice of listening, one reveals: 'Many teachings have I heard, retained, and become familiar with by word.' For listening, retention, and familiarity are connected with attentive hearing of the scriptural teachings. By both of these, illuminating the well-proclaimed nature of the Dhamma by showing the completeness of meaning and phrasing, one inspires reverence for listening. For one who does not listen with reverence to the Dhamma, which is complete in meaning and phrasing, is deprived of great benefit. Therefore, having generated reverence, the Dhamma should be listened to attentively.

Iti me sutanti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammavinayaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

Furthermore, by this entire statement, 'Thus have I heard,' the venerable Ānanda, by not attributing the Dhamma and Vinaya proclaimed by the Tathāgata to himself, transcends the domain of an unworthy person; and by acknowledging his discipleship, he enters the domain of a worthy person. Thus he raises his mind from the false teaching and establishes his mind in the true teaching. By showing, 'This was merely heard by me; it is the word of that Blessed One himself,' he absolves himself, he points to the Teacher, he presents the Victor's word, and he establishes the guideline of the Dhamma.

Apica iti me sutanti attanā uppāditabhāvaṃ appaṭijānanto purimassavanaṃ vivaranto sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa. Na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbāti sabbadevamanussānaṃ imasmiṃ dhammavinaye assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Tenetaṃ vuccati –

Moreover, by 'Thus I have heard,' not claiming origination by oneself and revealing the prior hearing, he conveys: 'This I received directly from that Blessed One—the master of the four fearlessnesses, the possessor of the ten powers, standing in the supreme position, roaring the lion's roar, the supreme among all beings, the Lord of Dhamma, the King of Dhamma, the Master of Dhamma, the Lamp of Dhamma, the Refuge of Dhamma, the excellent Wheel-turner of the true Dhamma, the Perfectly Self-Enlightened One. Here, there should be no doubt or uncertainty concerning the meaning, the Dhamma, the word, or the phrasing.' Thus he dispels disbelief in this Dhamma-Vinaya among all gods and humans, and generates confidence. Therefore it is said:

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

Iti me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

“It dispels disbelief, and increases faith in the Dispensation; ‘Thus have I heard’—just so speaks the disciple of Gotama.”

Etthāha – ‘‘kasmā panettha yathā aññesu suttesu ‘evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā’tiādinā kāladese apadisitvāva nidānaṃ bhāsitaṃ, evaṃ na bhāsita’’nti? Apare tāva āhu – na pana therena bhāsitattā. Idañhi nidānaṃ na āyasmatā ānandena paṭhamaṃ bhāsitaṃ khujjuttarāya pana bhagavatā upāsikāsu bahussutabhāvena etadagge ṭhapitāya sekkhappaṭisambhidāppattāya ariyasāvikāya sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ paṭhamaṃ bhāsitaṃ.

Here, one might ask: “Why is it that, unlike in other suttas where the introduction is provided by indicating the time and place with phrases like ‘Thus have I heard, at one time the Blessed One...,’ it is not spoken thus here?” Some say: Because it was not spoken by the elder. For this introduction was not first spoken by the venerable Ānanda, but by the laywoman Khujjuttarā—who was placed by the Blessed One as foremost among the learned female lay disciples, having attained the analytical knowledges of a trainee, a noble female disciple—and was first spoken by her to the five hundred women headed by Sāmāvatī.

Tatrāyaṃ [Pg.27] anupubbīkathā – ito kira kappasatasahassamatthake padumuttaro nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko haṃsavatiyaṃ viharati. Athekadivasaṃ haṃsavatiyaṃ ekā kuladhītā satthu dhammadesanaṃ sotuṃ gacchantīhi upāsikāhi saddhiṃ ārāmaṃ gatā. Satthāraṃ ekaṃ upāsikaṃ bahussutānaṃ etadagge ṭhapentaṃ disvā adhikāraṃ katvā taṃ ṭhānantaraṃ patthesi. Satthāpi naṃ byākāsi ‘‘anāgate gotamassa nāma sammāsambuddhassa sāvikānaṃ upāsikānaṃ bahussutānaṃ aggā bhavissatī’’ti. Tassā yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā puna manussesūti evaṃ devamanussesu saṃsarantiyā kappasatasahassaṃ atikkantaṃ. Atha imasmiṃ bhaddakappe amhākaṃ bhagavato kāle sā devalokato cavitvā ghosakaseṭṭhissa gehe dāsiyā kucchismiṃ paṭisandhiṃ gaṇhi, uttarātissā nāmaṃ akaṃsu. Sā jātakāle khujjā ahosīti khujjuttarātveva paññāyittha. Sā aparabhāge ghosakaseṭṭhinā rañño utenassa sāmāvatiyā dinnakāle tassā paricārikabhāvena dinnā rañño utenassa antepure vasati.

Here is the gradual narrative: A hundred thousand aeons ago, a Perfectly Self-Enlightened One named Padumuttara arose in the world and, having set in motion the excellent Wheel of Dhamma, resided in Haṃsavatī. One day, a daughter of a good family in Haṃsavatī went to the park with other laywomen to listen to the Teacher’s Dhamma discourse. Seeing the Teacher establishing one laywoman as foremost among the learned, she made an aspiration and resolved upon that rank. The Teacher then predicted about her: 'In the future, during the time of the Perfectly Self-Enlightened One named Gotama, she will become foremost among the learned female lay disciples.' Having performed meritorious deeds throughout her life, she was reborn in the heavenly realm and then again among humans; thus, wandering through the deva and human realms, a hundred thousand aeons passed. Then, in this auspicious aeon, during the time of our Blessed One, she passed away from the deva world and took rebirth in the womb of a female slave in the household of the merchant Ghosaka. They named her Uttarā. Because she was hunchbacked at birth, she became known as Khujjuttarā. Later, when Sāmāvatī was given to King Udena by the merchant Ghosaka, she was given as her attendant and lived in King Udena’s inner palace.

Tena ca samayena kosambiyaṃ ghosakaseṭṭhikukkuṭaseṭṭhipāvārikaseṭṭhino bhagavantaṃ uddissa tayo vihāre kāretvā janapadacārikaṃ carante tathāgate kosambinagaraṃ sampatte buddhappamukhassa bhikkhusaṅghassa vihāre niyyādetvā mahādānāni pavattesuṃ, māsamattaṃ atikkami. Atha nesaṃ etadahosi – ‘‘buddhā nāma sabbalokānukampakā, aññesampi okāsaṃ dassāmā’’ti kosambinagaravāsinopi janassa okāsaṃ akaṃsu. Tato paṭṭhāya nāgarā vīthisabhāgena gaṇasabhāgena mahādānaṃ denti. Athekadivasaṃ satthā bhikkhusaṅghaparivuto mālākārajeṭṭhakassa gehe nisīdi. Tasmiṃ khaṇe khujjuttarā sāmāvatiyā pupphāni gahetuṃ aṭṭha kahāpaṇe ādāya taṃ gehaṃ agamāsi. Mālākārajeṭṭhako taṃ disvā ‘‘amma uttare, ajja tuyhaṃ pupphāni dātuṃ khaṇo natthi, ahaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisāmi, tvampi parivesanāya sahāyikā hohi, evaṃ ito paresaṃ veyyāvaccakaraṇato muccissasī’’ti āha. Tato khujjuttarā buddhānaṃ bhattagge veyyāvaccaṃ akāsi. Sā satthārā upanisinnakathāvasena kathitaṃ sabbameva dhammaṃ uggaṇhi, anumodanaṃ pana sutvā sotāpattiphale patiṭṭhāsi.

At that time in Kosambi, the wealthy merchants Ghosaka, Kukkuta, and Pāvārika had three monasteries built in honor of the Blessed One. While the Tathāgata was traveling through the countryside, he arrived at the city of Kosambi. The merchants dedicated the monasteries to the Sangha of monks headed by the Buddha and held great alms-giving ceremonies for about a month. Then it occurred to them: 'The Buddhas are compassionate toward all the world; let us give others the opportunity as well.' So they also granted the citizens of Kosambi the chance to participate. From then on, the citizens gave great alms, by street and by group. One day, the Teacher, surrounded by the Sangha of monks, sat in the house of the chief florist. At that moment, Khujjuttarā, who was fetching flowers for Sāmāvatī, taking eight kahāpaṇas, went to that house. Seeing her, the chief florist said, 'Dear Uttara, today there is no time to give you flowers. I am serving the Sangha of monks headed by the Buddha. You too should assist in the service—this way, you will be freed from future service duties.' Thereupon, Khujjuttarā performed service at the Buddha’s meal. Through the discourse given by the Teacher while seated nearby, she grasped the entire Dhamma. Upon hearing the words of rejoicing, she became established in the fruit of stream-entry.

Sā [Pg.28] aññesu divasesu cattārova kahāpaṇe datvā pupphāni gahetvā gacchati, tasmiṃ pana divase diṭṭhasaccabhāvena parasantake cittaṃ anuppādetvā aṭṭhapi kahāpaṇe datvā pacchiṃ pūretvā pupphāni gahetvā sāmāvatiyā santikaṃ agamāsi. Atha naṃ sā pucchi ‘‘amma uttare, tvaṃ aññesu divasesu na bahūni pupphāni āharasi, ajja pana bahukāni, kiṃ no rājā uttaritaraṃ pasanno’’ti? Sā musā vattuṃ abhabbatāya atīte attanā kataṃ anigūhitvā sabbaṃ kathesi. Atha ‘‘kasmā ajja bahūni āharasī’’ti ca vuttā ‘‘ajjāhaṃ sammāsambuddhassa dhammaṃ sutvā amataṃ sacchākāsiṃ, tasmā tumhe na vañcemī’’ti āha. Taṃ sutvā ‘‘are duṭṭhadāsi, ettakaṃ kālaṃ tayā gahite kahāpaṇe dehī’’ti atajjetvā pubbahetunā codiyamānā ‘‘amma, tayā pītaṃ amataṃ, amhepi pāyehī’’ti vatvā ‘‘tena hi maṃ nhāpehī’’ti vutte soḷasahi gandhodakaghaṭehi nhāpetvā dve maṭṭhasāṭake dāpesi. Sā ekaṃ nivāsetvā ekaṃ pārupitvā āsanaṃ paññāpetvā āsane nisīditvā vicitrabījaniṃ ādāya nīcāsanesu nisinnāni pañca mātugāmasatāni āmantetvā sekhappaṭisambhidāsu ṭhatvā satthārā desitaniyāmeneva tāsaṃ dhammaṃ desesi. Desanāvasāne tā sabbā sotāpattiphale patiṭṭhahiṃsu. Tā sabbāpi khujjuttaraṃ vanditvā ‘‘amma, ajja paṭṭhāya tvaṃ kiliṭṭhakammaṃ mā kari, amhākaṃ mātuṭṭhāne ācariyaṭṭhāne ca patiṭṭhāhī’’ti garuṭṭhāne ṭhapayiṃsu.

On other days, she would give just four kahāpaṇas, take the flowers, and go. But on that day, because she had seen the truth, without generating a thought for what belonged to another, she gave all eight kahāpaṇas, filled her basket, took the flowers, and went to Sāmāvatī’s presence. Then Sāmāvatī asked her, 'Dear Uttara, on other days you do not bring many flowers, but today you bring so many. Has the king become even more favorably disposed towards us?' Unable to lie, she revealed all that she had done in the past without concealment. When asked, 'Why did you bring so many today?' she replied, 'Today, after hearing the Dhamma from the Perfectly Self-Enlightened One, I realized the Deathless. Therefore, I will not deceive you.' Hearing this, Sāmāvatī, instead of scolding her with 'Oh wicked maid, give back the kahāpaṇas you have taken all this time!', prompted by a past cause, said, 'Dear, you have drunk the Deathless; let us drink it too.' When told, 'Then bathe me,' she had her bathed with sixteen pots of scented water and gave her two fine garments. Dressing in one and draping the other, she prepared a seat and sat down. Taking a decorative fan, she addressed the five hundred women seated on low seats and, standing firm in the analytical insights of a trainee, taught them the Dhamma in the very manner the Teacher had taught. At the conclusion of the discourse, they all became established in the fruit of stream-entry. They all paid respects to Khujjuttarā and said, 'Dear one, from today onward, do not perform menial work. Stand in the place of our mother and teacher.' Thus, they placed her in a position of honor.

Kasmā panesā dāsī hutvā nibbattāti? Sā kira kassapasammāsambuddhakāle bārāṇasiyaṃ seṭṭhidhītā hutvā nibbattā. Ekāya khīṇāsavattheriyā upaṭṭhākakulaṃ gatāya ‘‘etaṃ me ayye, pasādhanapeḷikaṃ dethā’’ti veyyāvaccaṃ kāresi. Therīpi ‘‘adentiyā mayi āghātaṃ uppādetvā niraye nibbattissati, dentiyā paresaṃ dāsī hutvā nibbattissati, nirayasantāpato dāsibhāvo seyyo’’ti anuddayaṃ paṭicca tassā vacanaṃ akāsi. Sā tena kammena pañca jātisatāni paresaṃ dāsīyeva hutvā nibbatti.

But why was she born as a servant? It is said that in the time of Kassapa, the Perfectly Self-Enlightened One, she was born as the daughter of a wealthy merchant in Bārāṇasī. Once, when a certain elder nun, an Arahant, came to her supporting family, [the daughter] made her perform a service, saying, 'Venerable one, give me this ornament box.' The elder nun thought, 'If I do not give it, she will generate resentment towards me and be reborn in hell. If I give it, she will be reborn as a servant to others. The state of a servant is better than the torment of hell.' Out of compassion, she did as she was told. Because of that deed, she was reborn as a servant to others for five hundred lifetimes.

Kasmā pana khujjā ahosi? Anuppanne kira buddhe ayaṃ bārāṇasirañño gehe vasantī ekaṃ rājakulūpakaṃ paccekabuddhaṃ thokaṃ khujjadhātukaṃ disvā attanā [Pg.29] sahavāsīnaṃ mātugāmānaṃ purato parihāsaṃ karontī yathāvajjaṃ keḷivasena khujjākāraṃ dassesi, tasmā khujjā hutvā nibbatti.

And why was she hunchbacked? It is said that before a Buddha had arisen, while living in the household of the king of Bārāṇasī, she saw a Paccekabuddha who frequented the royal family and was slightly hunchbacked. In front of the women living with her, she mocked him, playfully showing a hunchbacked posture to imitate his fault. Because of that, she was reborn hunchbacked.

Kiṃ pana katvā paññavantī jātāti? Anuppanne kira buddhe ayaṃ bārāṇasirañño gehe vasantī aṭṭha paccekabuddhe rājagehato uṇhapāyāsassa pūrite patte parivattitvā parivattitvā gaṇhante disvā attano santakāni aṭṭha dantavalayāni ‘‘idha ṭhapetvā gaṇhathā’’ti adāsi. Te tathā katvā olokesuṃ. ‘‘Tumhākaññeva tāni pariccattāni, gahetvā gacchathā’’ti āha. Te nandamūlakapabbhāraṃ agamaṃsu. Ajjāpi tāni valayāni arogāneva. Sā tassa nissandena paññavantī jātā.

But what did she do to be born wise? It is said that in the absence of a Buddha, while residing in the house of the king of Bārāṇasī, she saw eight Paccekabuddhas receiving bowls filled with hot rice-gruel from the royal palace and passing them from hand to hand. She offered them eight ivory bracelets of her own, saying, 'Place your bowls upon these and take them.' They did so and looked at her. She said, 'Those are given entirely to you; take the bracelets and go.' They went to Nandamūlakapabbhāra. Even today, those bracelets remain unimpaired. Through the consequence of that deed, she was born wise.

Atha naṃ sāmāvatippamukhāni pañca itthisatāni ‘‘amma, tvaṃ divase divase satthu santikaṃ gantvā bhagavatā desitaṃ dhammaṃ sutvā amhākaṃ desehī’’ti vadiṃsu. Sā tathā karontī aparabhāge tipiṭakadharā jātā. Tasmā naṃ satthā – ‘‘etadaggaṃ, bhikkhave, mama sāvikānaṃ bahussutānaṃ upāsikānaṃ yadidaṃ khujjuttarā’’ti etadagge ṭhapesi. Iti upāsikāsu bahussutabhāvena satthārā etadagge ṭhapitā paṭisambhidāppattā khujjuttarā ariyasāvikā satthari kosambiyaṃ viharante kālena kālaṃ satthu santikaṃ gantvā dhammaṃ sutvā antepuraṃ gantvā sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ ariyasāvikānaṃ satthārā desitaniyāmena yathāsutaṃ dhammaṃ kathentī attānaṃ parimocetvā satthu santike sutabhāvaṃ pakāsentī ‘‘vuttañhetaṃ bhagavatā vuttamarahatāti me suta’’nti nidānaṃ āropesi.

Then, led by Sāmāvatī, five hundred women said to her, 'Mother, go to the Teacher every day, listen to the Dhamma taught by the Blessed One, and then teach it to us.' Doing so, in later times she became a bearer of the Tipiṭaka. Therefore, the Teacher placed her in the foremost position, saying: 'This, monks, is the foremost among my female lay disciples who are very learned—that is, Khujjuttarā.' Thus, among female lay disciples, she was placed in the foremost position by the Teacher for her great learning. The noble female disciple Khujjuttarā, having attained the analytical knowledges, would go from time to time to the Teacher while he was residing in Kosambī, listen to the Dhamma, return to the inner chambers, and teach the Dhamma as she had heard it, according to the method taught by the Teacher, to the five hundred noble female disciples led by Sāmāvatī. In this way, having discharged her duty and making it known that she had heard this in the presence of the Teacher, she established the introduction, saying, 'This was spoken by the Blessed One, spoken by the Arahant—thus have I heard.'

Yasmā pana tasmiṃyeva nagare bhagavato sammukhā sutvā tadaheva tāya tāsaṃ bhāsitaṃ, tasmā ‘‘ekaṃ samayaṃ bhagavā kosambiyaṃ viharatī’’ti kāladesaṃ apadisituṃ payojanasambhavova natthi supākaṭabhāvato. Bhikkhuniyo cassā santike imāni suttāni gaṇhiṃsu. Evaṃ paramparāya bhikkhūsupi tāya āropitaṃ nidānaṃ pākaṭaṃ ahosi. Atha āyasmā ānando tathāgatassa parinibbānato aparabhāge sattapaṇṇiguhāyaṃ ajātasattunā kārāpite saddhammamaṇḍape mahākassapappamukhassa vasīgaṇassa majjhe nisīditvā dhammaṃ saṅgāyanto imesaṃ suttānaṃ nidānassa [Pg.30] dveḷhakaṃ pariharanto tāya āropitaniyāmeneva nidānaṃ āropesīti.

Since she had heard it directly from the Blessed One in that very city and spoken it to them on that same day, there was no purpose in specifying the time and place by saying, 'On one occasion, the Blessed One was dwelling in Kosambī,' as it was already very well-known. The bhikkhunīs received these suttas from her. Thus, through tradition, the introduction established by her became known among the bhikkhus as well. Then, after the Tathāgata’s Parinibbāna, the Venerable Ānanda, while reciting the Dhamma in the Saddhammamaṇḍapa built by Ajātasattu at the Sattapaṇṇi Cave, seated in the midst of the assembly of masters led by Mahākassapa, avoided the uncertainty concerning the introduction to these suttas and established the introduction according to the very method she had established.

Keci panettha bahuppakāre papañcenti. Kiṃ tehi? Apica nānānayehi saṅgītikārā dhammavinayaṃ saṅgāyiṃsu. Anubuddhā hi dhammasaṅgāhakamahātherā, te sammadeva dhammavinayassa saṅgāyanākāraṃ jānantā katthaci ‘‘evaṃ me suta’’ntiādinā, katthaci ‘‘tena samayenā’’tiādinā, katthaci gāthābandhavasena nidānaṃ ṭhapentā, katthaci sabbena sabbaṃ nidānaṃ aṭṭhapentā vaggasaṅgahādivasena dhammavinayaṃ saṅgāyiṃsu. Tattha idha vuttañhetantiādinā nidānaṃ ṭhapetvā saṅgāyiṃsu, kiñci suttageyyādivasena navaṅgamidaṃ buddhavacanaṃ. Yathā cetaṃ, evaṃ sabbesampi sammāsambuddhānaṃ. Vuttañhetaṃ ‘‘appakañca nesaṃ ahosi suttaṃ geyya’’ntiādi. Tattha itivuttakaṅgassa aññaṃ kiñci na paññāyati tabbhāvanimittaṃ ṭhapetvā ‘‘vuttañhetaṃ…pe… me suta’’nti idaṃ vacanaṃ. Tenāhu aṭṭhakathācariyā ‘‘vuttañhetaṃ bhagavatāti ādinayappavattā dvādasuttarasatasuttantā itivuttaka’’nti. Tasmā satthu adhippāyaṃ jānantehi dhammasaṅgāhakehi ariyasāvikāya vā imesaṃ suttānaṃ itivuttakaṅgabhāvañāpanatthaṃ imināva nayena nidānaṃ ṭhapitanti veditabbaṃ.

Some here proliferate in many ways. What is the point of them? Moreover, the compilers of the Dhamma and Vinaya recited it through various methods. For the great elders who compiled the Dhamma, having understood, and knowing rightly the manner of reciting the Dhamma and Vinaya, compiled the Dhamma and Vinaya by grouping sections and so forth: in some places establishing the introduction beginning with 'Thus have I heard,' in others with 'At that time,' in some by arranging it in verse form, and in others by omitting the introduction entirely. Here, in this case, they recited by establishing the introduction with 'This was said,' and so on. And this word of the Buddha is ninefold, consisting of sutta, geyya, and so on. As it is for this one, so it was for all the Perfectly Enlightened Ones. For it is said: 'Little of theirs was sutta and geyya,' and so on. In this context, nothing else is recognized as the characteristic mark of the Itivuttaka section except this phrase: 'This was said… thus have I heard.' Therefore, the commentators have said: 'The Itivuttaka consists of one hundred and twelve suttas that proceed in the manner beginning with "This was said by the Blessed One."' Thus, it should be understood that the compilers of the Dhamma, who knew the Teacher’s intention, or the noble female disciple, established the introduction in this very way to indicate that these discourses belong to the Itivuttaka section.

Kimatthaṃ pana dhammavinayasaṅgahe kayiramāne nidānavacanaṃ? Nanu bhagavatā bhāsitavacanasseva saṅgaho kātabboti? Vuccate – desanāya ṭhitiasammosasaddheyyabhāvasampādanatthaṃ. Kāladesadesakaparisāpadesehi upanibandhitvā ṭhapitā hi desanā ciraṭṭhitikā hoti asammosadhammā saddheyyā ca desakālakattuhetunimittehi upanibaddho viya vohāravinicchayo. Teneva ca āyasmatā mahākassapena brahmajālamūlapariyāyasuttādīnaṃ desādipucchāsu katāsu tāsaṃ vissajjanaṃ karontena dhammabhaṇḍāgārikena ‘‘evaṃ me suta’’ntiādinā nidānaṃ bhāsitaṃ. Idha pana desakālassa aggahaṇe kāraṇaṃ vuttameva.

But for what purpose is there an introductory statement when the Dhamma and Vinaya are being compiled? Should not only the collection of words spoken by the Blessed One be made? It is said: For the purpose of accomplishing the teaching's stability, non-confusion, and credibility. For a teaching that is established by being connected with the time, place, speaker, assembly, and circumstances is long-lasting, its nature is not forgotten, and it is trustworthy, like a legal decision connected with the speaker, time, agent, cause, and signs. For that very reason, when questions were asked about the place and so on of the suttas such as the Brahmajāla and the Mūlapariyāya, the Venerable Mahākassapa, the treasurer of the Dhamma, in answering them, spoke the introduction beginning with 'Thus have I heard.' Here, however, the reason for not including the speaker and time has already been stated.

Apica satthu sampattippakāsanatthaṃ nidānavacanaṃ. Tathāgatassa hi bhagavato pubbaracanānumānāgamatakkābhāvato sammāsambuddhabhāvasiddhi. Na hi sammāsambuddhassa [Pg.31] pubbaracanādīhi attho atthi sabbattha appaṭihatañāṇācāratāya ekappamāṇattā ca ñeyyadhammesu. Tathā ācariyamuṭṭhidhammamacchariyasāsanasāvakānurāgābhāvato khīṇāsavabhāvasiddhi. Na hi sabbaso khīṇāsavassa te sambhavantīti suvisuddhassa parānuggahapavatti. Evaṃ desakasaṃkilesabhūtānaṃ diṭṭhisīlasampadādūsakānaṃ avijjātaṇhānaṃ accantābhāvasaṃsūcakehi ñāṇasampadāpahānasampadābhibyañjakehi ca sambuddhavisuddhabhāvehi purimavesārajjadvayasiddhi, tato ca antarāyikaniyyānikadhammesu asammohabhāvasiddhito pacchimavesārajjadvayasiddhīti bhagavato catuvesārajjasamannāgamo attahitaparahitapaṭipatti ca nidānavacanena pakāsitā hoti, tattha tattha sampattaparisāya ajjhāsayānurūpaṃ ṭhānuppattikappaṭibhānena dhammadesanādīpanato. Idha pana anavasesato kāmadosappahānaṃ vidhāya desanādīpanato cāti yojetabbaṃ. Tena vuttaṃ ‘‘satthu sampattippakāsanatthaṃ nidānavacana’’nti. Ettha ca ‘‘bhagavatā arahatā’’ti imehi padehi yathāvuttaatthavibhāvanatā heṭṭhā dassitā eva.

Furthermore, the introductory statement is made to reveal the Teacher’s excellence. For the Tathāgata, the Blessed One, achieves the state of a Perfectly Self-Enlightened One without relying on previous compositions, inferences, scriptures, or reasoning. Indeed, for a Perfectly Self-Enlightened One, there is no need for previous compositions and the like, since his knowledge and conduct are unobstructed in all respects and his knowledge of knowable phenomena is of a single measure. Similarly, due to the absence of a teacher’s closed fist, jealousy regarding the Dhamma, and attachment to the teaching and disciples, he achieves the state of one whose defilements are destroyed. For one whose defilements are utterly destroyed, such things do not arise—thus, his conduct is perfectly pure and promotes the welfare of others. In this way, the first two kinds of confidence are achieved through the Perfectly Self-Enlightened and purified qualities that signify the utter absence of ignorance and craving—which are the defilements of the speaker and corrupt the perfection of view and virtue—and that manifest the perfection of knowledge and the perfection of abandonment. Then, the latter two kinds of confidence are achieved through the absence of confusion regarding obstructive and liberating phenomena. Thus, the Blessed One’s possession of the fourfold confidence and his practice for both his own welfare and that of others are revealed through the introductory statement, by illuminating the Dhamma according to the disposition of the assembled audience, with spontaneous insight into the occasion. Here, however, it should be connected to the fact that the teaching is illuminated by the complete abandonment of sensual desire and ill will. Therefore, it is said: 'The introductory statement is made to reveal the Teacher’s excellence.' Here, the explanation of the meaning as stated has already been shown previously by these words 'by the Blessed One, the Arahant.'

Tathā sāsanasampattippakāsanatthaṃ nidānavacanaṃ. Ñāṇakaruṇāpariggahitasabbakiriyassa hi bhagavato natthi niratthakā paṭipatti attahitā vā. Tasmā paresaṃyevatthāya pavattasabbakiriyassa sammāsambuddhassa sakalampi kāyavacīmanokammaṃ yathāpavattaṃ vuccamānaṃ diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ sattānaṃ anusāsanatthena sāsanaṃ, na kabbaracanā. Tayidaṃ satthu caritaṃ kāladesadesakaparisāpadesehi tattha tattha nidānavacanehi yathārahaṃ pakāsiyati. Idha pana desakaparisāpadesehīti yojetabbaṃ. Tena vuttaṃ ‘‘sāsanasampattippakāsanatthaṃ nidānavacana’’nti.

Thus, the introductory statement serves to reveal the accomplishment of the Dispensation. Indeed, for the Blessed One, whose every action is embraced by wisdom and compassion, there is no practice devoid of purpose or solely for his own benefit. Therefore, all the bodily, verbal, and mental actions of the Perfectly Self-Enlightened One, which are performed solely for the welfare of others, when described as they occurred, constitute the Dispensation—an instruction to beings according to their capacity—with regards to benefits visible here and now, future benefits, as well as the ultimate good. This is not mere poetic composition. This conduct of the Teacher is appropriately revealed in various locations through introductory statements, with respect to time, location, the speaker, and the assembly. Here, however, it should be connected with 'the speaker' and 'the assembly'. Hence, it is said: 'The introductory statement serves to reveal the accomplishment of the Dispensation.'

Apica satthuno pamāṇabhāvappakāsanena sāsanassa pamāṇabhāvadassanatthaṃ nidānavacanaṃ. Tañcassa pamāṇabhāvadassanaṃ heṭṭhā vuttanayānusārena ‘‘bhagavatā arahatā’’ti imehi padehi vibhāvitanti veditabbaṃ. Idamettha nidānavacanappayojanassa mukhamattanidassananti.

Furthermore, the introductory statement is to reveal the authority of the Dispensation by showing the authority of the Teacher. And this demonstration of His authority should be understood as elucidated by the words 'by the Blessed One, the Arahant,' according to the method stated above. This is merely a brief indication of the purpose of the introductory statement.

Nidānavaṇṇanā niṭṭhitā.

The commentary on the introduction is finished.

1. Ekakanipāto

1. The Book of Ones

1. Paṭhamavaggo

1. The First Chapter

1. Lobhasuttavaṇṇanā

1. Commentary on the Discourse on Greed

1. Idāni [Pg.32] ekadhammaṃ, bhikkhave, pajahathātiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. Sā panesā atthavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicāressāma. Cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. Yathā hi anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipaṭṭhānanayena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhataṃ nātivattantīti. Tattha yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāvasikehi saddhiṃ saṃsaggabhedo sambhavati attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko cāti ajjhāsayapucchānusandhisambhavato; evaṃ yadipi aṭṭhuppattiyā attajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti niravaseso paṭṭhānanayo na sambhavati. Tadantogadhattā vā sambhavantānaṃ sesanikkhepānaṃ mūlanikkhepavasena cattāro suttanikkhepā vuttāti veditabbaṃ.

1. Now the opportunity has arrived for the commentary on the sutta laid down by the Blessed One with the words, “Bhikkhus, abandon one thing,” and so forth. Since this exposition of the meaning becomes clear when discussed after analyzing the placement (nikkhepa) of the sutta, we shall first analyze the placement of the sutta. There are four placements of suttas: based on self-inclination (attajjhāsaya), based on another’s inclination (parajjhāsaya), based on a question (pucchāvasika), and based on an occasion (aṭṭhuppattika). Just as the suttas, though divided into hundreds and thousands of types, do not exceed sixteen categories when classified according to the method of the Paṭṭhāna, beginning with the section on defilements, in the same way, they do not exceed four categories when classified according to the placements of suttas such as that based on self-inclination, etc. Here, just as there can be a combination between self-inclination and other-inclination, or between self-inclination and question-based, or between occasion-arisen and other-inclination, or between occasion-arisen and question-based—due to the possibility of a connection between inclination and questioning—so too, even though a combination between occasion-arisen and self-inclination is also possible, a complete method of classification is not possible, because when self-inclination and the others are the primary factor, there is no combination with occasion-arisen. Therefore, it should be understood that the four sutta placements are stated as the root placements, with the remaining possible placements being included within them.

Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo, attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vasoti pucchāvaso. So etassa atthīti pucchāvasiko. Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti, atthuppatti eva aṭṭhuppatti tha-kārassa ṭha-kāraṃ katvā, sā etassa atthīti aṭṭhuppattiko[Pg.33]. Atha vā nikkhipīyati suttaṃ etenāti nikkhepo, attajjhāsayādi eva. Etasmiṃ pana atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho, pucchāvasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasaṃ, tadeva nikkhepasaddāpekkhāya pucchāvasikoti pulliṅgavasena vuttaṃ. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evamettha attho veditabbo.

Here is the meaning of the words: 'That which is laid down' is a placement (nikkhepa); the Sutta itself is the placement, hence 'sutta-placement' (suttanikkhepa). Alternatively, the act of laying down is a placement; the laying down of the Sutta is a sutta-placement, meaning the teaching of the Sutta. One's own inclination is attajjhāsaya. Because that exists for one as a cause, it is called attajjhāsaya; or, 'one has one's own inclination,' hence attajjhāsaya. The same method applies to parajjhāsaya. 'By the power of a question' is pucchāvasa. One for whom this exists is pucchāvasika. The arising of a matter that is the basis for the Sutta teaching is atthuppatti; atthuppatti itself becomes aṭṭhuppatti by changing the letter 'tha' to 'ṭha'. One for whom this exists is aṭṭhuppattika. Alternatively, 'the Sutta is laid down by this,' thus it is a placement (nikkhepa), namely self-inclination and so forth. In this alternative meaning, one's own inclination is attajjhāsaya. Another’s inclination is parajjhāsaya. 'That which is questioned' is a question (pucchā), meaning the matter to be questioned. The speech of those who receive the Dhamma, proceeding by way of questioning, is pucchāvasa. This very thing, with reference to the word nikkhepa, is stated in the masculine gender as pucchāvasika. Similarly, aṭṭhuppatti itself is aṭṭhuppattika. Thus, the meaning here should be understood.

Apica paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto, kevalaṃ attano ajjhāsayeneva dhammatantiṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathaṃ aṭṭhuppattiyaṃ anavarodho, pucchāvasikaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ (dī. na. 1.1 ādayo) vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ aṭṭhuppatti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayameva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti.

Moreover, because it is independent of causes such as the maturation of others' faculties, it is appropriate that self-inclination be a separate classification of suttas, as the teaching is given solely for the purpose of establishing the lineage of the Dhamma from one's own inclination. However, for those discourses based on the inclinations and questions of others, which are set forth due to the arising of others' inclinations and questions that are the cause for the teaching, how are they not included under 'occasion-arisen'? Or, for those question-based and occasion-arisen discourses set forth in accordance with others' inclinations, how are they not included under 'others' inclination'? This should not be objected to. For, since the arising of a cause for teaching a sutta is taken as 'occasion-arisen' only when it is free from others' aspirations, questions, and so forth, 'others' inclination' and 'question-based' are taken separately. Thus, the occasion for teaching in the Brahmajāla Sutta, the Dhammadāyāda Sutta, and others (DN 1.1 ff.), such as the arising of praise, blame, or material gain, is called 'occasion-arisen'. When a teaching is given based on the inclination of others without their asking, it is called 'others' inclination'. When taught in response to a question, it is called 'question-based'. This meaning is clear.

Yāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva katheti, seyyathidaṃ – ākaṅkheyyasuttaṃ, tuvaṭṭakasuttantievamādīni (su. ni. 921 ādayo; ma. ni. 1.64 ādayo), tesaṃ attajjhāsayo nikkhepo.

The teachings which the Blessed One spoke unrequested by others, solely out of his own inclination—such as the Ākaṅkheyyasutta, the Tuvaṭṭakasutta, and others (Snp 921 ff.; MN 1.64 ff.)—their classification is 'self-inclination'.

Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti evaṃ paresaṃ ajjhāsayaṃ khantiṃ abhinīhāraṃ bujjhanabhāvañca oloketvā parajjhāsayavasena kathitāni, seyyathidaṃ – rāhulovādasuttaṃ, dhammacakkappavattanasuttantievamādīni (ma. ni. 2.107 ādayo; 3.416 ādayo; saṃ. ni. 3.59; mahāva. 19-20), tesaṃ parajjhāsayo nikkhepo.

And those teachings which were spoken by way of others' inclination, after having considered their inclination, patience, aspiration, and capacity for understanding—thinking, 'The qualities conducive to liberation have fully matured in Rāhula. Let me now train Rāhula further in the destruction of the taints'—such as the Rāhulovāda Sutta, the Dhammacakkappavattana Sutta, and others (MN 2.107 ff.; 3.416 ff.; SN 3.59; Mahāvagga 19-20), their classification is 'others' inclination'.

Bhagavantaṃ pana upasaṅkamitvā devā manussā catasso parisā cattāro vaṇṇā ca tathā tathā pañhaṃ pucchanti ‘‘bojjhaṅgā bojjhaṅgāti, bhante, vuccanti, nīvaraṇā [Pg.34] nīvaraṇāti vuccantī’’tiādinā, evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni (saṃ. ni. 5.186) tesaṃ pucchāvasiko nikkhepo.

When devas, humans, the four assemblies, and the four classes approach the Blessed One and ask questions in various ways—such as, 'Venerable sir, it is said, “factors of enlightenment, factors of enlightenment,” and, “hindrances, hindrances”'—the teachings spoken by the Blessed One in response to such questions, such as those in the Bojjhaṅga Saṃyutta and others (SN 5.186), their classification is 'question-based'.

Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ, puttamaṃsūpamaṃ, dārukkhandhūpamantievamādīni (ma. ni. 1.29; saṃ. ni. 2.63), tesaṃ aṭṭhuppattiko nikkhepo.

Those teachings, however, that were spoken in dependence on an arisen cause—such as the Dhammadāyāda Sutta, the Puttamaṃsūpama Sutta, the Dārukkhandhūpama Sutta, and the like (MN 1.29; SN 2.63)—their classification is 'occasion-arisen'.

Evamimesu catūsu suttanikkhepesu imassa suttassa parajjhāsayo nikkhepo. Parajjhāsayavasena hetaṃ nikkhittaṃ. Kesaṃ ajjhāsayena? Lobhe ādīnavadassīnaṃ puggalānaṃ. Keci pana ‘‘attajjhāsayo’’ti vadanti.

Thus, among these four classifications of suttas, the classification of this sutta is 'others' inclination'. For it has been classified by way of others' inclination. By whose inclination? That of persons who see the danger in greed. Some, however, say it is 'self-inclination'.

Tattha ekadhammaṃ, bhikkhavetiādīsu ekasaddo attheva aññatthe ‘‘sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī’’tiādīsu (ma. ni. 3.27). Atthi seṭṭhe ‘‘cetaso ekodibhāva’’ntiādīsu (dī. ni. 1.228; pārā. 11). Atthi asahāye ‘‘eko vūpakaṭṭho’’tiādīsu (dī. ni. 1.405). Atthi saṅkhāyaṃ ‘‘ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29). Idhāpi saṅkhāyameva daṭṭhabbo.

Therein, in phrases like 'one thing, monks,' the word 'one' (eka) is found in the sense of 'other' (añña), as in '“The self and the world are eternal; this alone is true, all else is false”—thus some (eke) declare' (MN 3.27). It is found in the sense of 'excellent', as in 'one-pointedness (ekodi) of mind' (DN 1.228; Pārā 11). It is found in the sense of 'without a companion', as in 'alone (eko), secluded' (DN 1.405). It is found in the sense of 'number', as in 'Monks, there is only one (ekova) moment, one opportunity for living the holy life' (AN 8.29). Here too, it should be understood in the sense of a number.

Dhamma-saddo pariyattisaccasamādhipaññāpakatipuññāpattisuññatāñeyyasabhāvādīsu dissati. Tathā hissa ‘‘idha bhikkhu dhammaṃ pariyāpuṇātī’’tiādīsu (a. ni. 5.73) pariyatti attho. ‘‘Diṭṭhadhammo’’tiādīsu (dī. ni. 1.299) saccāni. ‘‘Evaṃdhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; 3.142) samādhi. ‘‘Saccaṃ dhammo dhiti cāgo, save pecca na socatī’’tiādīsu (jā. 1.1.57) paññā. ‘‘Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjatī’’tiādīsu (dī. ni. 2.398) pakati. ‘‘Dhammo have rakkhati dhammacāri’’ntiādīsu (jā. 1.10.102) puññaṃ. ‘‘Tiṇṇaṃ dhammānaṃ aññatarena vadeyya pārājikena vā saṅghādisesena vā pācittiyena vā’’tiādīsu (pārā. 444) āpatti. ‘‘Tasmiṃ kho pana samaye dhammā hontī’’tiādīsu (dha. sa. 121) suññatā. ‘‘Sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) ñeyyo. ‘‘Kusalā dhammā akusalā dhammā’’tiādīsu (dha. sa. tikamātikā 1) sabhāvo attho[Pg.35]. Idhāpi sabhāvo. Tasmā ekadhammanti ekaṃ saṃkilesasabhāvanti adhippāyo. Eko ca so dhammo cāti ekadhammo, taṃ ekadhammaṃ.

The word 'dhamma' is seen with such meanings as the teaching, truth, concentration, wisdom, nature, merit, offense, emptiness, the knowable, and intrinsic nature. For instance, in 'Here, a monk learns the Dhamma' (AN 5.73), its meaning is 'the teaching' (pariyatti). In 'one who has seen the Dhamma' (DN 1.299), it means 'the truths' (saccāni). In 'Of such a nature were those Blessed Ones' (DN 2.13; 3.142), it means 'concentration' (samādhi). In 'Truth, Dhamma, steadfastness, generosity; one with these does not grieve after death' (Jā 1.1.57), it means 'wisdom' (paññā). In 'For beings subject to the nature of birth, monks, such a desire arises' (DN 2.398), it means 'nature' (pakati). In 'The Dhamma truly protects one who practices the Dhamma' (Jā 1.10.102), it means 'merit' (puñña). In 'He might speak of one of three offenses (dhammānaṃ): a pārājika, a saṅghādisesa, or a pācittiya' (Pārā 444), it means 'offense' (āpatti). In 'At that time, phenomena (dhammā) exist' (Dhs 121), it means 'emptiness' (suññatā). In 'All phenomena (dhammā) in every way come into the range of the knowledge of the Buddha, the Blessed One' (Mahāni 156; Cūḷani, Mogharājamāṇavapucchāniddesa 85), it means 'the knowable' (ñeyya). In 'Wholesome phenomena (dhammā), unwholesome phenomena (dhammā)' (Dhs, Tikamātikā 1), its meaning is 'intrinsic nature' (sabhāva). Here too, the meaning is 'intrinsic nature'. Therefore, the intention of 'one dhamma' is 'one intrinsic nature of defilement'. It is one and it is a dhamma, thus 'one dhamma'; to that 'one dhamma'.

Bhikkhaveti bhikkhū ālapati. Kimatthaṃ pana bhagavā dhammaṃ desento bhikkhū ālapati, na dhammameva desetīti? Satijananatthaṃ. Bhikkhū hi aññaṃ cintentāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasi karontāpi nisinnā honti. Te paṭhamaṃ anālapitvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā, kiṃpaccayā’’ti sallakkhetuṃ na sakkonti. Ālapite pana satiṃ upaṭṭhapetvā sallakkhetuṃ sakkonti, tasmā satijananatthaṃ ‘‘bhikkhave’’ti ālapati. Tena ca tesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhave’’ti iminā karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karonto tena ca kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. Teneva ca sambodhanatthena sādhukaṃ savanamanasikārepi niyojeti. Sādhukaṃ savanamanasikārāyattā hi sāsanasampatti.

'Bhikkhave'—he addresses the monks. But for what reason does the Blessed One, when teaching the Dhamma, address the monks and not just teach the Dhamma? For the purpose of arousing mindfulness. For monks may be sitting while thinking of other things, reflecting on the Dhamma, or attending to their meditation subject. If they are not first addressed while the Dhamma is being taught, they cannot discern, 'What is the origin of this teaching, what is its condition?' But when addressed, they can establish mindfulness and discern. Therefore, to arouse mindfulness, he says, 'Monks.' Moreover, by that word, established by their possession of qualities such as the habit of seeking alms, he proclaims a way of life not practiced by inferior or superior worldly people, and thereby suppresses arrogance and dejection. By this word 'Monks,' preceded by an outpouring of compassion and a casting of a gentle heart and eye, he turns them to face him. And by that word, which indicates his own desire to speak, he generates in them a desire to listen. By that very act of addressing them, he also enjoins them to listen well and attend wisely. For the success of the teaching depends on listening well and attending wisely.

Aññesupi devamanussesu parisapariyāpannesu vijjamānesu kasmā bhikkhū eva āmantesīti? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā, parisāya ca jeṭṭhā bhikkhū paṭhamuppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthu cariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu samīpavuttiyā, sadāsannihitā satthusantikāvacarattā. Apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato, visesato ca ekacce bhikkhū sandhāya ayaṃ desanāti te eva ālapi.

Why, when other gods and humans were present in the assembly, did he address only the monks? Because of their being the eldest, the best, the nearest, and constantly in attendance. Indeed, the Blessed One’s teaching of the Dhamma is common to all assemblies, but the monks are the eldest in the assembly, having arisen first; they are the best, having taken homelessness as their beginning, following the Teacher’s conduct, and being the recipients of the entire dispensation; they are near, due to their sitting nearby; they are constantly in attendance, because they are always in the Teacher’s presence. Moreover, they are fit recipients of the Dhamma teaching, due to their capacity to practice as instructed, and especially, since this teaching was aimed at certain monks, he addressed only them.

Pajahathāti ettha pahānaṃ nāma tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ. Tattha yaṃ dīpālokeneva tamassa paṭipakkhabhāvato alobhādīhi lobhādikassa, nāmarūpaparicchedādivipassanāñāṇehi tassa tassa anatthassa pahānaṃ. Seyyathidaṃ – pariccāgena lobhādimalassa, sīlena pāṇātipātādidussīlyassa, saddhādīhi assaddhiyādikassa, nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ [Pg.36] mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhayesu abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanena abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyā, nibbānena paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma.

Here, 'abandonment' (pahāna) is fivefold: abandonment by substitution of opposites (tadaṅgappahāna), abandonment by suppression (vikkhambhanappahāna), abandonment by eradication (samucchedappahāna), abandonment by tranquilization (paṭippassaddhippahāna), and abandonment by escape (nissaraṇappahāna). Among these, abandonment by substitution of opposites is the abandonment of each particular unwholesome state by means of its opposite—just as darkness is abandoned by the light of a lamp—and by insight-knowledge such as the discernment of name-and-form. For example: the defilement of greed and the like by generosity; immorality such as killing by virtue; lack of faith and the like by faith and the like; the view of self by the determination of name-and-form; wrong views of causelessness and distorted causes by the discernment of conditions; the state of doubt by the overcoming of uncertainty, which is a later stage of that same discernment; the grasping of 'I' and 'mine' by the contemplation of groups; the perception of the non-path as the path by the determination of path and non-path; annihilationist views by the seeing of arising; eternalist views by the seeing of dissolution; the perception of safety in what is fearful by the seeing of fear; the perception of gratification by the seeing of drawbacks; delight by the contemplation of disenchantment; the desire not to be liberated by the knowledge of the desire for liberation; non-equanimity by the knowledge of equanimity; the state of opposition by conformity with the stability of the Dhamma and by Nibbāna; and the grasping of the sign of formations by the change-of-lineage consciousness. This is called abandonment by substitution of opposites.

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277; vibha. 628) nayena vuttassa samudayapakkhiyassa kilesagaṇassa accantaṃ appavattibhāvena samucchindanaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma. Yaṃ pana sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Evaṃ pañcavidhe pahāne anāgāmikabhāvakarassa pahānassa adhippetattā idha samucchedappahānanti veditabbaṃ. Tasmā pajahathāti pariccajatha, samucchindathāti attho.

That abandonment of various defilements such as the hindrances, which occurs by means of concentration—distinguished as access and absorption—through the prevention of their arising, just as moss on the surface of water is parted by the striking of a pot, is called abandonment by suppression. That cutting off of the mass of defilements belonging to the side of arising, as stated in the way beginning 'for the abandoning of wrong views' (Dhammasaṅgaṇī 277; Vibhaṅga 628), by their complete non-arising in the continuity of one who possesses that particular path, due to the development of the four noble paths, is called abandonment by eradication. The tranquilization of the defilements at the moment of fruition is called abandonment by tranquilization. And Nibbāna, which is the escape from all conditioned things and wherein all conditioned things are abandoned, is called abandonment by escape. Thus, among the five kinds of abandonment, it should be understood here as abandonment by eradication, since the abandonment that makes one a non-returner is intended. Therefore, 'pajahatha' means 'give up,' that is, 'cut off completely.'

Ahanti bhagavā attānaṃ niddisati. Voti ayaṃ vosaddo paccattaupayogakaraṇasāmivacanapadapūraṇasampadānesu dissati. Tathā hi ‘‘kacci, pana vo anuruddhā, samaggā sammodamānā’’tiādīsu (ma. ni. 1.326) paccatte āgato. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. Idhāpi sampadāne eva daṭṭhabbo.

The Blessed One refers to himself as 'I'. This word 'vo' is seen in the sense of the subjective case, application, instrumentality, the possessive, as a particle, and in the dative case. For example, in 'Kacci, pana vo Anuruddhā, samaggā sammodamānā' (MN 1.326), it occurs in the subjective sense. In 'Gacchatha, bhikkhave, paṇāmemi vo' (MN 2.157), it is used in the sense of application. In 'Na vo mama santike vatthabba' (MN 2.157), it is in the instrumental sense. In 'Sabbesaṃ vo, Sāriputta, subhāsita' (MN 1.345), it has a possessive meaning. In 'Ye hi vo ariyā parisuddhakāyakammantā' (MN 1.35), it is a particle. In 'Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī' (MN 1.190), it denotes the dative case. Here too, it should be understood as being in the dative case.

Pāṭibhogoti paṭibhū. So hi dhāraṇakaṃ paṭicca dhanikassa, dhanikaṃ paṭicca dhāraṇakassa paṭinidhibhūto dhanikasantakassa tato haraṇādisaṅkhātena bhuñjanena [Pg.37] bhogoti paṭibhogo, paṭibhogo eva pāṭibhogo. Anāgāmitāyāti anāgāmibhāvatthāya. Paṭisandhiggahaṇavasena hi kāmabhavassa anāgamanato anāgāmī. Yo yassa dhammassa adhigamena anāgāmīti vuccati, saphalo so tatiyamaggo anāgāmitā nāma. Iti bhagavā veneyyadamanakusalo veneyyajjhāsayānukūlaṃ tatiyamaggādhigamaṃ lahunā upāyena ekadhammapūraṇatāmattena thiraṃ katvā dassesi yathā taṃ sammāsambuddho. Bhinnabhūmikāpi hi paṭighasaṃyojanādayo tatiyamaggavajjhā kilesā kāmarāgappahānaṃ nātivattantīti.

A guarantor (pāṭibhoga) is a surety (paṭibhū). For he, with respect to the debtor, stands in place of the creditor, and with respect to the creditor, stands in place of the debtor. Thus, the enjoyment (bhoga) of what belongs to the creditor, by means of taking it and so forth, is called 'paṭibhoga'; and 'pāṭibhoga' is simply 'paṭibhoga'. 'For the state of non-returning' (anāgāmitāya) means for the sake of the state of non-returning. For, since one does not return to the realm of sense-desire by way of grasping rebirth-linking, one is a non-returner (anāgāmī). That third path, through the attainment of which one is called a non-returner, is fruitful, and is called the state of non-returning (anāgāmitā). Thus, the Blessed One, skilled in taming those to be trained, firmly demonstrated the attainment of the third path, in accordance with the inclinations of those to be trained, through a swift means, merely by fulfilling a single requisite, as befits a Perfectly Self-Enlightened One. For even defilements such as the fetter of aversion, which are abandoned by the third path, though belonging to different levels, do not go beyond the abandonment of sensual desire.

Kasmā panettha bhagavā attānaṃ pāṭibhogabhāve ṭhapesi? Tesaṃ bhikkhūnaṃ anāgāmimaggādhigamāya ussāhajananatthaṃ. Passati hi bhagavā ‘‘mayā ‘ekadhammaṃ, bhikkhave, pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’ti vutte ime bhikkhū addhā taṃ ekadhammaṃ pahāya sakkā tatiyabhūmiṃ samadhigantuṃ, yato dhammassāmi paṭhamamāha ‘ahaṃ pāṭibhogo’ti ussāhajātā tadatthāya paṭipajjitabbaṃ maññissantī’’ti. Tasmā ussāhajananatthaṃ anāgāmitāya tesaṃ bhikkhūnaṃ attānaṃ pāṭibhogabhāve ṭhapesi.

Why did the Blessed One place himself in the position of a guarantor in this case? To arouse effort in those monks for the attainment of the path of non-returning. For the Blessed One sees: 'When I say, "Monks, abandon one thing, and I am your guarantor for non-returning," these monks will surely abandon that one thing and be able to reach the third stage. Since the Master of the Dhamma first declared, "I am the guarantor," they will think, "We must practice for that purpose," and thus be inspired.' Therefore, to inspire those monks toward non-returning, he placed himself in the position of a guarantor.

Katamaṃ ekadhammanti ettha katamanti pucchāvacanaṃ. Pucchā ca nāmesā pañcavidhā – adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti. Tattha pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanāpucchā. Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. So aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanāpucchā. Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti, so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā. Bhagavā hi anumatiggahaṇatthaṃ pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’tiādinā (saṃ. ni. 3.59; mahāva. 21), ayaṃ anumatipucchā. Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome, bhikkhave, āhārā bhūtānaṃ [Pg.38] vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro’’ti (saṃ. ni. 2.11) ayaṃ kathetukamyatāpucchā.

'What is the one thing?' Here, 'what is' is a question word. And indeed, questions are of five kinds: the question for illuminating the unseen, the question for collating what is seen, the question for dispelling doubt, the question for seeking agreement, and the question from a desire to speak. Among these, when a characteristic is by nature unknown, unseen, uncompared, unscrutinized, unclear, or unexplained, one asks a question for the sake of knowing it, seeing it, comparing it, scrutinizing it, clarifying it, or explaining it. This is the question for illuminating the unseen. When a characteristic is by nature known, seen, compared, scrutinized, clear, and explained, one asks a question for the sake of collating it with other wise ones. This is the question for collating what is seen. When there is by nature a tendency toward uncertainty, a tendency toward doubt, a state of wavering—'Is it thus? Or not thus? What is it? How is it?'—one asks a question for the sake of dispelling doubt. This is the question for dispelling doubt. The Blessed One asks a question for the sake of obtaining agreement, as in: 'What do you think, monks, is form permanent or impermanent?' This is the question for seeking agreement. The Blessed One asks a question out of a desire to speak to the monks, as in: 'Monks, there are these four nutriments for the sustenance of beings that have come to be and for the support of those seeking rebirth. What are the four?' This is the question from a desire to speak.

Tattha purimā tisso pucchā buddhānaṃ natthi. Kasmā? Tīsu hi addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ sammāsambuddhānaṃ adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena nesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana tehi attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi, tena nesaṃ diṭṭhasaṃsandanāpucchāpi natthi. Yasmā pana buddhā bhagavanto akathaṃkathī tiṇṇavicikicchā sabbadhammesu vigatasaṃsayā, tena nesaṃ vimaticchedanāpucchāpi natthi. Itarā pana dve pucchā atthi, tāsu ayaṃ kathetukamyatāpucchāti veditabbā.

Among them, the first three questions do not apply to the Buddhas. Why? Because in the three periods of time, there is nothing conditioned or unconditioned that the Perfectly Self-Enlightened Buddhas have not seen, compared, scrutinized, made manifest, or explained. Therefore, there is no question for them about illuminating what they have not seen. Furthermore, what they have penetrated through their own knowledge needs no collating with any other ascetic, brahmin, god, Māra, or Brahmā. Hence, there is no question for them about collating what they have seen. Since the Blessed Buddhas are without perplexity, have overcome uncertainty, and are free from doubt in all things, there is no question for them about dispelling doubt. However, the other two questions do apply. Among them, this should be understood as the question from a desire to speak.

Idāni tāya pucchāya puṭṭhamatthaṃ sarūpato dassento ‘‘lobhaṃ, bhikkhave, ekadhamma’’ntiādimāha. Tattha lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Svāyaṃ ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle pakkhittamaṃsapesi viya, apariccāgapaccupaṭṭhāno telañjanarāgo viya, saṃyojaniyesu dhammesu assādadassanapadaṭṭhāno, taṇhānadibhāvena vaḍḍhamāno yattha samuppanno, sīghasotā nadī viya mahāsamuddaṃ apāyameva taṃ sattaṃ gahetvā gacchatīti daṭṭhabbo. Kiñcāpi ayaṃ lobhasaddo sabbalobhasāmaññavacano, idha pana kāmarāgavacanoti veditabbo. So hi anāgāmimaggavajjho.

Now, presenting the meaning of the question asked in its true nature, he said, 'Monks, greed is the one thing,' and so forth. Herein, 'lobha' (greed) is that by which one is greedy, or that which is greedy itself, or it is merely the act of being greedy. This has the characteristic of seizing its object, like monkey-lime; its function is attachment, like a piece of meat thrown onto a hot pan; its manifestation is non-relinquishment, like an oil stain; its proximate cause is seeing enjoyment in things that fetter. Growing like the river of craving wherever it arises, it should be understood that it carries that being to the lower realms just as a swift-flowing river carries one to the great ocean. Although this word 'greed' refers to greed in general, in this context, it should be understood as sensual desire. For it is that which is eradicated by the path of the non-returner.

Puna bhikkhaveti ālapanaṃ dhammassa paṭiggāhakabhāvena abhimukhībhūtānaṃ tattha ādarajananatthaṃ. Pajahathāti iminā pahānābhisamayo vihito, so ca pariññāsacchikiriyābhāvanābhisamayehi saddhiṃ eva pavattati, na visunti catusaccādhiṭṭhānāni cattāripi sammādiṭṭhiyā kiccāni vihitāneva honti. Yathā ca ‘‘lobhaṃ pajahathā’’ti vutte pahānekaṭṭhabhāvato dosādīnampi pahānaṃ atthato vuttameva hoti, evaṃ samudayasaccavisaye sammādiṭṭhikicce pahānābhisamaye vutte tassā sahakārīkāraṇabhūtānaṃ sammāsaṅkappādīnaṃ sesamaggaṅgānampi samudayasaccavisayakiccaṃ atthato vuttameva hotīti paripuṇṇo ariyamaggabyāpāro idha [Pg.39] kathitoti daṭṭhabbo. Iminā nayena satipaṭṭhānādīnampi bodhipakkhiyadhammānaṃ byāpārassa idha vuttabhāvo yathārahaṃ vitthāretabbo.

Again, the address 'monks' is intended to arouse respect in those who are receptive to the Dhamma. By 'Abandon it,' the breakthrough of abandoning is prescribed, and this occurs together with the breakthroughs of full understanding, realization, and development; they are not separate. Thus, all four duties of right view, founded on the four truths, are also prescribed. Just as when it is said, 'Abandon greed,' the abandoning of hatred and other defilements is implied in meaning due to the single function of abandoning; so too, when the breakthrough of abandoning—the function of right view regarding the truth of the origin—is mentioned, the function of the remaining path factors, right intention and the others, which are its cooperative causes, is also implied in meaning. Thus, it should be understood that the complete operation of the Noble Path is explained here. In this way, the operation of the foundations of mindfulness and the other factors of enlightenment should be elaborated as appropriate.

Apicettha lobhaṃ pajahathāti etena pahānapariññā vuttā. Sā ca tīraṇapariññādhiṭṭhānā, tīraṇapariññā ca ñātapariññādhiṭṭhānāti avinābhāvena tissopi pariññā bodhitā honti. Evamettha saha phalena catusaccakammaṭṭhānaṃ paripuṇṇaṃ katvā pakāsitanti daṭṭhabbaṃ. Atha vā lobhaṃ pajahathāti saha phalena ñāṇadassanavisuddhi desitā. Sā ca paṭipadāñāṇadassanavisuddhisannissayā…pe… cittavisuddhisīlavisuddhisannissayā cāti nānantarikabhāvena saha phalena sabbāpi satta visuddhiyo vibhāvitāti veditabbaṃ.

Moreover, by 'Abandon greed' here, the full understanding of abandoning is stated. And that is based on the full understanding by investigation, and the full understanding by investigation is based on the full understanding by knowledge. Thus, all three types of full understanding are implied by their inseparability. In this way, it should be understood that the meditation subject of the four truths is fully expounded here along with its result. Alternatively, by 'Abandon greed,' the purification of knowledge and vision is taught along with its result. And that depends on the purification of knowledge and vision of the path… and ultimately on the purification of mind and the purification of virtue. Thus, it should be understood that all seven purifications are revealed by their immediate succession, along with their result.

Evametāya visuddhikkamabhāvanāya pariññāttayasampādanena lobhaṃ pajahitukāmena –

Thus, by one who wishes to abandon greed through the development of this progressive purification and the accomplishment of the threefold full understanding—

‘‘Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

"Greed begets harm, greed agitates the mind; fear is born from within, that people do not comprehend."

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

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ’’. (itivu. 88);

"The greedy one does not know the goal, the greedy one does not see the Dhamma; blinding darkness there is then, when greed overcomes a person."

Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ avedayataṃ taṇhānugatānaṃ paritassitaṃ vipphanditameva (a. ni. 3.54).

"Friend, one impassioned by lust, overcome by lust, with a mind obsessed, kills living beings, takes what is not given, breaks into houses, commits robbery, pillages, waylays, goes to another’s wife, and speaks falsely. And yet for those venerable ascetics and brahmins, not knowing, not seeing, not experiencing, following craving, it is merely trembling and writhing."

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati’’. (itivu. 15, 105);

"A person with craving as a companion wanders for a long time; from this state to another, one does not transcend saṃsāra."

‘‘Natthi rāgasamo aggi, natthi dosasamo kali’’. (dha. pa. 202, 251);

"There is no fire like lust, no calamity like hatred."

‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati’’. (saṃ. ni. 1.212);

"I am burned by sensual desire, my mind is ablaze."

‘‘Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jāla’’nti. (dha. pa. 347) ca –

"Those impassioned by lust fall back into the stream, like a spider into the web it has made itself."

Evamādisuttapadānusārena [Pg.40] nānānayehi lobhassa ādīnavaṃ paccavekkhitvā tassa pahānāya paṭipajjitabbaṃ.

In accordance with such discourse passages, having reflected on the drawbacks of greed in various ways, one should practice for its abandonment.

Apica cha dhammā kāmarāgassa pahānāya saṃvattanti, asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmarāgo pahīyati, kāyagatāsatibhāvanāvasena saviññāṇake uddhumātakādivasena aviññāṇake asubhe asubhabhāvanānuyogamanuyuttassāpi, manacchaṭṭhesu indriyesu saṃvaraṇavasena satikavāṭena pihitadvārassāpi, catunnaṃ pañcannaṃ vā ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tenevāha –

Furthermore, six things conduce to the abandoning of sensual desire: grasping the sign of the repulsive, persistence in developing the perception of the repulsive, guarding the sense doors, moderation in food, good friendship, and suitable talk. For sensual desire is abandoned by one who grasps the tenfold sign of the repulsive; by one who persists in developing the perception of the repulsive in what is unlovely—in a conscious body through mindfulness directed to the body, and in an unconscious one through the bloated corpse and so on; by one whose doors are closed with the bolt of mindfulness by restraining the six senses; and by one who is moderate in food, by the habit of drinking water when there is still space for four or five morsels. Therefore, it is said—

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

"Leaving four or five morsels uneaten, one should drink water; this is enough for the comfortable dwelling of a resolute monk."

Asubhakammaṭṭhānabhāvanārate kalyāṇamitte sevantassāpi, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tenevāha –

It is also abandoned by associating with good friends who delight in developing the meditation on foulness, and by suitable talk connected with the ten foulness objects in postures such as standing and sitting. Therefore, it is said:

‘‘Atthi, bhikkhave, asubhanimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā kāmacchandassa anuppādāya uppannassa vā kāmacchandassa pahānāyā’’ti.

"Monks, there is the sign of unattractiveness. Frequent, wise attention to it is the nutriment for the non-arising of sensual desire that has not yet arisen and for the abandoning of sensual desire that has already arisen."

Evaṃ pubbabhāge kāmarāgasaṅkhātassa lobhassa pahānāya paṭipanno vipassanaṃ ussukkāpetvā tatiyamaggena taṃ anavasesato samucchindati. Tena vuttaṃ ‘‘lobhaṃ, bhikkhave, ekadhammaṃ pajahatha, ahaṃ vo pāṭibhogo anāgāmitāyā’’ti.

Thus, in the preliminary stage, one who has embarked on the path for the abandonment of greed, known as sensual desire, by intensifying insight, completely uproots it without remainder with the third path. Therefore, it was said: 'Monks, abandon one quality—greed—and I am your guarantor for non-returning.'

Etthāha ‘‘ko panettha lobho pahīyati, kiṃ atīto, atha anāgato, udāhu paccuppanno’’ti? Kiñcettha – na tāva atīto lobho pahīyeyya, na anāgato vā tesaṃ abhāvato. Na hi niruddhaṃ anuppannaṃ vā atthīti vuccati, vāyāmo ca aphalo āpajjati. Atha paccuppanno, evampi aphalo vāyāmo tassa sarasabhaṅgattā, saṃkiliṭṭhā ca maggabhāvanā [Pg.41] āpajjati, cittavippayutto vā lobho siyā, na cāyaṃ nayo icchitoti. Vuccate – na vuttanayena atītānāgatapaccuppanno lobho pahīyati. Seyyathāpi idha taruṇarukkho asañjātaphalo, taṃ puriso kuṭhāriyā mūle chindeyya, tassa rukkhassa chede asati yāni phalāni nibbatteyyuṃ, tāni rukkhassa chinnattā ajātāni eva na jāyeyyuṃ, evameva ariyamaggādhigame asati uppajjanāraho lobho ariyamaggādhigamena paccayaghātassa katattā na uppajjati. Ayañhi aṭṭhakathāsu ‘‘bhūmiladdhuppanno’’ti vuccati. Vipassanāya hi ārammaṇabhūtā pañcakkhandhā tassa uppajjanaṭṭhānatāya bhūmi nāma. Sā bhūmi tena laddhāti katvā bhūmiladdhuppanno. Ārammaṇādhiggahituppanno avikkhambhituppanno asamūhatuppannoti ca ayameva vuccati.

Here it is said: 'What greed, here, is abandoned? Is it past, future, or present?' In this case—past greed cannot be abandoned, nor future greed, because of their non-existence. For it is not said that what has ceased or not yet arisen exists, and the effort would be fruitless. If it is present greed, even then the effort is fruitless because of its momentary nature. Moreover, the development of the path would become defiled, or greed might be dissociated from consciousness—and this method is not acceptable. It is said: greed is not abandoned as past, future, or present in the way mentioned. Just as here, with a young tree that has not yet borne fruit—if a person were to cut it at the root with an axe, then the fruits that would have been produced, had the tree not been cut, would not be produced because the tree has been cut. In the same way, the greed that is fit to arise in the absence of the attainment of the noble path does not arise because its condition has been destroyed by the attainment of the noble path. This, in the commentaries, is called 'arisen having obtained the ground.' For the five aggregates, which are the object of insight, are called the 'ground' because they are the place for its arising. Because that ground is obtained by it, it is called 'arisen having obtained the ground.' This same thing is also called 'arisen by grasping an object,' 'arisen not having been suppressed,' and 'arisen not having been uprooted.'

Tatthāti tasmiṃ sutte. Etanti etaṃ atthajātaṃ. Idāni gāthābandhavasena vuccamānaṃ. Iti vuccatīti kena pana vuccati? Bhagavatā va. Aññesu hi tādisesu ṭhānesu saṅgītikārehi upanibandhagāthā honti, idha pana bhagavatā va gāthārucikānaṃ puggalānaṃ ajjhāsayavasena vuttamevatthaṃ saṅgahetvā gāthā bhāsitā.

'Therein' means in that sutta. 'This' refers to this subject matter, now being spoken by way of a composition in verse. 'Thus it is said'—but by whom is it said? By the Blessed One himself. For in other such instances, there are supplementary verses added by the compilers of the Saṅgīti, but here, the Blessed One himself, considering the inclinations of individuals fond of verses, having gathered together the meaning that had already been spoken, uttered the verses.

Tattha yena lobhena luddhāse, sattā gacchanti duggatinti yena ārammaṇaggahaṇalakkhaṇena tato eva abhisaṅgarasena lobhena luddhā ajjhattikabāhiresu āyatanesu giddhā gadhitā. Seti hi nipātamattaṃ. Akkharacintakā pana īdisesu ṭhānesu se-kārāgamaṃ icchanti. Tathā luddhattā eva kāyasucaritādīsu kiñci sucaritaṃ akatvā kāyaduccaritādīni ca upacinitvā rūpādīsu sattavisattatāya sattāti laddhanāmā pāṇino dukkhassa nibbattiṭṭhānatāya duggatīti saṅkhaṃ gataṃ nirayaṃ tiracchānayoniṃ pettivisayañca paṭisandhiggahaṇavasena gacchanti upapajjanti.

Therein, 'by that greed with which beings are greedy, they go to a bad destination' means: by that greed, characterized by grasping an object and with the function of clinging, beings are greedy, rapacious, and attached to the internal and external sense bases. The word 'se' is merely a particle. Those who ponder letters, however, desire the insertion of the letter 'se' in such places. Likewise, due to being greedy, having performed no good conduct such as bodily good conduct, and having accumulated bodily misconduct and the like, living beings—who are called 'beings' (sattā) because of their attachment and clinging to forms and so on—go to and are reborn in hell, the animal realm, and the sphere of ghosts, which are reckoned as a bad destination because they are the place for the arising of suffering; they go by way of taking up a new rebirth.

Taṃ lobhaṃ sammadaññāya, pajahanti vipassinoti taṃ yathāvuttaṃ lobhaṃ sabhāvato samudayato atthaṅgamato assādato ādīnavato nissaraṇatoti imehi ākārehi sammā aviparītaṃ hetunā ñāyena aññāya ñātatīraṇapariññāsaṅkhātāya paññāya jānitvā rūpādike pañcupādānakkhandhe aniccādīhi vividhehi ākārehi passanato vipassino avasiṭṭhakilese vipassanāpaññāpubbaṅgamāya maggapaññāya samucchedappahānavasena pajahanti, na puna attano santāne uppajjituṃ denti. Pahāya [Pg.42] na punāyanti, imaṃ lokaṃ kudācananti evaṃ sahajekaṭṭhapahānekaṭṭhehi avasiṭṭhakilesehi saddhiṃ taṃ lobhaṃ anāgāmimaggena pajahitvā puna pacchā imaṃ kāmadhātusaṅkhātaṃ lokaṃ paṭisandhiggahaṇavasena kadācipi na āgacchanti orambhāgiyānaṃ saṃyojanānaṃ suppahīnattā. Iti bhagavā anāgāmiphalena desanaṃ niṭṭhāpesi.

'Having rightly understood that greed, those who practice insight abandon it' means: having rightly and correctly understood that aforesaid greed with cause and method through these aspects—its nature, origin, cessation, gratification, danger, and escape—that is, having known it with the wisdom reckoned as full understanding through knowing and investigating; those who practice insight, by seeing the five aggregates of clinging, such as form, in various ways as impermanent and so on, abandon it along with the remaining defilements by means of the wisdom of the path, which is preceded by the wisdom of insight, through the abandonment that is uprooting, not allowing them to arise again in their own continuity. 'Having abandoned it, they do not return to this world ever again' means: thus, having abandoned that greed with the path of the non-returner, together with the remaining defilements that are to be abandoned simultaneously and in a single moment, they never afterwards return to this world, reckoned as the sense-sphere realm, by way of taking up a new rebirth, because the lower fetters have been thoroughly abandoned. Thus, the Blessed One concluded the teaching with the fruit of non-returning.

Ayampi atthoti nidānāvasānato pabhuti yāva gāthāpariyosānā iminā suttena pakāsito attho. Api-saddo idāni vakkhamānasuttatthasampiṇḍano. Sesaṃ vuttanayameva. Imasmiṃ sutte samudayasaccaṃ sarūpeneva āgataṃ, pahānāpadesena maggasaccaṃ. Itaraṃ saccadvayañca tadubhayahetutāya niddhāretabbaṃ. Gāthāya pana dukkhasamudayamaggasaccāni yathārutavaseneva ñāyanti, itaraṃ niddhāretabbaṃ. Eseva nayo ito paresupi suttesu.

'This also is the meaning' refers to the meaning explained by this sutta, from the end of the introduction up to the conclusion of the verses. The word 'api' serves to connect this with the meaning of the sutta about to be spoken. The rest is as has been stated. In this sutta, the truth of origination is presented in its own form, and the truth of the path is indicated by way of abandonment. The other two truths should be inferred from their causal relationship to these two. In the verse, however, the truths of suffering, origination, and the path are known just as they are stated, while the remaining one should be inferred. This same method applies to the subsequent suttas as well.

Paramatthadīpaniyā khuddakanikāya-aṭṭhakathāya

In the Paramatthadīpanī, the Commentary on the Collection of Minor Texts.

Itivuttakavaṇṇanāya paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the first sutta in the Commentary on the Itivuttaka is concluded.

2. Dosasuttavaṇṇanā

2. The Commentary on the Dosa Sutta

2. Vuttañhetaṃ …pe… dosanti dutiyasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā. Yathā ettha, evaṃ ito paresupi sabbattha apubbapadavaṇṇanaṃyeva karissāma. Yasmā idaṃ suttaṃ dosabahulānaṃ puggalānaṃ ajjhāsayaṃ oloketvā dosavūpasamanatthaṃ desitaṃ, tasmā ‘‘dosaṃ, bhikkhave, ekadhammaṃ pajahathā’’ti āgataṃ. Tattha dosanti ‘‘anatthaṃ me acarīti āghāto jāyatī’’tiādinā (vibha. 960) nayena sutte vuttānaṃ navannaṃ, ‘‘atthaṃ me nācarī’’tiādīnañca tappaṭipakkhato siddhānaṃ navannamevāti aṭṭhārasannaṃ khāṇukaṇṭakādinā aṭṭhānena saddhiṃ ekūnavīsatiyā aññatarāghātavatthusambhavaṃ āghātaṃ. So hi dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti dosoti vuccati. So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya, dussanapaccupaṭṭhāno [Pg.43] laddhokāso viya sapatto, yathāvuttaāghātavatthupadaṭṭhāno visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Pajahathāti samucchindatha. Tattha ye ime –

2. It has been said … and so on … 'Ill Will' is the second discourse. Herein, this is the explanation of terms not previously explained. Just as here, so too in the following, we will explain only the terms not previously explained in every case. Because this discourse was taught for the purpose of calming ill will, having considered the disposition of individuals who are full of ill will, therefore it is said, 'Monks, abandon one thing—ill will.' Herein, 'ill will' (dosa) refers to the resentment (āghāta) that arises from thinking, 'They have done me harm,' and so on, as stated in the Sutta by way of the Vibhaṅga (Vibh 960), and also the nine types established as its counterpart, such as 'They have not done me good,' and so on. Thus, it comprises eighteen types, and together with the unreasonable ground such as a stump or thorn, it is resentment arising from any one of nineteen bases for resentment. It is called ill will because one corrupts (dussati) by it; or one is oneself corrupted; or it is merely the act of corrupting. It has the characteristic of ferocity, like a struck venomous snake; its function is to spread, like a dose of poison; or its function is to burn its own support, like a forest fire; its manifestation is hostility, like an enemy who has found an opportunity; its proximate cause is the aforementioned bases for resentment, and it should be seen as being like putrid urine mixed with poison. 'Abandon' means to eradicate. Herein, those who—

‘‘Pañcime, bhikkhave, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā…pe… karuṇā…pe… upekkhā, asatiamanasikāro tasmiṃ puggale āpajjitabbo, evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā ‘kammassako ayamāyasmā kammadāyādo…pe… bhavissatī’’ti (a. ni. 5.161) –

"Monks, there are these five ways of dispelling resentment, by which any resentment that has arisen in a monk should be entirely dispelled. What five? When resentment toward a person arises, monks, loving-kindness should be developed toward that person… compassion… equanimity… or one should adopt non-attention and non-mindfulness toward that person. In this way, resentment toward that person should be dispelled. When resentment toward a person arises, monks, one should resolve upon the fact of their ownership of kamma: ‘This venerable one is the owner of their kamma, heir to their kamma… whatever kamma they do, for good or for ill, of that they will be the heir.’" (AN 5.161)

Evaṃ pañca āghātappaṭivinayā vuttāyeva.

Thus, these five ways of subduing resentment have been stated.

‘‘Pañcime, āvuso, āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo’’ti (a. ni. 5.162) –

"Friends, there are these five ways of dispelling resentment, by which any resentment that has arisen in a monk should be entirely dispelled. What five? Here, friends, a certain person has impure bodily conduct but pure verbal conduct; toward such a person too, friends, resentment should be dispelled." (AN 5.162)

Evamādināpi nayena pañca āghātapaṭivinayā vuttā, tesu yena kenaci āghātapaṭivinayavidhinā paccavekkhitvā. Apica yo –

In this and other ways, the five methods for dispelling resentment have been stated. One should reflect by means of any of these methods for dispelling resentment. Moreover, whoever—

‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro’’ti (ma. ni. 1.232) satthu ovādo.

"Even if, monks, bandits and marauders were to sever your limbs one by one with a two-handled saw, even then, whoever defiles their mind would not be following my teaching." (MN 1.232) This is the Teacher's instruction.

‘‘Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

"He is worse who returns anger for anger; one who does not return anger for anger wins a battle hard to win."

‘‘Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati. (saṃ. ni. 1.188);

"He works for the benefit of both, his own and the other's; knowing that another is angry, he mindfully becomes calm." (SN 1.188)

‘‘Sattime[Pg.44], bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. Katame satta? Idha, bhikkhave, sapatto sapattassa evaṃ icchati, ‘aho vatāyaṃ dubbaṇṇo assā’ti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano, atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

"Monks, there are these seven things desired by an enemy and that create an enemy, which come to an angry person, whether woman or man. What seven? Here, monks, an enemy wishes of an enemy: ‘Oh, may this one be ugly!’ Why is that? Because, monks, an enemy does not delight in the beauty of an enemy. This angry individual, monks, overcome by anger, consumed by anger, even if they are well-bathed, well-anointed, with trimmed hair and beard, and dressed in white clothes, is still ugly, being overcome by anger. This, monks, is the first thing desired by an enemy and that creates an enemy, which comes to an angry person, whether woman or man."

‘‘Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati ‘aho vatāyaṃ dukkhaṃ sayeyyā’ti…pe… na pacurattho assāti…pe… na bhogavā assāti…pe… na yasavā assāti…pe… na mittavā assāti…pe… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyāti. Taṃ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā…pe… nirayaṃ upapajjati kodhābhibhūto’’ti (a. ni. 7.64).

"Furthermore, monks, an enemy wishes of an enemy: ‘Oh, may this one sleep in misery!’… ‘may they not be successful!’… ‘may they not be wealthy!’… ‘may they not be famous!’… ‘may they not have friends!’… ‘may they, at the breaking up of the body, after death, be reborn in the plane of deprivation, a bad destination, the lower world, in hell.’ Why is that? Because, monks, an enemy does not rejoice in an enemy's going to a good destination. This angry individual, monks, overcome by anger, consumed by anger, engages in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, at the breaking up of the body, after death… they are reborn in hell, overcome by anger." (AN 7.64)

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati…pe…. (a. ni. 7.64);

"An angry person does not know the goal, an angry person does not see the Dhamma…" (AN 7.64)

‘‘Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbamatikkameyya. (dha. pa. 221);

"One should abandon anger, renounce conceit, and overcome every fetter." (Dhp 221)

‘‘Anatthajanano kodho, kodho cittappakopano…pe…. (a. ni. 7.64);

"Anger brings misfortune, anger agitates the mind…" (AN 7.64)

‘‘Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa brāhmaṇā’’ti. (saṃ. ni. 1.187);

"Having cut off anger, one sleeps happily; having cut off anger, one does not grieve. The slaying of anger, with its poisonous root and sweet tip, O brahmins, is praised by the noble ones." (SN 1.187)

‘‘Ekāparādhaṃ [Pg.45] khama bhūripañña,Na paṇḍitā kodhabalā bhavantī’’ti. –

"Forgive a single offense, O one of vast wisdom; the wise are not those whose strength is anger."

Evamādinā nayena dose ādīnave vuttappaṭipakkhato dosappahāne ānisaṃse ca paccavekkhitvā pubbabhāge dosaṃ tadaṅgappahānādivasena pajahitvā vipassanaṃ ussukkāpetvā tatiyamaggena sabbaso dosaṃ samucchindatha, pajahathāti tesaṃ bhikkhūnaṃ tattha niyojanaṃ. Tena vuttaṃ ‘‘dosaṃ, bhikkhave, ekadhammaṃ pajahathā’’ti. Duṭṭhāseti āghātena dūsitacittatāya paduṭṭhā. Sesamettha yaṃ vattabbaṃ, taṃ paṭhamasuttavaṇṇanāyaṃ vuttanayameva.

In this way, having reflected on the danger in ill will, and on the benefits of abandoning ill will by way of its stated opposite, one should first abandon ill will in the preliminary stage through abandonment by substitution and so forth. Then, by arousing insight, you should completely eradicate ill will through the third path; you should abandon it. Thus, this was the instruction to those monks there. Therefore it was said, “Monks, abandon one thing—ill will.” “Duṭṭhāse” means those who are corrupted due to a mind defiled by resentment. The rest that should be said here is in the same manner as what was stated in the commentary on the first sutta.

Dutiyasuttavaṇṇanā niṭṭhitā.

The commentary on the second sutta is concluded.

3. Mohasuttavaṇṇanā

3. Commentary on the Moha Sutta

3. Tatiye mohanti aññāṇaṃ. Tañhi dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇantiādinā nayena vibhāgena anekappabhedampi muyhanti. Tena sayaṃ vā muyhati muyhanamattameva vā tanti mohoti vuccati. So cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāppaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo. Idhāpi pajahathāti padassa –

3. In the third, “delusion” (moha) is ignorance (aññāṇa). For it is ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, and ignorance of the path leading to the cessation of suffering. In this way, through various distinctions, beings are deluded in many forms. By it one is deluded, or it is merely the state of delusion; thus it is called “delusion.” It has the characteristic of blindness of mind, or the characteristic of ignorance; its function is non-penetration, or its function is to cover the inherent nature of the object; its manifestation is wrong practice, or its manifestation is darkness; its proximate cause is unwise attention. It should be seen as the root of all unwholesome things. Here too, regarding the word “abandon” (pajahatha)—

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

Andhatamaṃ tadā hoti, yaṃ moho sahate naraṃ’’. (itivu. 88);

“The deluded one does not know the goal, the deluded one does not see the Dhamma; there is blinding darkness then, when delusion overcomes a person.” (Itivuttaka 88)

‘‘Anatthajanano moho…pe…. (itivu. 88);

“Delusion generates what is not the goal… and so on…” (Itivuttaka 88)

‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā’’ (itivu. 40);

“Ignorance, monks, is the forerunner for the attainment of unwholesome states.” (Itivuttaka 40)

‘‘Mohasambandhano loko, bhabbarūpova dissati’’;

(Udā. 70);

“The world is bound by delusion; it appears as if it were substantial.” (Udāna 70)

‘‘Moho [Pg.46] nidānaṃ kammānaṃ samudayāya’’ (a. ni. 3.34);

“Delusion is the cause for the origination of kamma.” (Aṅguttara Nikāya 3.34)

‘‘Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavatī’’ti ca –

“Indeed, brahmin, one who is deluded, overcome by delusion, with mind overwhelmed, generates fear and enmity in this very life, and also generates fear and enmity in the life to come.”

Ādinā nayena ‘‘yo koci dhammo kāmacchandādisaṃkilesadhammehi nibbattetabbo, atthato sabbo so mohahetuko’’ti ca mohe ādīnavaṃ tappaṭipakkhato mohappahāne ānisaṃsañca paccavekkhitvā kāmacchandādippahānakkameneva pubbabhāge tadaṅgādivasena mohaṃ pajahantā tatiyamaggena yathāvuttalobhadosekaṭṭhaṃ mohaṃ samucchedavasena pajahathāti attho daṭṭhabbo. Anāgāmimaggavajjho eva hi moho idhādhippetoti. Mūḷhāseti kusalākusalasāvajjānavajjādibhede attano hitāhite sammūḷhā. Sesaṃ vuttanayameva.

In this way, and with the understanding that “whatever state is to be produced by defilements such as sensual desire, all of it is in essence rooted in delusion,” having reflected on the danger in delusion and the benefit in abandoning delusion by way of its opposite, and abandoning delusion in the preliminary stage by means of temporary abandonment and so on, following the same procedure as for abandoning sensual desire, you should abandon delusion—which is grouped with greed and ill will as stated—by means of the third path, by way of cutting it off. This is the meaning to be understood. For here, the delusion intended is precisely that which is to be slain by the non-returner's path. “Mūḷhāse” means being thoroughly deluded about one's own welfare and harm in distinctions such as wholesome and unwholesome, blameworthy and blameless. The rest is as explained.

Tatiyasuttavaṇṇanā niṭṭhitā.

The commentary on the third sutta is concluded.

4. Kodhasuttavaṇṇanā

4. Commentary on the Kodha Sutta

4. Catutthe kodhanti dosaṃ. Doso eva hi kodhapariyāyena bujjhanakānaṃ puggalānaṃ ajjhāsayavasena evaṃ vutto. Tasmā dutiyasutte vuttanayenevettha attho veditabbo. Apica kujjhanalakkhaṇo kodho, āghātakaraṇaraso, cittassa byāpattibhāvapaccupaṭṭhāno, cetaso pūtibhāvoti daṭṭhabboti ayampi viseso veditabbo.

4. In the fourth, “anger” (kodha) is ill will (dosa). Indeed, ill will itself is thus stated with the synonym “anger” according to the disposition of individuals who understand it in that way. Therefore, the meaning here should be understood in the same way as explained in the second sutta. Moreover, this distinction should also be understood: anger has the characteristic of becoming angry; its function is causing resentment; its manifestation is the state of the mind's affliction; and it should be seen as the putrid state of the mind.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth sutta is concluded.

5. Makkhasuttavaṇṇanā

5. Commentary on the Makkha Sutta

5. Pañcame makkhanti paraguṇamakkhanaṃ. Yadipi hi so gūthaṃ gahetvā paraṃ paharanto viya attano karaṃ paṭhamataraṃ makkhatiyeva, tathāpi paresaṃ guṇamakkhanādhippāyena pavattetabbattā ‘‘paraguṇamakkhano’’ti vuccati. Tathā hi [Pg.47] so udakapuñchanamiva nhātassa sarīragataṃ udakaṃ paresaṃ guṇe makkheti puñchati vināseti, parehi vā katānaṃ mahantānampi kārānaṃ khepanato dhaṃsanato makkhoti vuccati. So paraguṇamakkhanalakkhaṇo, tesaṃ vināsanaraso, tadavacchādanapaccupaṭṭhāno. Atthato pana paresaṃ guṇamakkhanākārena pavatto domanassasahagatacittuppādoti daṭṭhabbaṃ. Pajahathāti tattha vuttappabhedaṃ dosaṃ, dose ca vuttanayaṃ ādīnavaṃ, pahāne cassa ānisaṃsaṃ paccavekkhitvā pubbabhāge tadaṅgādivasena pajahantā vipassanaṃ ussukkāpetvā tatiyamaggena anavasesaṃ samucchindathāti attho. Makkhāseti makkhitā makkhitaparaguṇā, paresaṃ guṇānaṃ makkhitāro, tato eva attanopi dhaṃsitaguṇāti attho. Sesaṃ vuttanayameva.

5. In the fifth, “contempt” (makkha) is the denigration of others' virtues. For although one, like someone throwing filth at another, first soils one's own hand, still, because it is engaged in with the intention of denigrating the virtues of others, it is called “the denigration of others' virtues.” Indeed, just as one wipes away water from the body of someone who has bathed, so too does one denigrate, wipe away, or destroy the virtues of others. Or, because it causes the dismissal and ruin of even great deeds done by others, it is called “contempt.” It is characterized by the denigration of others' virtues; its function is their destruction; its manifestation is the covering up of those virtues. In essence, however, it should be seen as a mind-state accompanied by displeasure that arises in the form of denigrating others' virtues. “Abandon it” (pajahatha)—the meaning is that, having reflected on the various types of ill will (dosa) explained there, and on the danger in ill will as previously described, and on the benefit in abandoning it, you should abandon it in the preliminary stage by means of temporary abandonment and so on, and then, having aroused insight, you should completely eradicate it without remainder by means of the third path. “Makkhāse” means those who are contemptuous, who have denigrated others' virtues, who are denigrators of others' virtues, and thereby have also ruined their own virtues—this is the meaning. The rest is as explained.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth sutta is concluded.

6. Mānasuttavaṇṇanā

6. Commentary on the Māna Sutta

6. Chaṭṭhe mānanti jātiādivatthukaṃ cetaso unnamanaṃ. So hi ‘‘seyyohamasmī’’tiādinā nayena maññanti tena, sayaṃ vā maññati, mānanaṃ sampaggahoti vā mānoti vuccati. Svāyaṃ seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti mānoti evaṃ tividho. Puna seyyassa seyyohamasmīti māno, seyyassa sadiso, seyyassa hīno; sadisassa seyyo, sadisassa sadiso, sadisassa hīno; hīnassa seyyo, hīnassa sadiso, hīnassa hīnohamasmīti mānoti evaṃ navavidhopi unnatilakkhaṇo, ahaṃkāraraso, sampaggaharaso vā, uddhumātabhāvapaccupaṭṭhāno, ketukamyatāpaccupaṭṭhāno vā, diṭṭhivippayuttalobhapadaṭṭhāno ummādo viyāti daṭṭhabbo. Pajahathāti tassa sabbassapi attukkaṃsanaparavambhananimittatā, garuṭṭhāniyesu abhivādanapaccupaṭṭhānaañjalikammasāmīcikammādīnaṃ akaraṇe kāraṇatā, jātimadapurisamadādibhāvena pamādāpattihetubhāvoti evamādibhedaṃ ādīnavaṃ tappaṭipakkhato niratimānatāya ānisaṃsañca paccavekkhitvā rājasabhaṃ anuppatto caṇḍālo viya sabrahmacārīsu nīcacittataṃ paccupaṭṭhapetvā pubbabhāge tadaṅgādivasena taṃ pajahantā vipassanaṃ vaḍḍhetvā anāgāmimaggena samucchindathāti [Pg.48] attho. Anāgāmimaggavajjho eva hi māno idhādhippeto. Mattāseti jātimadapurisamadādivasena mānena pamādāpattihetubhūtena mattā attānaṃ paggahetvā carantā. Sesaṃ vuttanayameva.

6. In the sixth sutta, conceit (māna) is the mind's exaltation based on grounds such as birth. For by it one conceives in the manner 'I am superior,' and so on; or it conceives of itself; or it is the act of conceiving, a grasping; thus it is called conceit. This conceit is threefold: the conceit 'I am superior,' the conceit 'I am equal,' and the conceit 'I am inferior.' Furthermore, regarding a superior one, there is the conceit 'I am superior,' 'I am equal,' or 'I am inferior'; regarding an equal, 'I am superior,' 'I am equal,' or 'I am inferior'; regarding an inferior one, 'I am superior,' 'I am equal,' or 'I am inferior.' Thus, it is ninefold. Its characteristic is exaltation, its function is self-assertion or grasping, its manifestation is the state of being puffed up or the desire for prominence, its proximate cause is greed disconnected from wrong view, and it should be seen as a kind of madness. The meaning of 'Abandon it' is that one should reflect on the dangers of all of it, such as its being the basis for self-exaltation and disparagement of others, its being the reason for failing to perform respectful gestures like bowing, joining hands, and proper conduct toward those worthy of respect, and its being a cause for falling into heedlessness through pride in birth, pride in being a man, and so on. Contemplating the benefits of its opposite—lack of conceit—one should, like an outcast entering a royal court, cultivate a humble state of mind towards fellow practitioners. In the preliminary stages, one should abandon it by way of substitution of its opposite factors, develop insight, and eradicate it with the path of non-return. Here, only the conceit eradicated by the path of non-return is intended. The meaning of 'intoxicated' (mattā) is: those who, being intoxicated by conceit, which is a cause for falling into heedlessness due to pride of birth, pride of being a man, and so on, act by exalting themselves. The rest is as previously explained.

Imesu pana paṭipāṭiyā chasu suttesu gāthāsu vā anāgāmiphalaṃ pāpetvā desanā niṭṭhāpitā. Tattha ye ime avihā atappā sudassā sudassī akaniṭṭhāti upapattibhavavasena pañca anāgāmino, tesu avihesu upapannā avihā nāma. Te antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcavidhā, tathā atappā, sudassā, sudassino. Akaniṭṭhesu pana uddhaṃsoto akaniṭṭhagāmī parihāyati. Tattha yo avihādīsu uppajjitvā āyuvemajjhaṃ anatikkamitvā arahattappattiyā kilesaparinibbānena parinibbāyati, ayaṃ antarāparinibbāyī nāma. Yo pana avihādīsu ādito pañcakappasatādibhedaṃ āyuvemajjhaṃ atikkamitvā parinibbāyati, ayaṃ upahaccaparinibbāyī nāma. Yo asaṅkhārena adhimattappayogaṃ akatvā appadukkhena akasirena parinibbāyati, ayaṃ asaṅkhāraparinibbāyī nāma. Yo pana sasaṅkhārena adhimattappayogaṃ katvā dukkhena kicchena kasirena parinibbāyati, ayaṃ sasaṅkhāraparinibbāyī nāma. Itaro pana avihādīsu uddhaṃvāhitabhāvena uddhamassa taṇhāsotaṃ, vaṭṭasotaṃ, maggasotameva vāti uddhaṃsoto. Avihādīsu uppajjitvā arahattaṃ pattuṃ asakkonto tattha tattha yāvatāyukaṃ ṭhatvā paṭisandhiggahaṇavasena akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī.

In this sequence of six suttas or verses, the teaching is concluded by leading to the fruit of non-returning. Herein, among these five non-returners—classified by their rebirth existence in Avihā, Atappā, Sudassā, Sudassī, and Akaniṭṭha—those reborn in Avihā are called Avihā. They are of five kinds: the one who attains Nibbāna in the interim (antarāparinibbāyī), the one who attains Nibbāna upon release (upahaccaparinibbāyī), the one who attains Nibbāna without exertion (asaṅkhāraparinibbāyī), the one who attains Nibbāna with exertion (sasaṅkhāraparinibbāyī), and the upstream traveler bound for Akaniṭṭha (uddhaṃsoto akaniṭṭhagāmī). Similarly for Atappā, Sudassā, and Sudassī. In the Akaniṭṭha realm, however, the upstream traveler bound for Akaniṭṭha is absent. Herein, one who, having arisen in Avihā and the other realms, attains arahantship through the extinguishing of defilements without passing the middle of their lifespan, is called the one who attains Nibbāna in the interim. One who, having arisen in Avihā and the other realms, attains extinguishment after passing the middle of their lifespan, which has divisions from the beginning such as five hundred aeons, is called the one who attains Nibbāna upon release. One who attains extinguishment without great effort, with little suffering and with ease, is called the one who attains Nibbāna without exertion. One who attains extinguishment with great effort, with suffering and with hardship, is called the one who attains Nibbāna with exertion. The remaining one is an 'upstream traveler' because, due to being carried upwards in Avihā and the other realms, his stream of craving, stream of the round of existence, or stream of the path flows upwards. One who, having arisen in Avihā and the other realms, is unable to attain arahantship there, remains there as long as life lasts, and then goes to Akaniṭṭha by way of rebirth, is called one bound for Akaniṭṭha.

Ettha ca uddhaṃsoto akaniṭṭhagāmī, uddhaṃsoto na akaniṭṭhagāmī, na uddhaṃsoto akaniṭṭhagāmī, na uddhaṃsoto na akaniṭṭhagāmīti catukkaṃ veditabbaṃ. Kathaṃ? Yo avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā tayo devaloke sodhetvā sudassīdevaloke ṭhatvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo ito akaniṭṭhameva gantvā parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo pana heṭṭhā catūsu devalokesu tattha tattheva parinibbāyati, ayaṃ na uddhaṃsoto, na akaniṭṭhagāmī nāmāti.

Here, the fourfold classification should be understood: one who is an upstream traveler going to Akaniṭṭha, one who is an upstream traveler not going to Akaniṭṭha, one who is not an upstream traveler but going to Akaniṭṭha, and one who is neither an upstream traveler nor going to Akaniṭṭha. How? One who, having purified the four deva-worlds starting from Avihā and then going to Akaniṭṭha, attains final Nibbāna—this is called an upstream traveler going to Akaniṭṭha. One who, having purified the three lower deva-worlds and stayed in the Sudassī deva-world, attains final Nibbāna—this is called an upstream traveler not going to Akaniṭṭha. One who goes directly to Akaniṭṭha from here and attains final Nibbāna—this is called one who is not an upstream traveler but going to Akaniṭṭha. One who attains final Nibbāna right there in any of the four lower deva-worlds—this is called one who is neither an upstream traveler nor going to Akaniṭṭha.

Tattha [Pg.49] avihesu uppajjitvā kappasatato uddhaṃ parinibbāyiko, dvinnaṃ kappasatānaṃ matthake parinibbāyiko, pañcakappasate asampatte parinibbāyikoti tayo antarāparinibbāyino. Vuttañhetaṃ ‘‘upapannaṃ vā samanantarā appattaṃ vā vemajjha’’nti (pu. pa. 36). Vā-saddena hi pattamattopi saṅgahitoti. Evaṃ tayo antarāparinibbāyino, eko upahaccaparinibbāyī eko uddhaṃsoto. Tesu asaṅkhāraparinibbāyino pañca, sasaṅkhāraparinibbāyino pañcāti dasa honti. Tathā atappāsudassāsudassīsūti cattāro dasakā cattārīsaṃ akaniṭṭhe pana uddhaṃsotassa abhāvato tayo antarāparinibbāyino, eko upahaccaparinibbāyīti asaṅkhāraparinibbāyino cattāro, sasaṅkhāraparinibbāyino cattāroti aṭṭha, evamete aṭṭhacattārīsaṃ anāgāmino. Te sabbepi imesu suttesu avisesavacanena gahitāti daṭṭhabbaṃ.

Among them, those who, having arisen in Avihā, attain final Nibbāna after more than one hundred aeons, those who attain final Nibbāna at the two-hundred-aeon mark, and those who attain it before reaching five hundred aeons are the three types of Nibbāna-attainers in the interim (antarāparinibbāyī). This has been stated: 'Having arisen, either immediately or before reaching the middle' (Pu. Pa. 36). Indeed, by the word 'or,' even those who attain it just at the limit are included. Thus, there are the three types of Nibbāna-attainers in the interim, the Nibbāna-attainer upon release, and the upstream traveler. Among these five types, there are five who attain Nibbāna without exertion and five who attain Nibbāna with exertion, making ten. Similarly, in Atappā, Sudassā, and Sudassī, there are ten types each, making forty for the four realms including Avihā. In the Akaniṭṭha realm, however, since the upstream traveler is absent, there are three types of Nibbāna-attainers in the interim and one Nibbāna-attainer upon release. Thus, there are four who attain Nibbāna without exertion and four who attain Nibbāna with exertion, making eight. In this way, these forty-eight Non-returners are all included in these Suttas by way of a non-specific designation, as should be understood.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth Sutta is concluded.

7. Sabbapariññāsuttavaṇṇanā

7. Commentary on the Discourse on Complete Understanding

7. Sattame sabbanti anavasesaṃ. Anavasesavācako hi ayaṃ sabba-saddo. So yena yena sambandhaṃ gacchati, tassa tassa anavasesataṃ dīpeti; yathā ‘‘sabbaṃ rūpaṃ, sabbā vedanā, sabbasakkāyapariyāpannesu dhammesū’’ti. So panāyaṃ sabba-saddo sappadesanippadesavisayatāya duvidho. Tathā hesa sabbasabbaṃ, padesasabbaṃ, āyatanasabbaṃ, sakkāyasabbanti catūsu visayesu diṭṭhappayogo. Tattha ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī’’tiādīsu (cūḷani. mogharājamāṇavapucchāniddesa 85) sabbasabbasmiṃ āgato. ‘‘Sabbesaṃ vo, sāriputtā, subhāsitaṃ pariyāyenā’’tiādīsu (ma. ni. 1.345) padesasabbasmiṃ. ‘‘Sabbaṃ vo, bhikkhave, desessāmi, cakkhuñceva rūpañca…pe…. Manañceva dhamme cā’’ti (saṃ. ni. 4.23-25) ettha āyatanasabbasmiṃ. ‘‘Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.1) sakkāyasabbasmiṃ. Tattha sabbasabbasmiṃ āgato nippadesavisayo, itaresu tīsupi āgato sappadesavisayo[Pg.50]. Idha pana sakkāyasabbasmiṃ veditabbo. Vipassanāya ārammaṇabhūtā tebhūmakadhammā hi idha ‘‘sabba’’nti anavasesato gahitā.

7. In the seventh case, 'all' means without remainder. For this word 'all' conveys the sense of being without remainder. Whatever it is connected with, it indicates the entirety of that thing; as in 'all form, all feeling, all phenomena included in the entire mass of existence.' This word 'all' is twofold in scope: with respect to a particular region and without respect to any region. Thus, its application is seen in four contexts: the all of all, the partial all, the sense-base all, and the all of the mass of existence. Here, in passages such as 'All phenomena in every way enter the range of the Blessed One's knowledge' (Cūḷaniddesa, Mogharājamāṇavapucchāniddesa 85), it appears as the all of all. In passages like 'All of what you have said, Sāriputtas, is well-spoken in a qualified sense' (Majjhima Nikāya 1.345), it appears as the partial all. In 'Monks, I will teach you the all: the eye and forms... the mind and mental objects' (Saṃyutta Nikāya 4.23-25), it appears as the sense-base all. In 'Monks, I will teach you the exposition of the root of all phenomena' (Majjhima Nikāya 1.1), it appears as the all of the mass of existence. Here, the all of all is without reference to any particular region, while the other three are with reference to a particular region. In this context, however, it should be understood as the all of the mass of existence. For the phenomena of the three realms, which are the objects of insight, are taken here as 'all' in the sense of being without remainder.

Anabhijānanti ‘‘ime dhammā kusalā, ime akusalā, ime sāvajjā, ime anavajjā’’tiādinā ‘‘ime pañcakkhandhā, imāni dvādasāyatanāni, imā aṭṭhārasa dhātuyo, idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhasamudayo ariyasacca’’nti ca ādinā sabbe abhiññeyye dhamme aviparītasabhāvato anabhijānanto abhivisiṭṭhena ñāṇena na jānanto. Aparijānanti na parijānanto. Yo hi sabbaṃ tebhūmakadhammajātaṃ parijānāti, so tīhi pariññāhi parijānāti – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Tattha katamā ñātapariññā? Sabbaṃ tebhūmakaṃ nāmarūpaṃ – ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo. Idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo’’ti bhūtappasādādippabhedaṃ rūpaṃ, phassādippabhedaṃ nāmañca, lakkhaṇarasapaccupaṭṭhānapadaṭṭhānato vavatthapeti. Tassa avijjādikañca paccayaṃ pariggaṇhāti. Ayaṃ ñātapariññā. Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṃ sabbaṃ tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi. Ayaṃ tīraṇapariññā. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena sabbasmiṃ chandarāgaṃ pajahati. Ayaṃ pahānapariññā.

They do not directly know: 'These states are wholesome, these are unwholesome, these are blameworthy, these are blameless,' and so on; and 'These are the five aggregates, these are the twelve sense bases, these are the eighteen elements, this is the noble truth of suffering, this is the noble truth of the origin of suffering,' and so on. Not directly knowing all knowable phenomena in their true nature without distortion means not knowing with superior knowledge. They do not fully comprehend means not comprehending. For one who fully comprehends all phenomena of the three realms, comprehends them by means of three full comprehensions: the full comprehension of knowing, the full comprehension of investigating, and the full comprehension of abandoning. Herein, what is the full comprehension of knowing? One defines all name-and-form of the three realms—'This is form, this much is form, no more than this. This is name, this much is name, no more than this'—distinguishing form by its divisions such as primary elements and derived matter, and name by its divisions such as contact, etc., according to their characteristic, function, manifestation, and proximate cause. One also grasps their conditions, beginning with ignorance. This is the full comprehension of knowing. What is the full comprehension of investigating? Having known thus, one investigates all that in forty-two ways: as impermanent, as suffering, as a disease, and so on. This is the full comprehension of investigating. What is the full comprehension of abandoning? Having investigated thus, one abandons all desire and lust for everything through the supreme path. This is the full comprehension of abandoning.

Diṭṭhivisuddhikaṅkhāvitaraṇavisuddhiyopi ñātapariññā. Maggāmaggapaṭipadāñāṇadassanavisuddhiyo kalāpasammasanādianulomapariyosānā vā paññā tīraṇapariññā. Ariyamaggena pajahanaṃ pahānapariññā. Yo sabbaṃ parijānāti, so imāhi tīhi pariññāhi parijānāti. Idha pana virāgappahānānaṃ paṭikkhepavasena visuṃ gahitattā ñātapariññāya tīraṇapariññāya ca vasena parijānanā veditabbā. Yo panevaṃ na parijānāti, taṃ sandhāya vuttaṃ ‘‘aparijāna’’nti.

The purification of view and the purification by overcoming doubt are also the full comprehension of knowing. The purifications of knowledge and vision of what is path and not-path, and of the way—that is, the wisdom from the comprehension of groups up to conformity knowledge—are the full comprehension by investigation. The abandoning by the noble path is the full comprehension by abandonment. One who fully comprehends everything comprehends it through these three kinds of full comprehension. Here, however, since dispassion and abandoning are taken separately by way of exclusion, the act of fully comprehending should be understood in terms of the full comprehension of knowing and the full comprehension of investigating. But one who does not fully comprehend in this way is referred to by the words 'not fully comprehending.'

Tattha cittaṃ avirājayanti tasmiṃ abhiññeyyavisese pariññeyye attano cittasantānaṃ na virājayaṃ, na virajjanto; yathā tattha rāgo na hoti, evaṃ virāgānupassanaṃ na uppādentoti attho. Appajahanti vipassanāpaññāsahitāya maggapaññāya tattha pahātabbayuttakaṃ kilesavaṭṭaṃ anavasesato [Pg.51] na pajahanto. Yathā cetaṃ, evaṃ abhijānanādayopi missakamaggavasena veditabbā. Pubbabhāge hi nānācittavasena ñātatīraṇapahānapariññāhi kamena abhijānanādīni sampādetvā maggakāle ekakkhaṇeneva kiccavasena taṃ sabbaṃ nipphādentaṃ ekameva ñāṇaṃ pavattatīti. Abhabbo dukkhakkhayāyāti nibbānāya sakalassa vaṭṭadukkhassa khepanāya na bhabbo, nālaṃ na samatthoti attho.

There, they do not make the mind dispassionate means not making one's own mental continuum dispassionate with regard to that special object that should be directly known and fully comprehended; not becoming dispassionate. The meaning is that one does not develop the contemplation of dispassion so that no lust arises there. They do not abandon means not completely abandoning the round of defilements that should be abandoned there by the path-wisdom accompanied by insight-wisdom. And just as this is, so too should direct knowing and the rest be understood in terms of the conjoined path. For in the preliminary stage, having gradually accomplished direct knowing and the rest through various states of mind by means of the full comprehensions of knowing, investigating, and abandoning, at the moment of the path a single knowledge arises that accomplishes all of that at once in terms of function. Incapable of the destruction of suffering means for the sake of Nibbāna, for the destruction of all the suffering of the round, one is not capable, not adequate, not able; that is the meaning.

Sabbañca khoti ettha ca-saddo byatireke, kho-saddo avadhāraṇe. Tadubhayena abhijānanādito laddhabbaṃ visesaṃ dukkhakkhayassa ca ekantakāraṇaṃ dīpeti. Abhijānanādīsu yaṃ vattabbaṃ, taṃ vuttameva. Tattha pana paṭikkhepavasena vuttaṃ, idha vidhānavasena veditabbaṃ. Ayameva viseso. Apica abhijānanti upādānakkhandhapañcakasaṅkhātaṃ sakkāyasabbaṃ sarūpato paccayato ca ñāṇassa abhimukhīkaraṇavasena abhijānanto hutvā abhāvākārādipariggahena taṃ aniccādilakkhaṇehi paricchijjamānavasena parijānanto. Virājayanti sammadevassa aniccatādiavabodhena uppannabhayādīnavanibbidādiñāṇānubhāvena attano cittaṃ virattaṃ karonto tattha aṇumattampi rāgaṃ anuppādento. Pajahanti vuṭṭhānagāminivipassanāsahitāya maggapaññāya samudayapakkhiyaṃ kilesavaṭṭaṃ pajahanto samucchindanto. Bhabbo dukkhakkhayāyāti evaṃ kilesamalappahāneneva sabbassa kammavaṭṭassa parikkhīṇattā anavasesavipākavaṭṭakhepanāya sakalasaṃsāravaṭṭadukkhaparikkhayabhūtāya vā anupādisesāya nibbānadhātuyā bhabbo ekantenetaṃ pāpuṇitunti evamettha attho daṭṭhabbo.

Here, the word 'ca' is in the sense of exclusion, and the word 'kho' is in the sense of emphasis. Through both, it illuminates the special quality to be obtained from 'knowing thoroughly,' and so on, and the sole cause for the cessation of suffering. Whatever is to be said regarding 'knowing thoroughly,' and so on, has already been said. However, what was previously explained by way of negation should here be understood by way of affirmation. This is the only distinction. Furthermore, 'they know thoroughly' means fully recognizing the whole of personal existence, designated as the five aggregates of clinging, both in terms of its nature and its conditions, by bringing it into the focus of knowledge. By comprehending it through grasping its mode of non-existence, etc., and by discerning it through its characteristics of impermanence, etc., one fully understands it. 'They become dispassionate' means making one's mind dispassionate by the power of the knowledge of fear, danger, and revulsion, etc., which has arisen through the proper understanding of its impermanence, etc., without allowing even a trace of lust to arise therein. 'They abandon' means abandoning and uprooting the cycle of defilements on the side of origin with the wisdom of the path, accompanied by insight leading to emergence. 'Capable of the cessation of suffering' signifies that through the complete abandonment of the stains of defilements, as the entire cycle of kamma is exhausted, one is capable of eliminating the cycle of results without remainder, or of attaining the Nibbāna-element without residue, which is the exhaustion of all suffering in the cycle of saṃsāra. Thus, one is certainly capable of reaching this. This is how the meaning should be understood here.

Yo sabbaṃ sabbato ñatvāti yo yuttayogo āraddhavipassako sabbaṃ tebhūmakadhammajātaṃ sabbato sabbabhāgena kusalādikkhandhādivibhāgato dukkhādipīḷanādivibhāgato ca. Atha vā sabbatoti sabbasmā kakkhaḷaphusanādilakkhaṇādito aniccādito cāti sabbākārato jānitvā vipassanāpubbaṅgamena maggañāṇena paṭivijjhitvā, vipassanāñāṇeneva vā jānanahetu. Sabbatthesu na rajjatīti sabbesu atītādivasena anekabhedabhinnesu sakkāyadhammesu na rajjati, ariyamaggādhigamena rāgaṃ na janeti. Imināssa taṇhāgāhassa abhāvaṃ dassento taṃ nimittattā diṭṭhamānaggāhānaṃ ‘‘etaṃ mama esohamasmi, eso me attā’’ti imassa micchāgāhattayassapi [Pg.52] abhāvaṃ dasseti. Sa veti ettha sa-iti nipātamattaṃ. Ve-ti byattaṃ, ekaṃsenāti vā etasmiṃ atthe nipāto. Sabbapariññāti sabbaparijānanato, yathāvuttassa sabbassa abhisamayavasena parijānanato. Soti yathāvutto yogāvacaro, ariyo eva vā. Sabbadukkhamupaccagāti sabbaṃ vaṭṭadukkhaṃ accagā atikkami, samatikkamīti attho.

“He who knows all in every way”—this refers to a meditator who is rightly engaged and has aroused insight, who knows all phenomena of the three realms in every aspect, by way of division into wholesome and so on, aggregates and so on, and suffering, oppression, and so on. Alternatively, “in every way” means knowing from all aspects—from the characteristic of harsh contact and so on, and from impermanence and so on—thus knowing in every mode, having penetrated it by means of path-knowledge preceded by insight, or knowing it by means of insight-knowledge itself. “He is not attached to anything”—this means that in all phenomena of personal existence, manifoldly differentiated by way of past and so on, he is not attached; through the attainment of the Noble Path, he does not generate lust. By this, in showing the absence of his grasp of craving, he also shows—since that is an indication—the absence of the threefold wrong grasp of views and conceit: “This is mine, this I am, this is my self.” Here, in 'sa ve', 'sa' is merely a particle. 'Ve' is a particle in the sense of 'clearly' or 'certainly.' 'Through complete understanding of all' means from completely understanding all, from understanding all that was mentioned by way of direct realization. 'He' means the aforementioned meditator, or indeed the Noble One. 'He has overcome all suffering' means he has gone beyond, transcended, all the suffering of the round of existence; the meaning is that he has completely transcended it.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh sutta is finished.

8. Mānapariññāsuttavaṇṇanā

8. The Explanation of the Discourse on the Comprehension of Conceit

8. Aṭṭhame apubbaṃ natthi, kevalaṃ mānavasena desanā pavattā. Gāthāsu pana mānupetā ayaṃ pajāti kammakilesehi pajāyatīti pajāti laddhanāmā ime sattā maññanalakkhaṇena mānena upetā upagatā. Mānaganthā bhave ratāti kimikīṭapaṭaṅgādiattabhāvepi mānena ganthitā mānasaṃyojanena saṃyuttā. Tato eva dīgharattaṃ paribhāvitāhaṃkāravasena ‘‘etaṃ mamā’’ti saṅkhāresu ajjhosānabahulattā tattha niccasukhaattādivipallāsavasena ca kāmādibhave ratā. Mānaṃ aparijānantāti mānaṃ tīhi pariññāhi na parijānantā. Arahattamaggañāṇena vā anatikkamantā, ‘‘mānaṃ apariññāyā’’ti keci paṭhanti. Āgantāro punabbhavanti puna āyātiṃ upapattibhavaṃ. Punappunaṃ bhavanato vā punabbhavasaṅkhātaṃ saṃsāraṃ aparāparaṃ parivattanavasena gantāro upagantāro honti, bhavato na parimuccantīti attho. Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhayeti ye pana arahattamaggena sabbaso mānaṃ pajahitvā mānassa accantasaṅkhayabhūte arahattaphale nibbāne vā tadekaṭṭhasabbakilesavimuttiyā vimuttā suṭṭhu muttā. Te mānaganthābhibhuno, sabbadukkhamupaccagunti te parikkhīṇabhavasaṃyojanā arahanto sabbaso mānaganthaṃ mānasaṃyojanaṃ samucchedappahānena abhibhavitvā ṭhitā, anavasesaṃ vaṭṭadukkhaṃ atikkamiṃsūti attho. Evametasmiṃ sattamasutte ca arahattaṃ kathitanti.

8. In the eighth, there is nothing new; the teaching proceeds solely by way of conceit. In the verses, however, “this progeny endowed with conceit” means these beings, having obtained the name “progeny” (pajāti) because they are born from kamma-defilements, are endowed with conceit, characterized by the nature of “measuring.” “Bound by the fetter of conceit, they delight in existence” means that even in the forms of existence such as worms, insects, and moths, they are bound by conceit, yoked by the fetter of conceit. Therefore, due to the abundance of their clinging to formations as “this is mine” by way of the “I-making” that has been cultivated for a long time, and by way of the perversions of permanence, pleasure, self, and so on, they delight in sensual existence and so on. “Not fully understanding conceit” means not fully understanding conceit by the three kinds of full understanding, or not transcending it by the knowledge of the path of arahantship. Some read “not having fully understood conceit.” “They are comers to renewed existence” means they come again to future rebirth-existence. Or, by way of repeatedly existing, they are comers, attainers, to the round of existence called renewed existence, revolving again and again. The meaning is that they are not freed from existence. “But those who, having abandoned conceit, are liberated through the destruction of conceit” means those who, having completely abandoned conceit by the path of arahantship, are well-liberated in the arahant fruition, which is the absolute destruction of conceit, or in Nibbāna, which is the liberation from all defilements that have the same basis as it. “They are conquerors of the fetter of conceit, they have overcome all suffering” means these arahants, whose fetters of existence are destroyed, having overcome the fetter of conceit, the bond of conceit, by abandonment through cutting off, have transcended all remaining suffering of the round. Thus, in this seventh sutta, arahantship is explained.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth sutta is finished.

9-10. Lobhadosapariññāsuttadvayavaṇṇanā

9-10. Commentary on the Two Discourses on the Full Understanding of Greed and Aversion

9-10. Navamadasamesu [Pg.53] apubbaṃ natthi. Desanāvilāsavasena tathā bujjhanakānaṃ veneyyānaṃ ajjhāsayavasena vā tathā desitānīti daṭṭhabbaṃ.

9-10. In the ninth and tenth discourses, there is nothing new. It should be understood that they were taught in that way either due to the charm of the exposition or in accordance with the dispositions of those trainees capable of awakening.

Navamadasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Ninth and Tenth Discourses is concluded.

Paṭhamavaggavaṇṇanā niṭṭhitā.

The commentary on the First Chapter is concluded.

2. Dutiyavaggo

2. The Second Chapter

1-3. Mohapariññādisuttavaṇṇanā

1-3. Commentary on the Discourse on the Full Understanding of Delusion, and so on.

11-13. Dutiyavaggepi paṭhamādīni tīṇi suttāni vuttanayāneva, tathā desanākāraṇampi vuttameva.

11-13. In the Second Chapter, the first three discourses are in the same manner as stated before, and the reason for the teaching is also as stated before.

4. Avijjānīvaraṇasuttavaṇṇanā

4. Commentary on the Discourse on the Hindrance of Ignorance

14. Catutthe – ‘‘nāhaṃ, bhikkhave’’tiādīsu na-kāro paṭisedhattho. Ahanti bhagavā attānaṃ niddisati. Aññanti idāni vattabbaavijjānīvaraṇato aññaṃ. Ekanīvaraṇampīti ekanīvaraṇadhammampi. Samanupassāmīti dve samanupassanā – diṭṭhisamanupassanā ca ñāṇasamanupassanā ca. Tattha ‘‘rūpaṃ attato samanupassatī’’tiādinā (a. ni. 4.200; paṭi. ma. 1.130) āgatā ayaṃ diṭṭhisamanupassanā nāma. ‘‘Aniccato samanupassati, no niccato’’tiādinā (paṭi. ma. 3.35) pana āgatā ayaṃ ñāṇasamanupassanā nāma. Idhāpi ñāṇasamanupassanāva adhippetā. ‘‘Samanupassāmī’’ti ca padassa na-kārena sambandho. Idaṃ vuttaṃ hoti – ‘‘ahaṃ, bhikkhave, sabbaññutaññāṇasaṅkhātena samantacakkhunā sabbadhamme hatthāmalakaṃ viya olokentopi aññaṃ ekanīvaraṇampi na samanupassāmī’’ti.

14. In the fourth discourse, in such phrases as “Not I, bhikkhus,” the particle na has the meaning of negation. With “I,” the Blessed One refers to himself. “Another” here means anything other than the hindrance of ignorance that is to be spoken of. “Even one hindrance” means even one phenomenon that is a hindrance. “I perceive”—there are two kinds of perception (samanupassanā): perception by way of views (diṭṭhisamanupassanā) and perception by way of knowledge (ñāṇasamanupassanā). Herein, perception by way of views is that which occurs as stated in such texts as: “One perceives form as self,” etc. On the other hand, perception by way of knowledge is that which occurs as stated: “One perceives as impermanent, not as permanent,” etc. Here, too, perception by way of knowledge is intended. The particle na is connected to the word “I perceive.” This is what is meant: “Bhikkhus, though I, with the all-seeing eye reckoned as omniscient knowledge, survey all phenomena as clearly as a myrobalan fruit in the palm of my hand, I do not perceive even a single other hindrance.”

Yena nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsarantīti yena nīvaraṇakasabhāvattā nīvaraṇena dhammasabhāvaṃ jānituṃ passituṃ paṭivijjhituṃ adatvā [Pg.54] chādetvā pariyonandhitvā ṭhānena andhakārena nivutā sattā anādimatasaṃsāre aparimāṇe kappe mahantesu ceva khuddakesu ca bhavādīsu aparāparuppattivasena sabbato dhāvanti ceva saṃsaranti, ca. Ārammaṇantarasaṅkamanavasena vā sandhāvanaṃ, bhavantarasaṅkamanavasena saṃsaraṇaṃ. Kilesānaṃ balavabhāvena vā sandhāvanaṃ, dubbalabhāvena saṃsaraṇaṃ. Khaṇikamaraṇavasena vā ekajātiyaṃ sandhāvanaṃ, vohāramaraṇavasena anekāsu jātīsu saṃsaraṇaṃ. Cittavasena vā sandhāvanaṃ, ‘‘cittamassa vidhāvatī’’ti hi vuttaṃ, kammavasena saṃsaraṇaṃ. Evaṃ sandhāvanasaṃsaraṇānaṃ viseso veditabbo.

“By which hindrance beings are veiled, they run on and transmigrate for a long time in saṃsāra”—this means that because of its nature as a hindrance, beings are veiled by this hindrance, which, by covering, enveloping, and establishing a state of darkness, does not allow the nature of phenomena to be known, seen, or penetrated. Thus, beings, veiled by this darkness, run on and transmigrate everywhere through the beginningless saṃsāra, across immeasurable eons, in great and minor realms of existence, by way of repeated rebirths. Alternatively, “running on” (sandhāvana) is the shifting from one object to another, while “transmigrating” (saṃsaraṇa) is the moving from one existence to another. Or, “running on” is due to the strong influence of defilements, while “transmigrating” is due to their weaker influence. Or, “running on” is momentary death within a single life, while “transmigrating” is conventional death across many lives. Again, “running on” pertains to the mind—for it is said, “his mind runs about”—while “transmigrating” pertains to kamma. Thus, the distinction between running on and transmigrating should be understood.

Yathayidanti yathā idaṃ. Ya-kāro padasandhikaro, sandhivasena rassattaṃ. Avijjānīvaraṇanti ettha pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti avijjā. Viparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ ādhipateyyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. Antavirahite saṃsāre satte javāpetīti vā avijjā, paramatthato vā avijjamānesu itthipurisādīsu javati pavattati, vijjamānesu khandhādīsu na javati, na pavattatīti avijjā. Apica cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā. Avijjāva nīvaraṇanti avijjānīvaraṇaṃ.

“As it is thus” (yathayidaṃ) means “as this is” (yathā idaṃ). The letter ya serves as a word-connector, and due to euphonic combination (sandhi), it becomes short. In the phrase “the hindrance of ignorance” (avijjānīvaraṇa), bodily misconduct and the like are called “the unattainable” (avindiyaṃ) in the sense that they are unsuitable to be fulfilled; this means “what is not to be obtained.” That which attains the unattainable is ignorance (avijjā). Conversely, bodily good conduct and the like are called “the attainable” (vindiyaṃ), and ignorance is that which does not attain the attainable. Ignorance is also that which makes unknown the fourfold meaning—stated by way of affliction and so on regarding suffering, etc.—of the aggregates as a mass, of the sense bases as a range, of the elements as empty, of the faculties as sovereign, and of the truths as real. Or, ignorance is that which impels beings in the endless cycle of existence. Alternatively, in the ultimate sense, ignorance operates and proceeds concerning nonexistent things like men and women, but does not operate or proceed concerning existent things like the aggregates. Furthermore, ignorance is also that which covers phenomena—such as eye-consciousness, its base and object, and the phenomena of dependent origination and those dependently arisen. “The hindrance of ignorance” means ignorance itself is the hindrance.

Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantīti idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. Purimaṃ vā – ‘‘yathayidaṃ, bhikkhave, avijjānīvaraṇa’’nti evaṃ opammadassanavasena vuttaṃ, idaṃ nīvaraṇānubhāvadassanavasena. Kasmā panettha avijjāva evaṃ vuttā, na aññe dhammāti? Ādīnavapaṭicchādanena kāmacchandādīnaṃ visesappaccayabhāvato. Tathā hi tāya paṭicchāditādīnave visaye kāmacchandādayo pavattanti.

“Indeed, bhikkhus, beings, shrouded by the hindrance of ignorance, run on and transmigrate for a long time”—this was said to strengthen the preceding statement. Or, the preceding statement—“Bhikkhus, as this, the hindrance of ignorance”—was stated by way of showing an illustration, while this is stated by way of showing the power of the hindrance. Why here is only ignorance spoken of in this way, and not other phenomena? Because by concealing the danger, it is the specific condition for sensual desire and the others. For when the danger in an object is concealed by that ignorance, sensual desire and the other hindrances arise.

Natthaññoti ādikā gāthā vuttassa avuttassa ca atthassa saṅgaṇhanavasena bhāsitā. Tattha nivutāti nivāritā paliguṇṭhitā, paṭicchāditāti attho. Ahorattanti divā ceva rattiñca, sabbakālanti vuttaṃ hoti. Yathā [Pg.55] mohena āvutāti yena pakārena avijjānīvaraṇasaṅkhātena mohena āvutā paṭicchāditā suviññeyyampi ajānantiyo pajā saṃsāre saṃsaranti, tathārūpo añño ekadhammopi ekanīvaraṇampi natthīti yojetabbaṃ. Ye ca mohaṃ pahantvāna, tamokhandhaṃ padālayunti ye pana ariyasāvakā pubbabhāge tadaṅgādippahānavasena, heṭṭhimamaggehi vā taṃtaṃmaggavajjhaṃ mohaṃ pajahitvā aggamaggena vajirūpamañāṇena mohasaṅkhātameva tamorāsiṃ padālayiṃsu, anavasesato samucchindiṃsu. Na te puna saṃsarantīti te arahanto –

The verse beginning “There is no other” was spoken to summarize the meaning of what has been said and what has not been said. Here, nivutā means obstructed, enveloped, or covered. Ahorattaṃ means both day and night; that is to say, all the time. “As by delusion they are shrouded”—this should be construed as follows: just as beings, shrouded and covered by the delusion reckoned as the hindrance of ignorance, transmigrate in saṃsāra without knowing even what is easily knowable, so there is no other single phenomenon, not even one other hindrance like it. “But those who, having abandoned delusion, shatter the mass of darkness”—this refers to those noble disciples who, having abandoned delusion—either in the preliminary stages by way of abandonment by substitution and so on, or by means of the lower paths abandoning the delusion to be overcome by each respective path—then, through the highest path with diamond-like knowledge, shattered the very mass of darkness reckoned as delusion, eradicating it without remainder. “They do not transmigrate again”—these are the arahants who—

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

“The sequence of aggregates, and of elements and sense bases, uninterruptedly continuing, is called saṃsāra.”

Evaṃ vutte imasmiṃ saṃsāre na saṃsaranti na paribbhamanti. Kiṃ kāraṇā? Hetu tesaṃ na vijjati, yasmā saṃsārassa hetu mūlakāraṇaṃ avijjā, sā tesaṃ na vijjati, sabbaso natthi samucchinnattāti.

In this saṃsāra, thus described, they do not transmigrate, they do not wander. For what reason? Because for them the cause does not exist. Since ignorance—the cause, the root-condition of saṃsāra—does not exist for them, it is completely absent, having been uprooted.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the Fourth Discourse is concluded.

5. Taṇhāsaṃyojanasuttavaṇṇanā

5. The Commentary on the Discourse on the Fetter of Craving

15. Pañcame yassa vijjati, taṃ puggalaṃ dukkhehi, kammaṃ vā vipākehi, bhavayonigativiññāṇaṭṭhitisattāvāse vā bhavantarādīhi saṃyojetīti saṃyojanaṃ. Taṇhāyanaṭṭhena taṇhā, tasati sayaṃ paritasati, tasanti vā etāyāti taṇhā. Saññuttāti cakkhādīsu abhinivesavatthūsu baddhā. Sesaṃ vuttanayameva. Kāmañcettha avijjāyapi saṃyojanabhāvo taṇhāya ca nīvaraṇabhāvo atthiyeva, tathāpi avijjāya paṭicchāditādīnavehi bhavehi taṇhā satte saṃyojetīti imassa visesassa dassanatthaṃ purimasutte avijjā nīvaraṇabhāvena, idha ca taṇhā saṃyojanabhāveneva vuttā. Kiñca nīvaraṇasaṃyojanappadhānassa dassanatthaṃ. Yathā hi nīvaraṇabhāvena avijjā saṃkilesadhammānaṃ padhānabhūtā pubbaṅgamā ca, evaṃ saṃyojanabhāvena nesaṃ taṇhāti tadadhīnappadhānabhāvaṃ dassetuṃ suttadvaye evamete dhammā vuttā. Apica visesena avijjā nibbānasukhaṃ nivāretīti [Pg.56] ‘‘nīvaraṇa’’nti vuttā, taṇhā saṃsāradukkhena satte saṃyojetīti ‘‘saṃyojana’’nti.

15. In the fifth, that which binds a person to suffering, to kamma and its results, to existence, origin, destiny, stations of consciousness, abodes of beings, or other existences—this is called a fetter. Craving is so called because it thirsts, it makes one thirst, or because beings thirst with it. It is bound to the bases of attachment such as the eye and so on. The rest is as previously explained. Here, although ignorance also has the nature of a fetter and craving has the nature of a hindrance, nevertheless, to show this specific point—that craving binds beings to existences whose dangers are concealed by ignorance—in the previous discourse ignorance was spoken of as a hindrance, while here craving is spoken of specifically as a fetter. This is also to show their respective pre-eminence as a hindrance and a fetter. For just as ignorance, in its nature as a hindrance, is the principal and forerunner among defiling states, so too is craving in its nature as a fetter. To show this respective pre-eminence, these phenomena are explained thus in the two discourses. Furthermore, ignorance is specifically called a 'hindrance' because it obstructs the bliss of Nibbāna, while craving is called a 'fetter' because it binds beings to the suffering of saṃsāra.

Dassanagamanantarāyakaraṇato vā vijjācaraṇavipakkhato dvayaṃ dvidhā vuttaṃ. Vijjāya hi ujuvipaccanīkabhūtā avijjā nibbānadassanassa aviparītadassanassa ca visesato antarāyakarā, caraṇadhammānaṃ ujuvipaccanīkabhūtā taṇhā gamanassa sammāpaṭipattiyā antarāyakarāti; evamayaṃ avijjāya nivuto andhīkato taṇhāya saṃvuto baddho assutavā puthujjano andho viya baddho mahākantāraṃ, saṃsārakantāraṃ nātivattati. Anatthuppattihetudvayadassanatthampi dvayaṃ dvidhā vuttaṃ. Avijjāgato hi puggalo bālabhāvena atthaṃ parihāpeti, anatthañca attano karoti, akusalo viya āturo asappāyakiriyāya. Jānantopi bālo bālabhāvena atthaṃ parihāpeti, anatthañca karoti jānanto viya rogī asappāyasevī. Makkaṭālepopamasuttaṃ cetassa atthassa sādhakaṃ.

Or, the pair is spoken of in two ways because they cause an obstruction to seeing and going, and because they are the opposites of knowledge and conduct. For ignorance, being the direct opposite of knowledge, is a specific obstacle to the vision of Nibbāna and to right understanding, while craving, being the direct opposite of the principles of conduct, is an obstacle to going, to right practice. Thus, this uninstructed worldling, covered by ignorance and blinded, enveloped and bound by craving, like a blind and bound person, does not cross over the great wilderness, the wilderness of saṃsāra. The pair is also spoken of in two ways to show the two causes for the arising of what is harmful. For a person overcome by ignorance, through foolishness, loses what is beneficial and brings harm upon themselves, like an unskilled sick person through unsuitable treatment. Even a fool who knows, through foolishness, loses what is beneficial and does harm, like a sick person who knowingly partakes of what is unsuitable. The Makkaṭālepa Sutta illustrates this meaning.

Paṭiccasamuppādassa mūlakāraṇadassanatthampettha dvayaṃ dvidhā vuttaṃ. Visesena hi sammohassa balavabhāvato avijjākhettaṃ atīto addhā, patthanāya balavabhāvato taṇhākhettaṃ anāgato addhā. Tathā hi bālajano sammohabahulo atītamanusocati, tassa avijjāpaccayā saṅkhārāti sabbaṃ netabbaṃ. Patthanābahulo anāgataṃ pajappati, tassa taṇhāpaccayā upādānantiādi sabbaṃ netabbaṃ. Teneva tāsaṃ pubbantāharaṇena aparantapaṭisandhānena cassa yathākkamaṃ mūlakāraṇatā dassitāti veditabbanti.

Here also, the pair is spoken of in two ways to show the root cause of dependent origination. For, specifically, due to the powerful nature of delusion, the past is the domain of ignorance; and due to the powerful nature of longing, the future is the domain of craving. Thus, a foolish person, abounding in delusion, grieves about the past; for such a one, the entire sequence beginning with 'from ignorance as condition, formations arise' should be inferred. Abounding in longing, one yearns for the future; for such a one, the entire sequence beginning with 'from craving as condition, clinging arises,' and so on, should be inferred. Therefore, it should be understood that their root-causality is shown in due order by reference to the past end and by connection to the future end.

Gāthāsu taṇhādutiyoti taṇhāsahāyo. Taṇhā hi nirudakakantāre marīcikāya udakasaññā viya pipāsābhibhūtaṃ appaṭikāradukkhābhibhūtampi sattaṃ assādasandassanavasena sahāyakiccaṃ karontī bhavādīsu anibbindaṃ katvā paribbhamāpeti, tasmā taṇhā purisassa ‘‘dutiyā’’ti vuttā. Nanu ca aññepi kilesādayo bhavābhinibbattiyā paccayāva? Saccametaṃ, na pana tathā visesappaccayo yathā taṇhā. Tathā hi sā kusalehi vinā [Pg.57] akusalehi, kāmāvacarādikusalehi ca vinā rūpāvacarādikusalehi bhavanibbattiyā visesappaccayo, yato samudayasaccanti vuccatīti. Itthabhāvaññathābhāvanti itthabhāvo ca aññathābhāvo ca itthabhāvaññathābhāvo. So etassa atthīti itthabhāvaññathābhāvo saṃsāro, taṃ tattha itthabhāvo manussattaṃ, aññathābhāvo tato avasiṭṭhasattāvāsā. Itthabhāvo vā tesaṃ tesaṃ sattānaṃ paccuppanno attabhāvo, aññathābhāvo anāgatattabhāvo. Evarūpo vā aññopi attabhāvo itthabhāvo, na evarūpo aññathābhāvo. Taṃ itthabhāvaññathābhāvaṃ saṃsāraṃ khandhadhātuāyatanapaṭipāṭiṃ nātivattati, na atikkamati.

In the verses, 'having craving as a second' means having craving as a companion. For craving—like the perception of water in a mirage in a waterless desert to one overwhelmed by thirst—performs the function of a companion to a being who is also overwhelmed by irremediable suffering. By showing the allure of pleasure, it makes them not grow weary of existences and so on, and causes them to wander about. Therefore, craving is called a person’s 'second.' But are not other defilements and so on also conditions for the production of existence? That is true, but none is a specific condition in the way that craving is. For craving is the specific condition for generating existence through unwholesome states without wholesome ones, and through wholesome states of the form realm and so on without wholesome states of the sense-sphere, which is why it is called the truth of the origin. 'This state and other state' means this state and another state. That which has this is saṃsāra, which is 'this state and other state.' Therein, 'this state' is human existence; 'other state' is the remaining abodes of beings apart from that. Or, 'this state' is the present individual existence of those various beings, and 'other state' is their future individual existence. Or, another individual existence of such a kind is 'this state'; one not of such a kind is 'other state.' That 'this state and other state,' that saṃsāra, which is the succession of aggregates, elements, and sense bases, one does not cross over, does not transcend.

Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavanti etaṃ sakalavaṭṭadukkhassa sambhavaṃ samudayaṃ taṇhaṃ ādīnavaṃ ādīnavato ñatvāti attho. Atha vā etamādīnavaṃ ñatvāti etaṃ yathāvuttaṃ saṃsāranātivattanaṃ ādīnavaṃ dosaṃ ñatvā. Taṇhaṃ dukkhassa sambhavanti taṇhañca vuttanayena vaṭṭadukkhassa padhānakāraṇanti ñatvā. Vītataṇho anādāno, sato bhikkhu, paribbajeti evaṃ tīhi pariññāhi parijānanto vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā taṇhaṃ vigamento aggamaggena sabbaso vītataṇho vigatataṇho, tato eva catūsu upādānesu kassacipi abhāvena āyatiṃ paṭisandhisaṅkhātassa vā ādānassa abhāvena anādāno, sativepullappattiyā sabbattha satokāritāya sato bhinnakileso bhikkhu paribbaje careyya, khandhaparinibbānena vā saṅkhārappavattito apagaccheyyāti attho.

'Having known this danger, that craving is the origin of suffering': the meaning is, having known craving—the origin, the source of all the suffering of the round—as a danger. Or alternatively, 'having known this danger' means having known this fault, as explained, of not transcending saṃsāra. 'Craving is the origin of suffering' means having known that craving, in the way explained, is the principal cause of the suffering of the round. 'Free from craving, without grasping, mindful, a bhikkhu should wander': thus, by fully comprehending with the three kinds of full understanding and developing insight, by the sequence of the path one dispels craving. By the highest path one becomes completely free from craving, with craving departed. Thence, through the absence of any of the four kinds of clinging, or through the absence of future grasping called rebirth-linking, one is 'without grasping.' Having attained fullness of mindfulness and acting with mindfulness everywhere, one is 'mindful.' Such a bhikkhu, with defilements broken, should wander about, or by the final passing away of the aggregates, he should depart from the continuation of formations. This is the meaning.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth discourse is concluded.

6. Paṭhamasekhasuttavaṇṇanā

6. Commentary on the First Discourse on the Trainee

16. Chaṭṭhe sekhassāti ettha kenaṭṭhena sekho? Sekkhadhammapaṭilābhato sekho. Vuttañhetaṃ –

16. In the sixth discourse, concerning 'of a trainee': in what sense is one a trainee? One is a trainee because of the attainment of the states of a trainee. For it has been said:

‘‘Kittāvatā nu kho, bhante, sekho hotīti? Idha, bhikkhu, sekhāya sammādiṭṭhiyā samannāgato hoti…pe… sekhena sammāsamādhinā [Pg.58] samannāgato hoti. Ettāvatā kho, bhikkhu, sekho hotī’’ti (saṃ. ni. 5.13).

“To what extent, venerable sir, is one a trainee?” “Here, bhikkhu, one is endowed with the trainee’s right view…pe…one is endowed with the trainee’s right concentration. To this extent, bhikkhu, one is a trainee.” (SN 5.13).

Apica sikkhatīti sekho. Vuttampi cetaṃ –

Furthermore, one is a trainee because one trains. And this was also said:

‘‘Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatī’’ti (a. ni. 3.86).

“One trains, bhikkhu, therefore one is called a trainee. And what does one train in? One trains in higher virtue, one trains in higher mind, one trains in higher wisdom. One trains, bhikkhu, therefore one is called a trainee.” (AN 3.86).

Yopi kalyāṇaputhujjano anulomappaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati – ‘‘ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī’’ti, sopi vuccati sikkhatīti sekhoti. Imasmiṃ atthe na paṭivijjhantova sekho adhippeto, atha kho kalyāṇaputhujjanopi. Appattaṃ mānasaṃ etenāti appattamānaso. Mānasanti ‘‘antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) ettha rāgo mānasanti vutto. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 63, 65) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā jane sutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tena appattaarahattassāti vuttaṃ hoti.

Even a virtuous worldling who fulfills the conforming practice, is accomplished in virtue, guards the sense doors, knows moderation in food, is devoted to wakefulness, and is devoted to developing the qualities conducive to enlightenment in the first and last watches of the night—thinking, “Today or tomorrow I will attain some fruit of recluseship”—such a one is also called a trainee because he trains. In this context, not only one who has penetrated [the truths] is intended as a trainee, but also the virtuous worldling. One whose mānasa is unattained—thus, “unattained-mānasa.” Mānasa here refers to lust, as stated: “The snare that moves in the sky, this mānasa that wanders about” (SN 1.151; Mahāva. 33)—here mānasa is said to be lust. “Citta, mano, mānasa” (Dhs. 63, 65)—here it means mind. “The trainee whose mānasa is unattained, let him make an end [of suffering] while among the learned” (SN 1.159)—here it refers to arahantship. In this case too, only arahantship is intended. Thus, it is said to mean one who has not yet attained arahantship.

Anuttaranti seṭṭhaṃ, asadisanti attho. Catūhi yogehi khemaṃ anupaddutanti yogakkhemaṃ, arahattameva adhippetaṃ. Patthayamānassāti dve patthanā taṇhāpatthanā, kusalacchandapatthanā ca. ‘‘Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesū’’ti (su. ni. 908; mahāni. 137) ettha taṇhāpatthanā.

The supreme means the best; the incomparable has the same meaning. Yogakkhema, security from the four yokes and freedom from danger, refers to arahantship itself. For one who aspires—there are two kinds of aspiration: aspiration of craving and aspiration of wholesome desire. “For one who aspires, there are muttered prayers and wavering in what is planned” (Sn 908; Mahāni. 137)—here refers to the aspiration of craving.

‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

Pāmojjabahulā hotha, khemaṃ patthetha bhikkhavo’’ti. (ma. ni. 1.352);

“The stream of the Evil One is cut, dispersed, and eliminated. Be full of joy, bhikkhus, and aspire to security.” (MN 1.352).

Ettha kattukamyatākusalacchandapatthanā, ayameva idhādhippetā. Tena patthayamānassāti taṃ yogakkhemaṃ gantukāmassa tanninnassa tappoṇassa tappabbhārassāti attho. Viharatoti ekaṃ iriyāpathadukkhaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harato. Atha vā ‘‘sabbe [Pg.59] saṅkhārā aniccāti adhimuccanto saddhāya viharatī’’tiādinā niddesanayena cettha attho daṭṭhabbo. Ajjhattikanti niyakajjhattasaṅkhāte ajjhatte bhavaṃ ajjhattikaṃ. Aṅganti kāraṇaṃ. Iti karitvāti evaṃ katvā. Na aññaṃ ekaṅgampi samanupassāmīti ettha ayaṃ saṅkhepattho – bhikkhave, ajjhattaṃ attano santāne samuṭṭhitaṃ kāraṇanti katvā aññaṃ ekakāraṇampi na samanupassāmi yaṃ evaṃ bahūpakāraṃ, yathayidaṃ yoniso manasikāroti upāyamanasikāro, pathamanasikāro, aniccādīsu aniccādinayeneva manasikāro, aniccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro. Ayaṃ yoniso manasikāro.

Here, the wholesome desire to act is what is intended. Therefore, “for one who aspires” means for one who wishes to reach that security from bondage, who is inclined towards it, intent upon it, and devoted to it. “Dwells” means cutting off one painful posture with another posture, maintaining one’s existence without collapsing. Alternatively, the meaning here should be seen according to the explanation: “Dwells with faith, resolving that all conditioned things are impermanent,” and so on. “Internal” refers to what is internal, existing within one’s own individuality. “Factor” means the cause. “Having done thus” means having acted in this way. “I do not perceive even a single other factor”—here, the concise meaning is: “Bhikkhus, considering a cause arising internally within one’s own being, I do not perceive any other single cause that is as greatly beneficial as this, namely, wise attention.” Wise attention is attention directed by method, attention to the path, attention directed in accordance with impermanence and so on, or the turning, inclining, engagement, and application of the mind in accordance with what accords with impermanence. This is wise attention.

Idāni yoniso manasikārassa ānubhāvaṃ dassetuṃ ‘‘yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī’’ti vuttaṃ. Tattha yoniso manasi karontoti ‘‘idaṃ dukkhaṃ ariyasaccaṃ, ayaṃ dukkhasamudayo ariyasaccaṃ, ayaṃ dukkhanirodho ariyasaccaṃ, ayaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti catūsu ariyasaccesu yoniso manasikāraṃ pavattento.

Now, to show the efficacy of wise attention, it is said: “Bhikkhus, a bhikkhu, attending wisely, abandons the unwholesome and develops the wholesome.” Here, attending wisely means directing wise attention with respect to the four Noble Truths: “This is the noble truth of suffering; this is the noble truth of the origin of suffering; this is the noble truth of the cessation of suffering; this is the noble truth of the path leading to the cessation of suffering.”

Tatrāyaṃ atthavibhāvanā – yadipi idaṃ suttaṃ avisesena sekkhapuggalavasena āgataṃ, catumaggasādhāraṇavasena pana saṅkhepeneva kammaṭṭhānaṃ kathayissāma. Yo catusaccakammaṭṭhāniko yogāvacaro ‘‘taṇhāvajjā tebhūmakā khandhā dukkhaṃ, taṇhā samudayo, ubhinnaṃ appavatti nirodho, nirodhasampāpako maggo’’ti evaṃ pubbe eva ācariyasantike uggahitacatusaccakammaṭṭhāno. So aparena samayena vipassanāmaggaṃ samāruḷho samāno tebhūmake khandhe ‘‘idaṃ dukkha’’nti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca. Vipassanā hi idha manasikārasīsena vuttā. Yā panāyaṃ tassa dukkhassa samuṭṭhāpikā purimabhavikā taṇhā, ayaṃ dukkhasamudayoti yoniso manasi karoti. Yasmā pana idaṃ dukkhaṃ, ayañca samudayo idaṃ ṭhānaṃ patvā nirujjhanti na pavattanti, tasmā yadidaṃ nibbānaṃ nāma, ayaṃ dukkhanirodhoti yoniso manasi karoti. Nirodhasampāpakaṃ aṭṭhaṅgikaṃ maggaṃ, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca.

Here is the explanation of the meaning—although this discourse is generally presented in terms of a trainee, we will briefly explain the meditation subject in terms common to all four paths. A meditator who practices the meditation on the Four Truths, having learned the meditation subject on the Four Truths from a teacher beforehand, [thinks thus]: “The aggregates of the three realms, tainted by craving, are suffering; craving is the origin; the non-arising of both is cessation; the path leads to cessation.” At a later time, when he has embarked on the path of insight, he wisely attends to the aggregates of the three realms as “This is the noble truth of suffering,” properly applies effort and contemplates them. Here, insight is spoken of as the primary form of attention. Moreover, he wisely attends to the craving from a past existence that gives rise to this suffering as “This is the noble truth of the origin of suffering.” Since this suffering and its origin cease and do not continue upon reaching this state—that is, Nibbāna—he wisely attends to this as “This is the noble truth of the cessation of suffering.” He wisely attends to the Noble Eightfold Path, which leads to cessation, as “This is the noble truth of the path leading to the cessation of suffering,” properly applies effort and contemplates it.

Tatrāyaṃ [Pg.60] upāyo – abhiniveso nāma khandhe hoti, na vivaṭṭe, tasmā ayamattho – ‘‘imasmiṃ kāye pathavīdhātu, āpodhātū’’tiādinā (dī. ni. 2.378) nayena cattāri mahābhūtāni tadanusārena upādārūpāni ca pariggahetvā ‘‘ayaṃ rūpakkhandho’’ti vavatthapeti. Taṃ vavatthāpayato uppanne tadārammaṇe cittacetasikadhamme ‘‘ime cattāro arūpakkhandhā’’ti vavatthapeti. Tato ‘‘ime pañcakkhandhā dukkha’’nti vavatthapeti. Te pana saṅkhepato nāmañca rūpañcāti dve bhāgā honti. Idañca nāmarūpaṃ sahetu sappaccayaṃ uppajjati, tassa ayaṃ avijjābhavataṇhādiko hetu, ayaṃ āhārādiko paccayoti hetuppaccaye vavatthapeti. So tesaṃ paccayānañca paccayuppannānañca yāthāvasarasalakkhaṇaṃ vavatthapetvā ‘‘ime dhammā ahutvā bhavanti, hutvā nirujjhanti, tasmā aniccā’’ti aniccalakkhaṇaṃ āropeti, ‘‘udayabbayapaṭipīḷitattā dukkhā’’ti dukkhalakkhaṇaṃ āropeti, ‘‘avasavattanato anattā’’ti anattalakkhaṇaṃ āropeti.

Here is the method: Adherence occurs in the aggregates, not in that which is turning away from the round. Therefore, this is the meaning: By the method of stating, “In this body, there is the earth element, the water element,” and so forth (DN 2:378), one comprehends the four great elements and the derived form based on them, and then determines, “This is the form aggregate.” For one determining thus, one determines the consciousness and mental factors that arise with that as their object, as “These are the four formless aggregates.” Then, one determines, “These five aggregates are suffering.” But these, in brief, become two parts: name and form. And this name-and-form arises with a cause and with a condition. Its cause is ignorance, becoming, craving, and so forth, while its condition is food and the like. Thus, one determines the causes and conditions. Having determined the individual characteristics of these conditions and the phenomena arisen from conditions according to their respective occurrences, one applies the characteristic of impermanence: “These phenomena, not having been, come to be; having come to be, they cease—therefore, they are impermanent.” One applies the characteristic of suffering: “Because they are oppressed by arising and passing away, they are suffering.” One applies the characteristic of non-self: “Because they do not proceed under one's control, they are non-self.”

Evaṃ tilakkhaṇāni āropetvā vipassanto udayabbayañāṇuppattiyā uppanne obhāsādike vipassanupakkilese ‘amaggo’ti udayabbayañāṇameva ‘‘ariyamaggassa upāyabhūto pubbabhāgamaggo’’ti maggāmaggaṃ vavatthapetvā puna udayabbayañāṇaṃ paṭipāṭiyā bhaṅgañāṇādīni ca uppādento sotāpattimaggādayo pāpuṇāti. Tasmiṃ khaṇe cattāri saccāni ekappaṭivedheneva paṭivijjhati, ekābhisamayena abhisameti. Tattha dukkhaṃ pariññāpaṭivedhena paṭivijjhanto, samudayaṃ pahānappaṭivedhena paṭivijjhanto sabbaṃ akusalaṃ pajahati, nirodhaṃ sacchikiriyāpaṭivedhena paṭivijjhanto maggaṃ bhāvanāpaṭivedhena paṭivijjhanto sabbaṃ kusalaṃ bhāveti. Ariyamaggo hi nippariyāyato kucchitasalanādiatthena kusalo, tasmiñca bhāvite sabbepi kusalā anavajjabodhipakkhiyadhammā bhāvanāpāripūriṃ gacchantīti. Evaṃ yoniso manasi karonto akusalaṃ pajahati, kusalaṃ bhāveti. Tathā hi vuttaṃ – ‘‘idaṃ dukkhanti yoniso manasi karoti, ayaṃ dukkhasamudayoti yoniso manasi karotī’’tiādi (ma. ni. 1.21). Aparampi vuttaṃ ‘‘yoniso manasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī’’ti (saṃ. ni. 5.55).

Having thus applied the three characteristics, a meditator, with the arising of the knowledge of arising and passing away, discerns the corruptions of insight such as illumination that have arisen as 'not the path.' Having determined what is path and not-path—that the knowledge of arising and passing away itself is 'the preliminary path that serves as the means to the Noble Path'—one again develops the knowledge of arising and passing away in sequence and, giving rise to the knowledge of dissolution and so on, attains the path of stream-entry and so forth. At that moment, one penetrates the four truths with a single penetration, one comprehends them with a single comprehension. Therein, while penetrating suffering by the penetration of full understanding and penetrating the origin by the penetration of abandoning, one abandons all that is unwholesome; while penetrating cessation by the penetration of realization and penetrating the path by the penetration of development, one develops all that is wholesome. For the Noble Path is wholesome without qualification, in the sense of shaking off what is contemptible, and when it is developed, all wholesome, blameless factors of enlightenment reach the fulfillment of their development. Thus, by attending wisely, one abandons the unwholesome and develops the wholesome. For so it is said: 'One attends wisely, “This is suffering”; one attends wisely, “This is the origin of suffering,”' and so on (MN 1.21). And further it is said: 'Monks, for a bhikkhu endowed with wise attention, this is to be expected: he will develop the Noble Eightfold Path, he will cultivate the Noble Eightfold Path abundantly' (SN 5.55).

Yoniso [Pg.61] manasikāroti gāthāya ayaṃ saṅkhepattho – sikkhati, sikkhāpadāni tassa atthi, sikkhanasīloti vā sekho. Saṃsāre bhayaṃ ikkhatīti bhikkhu. Tassa sekhassa bhikkhuno uttamatthassa arahattassa pattiyā adhigamāya yathā yoniso manasikāro, evaṃ bahukāro bahūpakāro añño koci dhammo natthi. Kasmā? Yasmā yoniso upāyena manasikāraṃ purakkhatvā padahaṃ catubbidhasammappadhānavasena padahanto, khayaṃ dukkhassa pāpuṇe saṃkilesavaṭṭadukkhassa parikkhayaṃ pariyosānaṃ nibbānaṃ pāpuṇe adhigaccheyya, tasmā yoniso manasikāro bahukāroti.

This is the brief meaning of the verse on wise attention: He trains, he has training precepts, or he is of a training nature; thus he is a trainee (sekha). He sees danger in saṃsāra, thus he is a bhikkhu. For that trainee bhikkhu, for the attainment of the highest goal, Arahantship, for its realization, there is no other phenomenon so very helpful and beneficial as wise attention. Why? Because by placing wise, skillful attention at the forefront and striving—exerting by way of the fourfold right exertion—one may reach the destruction of suffering, the exhaustion and end of the suffering of the round of defilements, and attain Nibbāna. Therefore, wise attention is very helpful.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth sutta is finished.

7. Dutiyasekhasuttavaṇṇanā

7. The Commentary on the Second Trainee Sutta

17. Sattame bāhiranti ajjhattasantānato bahi bhavaṃ. Kalyāṇamittatāti yassa sīlādiguṇasampanno aghassa ghātā, hitassa vidhātā sabbākārena upakārako mitto hoti, so puggalo kalyāṇamitto, tassa bhāvo kalyāṇamittatā. Tatrāyaṃ kalyāṇamitto pakatiyā saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ, tena sammāsambodhihetubhūtaṃ sattesu hitasukhesitaṃ na pariccajati, sīlasampattiyā sabrahmacārīnaṃ piyo hoti garu ca bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā khandhāyatanasaccapaṭiccasamuppādādikānaṃ gambhīrānaṃ kathānaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā attano paresañca hitappaṭipattiyaṃ āraddhavīriyo hoti, satisampattiyā upaṭṭhitassati hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā, samādhisampattiyā avikkhitto hoti samāhito ekaggacitto, paññāsampattiyā aviparītaṃ pajānāti. So [Pg.62] satiyā kusalākusalānaṃ dhammānaṃ gatiyo samanvesanto paññāya sattānaṃ hitasukhaṃ yathābhūtaṃ jānitvā samādhinā tattha abyaggacitto hutvā vīriyena satte ahitato nisedhetvā ekantahite niyojeti. Tenevāha –

17. In the seventh [sutta], 'external' means existing outside the internal continuum. 'Good friendship' means this: a friend who is endowed with virtues such as morality, who is a destroyer of evil, a provider of welfare, and helpful in every way—such a person is a good friend; the state of being such is good friendship. Herein, a good friend is naturally endowed with faith, virtue, learning, generosity, energy, mindfulness, concentration, and wisdom. Therein, by the attainment of faith, he has faith in the Tathāgata's enlightenment, and thereby does not abandon the aspiration for the welfare and happiness of beings, which is the cause for perfect enlightenment. By the attainment of virtue, he is dear to his companions in the holy life, respected, and worthy of cultivation, an admonisher, a censurer of evil, a speaker, and patient of speech. By the attainment of learning, he is a speaker of profound teachings such as the aggregates, sense bases, truths, and dependent origination. By the attainment of generosity, he is of few desires, content, secluded, and unentangled. By the attainment of energy, he is one whose energy is aroused for the practice of his own and others' welfare. By the attainment of mindfulness, he is one of established mindfulness, endowed with supreme mindfulness and prudence, a recaller and rememberer of things done or said long ago. By the attainment of concentration, he is undistracted, composed, and one-pointed in mind. By the attainment of wisdom, he understands without distortion. With mindfulness, he investigates the courses of wholesome and unwholesome states. With wisdom, he knows the welfare and happiness of beings as it truly is. With concentration, he remains unagitated in this. With energy, he restrains beings from what is not beneficial and directs them to what is exclusively beneficial. Therefore, it is said:

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojako’’ti. (netti. 113);

“Dear, respected, worthy of cultivation, a speaker and patient of speech; a speaker of profound teachings, and one who does not direct others on the wrong occasion.” (Netti. 113);

Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetīti kalyāṇamitto puggalo kalyāṇamittaṃ nissāya kammassakatāñāṇaṃ uppādeti, uppannaṃ saddhaṃ phātiṃ karoti, saddhājāto upasaṅkamati upasaṅkamitvā dhammaṃ suṇāti. Taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati, tena saddhāpaṭilābhena gharāvāsaṃ pahāya pabbajjaṃ anutiṭṭhati, catupārisuddhisīlaṃ sampādeti, yathābalaṃ dhutadhamme samādāya vattati, dasakathāvatthulābhī hoti, āraddhavīriyo viharati upaṭṭhitassati sampajāno pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto, nacirasseva vipassanaṃ ussukkāpetvā ariyamaggādhigamena sabbaṃ akusalaṃ samucchindati, sabbañca kusalaṃ bhāvanāpāripūriṃ gamento vaḍḍheti. Vuttañhetaṃ –

'Monks, a bhikkhu with good friends abandons the unwholesome and develops the wholesome.' A person with good friends, relying on a good friend, gives rise to the knowledge of kamma-ownership. He makes the arisen faith flourish. Born of faith, he approaches. Having approached, he listens to the Dhamma. Having listened to the Dhamma, he gains faith in the Tathāgata. With that gain of faith, he abandons the household life and undertakes the homeless life. He fulfills the fourfold purity of morality. According to his ability, he undertakes the ascetic practices and lives accordingly. He obtains the ten topics of discourse. He dwells with aroused energy, with mindfulness established, clearly comprehending, devoted to the practice of developing the factors of enlightenment in the early and late watches of the night. Before long, having roused insight, he cuts off all that is unwholesome through the attainment of the Noble Path and increases all that is wholesome as he brings its development to fulfillment. This has been said:

‘‘Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ‘yaṃ sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno, aṇumattesu vajjesu, bhayadassāvī samādāya sikkhissati, sikkhāpadesu’.

'Meghiya, this is to be expected of a bhikkhu with good friends, good companions, and good comrades: that he will be virtuous, dwelling restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules.'

‘‘Kalyāṇamittassetaṃ…pe… kalyāṇasampavaṅkassa ‘yaṃ yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya…pe… nibbānāya saṃvattati. Seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā…pe… vimuttiñāṇadassanakathā. Evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’.

'For a bhikkhu with good friends… good companions, this is to be expected: that he will readily obtain talk that is conducive to effacement, suitable for opening the heart, leading exclusively to disillusionment… to Nibbāna. That is: talk on fewness of desires, talk on contentment, talk on seclusion, talk on non-association, talk on the arousal of energy, talk on morality, talk on concentration… talk on the knowledge and vision of liberation. He will obtain such talk at will, without trouble, without difficulty.'

‘‘Kalyāṇamittassetaṃ [Pg.63] …pe… kalyāṇasampavaṅkassa ‘yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu’.

'For a bhikkhu with good friends… good comrades, this is to be expected: that he will dwell with aroused energy for abandoning unwholesome states and acquiring wholesome states, strong, firm in effort, not casting off the burden in regard to wholesome states.'

‘‘Kalyāṇamittassetaṃ…pe… kalyāṇasampavaṅkassa ‘yaṃ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’’’ti (udā. 31).

'For a bhikkhu with good friends… good companions, this is to be expected: that he will be wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering.' (Udāna 31)

Evaṃ sakalavaṭṭadukkhaparimuccananimittaṃ kalyāṇamittatāti veditabbaṃ. Tenevāha –

Thus, good friendship should be understood as the means for complete liberation from all the suffering of the round of existence. Therefore, he said:

‘‘Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccantī’’tiādi (saṃ. ni. 1.129).

'Ānanda, by relying on me as a good friend, beings subject to birth are liberated from birth, beings subject to aging are liberated from aging…' and so on. (saṃ. ni. 1.129).

Tena vuttaṃ – ‘‘kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī’’ti.

Therefore it was said: 'Monks, a bhikkhu who has good friends abandons the unwholesome and develops the wholesome.'

Gāthāya sappatissoti patissavasaṅkhātena saha patissenāti sappatisso, kalyāṇamittassa ovādaṃ sirasā sampaṭicchako subbacoti attho. Atha vā hitasukhe patiṭṭhāpanena pati isetīti patisso, ovādadāyako. Garuādarayogena tena patissena saha vattatīti sappatisso, garūsu garucittīkārabahulo. Sagāravoti chabbidhenapi gāravena yutto. Karaṃ mittānaṃ vacananti kalyāṇamittānaṃ ovādaṃ karonto yathovādaṃ paṭipajjanto. Sampajānoti sattaṭṭhāniyena sampajaññena samannāgato. Patissatoti kammaṭṭhānaṃ phātiṃ, gametuṃ samatthāya satiyā patissato satokārī. Anupubbenāti sīlādivisuddhipaṭipāṭiyā, tattha ca vipassanāpaṭipāṭiyā ceva maggapaṭipāṭiyā ca. Sabbasaṃyojanakkhayanti kāmarāgasaṃyojanādīnaṃ sabbesaṃ saṃyojanānaṃ khepanato sabbasaṃyojanakkhayasaṅkhātassa ariyamaggassa pariyosānabhūtaṃ arahattaṃ, tassa ārammaṇabhūtaṃ nibbānameva vā. Pāpuṇe adhigaccheyyāti attho. Iti imesu dvīsu suttesu ariyamaggādhigamassa satthārā padhānaṅgaṃ nāma gahitanti veditabbaṃ.

In the verse, 'sappatisso' means one who is compliant, that is, one who accepts the advice of a good friend with reverence, being easy to admonish. Or alternatively, 'patisso' means one who establishes others in welfare and happiness, a giver of advice. One who acts with reverence and respect, together with such a 'patisso,' is 'sappatisso,' one who is abundant in revering the venerable. 'Sagāravo' means endowed with respect in six ways. 'Karaṃ mittānaṃ vacanaṃ' means doing the bidding of friends, that is, following the advice of good friends, practicing according to their advice. 'Sampajāno' means endowed with clear comprehension in seven instances. 'Patissato' means one who acts mindfully, being mindful with a mindfulness that is able to bring the meditation subject to growth. 'Anupubbena' means in the sequence of purification beginning with virtue, and therein, in the sequence of insight and also the sequence of the path. 'Sabbasaṃyojanakkhayaṃ' refers to arahantship, which is the culmination of the noble path, so called from the destruction of all fetters beginning with the fetter of sensual desire; or it may refer to Nibbāna itself as its object. 'Pāpuṇe' means may attain, may realize. Thus, in these two discourses, it should be understood that the Teacher has taken the attainment of the noble path as the principal factor.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh discourse is finished.

8. Saṅghabhedasuttavaṇṇanā

8. The Commentary on the Discourse on Schism in the Saṅgha

18. Aṭṭhame [Pg.64] ekadhammoti kataroyaṃ suttanikkhepo? Aṭṭhuppattiko. Tatrāyaṃ saṅkhepakathā – devadatto hi ajātasattuṃ duggahaṇaṃ gāhāpetvā tassa pitaraṃ rājānaṃ bimbisāraṃ tena mārāpetvāpi abhimāre payojetvāpi silāpavijjhanena lohituppādakammaṃ katvāpi na tāvatā pākaṭo jāto, nāḷāgiriṃ vissajjetvā pana pākaṭo jāto. Atha mahājano ‘‘evarūpampi nāma pāpaṃ gahetvā rājā vicaratī’’ti kolāhalaṃ akāsi, mahāghoso ahosi. Taṃ sutvā rājā attanā dīyamānāni pañca thālipākasatāni pacchindāpesi, upaṭṭhānampissa nāgamāsi. Nāgarāpi kulaṃ upagatassa kaṭacchubhattampissa nādaṃsu. So parihīnalābhasakkāro kohaññena jīvitukāmo satthāraṃ upasaṅkamitvā pañca vatthūni yācitvā ‘‘alaṃ, devadatta, yo icchati, so āraññiko hotū’’tiādinā (pārā. 409; cūḷava. 343) bhagavatā paṭikkhitto tehi pañcahi vatthūhi bālaṃ lūkhappasannaṃ janaṃ saññāpento pañcasate vajjiputtake salākaṃ gāhāpetvā saṅghaṃ bhinditvāva te ādāya gayāsīsaṃ agamāsi. Atha dve aggasāvakā satthu āṇāya tattha gantvā dhammaṃ desetvā te ariyaphale patiṭṭhāpetvā ānayiṃsu. Ye panassa saṅghabhedāya parakkamantassa laddhiṃ rocetvā tatheva paggayha ṭhitā saṅghe bhijjante bhinne ca samanuññā ahesuṃ, tesaṃ taṃ dīgharattaṃ ahitāya dukkhāya ahosi.

18. What is the exposition of this discourse, 'one thing' in the eighth discourse? It has an origin story. Here is a brief account: Devadatta, having persuaded Ajātasattu to adopt a wrong view, and even though he had him kill his father King Bimbisāra, and even though he employed assassins, and even though he committed the deed of drawing blood by hurling a stone, still, his evil was not yet widely known. But when he released the elephant Nāḷāgiri, his evil became manifest. Then the people raised an outcry, saying, 'How can the king associate with such an evil person?' There was a great uproar. Hearing this, the king had the five hundred portions of cooked food that were being given by him stopped, and his attendance also ceased. Even the townspeople, when he approached a family, did not give him so much as a ladleful of rice. Deprived of gains and honors, and desiring to live by deceit, he approached the Teacher and requested five points. But the Blessed One rejected him, saying, 'Enough, Devadatta! Let whoever wishes be a forest-dweller,' and so on (Pārā. 409; Cūḷava. 343). Persuading foolish people fond of austerity with those five points, he induced five hundred Vajjian monks to take voting tickets, split the Saṅgha, and taking them with him, went to Gayāsīsa. Then the two chief disciples, by the Teacher’s command, went there, taught the Dhamma, established them in the noble fruits, and brought them back. But as for those who, approving of the doctrine of him who was striving to divide the Saṅgha, and holding firmly to it, consented when the Saṅgha was splitting and when it was split, for them, this led to their long-lasting harm and suffering.

Devadattopi na cirasseva rogābhibhūto bāḷhagilāno maraṇakāle ‘‘satthāraṃ vandissāmī’’ti mañcakasivikāya nīyamāno jetavanapokkharaṇitīre ṭhapito pathaviyā vivare dinne patitvā avīcimhi nibbatti, yojanasatiko cassa attabhāvo ahosi kappaṭṭhiyo tālakkhandhaparimāṇehi ayasūlehi vinividdho. Devadattapakkhikāni ca pañcamattāni kulasatāni tassa laddhiyaṃ ṭhitāni saha bandhavehi niraye nibbattāni. Ekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, devadattena saṅghaṃ bhindantena bhāriyaṃ kammaṃ kata’’nti. Atha satthā dhammasabhaṃ upagantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte saṅghabhede ādīnavaṃ dassento [Pg.65] imaṃ suttaṃ abhāsi. Keci pana bhaṇanti ‘‘devadattassa tappakkhikānañca tathā niraye nibbattabhāvaṃ disvā saṅghabhede ādīnavaṃ dassento bhagavā attano ajjhāsayeneva imaṃ suttaṃ desesī’’ti.

Not long after, Devadatta, overwhelmed by illness and gravely ill, at the time of death thought, 'I will pay homage to the Teacher.' Being carried on a palanquin, he was placed on the shore of the Jetavana pond. When the earth opened up, he fell and was reborn in Avīci. His body was a hundred yojanas in extent, lasting for a kappa, pierced by iron stakes the size of palm trunks. And five hundred families who sided with Devadatta, adhering to his doctrine, were reborn in hell along with their relatives. One day, the monks raised a discussion in the Dhamma hall: 'Friends, Devadatta has committed a heavy deed by splitting the Saṅgha.' Then the Teacher entered the Dhamma hall and asked, 'Monks, for what discussion are you now gathered?' When they replied, 'For this one,' he spoke this discourse, showing the danger in splitting the Saṅgha. Some, however, say that, seeing Devadatta and his followers reborn in hell in such a way, the Blessed One, out of his own intention, taught this discourse to reveal the danger of schism.

Tattha ekadhammoti eko akusalo mahāsāvajjadhammo. Loketi sattaloke. Uppajjamāno uppajjatīti ettha bhedasaṃvattanikesu bhaṇḍanādīsu saṅghe uppannesupi ‘‘dhammo adhammo’’tiādīsu aṭṭhārasabhedakaravatthūsu yassa kassaci dīpanavasena voharantesupi tattha rucijananatthaṃ anussāventesupi anussāvetvā salākāya gāhitāyapi saṅghabhedo uppajjamāno nāma hoti, salākāya pana gāhitāya cattāro vā atirekā vā yadā āveṇikaṃ uddesaṃ vā saṅghakammaṃ vā karonti, tadā saṅghabhedo uppajjati nāma. Kate pana tasmiṃ saṅghabhedo uppanno nāma? Kammaṃ, uddeso, vohāro, anussāvanā, salākaggāhoti imesu hi pañcasu saṅghassa bhedakāraṇesu kammaṃ vā uddeso vā pamāṇaṃ, vohārānussāvanasalākaggāhā pana pubbabhāgāti.

Here, 'one thing' means a single unwholesome, greatly blameworthy thing. 'In the world' means in the world of beings. Here, 'arising' (uppajjamāno) is explained: even when divisive matters such as quarrels arise in the Saṅgha, or when the eighteen grounds for schism—such as saying 'This is Dhamma, this is not Dhamma'—are discussed in order to explain any of them, or when they are recited to create interest in them, or even after having recited them, when a vote is taken by ticket, then the schism in the Saṅgha is said to be 'arising'. But when, after the vote has been taken by ticket, four or more perform a separate recitation or a separate Saṅgha act, then the schism in the Saṅgha is said to 'arise'. When that has been done, the schism in the Saṅgha is said to have 'arisen'. For among these five causes of schism in the Saṅgha—the act, the recitation, the declaration, the announcement, and the taking of the ballot—the act or the recitation is the decisive factor, while the declaration, announcement, and taking of the ballot are preliminary stages.

Bahujanāhitāyātiādīsu 0.mahājanassa jhānamaggādisampattinivāraṇena ahitāya, saggasampattinivāraṇena asukhāya, apāyūpapattihetubhāvena anatthāya. Akusaladhammavasena vā ahitāya, hitamattassapi abhāvā sugatiyampi nibbattanakakāyikacetasikadukkhāya uppajjatīti sambandho. Devamanussānanti idaṃ ‘‘bahuno janassā’’ti vuttesu ukkaṭṭhapuggalaniddeso. Aparo nayo – bahujanāhitāyāti bahujanassa mahato sattakāyassa ahitatthāya, diṭṭhadhammikasamparāyikaanatthāyāti attho. Asukhāyāti diṭṭhadhammikasamparāyikaasukhatthāya, duvidhadukkhatthāyāti attho. Anatthāyāti paramatthapaṭikkhepāya. Nibbānañhi paramattho, tato uttariṃ attho natthi. Ahitāyāti maggapaṭikkhepāya. Nibbānasampāpakamaggato hi uttariṃ hitaṃ nāma natthi. Dukkhāyāti ariyasukhavirādhanena vaṭṭadukkhatāya. Ye hi ariyasukhato viraddhā taṃ adhigantuṃ abhabbā, te vaṭṭadukkhe paribbhamanti, ariyasukhato ca uttariṃ sukhaṃ nāma natthi. Vuttañhetaṃ ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti (dī. ni. 3.355; a. ni. 5.27).

In the phrase 'for the harm of many people,' and so on: it is for the harm of the great populace by preventing the attainment of jhāna, the path, and so on; for the unhappiness by preventing the attainment of heaven; for the misfortune by being a cause for rebirth in a state of loss. Alternatively, it is for harm by way of unwholesome states; and, due to the absence of even a particle of welfare, it arises for bodily and mental suffering that produces rebirth even in a good destination. This is the connection. 'Of devas and humans'—this is a specification of the most excellent individuals among the 'many people' mentioned. Another interpretation: 'for the harm of many people' means for the detriment of the great multitude of beings, for their misfortune in this present life and in the future. 'For unhappiness' means for their unhappiness in this present life and in the future, for twofold suffering. 'For misfortune' means for the rejection of the ultimate goal; for Nibbāna is the ultimate goal, beyond which there is no higher goal. 'For harm' means for the rejection of the path; for there is no welfare higher than the path that leads to the attainment of Nibbāna. 'For suffering' means, through the loss of noble happiness, for the suffering of the round of rebirth. For those who have lost noble happiness and are unable to attain it wander in the suffering of the round; and there is no happiness higher than noble happiness. For it is said: 'This concentration is happiness in the present and has a result of happiness in the future' (Dī. Ni. 3.355; Aṅ. Ni. 5.27).

Idāni [Pg.66] ‘‘saṅghabhedo’’ti sarūpato dassetvā tassa ahitādīnaṃ ekantahetubhāvaṃ pakāsetuṃ ‘‘saṅghe kho pana, bhikkhave, bhinne’’tiādimāha. Tattha bhinneti nimittatthe bhummaṃ yathā ‘‘adhanānaṃ dhane ananuppadīyamāne’’ti (dī. ni. 3.91), bhedahetūti attho. Aññamaññaṃ bhaṇḍanānīti catunnaṃ parisānaṃ tappakkhikānañca ‘‘eso dhammo, neso dhammo’’ti aññamaññaṃ vivadanāni. Bhaṇḍanañhi kalahassa pubbabhāgo. Paribhāsāti ‘‘idañcidañca vo anatthaṃ karissāmā’’ti bhayuppādanavasena tajjanā. Parikkhepāti jātiādivasena parito khepā, dasahi akkosavatthūhi khuṃsanavambhanā. Pariccajanāti ukkhepaniyakammakaraṇādivasena nissāraṇā. Tatthāti tasmiṃ saṅghabhede, tannimitte vā bhaṇḍanādike. Appasannāti ratanattayaguṇānaṃ anabhiññā. Na pasīdantīti ‘‘dhammacārino samacārino’’tiādinā yvāyaṃ bhikkhūsu pasādanākāro, tathā na pasīdanti, tesaṃ vā sotabbaṃ saddhātabbaṃ na maññanti. Tathā ca dhamme satthari ca appasannāva honti. Ekaccānaṃ aññathattanti puthujjanānaṃ aviruḷhasaddhānaṃ pasādaññathattaṃ.

Now, having shown the nature of "schism in the Sangha," to explain that it is the sole cause of harm and so on, he begins with "When, monks, the Sangha is divided..." Herein, "divided" (bhinne) is in the locative case used in the sense of a sign, as in 'when wealth is not given to the poor' (DN 3.91), meaning 'the cause of division.' "Mutual quarrels" refers to the disputes among the four assemblies and their factions, arguing, "This is the Dhamma, that is not the Dhamma." For quarreling is the precursor to conflict. "Threats" means intimidation by instilling fear, saying, "We will do this and that harm to you." "Reproach" (parikkhepa) means casting blame all around by way of birth and so on, reviling and disparaging with the ten grounds for insult. "Expulsion" means ejection through performing acts of suspension and so on. "Therein" refers to that schism in the Sangha or the quarrels and so on that are its signs. "Those who are not confident" (appasannā) are those unfamiliar with the qualities of the Triple Gem. "They do not become confident" means they do not become confident in the bhikkhus through such a manner of inspiring confidence as 'they are virtuous, they are harmonious,' etc.; nor do they think they should listen to or trust them. And thus they are not confident in the Dhamma and the Teacher. "The change of some" means the change in confidence of ordinary people with undeveloped faith.

Gāthāyaṃ āpāyikotiādīsu apāye nibbattanārahatāya āpāyiko. Tatthapi avīcisaṅkhāte mahāniraye uppajjatīti nerayiko. Ekaṃ antarakappaṃ paripuṇṇameva katvā tattha tiṭṭhatīti kappaṭṭho. Saṅghabhedasaṅkhāte vagge ratoti vaggarato. Adhammiyatāya adhammo. Bhedakaravatthūhi saṅghabhedasaṅkhāte eva ca adhamme ṭhitoti adhammaṭṭho. Yogakkhemā padhaṃsatīti yogakkhemato hitato padhaṃsati parihāyati, catūhi vā yogehi anupaddutattā yogakkhemaṃ nāma arahattaṃ nibbānañca, tato panassa dhaṃsane vattabbameva natthi. Diṭṭhisīlasāmaññato saṃhataṭṭhena saṅghaṃ, tato eva ekakammādividhānayogena samaggaṃ sahitaṃ. Bhetvānāti pubbe vuttalakkhaṇena saṅghabhedena bhinditvā. Kappanti āyukappaṃ. So panettha antarakappova. Nirayamhīti avīcimahānirayamhi.

In the verse, among 'āpāyika' and so on, 'āpāyika' is one liable to be reborn in the states of loss. Among them, one who arises in the great hell known as Avīci is called 'nerayika.' Having fully completed one intermediate aeon and remaining there, one is called 'kappaṭṭha.' Delighting in the faction known as schism in the Sangha is 'vaggarata.' What is unrighteous by nature is 'adhammo.' Established in that very unrighteousness known as schism in the Sangha, by means of things that cause division, is 'adhammaṭṭha.' 'He falls away from security from bondage' (yogakkhemā padhaṃsati) means he declines from security from bondage, from what is beneficial. Or, because it is undisturbed by the four bonds, security from bondage is arahantship and Nibbāna; and as for his falling away from that, there is nothing more to say. The Sangha is united by reason of commonality of view and virtue, and for that very reason, it is harmonious and united by means of the performance of common acts, etc. 'Having split' (bhetvā) means having divided it through schism as previously described. 'Aeon' (kappa) means a life-aeon. Here, however, it is an intermediate aeon. 'In hell' means in the great Avīci hell.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth discourse is concluded.

9. Saṅghasāmaggīsuttavaṇṇanā

9. The Commentary on the Discourse on the Harmony of the Sangha

19. Navame [Pg.67] ekadhammoti eko kusaladhammo anavajjadhammo. ‘‘Ayaṃ dhammo, nāyaṃ dhammo’’tiādinā sace saṅghe vivādo uppajjeyya, tattha dhammakāmena viññunā iti paṭisañcikkhitabbaṃ ‘‘ṭhānaṃ kho, panetaṃ vijjati, yadidaṃ vivādo vaḍḍhamāno saṅgharājiyā vā saṅghabhedāya vā saṃvatteyyā’’ti. Sace taṃ adhikaraṇaṃ attanā paggahetvā ṭhito, aggiṃ akkantena viya sahasā tato oramitabbaṃ. Atha parehi taṃ paggahitaṃ sayañcetaṃ sakkoti vūpasametuṃ, ussāhajāto hutvā dūrampi gantvā tathā paṭipajjitabbaṃ, yathā taṃ vūpasammati. Sace pana sayaṃ na sakkoti, so ca vivādo uparūpari vaḍḍhateva, na vūpasammati. Ye tattha patirūpā sikkhākāmā sabrahmacārino, te ussāhetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ yathā vūpasammati, tathā vūpasametabbaṃ. Evaṃ vūpasamentassa yo saṅghasāmaggikaro kusalo dhammo, ayamettha ekadhammoti adhippeto. So hi ubhatopakkhiyānaṃ dveḷhakajātānaṃ bhikkhūnaṃ, tesaṃ anuvattanavasena ṭhitānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ tesaṃ ārakkhadevatānaṃ yāvadeva brahmānampi uppajjanārahaṃ ahitaṃ dukkhāvahaṃ saṃkilesadhammaṃ apanetvā mahato puññarāsissa kusalābhisandassa hetubhāvato sadevakassa lokassa hitasukhāvaho hoti. Tena vuttaṃ ‘‘ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāyā’’tiādi. Tassattho anantarasutte vuttavipariyāyena veditabbo. Saṅghasāmaggīti saṅghassa samaggabhāvo bhedābhāvo ekakammatā ekuddesatā ca.

19. In the ninth discourse, 'one thing' (ekadhamma) means a single wholesome and blameless quality. If a dispute arises in the Sangha with statements like, "This is the Dhamma, this is not the Dhamma," then a wise person who loves the Dhamma should reflect thus: "Indeed, there is a possibility that this dispute, if allowed to grow, may lead to a split in the Sangha or a schism in the Sangha." If one is standing having taken up that legal issue oneself, one should quickly descend from it as if having stepped on fire. But if it has been taken up by others, and one is able to settle it, then having become zealous, one should go even a long distance and act in such a way that it is settled. If, however, one is not able, and that dispute continues to grow higher and higher, and is not settled, then those who are suitable there, desirous of training, and are fellows in the holy life, should be urged to settle that legal issue in accordance with the Dhamma, the Vinaya, and the Teacher’s instruction, in such a way that it is settled. The wholesome quality that brings about the harmony of the Sangha for one who settles it thus, this is what is intended here by 'one thing.' For it, having removed the unbeneficial, suffering-bringing, defiling states that are fit to arise for the bhikkhus of both factions who have become conflicted, for the bhikkhunis, laymen, and laywomen who are their adherents, for their guardian deities, and even for the Brahmās, becomes the cause for a great mass of merit and a flow of wholesome results, bringing welfare and happiness to the world with its devas. Thus it is said: "Monks, when one thing arises in the world, it arises for the benefit of many." Its meaning should be understood by way of the opposite of what was stated in the immediately preceding discourse. 'Harmony of the Sangha' (saṅghasāmaggī) means the state of unity of the Sangha, the absence of division, commonality of action, and commonality of observance.

Gāthāyaṃ sukhā saṅghassa sāmaggīti sukhassa paccayabhāvato sāmaggī sukhāti vuttā. Yathā ‘‘sukho buddhānamuppādo’’ti (dha. pa. 194). Samaggānañcanuggahoti samaggānaṃ sāmaggianumodanena anuggaṇhanaṃ sāmaggianurūpaṃ, yathā te sāmaggiṃ na vijahanti, tathā gahaṇaṃ ṭhapanaṃ anubalappadānanti attho. Saṅghaṃ samaggaṃ katvānāti bhinnaṃ saṅghaṃ rājipattaṃ vā samaggaṃ sahitaṃ katvā. Kappanti āyukappameva. Saggamhi modatīti kāmāvacaradevaloke aññe [Pg.68] deve dasahi ṭhānehi abhibhavitvā dibbasukhaṃ anubhavanto icchitanipphattiyāva modati pamodati lalati kīḷatīti.

In the verse, 'Happy is the harmony of the Sangha' (sukhā saṅghassa sāmaggī) means that harmony is called happiness because it is a condition for happiness, just as it is said, 'Happy is the arising of Buddhas' (Dhp. 194). 'And the support of the harmonious' means supporting the harmonious by rejoicing in their harmony, and taking up, establishing, and giving continued support in accordance with harmony, so that they do not abandon it. 'Having made the Sangha harmonious' (saṅghaṃ samaggaṃ katvāna) means having made a divided Sangha or one that has fallen into a split harmonious and united. 'Aeon' (kappa) means a life-aeon. 'He rejoices in heaven' (saggamhi modati) means that in the realm of sense-sphere devas, surpassing other devas in ten respects, he experiences divine happiness, and indeed rejoices, delights, revels, and plays until the accomplishment of his wishes.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth discourse is concluded.

10. Paduṭṭhacittasuttavaṇṇanā

10. The Commentary on the Paduṭṭhacitta Sutta

20. Dasamassa kā uppatti? Aṭṭhuppattiyeva. Ekadivasaṃ kira bhikkhū dhammasabhāyaṃ sannisinnā kathaṃ samuṭṭhāpesuṃ – ‘‘āvuso, idhekacco bahuṃ puññakammaṃ karoti, ekacco bahuṃ pāpakammaṃ, ekacco ubhayavomissakaṃ karoti. Tattha vomissakārino kīdiso abhisamparāyo’’ti? Atha satthā dhammasabhaṃ upaganvā paññattavarabuddhāsane nisinno taṃ kathaṃ sutvā ‘‘bhikkhave, maraṇāsannakāle saṃkiliṭṭhacittassa duggati pāṭikaṅkhā’’ti dassento imāya aṭṭhuppattiyā idaṃ suttaṃ desesi.

20. What is the origin of the tenth? The origin is the same as the eighth. One day, it is said, the bhikkhus gathered in the Dhamma hall and raised a discussion: “Friends, here one person does much meritorious action, another does much unwholesome action, and another does a mixture of both. What is the future destination of one who does mixed actions?” Then the Teacher approached the Dhamma hall, sat down on the prepared excellent Buddha-seat, and after hearing that discussion, showing that “Bhikkhus, at the time of death, a bad destination is to be expected for one whose mind is defiled,” he taught this sutta with this origin story.

Tattha idhāti desāpadese nipāto. Svāyaṃ katthaci padesaṃ upādāya vuccati ‘‘idheva tiṭṭhamānassa, devabhūtassa me sato’’tiādīsu (dī. ni. 2.369). Katthaci sāsanaṃ upādāya ‘‘idheva, bhikkhave, samaṇo idha dutiyo samaṇo’’tiādīsu (ma. ni. 1.139; a. ni. 4.241). Katthaci padapūraṇamatte ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’tiādīsu (ma. ni. 1.30). Katthaci lokaṃ upādāya vuccati ‘‘idha tathāgato loke uppajjatī’’tiādīsu (a. ni. 3.61). Idhāpi loke eva daṭṭhabbo. Ekaccanti ekaṃ, aññataranti attho. Puggalanti sattaṃ. So hi yathāpaccayaṃ kusalākusalānaṃ tabbipākānañca pūraṇato maraṇavasena galanato ca puggaloti vuccati. Paduṭṭhacittanti padosena āghātena duṭṭhacittaṃ. Atha vā paduṭṭhacittanti dosena rāgādinā padūsitacittaṃ. Ettha ca ekaccanti idaṃ paduṭṭhacittassa puggalassa visesanaṃ. Yassa hi paṭisandhidāyakakammaṃ okāsamakāsi, so tathā vutto. Yassa ca akusalappavattito cittaṃ nivattetvā kusalavasena otāretuṃ na sakkā, evaṃ āsannamaraṇo. Evanti idāni vattabbākāraṃ dasseti. Cetasāti attano cittena cetopariyañāṇena. Cetoti tassa puggalassa cittaṃ. Pariccāti paricchinditvā pajānāmi[Pg.69]. Nanu ca yathākammupagañāṇassāyaṃ visayoti? Saccametaṃ, tadā pavattamānaakusalacittavasena panetaṃ vuttaṃ.

Herein, the term “idha” (here) is a particle indicating place or location. It is used in various contexts, such as referring to a specific place: “Right here, while standing, I became a deva” (Dī. Ni. 2.369). Sometimes it refers to the teaching: “Here, bhikkhus, is the ascetic, here is the second ascetic” (Ma. Ni. 1.139; A. Ni. 4.241). Other times, it simply fills out a phrase: “Here, bhikkhus, I have eaten, I am satisfied” (Ma. Ni. 1.30). It can also refer to the world: “Here in the world, the Tathāgata arises” (A. Ni. 3.61). In this context too, “here” should be understood as referring to the world. “Ekacca” means “one,” signifying “a certain one.” “Puggala” means “a being.” For it is called “puggala” because it fills up (pūraṇa) wholesome and unwholesome actions and their results according to conditions, and because it perishes (galana) by way of death. “Paduṭṭhacitta” means a mind corrupted (duṭṭha) by malice or hatred. Alternatively, “paduṭṭhacitta” means a mind defiled (padūsita) by hatred, lust, or other defilements. Here, “ekacca” specifies a particular individual with a corrupted mind. For one whose rebirth-linking kamma has created the opportunity, it is said thus. And for one who, due to the proceeding of unwholesome states, cannot turn the mind back and incline it toward wholesomeness—such a one is near death. “Evaṃ” indicates the manner of what is to be said now. “Cetasā” means “with one’s own mind,” through the knowledge of others’ minds (cetopariyañāṇa). “Ceto” refers to the mind of that individual. “Pariccā” means “having discerned, I understand.” But is this not the domain of the knowledge of beings' passing away and rebirth according to their kamma (yathākammupagañāṇa)? Indeed, it is. However, this is spoken of in terms of the unwholesome mind that is occurring at that time.

Imamhi cāyaṃ samayeti imasmiṃ kāle, imāyaṃ vā paccayasāmaggiyaṃ, ayaṃ puggalo javanavīthiyā aparabhāge kālaṃ kareyya ceti attho. Na hi javanakkhaṇe kālaṃkiriyā atthi. Yathābhataṃ nikkhitto evaṃ nirayeti yathā ābhataṃ kiñci āharitvā ṭhapitaṃ, evaṃ attano kammunā nikkhitto niraye ṭhapito evāti attho. Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ.

“At this time” means at this moment, or in this collection of conditions, this person might pass away in the latter part of the cognitive process—this is the meaning. For death does not occur at the moment of apperception. “As if carried and placed, so in hell”—just as something brought and placed down is as it was brought, so too, by his own kamma, he is laid down and placed in hell—this is the meaning. “Upon the breakup of the body” means the abandonment of the aggregates subject to clinging. “After death” refers to the grasping of the aggregates arising immediately thereafter. Alternatively, “upon the breakup of the body” means the cutting off of the life-faculty. “After death” means after ceasing.

Apāyantiādi sabbaṃ nirayasseva vevacanaṃ. Nirayo hi ayasaṅkhātā sukhā apetoti apāyo; saggamokkhahetubhūtā vā puññasammatā ayā apetotipi apāyo. Dukkhassa gati paṭisaraṇanti duggati; dosabahulattā vā duṭṭhena kammunā nibbattā gatītipi duggati. Vivasā nipatanti ettha dukkaṭakammakārino, vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirassādaṭṭhena nirayo. Atha vā apāyaggahaṇena tiracchānayoni vuccati. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayo. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na vinipāto asurasadisaṃ avinipātattā. Vinipātaggahaṇena asurakāyo. So hi yathāvuttena atthena apāyo ceva duggati ca, sabbasampattisamussayehi vinipatitattā vinipātoti ca vuccati. Nirayaggahaṇena avīciādianekappakāro nirayova vuccati. Idha pana sabbapadehipi nirayova vutto. Upapajjantīti paṭisandhiṃ gaṇhanti.

“State of loss” and so on are all synonyms for hell. For it is called a “state of loss” (apāya) because it is devoid (apeta) of happiness (aya); or because it is devoid of merit (aya), which is regarded as the cause for heaven and liberation. It is a “bad destination” (duggati) because it is a destination and resort of suffering; or because it is a destination produced by corrupt kamma due to an abundance of hatred. It is a “downfall” (vinipāta) because doers of evil deeds fall (nipatanti) helplessly herein, or because they fall herein perishing, with their limbs and members shattering. It is “hell” (niraya) in the sense of being joyless (nirassāda), for there is no good (aya) known as enjoyment herein. Alternatively, by the term “state of loss,” the animal realm is meant. For the animal realm is a “state of loss” because it is devoid of a good destination, but not a “bad destination,” since great beings like nāga kings can arise there. By the term “bad destination,” the realm of ghosts is meant. For it is both a “state of loss” and a “bad destination,” being devoid of a good destination and being a destination of suffering, but not a “downfall,” as it is not a complete downfall like that of the asuras. By the term “downfall,” the asura realm is meant. For it is both a “state of loss” and a “bad destination” in the aforementioned sense, and it is also called a “downfall” because beings there have fallen down from the collection of all attainments. By the term “hell,” the various hells like Avīci are meant. Here, however, all these terms refer only to hell. “They are reborn” means they take up relinking.

Gāthāsu paṭhamagāthā saṅgītikāle dhammasaṅgāhakattherehi ṭhapitā. Ñatvānāti pubbakālakiriyā. Ñāṇapubbakañhi byākaraṇaṃ. Hetuattho vā tvā-saddo yathā ‘‘sīhaṃ disvā bhayaṃ hotī’’ti, jānanahetūti attho[Pg.70]. Buddho, bhikkhūnaṃ santiketi buddho bhagavā attano santike bhikkhūnaṃ etaṃ parato dvīhi gāthāhi vuccamānaṃ atthaṃ byākāsi. Sesaṃ vuttanayameva.

Among the verses, the first verse was established by the elder compilers of the Dhamma at the time of the council. “Having known” is a prior action participle. For a declaration is preceded by knowledge. Alternatively, the suffix “tvā” has a causal meaning, as in “seeing a lion, fear arises”—the meaning is “because of knowing.” “The Buddha, in the presence of the bhikkhus”—the Buddha, the Blessed One, in his own presence, explained to the bhikkhus this meaning, which is stated in the two verses that follow. The rest is as previously explained.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Tenth Sutta is concluded.

Dutiyavaggavaṇṇanā niṭṭhitā.

The commentary on the Second Chapter is concluded.

3. Tatiyavaggo

3. The Third Chapter

1. Pasannacittasuttavaṇṇanā

1. The Commentary on the Pasannacitta Sutta

21. Tatiyavaggassa paṭhame pasannacittanti ratanattayasaddhāya kammaphalasaddhāya ca pasannamānasaṃ. Sugatinti sundaraṃ gatiṃ, sukhassa vā gatinti sugatiṃ. Sagganti rūpādisampattīhi suṭṭhu agganti saggaṃ. Lokanti lokiyanti ettha puññapāpaphalāni, lujjanaṭṭheneva vā lokaṃ. Ettha ca sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagati eva. Sesaṃ heṭṭhā vuttanayameva.

21. In the first discourse of the third chapter, “pasannacitta” means a mind serene with faith in the Triple Gem and faith in the fruit of kamma. “Sugati” means a beautiful destination, or a destination of happiness. “Sagga” means heaven, which is supremely excellent (suṭṭhu aggaṃ) due to the attainments of form and so on. “Loka” (world) is so called because the fruits of wholesome and unwholesome kamma are experienced (lokiyanti) herein; or, it is the world (loka) in the sense of decaying (lujjana). Here, by the term “sugati,” the human destination is also included, while by “sagga,” only the divine destination is. The rest is in accordance with the method stated previously.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Sutta is concluded.

2. Mettasuttavaṇṇanā

2. The Commentary on the Metta Sutta

22. Dutiye mā, bhikkhave, puññānanti ettha māti paṭisedhe nipāto. Puññasaddo ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.380) puññaphale āgato. ‘‘Avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) kāmarūpāvacarasucarite. ‘‘Puññūpagaṃ bhavati viññāṇa’’ntiādīsu sugativisesabhūte upapattibhave. ‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni – dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthū’’tiādīsu (itivu. 60; a. ni. 8.36) kusalacetanāyaṃ. Idha pana tebhūmakakusaladhamme veditabbo. Bhāyitthāti ettha duvidhaṃ bhayaṃ ñāṇabhayaṃ, sārajjabhayanti. Tattha ‘‘yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā[Pg.71], tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī’’tiādīsu (a. ni. 4.33) āgataṃ ñāṇabhayaṃ. ‘‘Ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso’’tiādīsu (dī. ni. 2.318) āgataṃ sārajjabhayaṃ. Idhāpi sārajjabhayameva. Ayañhettha attho – bhikkhave, dīgharattaṃ kāyavacīsaṃyamo vattapaṭivattapūraṇaṃ ekāsanaṃ, ekaseyyaṃ, indriyadamo, dhutadhammehi cittassa niggaho, satisampajaññaṃ, kammaṭṭhānānuyogavasena vīriyārambhoti evamādīni yāni bhikkhunā, nirantaraṃ pavattetabbāni puññāni, tehi mā bhāyittha, mā bhayaṃ santāsaṃ āpajjittha, ekaccassa diṭṭhadhammasukhassa uparodhabhayena samparāyikanibbānasukhadāyakehi puññehi mā bhāyitthāti. Nissakke hi idaṃ sāmivacanaṃ.

22. In the second discourse, regarding 'Monks, do not fear merits,' here 'mā' is a prohibitive particle. The word 'puñña' (merit) appears in contexts such as: 'Monks, as a cause for undertaking wholesome qualities, thus this merit grows' (Dī. Ni. 3.380), where it refers to the fruit of merit. In passages like: 'Monks, this individual bound by ignorance, if they generate a meritorious volitional formation' (Saṃ. Ni. 2.51), it pertains to wholesome conduct in the sensual and fine-material realms. In statements like: 'Consciousness proceeds to a state of merit,' it refers to a specific rebirth in a happy destination. In teachings such as: 'Monks, there are these three bases of meritorious action—the basis of meritorious action consisting of giving, the basis of meritorious action consisting of virtue, and the basis of meritorious action consisting of meditation' (Itiv. 60; A. Ni. 8.36), it refers to wholesome volition. Here, however, it should be understood as wholesome qualities pertaining to the three realms. Regarding 'bhāyittha' (you should fear), here fear is of two kinds: knowledge-fear and agitation-fear. Regarding the first, passages like: 'Monks, even those gods who are long-lived, beautiful, and abound in happiness, dwelling in lofty mansions for a long time, upon hearing the Dhamma teaching of the Tathāgata, are mostly struck with fear, awe, and terror' (A. Ni. 4.33), illustrate knowledge-fear. In statements like: 'There was indeed fear, there was trembling, there was horror' (Dī. Ni. 2.318), agitation-fear is described. Here too, it is specifically agitation-fear. This is the meaning here: Monks, do not fear those merits—such as long-term restraint of body and speech, fulfilling vows and counter-vows, solitary sitting, solitary sleeping, sense restraint, controlling the mind through austere practices, mindfulness and clear comprehension, and initiating effort in meditation subjects—which a monk should continuously cultivate. Do not be struck with fear or terror by them. Do not fear these meritorious deeds, which bestow the happiness of the life to come and of Nibbāna, out of fear that they might obstruct happiness in this very life. For this is the master's instruction to his disciples.

Idāni tato abhāyitabbabhāve kāraṇaṃ dassento ‘‘sukhasseta’’ntiādimāha. Tattha sukhasaddo ‘‘sukho buddhānaṃ uppādo, sukhā virāgatā loke’’tiādīsu (dha. pa. 194) sukhamūle āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.255) sukhapaccayaṭṭhāne. ‘‘Sukho puññassa uccayo’’tiādīsu (dha. pa. 118) sukhahetumhi. ‘‘Diṭṭhadhammasukhavihārā ete dhammā’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (dha. pa. 204; ma. ni. 2.215) nibbāne. ‘‘Sukhassa ca pahānā’’tiādīsu (cūḷani. khaggavisāṇasuttaniddesa 125) sukhavedanāyaṃ. ‘‘Adukkhamasukhaṃ santaṃ, sukhamicceva bhāsita’’ntiādīsu (saṃ. ni. 4.253; itivu. 53) upekkhāvedanāyaṃ. ‘‘Dvepi mayā, ānanda, vedanā vuttā pariyāyena sukhā vedanā, dukkhā vedanā’’tiādīsu (ma. ni. 2.89) iṭṭhasukhe. ‘‘Sukho vipāko puññāna’’ntiādīsu (peṭako. 23) sukhavipāke. Idhāpi iṭṭhavipāke eva daṭṭhabbo. Iṭṭhassātiādīsu esitabbato aniṭṭhapaṭikkhepato ca iṭṭhassa, kamanīyato manasmiñca kamanato pavisanato kantassa, piyāyitabbato santappanato ca piyassa, mānanīyato manassa pavaḍḍhanato ca manāpassāti attho veditabbo. Yadidaṃ puññānīti ‘‘puññānī’’ti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ, sukhameva taṃ [Pg.72] yadidaṃ puññanti phalena kāraṇassa abhedūpacāraṃ vadati. Tena katūpacitānaṃ puññānaṃ avassaṃbhāviphalaṃ sutvā appamattena sakkaccaṃ puññāni kātabbānīti puññakiriyāyaṃ niyojeti, ādarañca nesaṃ tattha uppādeti.

Now, to explain the reason why one should not fear them, he begins with 'sukhassetaṃ' (this is for happiness). Here, the word 'sukha' (happiness) appears in contexts such as: 'Happy is the arising of the Buddhas, happy is detachment in the world' (Dhp. 194), where it refers to the root of happiness. In passages like: 'Because, Mahāli, form is pleasant, associated with pleasure, inclined to pleasure' (Saṃ. Ni. 3.60), it refers to the object of pleasure. In passages like: 'So much so, monks, that it is not easy to describe how pleasant heaven is' (Ma. Ni. 3.255), it refers to the condition for happiness. In passages like: 'Happy is the accumulation of merit' (Dhp. 118), it refers to the cause of happiness. In passages like: 'These states are for abiding happily in this very life' (Ma. Ni. 1.82), it refers to non-affliction. In passages like: 'Nibbāna is the highest happiness' (Dhp. 204; Ma. Ni. 2.215), it refers to Nibbāna. In passages like: 'And from the abandoning of pleasure' (Cūḷani. Khaggavisāṇasuttaniddesa 125), it refers to pleasant feeling. In passages like: 'Neither painful nor pleasant, peaceful—this is called happiness' (Saṃ. Ni. 4.253; Itiv. 53), it refers to equanimous feeling. In passages like: 'I have spoken, Ānanda, of two kinds of feeling in various ways: pleasant feeling and painful feeling' (Ma. Ni. 2.89), it refers to desired pleasure. In passages like: 'Pleasant is the result of merit' (Peṭ. 23), it refers to the pleasant result. Here too, it should be understood as referring to a desired result. In phrases like 'of the desirable' (iṭṭhassa), it means what is sought after because it is desirable and what is not rejected as undesirable; 'agreeable' (kantassa) because it is desirable and enters the mind as desirable; 'dear' (piyassa) because it is to be cherished and satisfies; and 'pleasing' (manāpassa) because it is to be honored and it enhances the mind—this is the meaning to be understood. The phrase 'that is, merits' (yadidaṃ puññāni) is a designation, a name for the pleasant and desired result—happiness itself. It speaks of the cause and effect as non-different by figuratively using the term for the cause to denote the result. Therefore, having heard that the fruits of merits performed and accumulated are inevitable, one should diligently and carefully perform meritorious deeds. Thus, he encourages the doing of merit and inspires reverence for it.

Idāni attanā sunettakāle katena puññakammena dīgharattaṃ paccanubhūtaṃ bhavantarapaṭicchannaṃ uḷāratamaṃ puññavipākaṃ udāharitvā tamatthaṃ pākaṭaṃ karonto ‘‘abhijānāmi kho panāha’’ntiādimāha. Tattha abhijānāmīti abhivisiṭṭhena ñāṇena jānāmi, paccakkhato bujjhāmi. Dīgharattanti cirakālaṃ. Puññānanti dānādikusaladhammānaṃ. Satta vassānīti satta saṃvaccharāni. Mettacittanti mijjatīti mettā, siniyhatīti attho. Mitte bhavā, mittassa vā esā pavattītipi mettā. Lakkhaṇādito pana hitākārappavattilakkhaṇā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehāsambhavo vipatti. Sā etassa atthīti mettacittaṃ. Bhāvetvāti mettāsahagataṃ cittaṃ, cittasīsena samādhi vuttoti mettāsamādhiṃ mettābrahmavihāraṃ uppādetvā ceva vaḍḍhetvā ca. Satta saṃvaṭṭavivaṭṭakappeti satta mahākappe. Saṃvaṭṭa-vivaṭṭaggahaṇeneva hi saṃvaṭṭaṭṭhāyi-vivaṭṭaṭṭhāyinopi gahitā. Imaṃ lokanti kāmalokaṃ. Saṃvaṭṭamāne sudanti saṃvaṭṭamāne. Sudanti nipātamattaṃ vinassamāneti attho. ‘‘Saṃvattamāne suda’’nti ca paṭhanti. Kappeti kāle. Kappasīsena hi kālo vutto. Kāle khīyamāne kappopi khīyateva. Yathāha –

Now, having declared the most excellent fruit of merit—long experienced, hidden by other existences, and performed by himself in the time of Sunetta through a meritorious deed—he makes that meaning clear by saying, 'Moreover, I recollect…' Herein, 'I recollect' means I know with special knowledge, I understand directly. 'For a long time' means for a prolonged period. 'Of merits' refers to wholesome states such as generosity. 'Seven years' means seven full years. 'A mind with loving-kindness': mettā is so called because it is friendly; the meaning is that it is affectionate. It exists in a friend, or it is the conduct of a friend, thus it is mettā. From the perspective of its characteristics, it has the characteristic of promoting welfare, the function of bestowing benefit, the manifestation of dispelling hostility, and the proximate cause of seeing the agreeable aspect of beings. The subduing of ill-will is its success; the arising of worldly affection is its failure. One who possesses this has a mind with loving-kindness. 'Having developed' means having generated and increased a mind accompanied by loving-kindness; since concentration is spoken of as the head of the mind, this means the concentration on loving-kindness, the divine abiding of loving-kindness. 'Seven eons of contraction and expansion' means seven great eons. By the inclusion of contraction and expansion, the stationary phases of contraction and expansion are also included. 'This world' refers to the sense-sphere world. 'While it was contracting, sudaṃ': this means while it was contracting. 'Sudaṃ' is merely a particle meaning 'while perishing.' And some read it as 'saṃvattamāne suda'. 'Eon' means time. For time is denoted by 'eon'. As time perishes, the eon too perishes. As it is said:

‘‘Kālo ghasati bhūtāni, sabbāneva sahattanā’’ti. (jā. 1.2.190);

"Time devours all beings, along with their very selves." (Jā. 1.2.190);

‘‘Ābhassarūpago homī’’ti vuttattā tejosaṃvaṭṭavasenettha kappavuṭṭhānaṃ veditabbaṃ. Ābhassarūpagoti tattha paṭisandhiggahaṇavasena ābhassarabrahmalokaṃ upagacchāmīti ābhassarūpago homi. Vivaṭṭamāneti saṇṭhahamāne, jāyamāneti attho. Suññaṃ brahmavimānaṃ upapajjāmīti kassaci sattassa tattha nibbattassa abhāvato suññaṃ, yaṃ paṭhamajjhānabhūmisaṅkhātaṃ brahmavimānaṃ ādito nibbattaṃ, taṃ paṭisandhiggahaṇavasena upapajjāmi upemi. Brahmāti kāmāvacarasattehi seṭṭhaṭṭhena tathā tathā brūhitaguṇatāya brahmavihārato nibbattaṭṭhena ca brahmā. Brahmapārisajjabrahmapurohitehi mahanto brahmāti mahābrahmā. Tato eva te abhibhavitvā ṭhitattā [Pg.73] abhibhū. Tehi kenaci guṇena na abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dasoti dassanasīlo, so atītānāgatapaccuppannānaṃ dassanasamattho, abhiññāṇena passitabbaṃ passāmīti attho. Sesabrahmānaṃ iddhipādabhāvanābalena attano cittañca mama vase vattemīti vasavattī homīti yojetabbaṃ. Tadā kira bodhisatto aṭṭhasamāpattilābhīpi samāno tathā sattahitaṃ attano pāramiparipūraṇañca olokento tāsu eva dvīsu jhānabhūmīsu nikantiṃ uppādetvā mettābrahmavihāravasena aparāparaṃ saṃsari. Tena vuttaṃ ‘‘sattavassāni…pe… vasavattī’’ti.

"I go to the realm of radiance," it is said; therefore, the emergence of the eon should be understood in terms of the contraction by fire. 'I go to the realm of radiance' means that by way of taking rebirth there, 'I go to the Brahma world of radiance,' thus 'I go to the realm of radiance.' 'While it was expanding' means while it was being established, while it was being born, is the meaning. 'I arise in the empty Brahma mansion' means it is empty because of the absence of any being born there. The Brahma mansion, designated as the first jhāna realm, was the first to arise, and by way of taking rebirth there, 'I arise in' or 'I approach' it. 'Brahmā' is so called because he is supreme among beings of the sense-sphere, because of the qualities that have been so cultivated, and because of being born from the divine abidings. 'Great Brahmā' is a Brahmā who is greater than the Brahmā’s attendants and ministers. Therefore, having surpassed them, he stands as the conqueror. 'Unconquered' means not surpassed by them in any quality. 'Indeed' is a particle used in the sense of certainty. 'Seer' means one who has the nature of seeing, capable of perceiving the past, future, and present; the meaning is, 'I see with higher knowledge what is to be seen.' One should construe 'I am the sovereign' (vasavattī homi) as meaning 'I make my own mind subject to my will with regard to other Brahmās by the power of developing the bases of psychic power.' At that time, it is said, the Bodhisatta, though possessing the eight attainments, contemplating the welfare of beings and the fulfillment of his own perfections, developed delight in those two jhāna realms and wandered repeatedly by way of the divine abiding of loving-kindness. Therefore, it is said, "For seven years... I was the sovereign."

Evaṃ bhagavā rūpāvacarapuññassa vipākamahantataṃ pakāsetvā idāni kāmāvacarapuññassāpi taṃ dassento ‘‘chattiṃsakkhattu’’ntiādimāha. Tattha sakko ahosinti chattiṃsa vāre aññattha anupapajjitvā nirantaraṃ sakko devānamindo tāvatiṃsadevarājā ahosi. Rājā ahosintiādīsu catūhi acchariyadhammehi catūhi ca saṅgahavatthūhi lokaṃ rañjetīti rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. Rājāti cettha sāmaññaṃ, cakkavattīti visesaṃ. Dhammena caratīti dhammiko. Ñāyena samena vattatīti attho. Dhammeneva rajjaṃ labhitvā rājā jātoti dhammarājā. Parahitadhammacaraṇena vā dhammiko, attahitadhammacaraṇena dhammarājā, caturantāya issaroti cāturanto, catusamuddantāya catubbidhadīpavibhūsitāya ca pathaviyā issaroti attho. Ajjhattaṃ kopādipaccatthike, bahiddhā ca sabbarājāno adaṇḍena asatthena vijesīti vijitāvī. Janapade thāvarabhāvaṃ dhuvabhāvaṃ patto, na sakkā kenaci tato cāletuṃ janapado vā tamhi thāvariyappatto anuyutto sakammanirato acalo asampavedhīti janapadatthāvariyappatto.

Thus, the Blessed One, having shown the greatness of the result of merit pertaining to the form-sphere, now demonstrates the same for merit pertaining to the sense-sphere by saying, "Thirty-six times," and so forth. Here, "he was Sakka" means that thirty-six times, without being reborn elsewhere and without interruption, he was Sakka, the king of the devas, the Tāvatiṃsa deva-king. In "He was a king" and so on, a king is one who delights the world through the four marvelous qualities and the four bases of beneficence. A 'wheel-turning monarch' is one who turns the wheel-treasure; he proceeds with the four wheels of prosperity, and with them he makes others proceed; moreover, because for the welfare of others the turning of the wheels of postures exists in him, he is a wheel-turner. "King" here is a general term, while "wheel-turning monarch" is a specific designation. 'Righteous' (dhammiko) means one who acts according to Dhamma; the meaning is that he governs with fairness and impartiality. A 'righteous king' (dhammarājā) is a king who has become so by obtaining the kingdom through righteousness alone. Alternatively, one is righteous (dhammiko) by practicing righteousness for the welfare of others, while one is a righteous king (dhammarājā) by practicing righteousness for his own welfare. 'Sovereign of the four quarters' (cāturanto) means he was lord over the four-ended earth; the meaning is that he was lord over the earth bounded by the four oceans and adorned with the four great continents. 'Conqueror' (vijitāvī) means he conquered; he subdued internal enemies such as anger, and external kings without the use of force or weapons. 'One who attained stability in the country' (janapadatthāvariyappatto) means he attained a state of steadfastness and durability in the country, so that no one could remove him from it; or, the country attained steadfastness and devotion in him, being intent on its own duties, unwavering, and undisturbed.

Cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratananti imehi sattahi ratanehi samupetoti sattaratanasamannāgato. Tesu hi rājā cakkavatti cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite sukheneva anuvicarati, pariṇāyakaratanena vijitamanurakkhati, sesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo[Pg.74], pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhūsattiyogo suparipuṇṇo hoti, itthimaṇiratanehi tividhasattiyogaphalaṃ. So itthimaṇiratanehi paribhogasukhamanubhavati, sesehi upabhogasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti veditabbaṃ padesarajjassāti khuddakarajjassa.

The wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure—endowed with these seven treasures, he is called one who possesses the seven treasures. Among these, the wheel-turning monarch conquers the unconquered with the wheel-treasure; he roams at ease in his dominions with the elephant- and horse-treasures; he safeguards his conquests with the counselor-treasure; he experiences the pleasure of enjoyment with the remaining treasures. For him, the first treasure is the application of the power of energy, the last the application of the power of counsel; through the elephant-, horse-, and householder-treasures, the application of sovereign power is fully perfected; the woman- and jewel-treasures are the fruit of the threefold application of power. He experiences the pleasure of personal enjoyment with the woman and jewel treasures, and the pleasure of use with the rest. Specifically, the first three arise from the power of kamma born of the wholesome root of non-hatred, the middle three from the power of kamma born of the wholesome root of non-greed, and the last one from the power of kamma born of the wholesome root of non-delusion. This should be understood as pertaining to a regional kingdom, that is, a minor realm.

Etadahosīti attano sampattiyo paccavekkhantassa pacchime cakkavattikāle etaṃ ‘‘kissa nu kho me idaṃ kammassa phala’’ntiādikaṃ ahosi. Sabbatthakameva tasmiṃ tasmimpi bhave etadahosiyeva. Tatthāyaṃ cakkavattikālavasena yojanā. Evaṃmahiddhikoti maṇiratanahatthiratanādippamukhāya kosavāhanasampattiyā janapadatthāvariyappattiyā ca evaṃmahiddhiko. Evaṃmahānubhāvoti cakkaratanādisamannāgamena kassacipi pīḷaṃ akarontova sabbarājūhi sirasā sampaṭicchitasāsanavehāsagamanādīhi evaṃ mahānubhāvo. Dānassāti annādideyyadhammapariccāgassa. Damassāti cakkhādiindriyadamanassa ceva samādhānavasena rāgādikilesadamanassa ca. Saṃyamassāti kāyavacīsaṃyamassa. Tattha yaṃ samādhānavasena kilesadamanaṃ, taṃ bhāvanāmayaṃ puññaṃ, tañca kho mettābrahmavihārabhūtaṃ idhādhippetaṃ. Tasmiñca upacārappanābhedena duvidhe yaṃ appanāppattaṃ, tenassa yathāvuttāsu dvīsu jhānabhūmīsu upapatti ahosi. Itarena tividhenāpi yathārahaṃ pattacakkavattiādibhāvoti veditabbaṃ.

The thought arose in one reflecting on his own attainments in the final period of a wheel-turning monarch, thinking, 'Of what kamma of mine is this the fruit?' This same thought arose in each and every existence. Here, the connection is made in terms of the period of a wheel-turning monarch. 'Of such great psychic power' refers to having such great psychic power because of the abundance of treasury and mounts, with the jewel-treasure, the elephant-treasure, etc., as the foremost, and the attainment of stability in the country. 'Of such great majesty' means that, endowed with the wheel-treasure and the like, without causing oppression to anyone, his command was accepted by all kings with bowed heads, and he traveled through the air—such was his great majesty. 'By generosity' refers to the giving of donable things such as food. 'By self-control' means control over the senses such as the eye, and the subduing of defilements such as lust by means of concentration. 'By restraint' refers to the restraint of body and speech. Here, the subduing of defilements by means of concentration is merit born of meditation, which in this context is specifically intended to mean the divine abiding of loving-kindness. Within that, which is twofold by way of access and absorption, his rebirth in the two jhāna realms, as described, came about through that which had reached absorption. Through the other threefold means, one should understand that states such as becoming a wheel-turning monarch are attained according to what is fitting.

Iti bhagavā attānaṃ kāyasakkhi katvā puññānaṃ vipākamahantataṃ pakāsetvā idāni tamevatthaṃ gāthābandhena dassento ‘‘puññamevā’’tiādimāha. Tattha puññameva so sikkheyyāti yo atthakāmo kulaputto, so puññaphalanibbattanato, attano santānaṃ punanato ca ‘‘puñña’’nti laddhanāmaṃ tividhaṃ kusalameva sikkheyya niveseyya upacineyya pasaveyyāti attho. Āyatagganti vipulaphalatāya uḷāraphalatāya āyataggaṃ, piyamanāpaphalatāya vā āyatiṃ uttamanti āyataggaṃ, āyena vā yonisomanasikārādippaccayena uḷāratamena agganti āyataggaṃ[Pg.75]. Takāro padasandhikaro. Atha vā āyena puññaphalena aggaṃ padhānanti āyataggaṃ. Tato eva sukhudrayaṃ sukhavipākanti attho.

Thus the Blessed One, having made himself a bodily witness and shown the greatness of the result of merit, now reveals that very meaning in verse form, beginning, 'One should train only in merit…' Herein, 'One should train only in merit' means that a clansman who desires his own welfare should train in, establish, accumulate, and produce only that threefold wholesome state called 'merit' because it brings forth the fruit of merit and purifies one's own continuum. 'Of excellent future result' (āyataggaṃ): it is of excellent future result because its fruit is abundant and excellent; or, because its fruit is pleasing and desirable, it is supreme in the future; or, because it is foremost due to a most excellent cause, that is, the condition of wise attention and so on. The letter 't' is for euphonic conjunction. Or, it is foremost, preeminent, due to its result, the fruit of merit. For that very reason, it 'has a happy outcome,' meaning it has happiness as its result.

Katamaṃ pana taṃ puññaṃ, kathañca naṃ sikkheyyāti āha ‘‘dānañca samacariyañca, mettacittañca bhāvaye’’ti. Tattha samacariyanti kāyavisamādīni vajjetvā kāyasamādicaritaṃ, suvisuddhaṃ sīlanti attho. Bhāvayeti attano santāne uppādeyya vaḍḍheyya. Ete dhammeti ete dānādike sucaritadhamme. Sukhasamuddayeti sukhānisaṃse, ānisaṃsaphalampi nesaṃ sukhamevāti dasseti. Abyāpajjaṃ sukhaṃ lokanti kāmacchandādibyāpādavirahitattā abyāpajjaṃ niddukkhaṃ, parapīḷābhāve pana vattabbaṃ natthi. Jhānasamāpattivasena sukhabahulattā sukhaṃ, ekantasukhañca brahmalokaṃ jhānapuññānaṃ, itarapuññānaṃ pana tadaññaṃ sampattibhavasaṅkhātaṃ sukhaṃ lokaṃ paṇḍito sappañño upapajjati upeti. Iti imasmiṃ sutte gāthāsu ca vaṭṭasampatti eva kathitā.

But what is that merit, and how should one train in it? It is said: 'One should cultivate generosity, even conduct, and a mind of loving-kindness.' Herein, 'even conduct' (samacariya) means, having avoided bodily misconduct, conduct that is even-handed; this is the meaning of perfectly pure virtue. 'Cultivate' (bhāvaye) means one should generate and develop it in one's own continuum. 'These qualities' (ete dhamme) refers to these qualities of good conduct, such as generosity. 'That bring about happiness' (sukhasamuddaye): this means they have happiness as their benefit; it shows that their benefit and fruit is happiness itself. 'A happy world free from affliction' (abyāpajjaṃ sukhaṃ lokaṃ): it is 'free from affliction' because it is devoid of afflictions such as sensual desire, and thus it is without suffering; as for the absence of harming others, that goes without saying. It is 'happy' due to the abundance of happiness by means of the attainment of jhāna. The wise person, one with wisdom, is reborn in the Brahma-world, which is exclusively happy for those with the merit of jhāna; for those with other merit, they are reborn in another happy world reckoned as a prosperous existence. Thus, in this discourse and its verses, only success within the round of existence is discussed.

Dutiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Discourse is concluded.

3. Ubhayatthasuttavaṇṇanā

3. Commentary on the Ubhayattha Sutta

23. Tatiye bhāvitoti uppādito ca vaḍḍhito ca. Bahulīkatoti punappunaṃ kato. Atthoti hitaṃ. Tañhi araṇīyato upagantabbato atthoti vuccati. Samadhigayha tiṭṭhatīti sammā pariggahetvā avijahitvā vattati. Diṭṭhadhammikanti diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, diṭṭhadhamme bhavaṃ diṭṭhadhammikaṃ, idhalokapariyāpannanti attho. Samparāyikanti dhammavasena samparetabbato samparāyo, paraloko, samparāye bhavaṃ samparāyikaṃ, paralokapariyāpannanti vuttaṃ hoti.

23. In the third discourse, 'developed' (bhāvito) means produced and increased. 'Made much of' (bahulīkato) means done repeatedly. 'Benefit' (attho) means welfare. For it is called 'benefit' because it is to be striven for, to be approached. 'He stands having thoroughly grasped it' (samadhigayha tiṭṭhati) means he proceeds having rightly grasped it and not abandoned it. 'Pertaining to the visible state' (diṭṭhadhammikaṃ): the present individual existence is called the 'visible state' (diṭṭhadhamma); that which occurs in the visible state is 'pertaining to the visible state,' meaning it is included in this world. 'Pertaining to the future life' (samparāyikaṃ): the 'future life' (samparāyo) is the next world, because it is to be gone to hereafter by means of the Dhamma; that which occurs in the future life is 'pertaining to the future life,' meaning it is included in the other world—this is what is said.

Ko panesa diṭṭhadhammiko nāma attho, ko vā samparāyikoti? Saṅkhepena tāva yaṃ idhalokasukhaṃ, yañcetarahi idhalokasukhāvahaṃ, ayaṃ diṭṭhadhammiko attho. Seyyathidaṃ – gahaṭṭhānaṃ tāva idha yaṃ kiñci vittūpakaraṇaṃ, anākulakammantatā, ārogyasaṃvidhānaṃ, vatthuvisadakiriyāyogavihitāni sippāyatanavijjāṭṭhānāni saṅgahitaparijanatāti evamādi. Pabbajitānaṃ pana ye ime jīvitaparikkhārā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā. Tesaṃ akicchalābho, tattha ca saṅkhāya paṭisevanā[Pg.76], saṅkhāya parivajjanā, vatthuvisadakiriyā, appicchatā, santuṭṭhi, paviveko, asaṃsaggoti evamādi. Patirūpadesavāsasappurisūpanissayasaddhammassavanayonisomanasikārādayo pana ubhayesaṃ sādhāraṇā ubhayānurūpā cāti veditabbā.

What then is this so-called present-life benefit, and what is the future-life benefit? Briefly, whatever happiness is in this world, and whatever now brings happiness in this world—this is the present-life benefit. For example, for householders, it includes any wealth and resources, undisturbed activity, provisions for health, and skills, crafts, sciences, or occupations enacted with proper conduct—as well as having a well-managed retinue, and so on. For the renunciants, it includes the requisites for life—robes, almsfood, lodging, and medicines for the sick. Their easy acquisition, use with reflection, avoidance with reflection, enactment with proper conduct, fewness of wishes, contentment, seclusion, and non-association—and so on. Suitable dwelling, reliance on good people, hearing the true Dhamma, and wise attention—these are common to both and appropriate for both, it should be understood.

Appamādoti ettha appamādo pamādappaṭipakkhato veditabbo. Ko panesa pamādo nāma? Pamajjanākāro. Vuttaṃ hetaṃ –

Here, heedfulness (appamāda) should be understood as the opposite of heedlessness (pamāda). And what is this so-called heedlessness? It is the state of negligence. As it has been said:

‘‘Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppādanaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogopamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ. Ayaṃ vuccati pamādo’’ti (vibha. 846).

"And what is heedlessness? It is the abandonment of the mind to bodily misconduct, verbal misconduct, or mental misconduct, or to the five strands of sensual pleasure. With regard to the cultivation of wholesome qualities, it is the relinquishing of effort and the failure to generate it, lack of diligence, lack of persistence, lack of steadfastness, slackness, the casting away of desire, the casting away of the burden, non-practice, non-development, infrequent cultivation, lack of determination, and lack of application. Such heedlessness, negligence, and state of being negligent—this is called heedlessness."

Tasmā vuttappaṭipakkhato appamādo veditabbo. Atthato hi so satiyā avippavāso, niccaṃ upaṭṭhitassatiyā etaṃ nāmaṃ. Apare pana ‘‘satisampajaññayogena pavattā cattāro arūpino khandhā appamādo’’ti vadanti.

Therefore, heedfulness should be understood as the opposite of what has been stated. In essence, it is non-separation from mindfulness; this is a name for constantly established mindfulness. Others, however, say, "The four immaterial aggregates that proceed in conjunction with mindfulness and clear comprehension are heedfulness."

‘‘Bhāvito bahūlīkato’’ti vuttaṃ, kathaṃ panāyaṃ appamādo bhāvetabboti? Na appamādabhāvanā nāma visuṃ ekabhāvanā atthi. Yā hi kāci puññakiriyā kusalakiriyā, sabbā sā appamādabhāvanātveva veditabbā. Visesato pana vivaṭṭūpanissayaṃ saraṇagamanaṃ kāyikavācasikasaṃvarañca upādāya sabbā sīlabhāvanā, sabbā samādhibhāvanā, sabbā paññābhāvanā, sabbā kusalabhāvanā, anavajjabhāvanā, appamādabhāvanāti veditabbā. ‘‘Appamādo’’ti hi idaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ pariggahetvā tiṭṭhati. Sakalampi tepiṭakaṃ buddhavacanaṃ āharitvā appamādapadassa atthaṃ katvā kathento dhammakathiko ‘‘atitthena pakkhando’’ti na vattabbo. Kasmā? Appamādapadassa mahantabhāvato. Tathā hi sammāsambuddho kusinārāyaṃ yamakasālānamantare parinibbānasamaye nipanno abhisambodhito paṭṭhāya pañcacattālīsāya vassesu attanā bhāsitaṃ dhammaṃ [Pg.77] ekena padena saṅgahetvā dassento – ‘‘appamādena sampādethā’’ti bhikkhūnaṃ ovādamadāsi. Tathā ca vuttaṃ –

"It is developed and cultivated"—but how is this heedfulness to be developed? There is no separate practice called "the development of heedfulness." Indeed, any meritorious action, any wholesome action, all that should be understood as the development of heedfulness. Specifically, taking refuge that is a supporting condition for liberation, and including bodily and verbal restraint—all development of virtue, all development of concentration, all development of wisdom, all development of wholesome qualities, and the development of faultlessness—should be understood as the development of heedfulness. For this word "heedfulness" conveys a vast meaning; it encompasses a great significance. Even if a Dhamma speaker, bringing together the entire Tipiṭaka of the Buddha’s words, were to explain the meaning of the term "heedfulness," it could not be said that he has been carried away. Why? Because of the vastness of the word "heedfulness." Indeed, the Perfectly Self-Enlightened One, lying down between the twin sāla trees at Kusinārā at the time of his final passing away, summarizing the Dhamma spoken by himself over forty-five years since his full enlightenment in a single phrase, gave this advice to the bhikkhus: "Strive on with heedfulness!" And so it has been said:

‘‘Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantaṭṭhena; evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti (ma. ni. 1.300).

"Just as, bhikkhus, the footprints of all creatures that walk the jungle are encompassed by the elephant's footprint, and the elephant's footprint is declared the chief among them because of its great size; so too, bhikkhus, whatever wholesome qualities there are, all have heedfulness as their root, converge on heedfulness, and heedfulness is declared the chief among those qualities."

Gāthāsu appamādaṃ pasaṃsantīti dānādipuññakiriyāsu appamādaṃ appamajjanaṃ paṇḍitā sappaññā buddhādayo pasaṃsanti, vaṇṇenti thomenti. Kasmā? Yasmā appamatto ubho atthe adhigaṇhāti paṇḍito. Ke pana te ubho atthāti āha – ‘‘diṭṭhe dhamme ca yo attho, yo cattho samparāyiko’’ti, evamettha padayojanā veditabbā. Idhāpi diṭṭhe dhamme ca yo atthoti gahaṭṭhassa tāva ‘‘anavajjāni kammāni, anākulā ca kammantā’’tiādinā nayena vutto kasigorakkhādividhinā laddhabbo attho, pabbajitassa pana avippaṭisārādiattho veditabbo. Yo cattho samparāyikoti pana ubhayesampi dhammacariyāva vuttāti veditabbā. Atthābhisamayāti duvidhassapi atthassa hitassa paṭilābhā, laddhabbena samiti saṅgati samodhānanti samayo, lābho. Samayo eva abhisamayo, abhimukhabhāvena vā samayo abhisamayoti evamettha abhisamayo veditabbo. Dhitisampannattā dhīro. Tatiyena cettha attha-saddena paramatthassa nibbānassāpi saṅgaho veditabbo. Sesaṃ suviññeyyameva. Iti imasmiṃ sutte vaṭṭasampatti eva kathitā. Gāthāyaṃ pana vivaṭṭassapi saṅgaho daṭṭhabbo. Tathā hi vuttaṃ –

In the verses, the wise praise heedfulness—the wise, the discerning, the Buddhas and others praise, commend, and extol heedfulness, which is non-negligence, in meritorious deeds such as giving and so forth. Why? Because the heedful, wise one attains both benefits. And what are those two benefits? It is said: "The benefit in this visible life and the benefit in the life beyond"—thus the connection of the words should be understood. Here too, "the benefit in this visible life" refers to the householder's benefit to be obtained through means such as farming and cattle-rearing, as stated in the way of "blameless actions and unconfused livelihood." For the monastic, however, it should be understood as the benefit of freedom from remorse and the like. "The benefit in the life beyond" refers to the righteous conduct taught for both. The realization of benefit (atthābhisamayā) means the attainment of welfare in both aspects. Samaya means meeting, union, harmony, or gain with what is to be obtained. Abhisamaya is simply samaya, or samaya in the sense of being face-to-face—thus the term abhisamaya should be understood here. One is wise (dhīro) because of being endowed with steadfastness (dhiti). By the third instance of the word 'benefit' here, the inclusion of the ultimate benefit, Nibbāna, should also be understood. The rest is easily understood. Thus, in this discourse, only mundane success is discussed. In the verse, however, the inclusion of liberation should also be seen. For it is said—

‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ;

Appamattā na mīyanti, ye pamattā yathā matā.

"Heedfulness is the path to the Deathless, heedlessness is the path to death. The heedful do not die; the heedless are as if dead.

‘‘Evaṃ visesato ñatvā, appamādamhi paṇḍitā;

Appamāde pamodanti, ariyānaṃ gocare ratā.

Knowing this distinction well, the wise delight in heedfulness, rejoicing in the domain of the noble ones.

‘‘Te [Pg.78] jhāyino sātatikā, niccaṃ daḷhaparakkamā;

Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttara’’nti. (dha. pa. 21-23);

Those who meditate, ever persevering, constantly striving with firm effort—the wise touch Nibbāna, the unsurpassed security from bondage."

Tasmā ‘‘atthābhisamayā’’ti ettha lokuttaratthavasenapi attho veditabbo.

Therefore, in the phrase 'atthābhisamaya,' the meaning should also be understood in terms of the supramundane sense.

Tatiyasuttavaṇṇanā niṭṭhitā.

The commentary on the third sutta is completed.

4. Aṭṭhipuñjasuttavaṇṇanā

4. Commentary on the Aṭṭhipuñja Sutta

24. Catutthe ekapuggalassāti ettha puggaloti ayaṃ vohārakathā. Buddhassa hi bhagavato duvidhā desanā sammutidesanā ca paramatthadesanā cāti. Tattha ‘‘puggalo, satto, itthī, puriso, khattiyo, brāhmaṇo, devo, māro’’ti evarūpā sammutidesanā. ‘‘Aniccaṃ, dukkhaṃ, anattā, khandhā, dhātu, āyatanā, satipaṭṭhānā’’ti evarūpā paramatthadesanā. Tattha bhagavā ye sammutivasena desanaṃ sutvā visesamadhigantuṃ samatthā, nesaṃ sammutidesanaṃ deseti. Ye pana paramatthavasena desanaṃ sutvā visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti.

24. In the fourth, regarding 'of one person,' here 'person' is a conventional expression. For the Blessed One, the Buddha, had two kinds of teachings: conventional teaching and ultimate teaching. Herein, 'person, being, woman, man, noble, brahmin, god, Māra' are conventional teachings. 'Impermanent, suffering, not-self, aggregates, elements, sense bases, foundations of mindfulness' are ultimate teachings. Therein, the Blessed One teaches the conventional teaching to those who, having heard the teaching in terms of convention, are capable of attaining distinction. But to those who, having heard the teaching in ultimate terms, are capable of attaining distinction, he teaches the ultimate teaching.

Tatthāyaṃ upamā – yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇanako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati. Ye andhakabhāsādīsu aññatarāya, tesaṃ tāya tāya bhāsāya. Evaṃ te māṇavakā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. Tattha ācariyo viya buddho bhagavā, tayo vedā viya kathetabbabhāve ṭhitāni tīṇi piṭakāni, desabhāsākosallamiva sammutiparamatthakosallaṃ, nānādesabhāsā māṇavakā viya sammutiparamatthavasena paṭivijjhanasamatthā veneyyā, ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasena desanā veditabbā. Āha cettha –

Here is the simile: Just as a teacher skilled in local dialects, who is an explainer of the meaning of the three Vedas, explains in the Damiḷa language to those who understand when it is spoken in the Damiḷa language. To those who understand any other language, such as the Andhaka language, he explains in that respective language. Thus, those students, relying on a clever and proficient teacher, quickly learn the craft. In this context, the Blessed One, the Buddha, is like the teacher; the three Piṭakas, which are the subject of discourse, are like the three Vedas; skill in conventional and ultimate truths is like skill in local dialects; the teachable ones capable of penetrating by way of conventional and ultimate truths are like the students of various local dialects; the teacher’s explanation in the Damiḷa language and so on should be understood as like the Blessed One’s teaching by way of conventional and ultimate truths. And it is said here:

‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.

“The Fully Enlightened One, the best of speakers, declared two truths: conventional and ultimate; a third is not found.”

‘‘Saṅketavacanaṃ [Pg.79] saccaṃ, lokasammutikāraṇā;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.

“Speech by convention is true, for the reason of worldly convention; speech in the ultimate sense is true, for the reason of the real nature of phenomena.”

‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti.

“Therefore, for the Teacher, the Lord of the World, skilled in usage, no falsehood arises when he is speaking in conventional terms.”

Apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti – hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ,, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthaṃ, cāti. ‘‘Khandhadhātuāyatanāni hiriyanti ottappantī’’ti hi vutte mahājano na jānāti, sammohaṃ āpajjati, paṭisattu vā hoti – ‘‘kimidaṃ khandhadhātuāyatanāni hiriyanti ottappanti nāmā’’ti? ‘‘Itthī hiriyati ottappati, puriso, khattiyo, brāhmaṇo, devo, māro’’ti pana vutte jānāti, na sammohaṃ āpajjati, na paṭisattu vā hoti. Tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti.

Furthermore, the Blessed One speaks of the person for eight reasons: to illuminate shame and fear of wrongdoing, to illuminate ownership of kamma, to illuminate individual effort, to illuminate immediately retributive acts, to illuminate the divine abidings, to illuminate past lives, to illuminate the purity of offerings, and for the sake of not abandoning worldly convention. For if it were said, 'The aggregates, elements, and sense bases feel shame and fear of wrongdoing,' the multitude would not understand; they would fall into confusion or become hostile, thinking, 'What is this, that aggregates, elements, and sense bases feel shame and fear of wrongdoing?' But when it is said, 'A woman feels shame and fear of wrongdoing, a man, a noble, a brahmin, a god, Māra,' they understand; they do not fall into confusion, nor do they become hostile. Therefore, the Blessed One speaks of the person to illuminate shame and fear of wrongdoing.

‘‘Khandhā kammassakā, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā kammassakatādīpanatthampi puggalakathaṃ katheti.

The same principle applies even when it is said, 'The aggregates are owners of their kamma, as are the elements and sense bases.' Therefore, he also speaks of the person to illuminate ownership of kamma.

‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā, dhātūhi āyatanehī’’ti vuttepi eseva nayo. Tathā ‘‘khandhā mātaraṃ jīvitā voropenti, pitaraṃ, arahantaṃ, ruhiruppādakammaṃ, saṅghabhedakammaṃ karonti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. ‘‘Khandhā mettāyanti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. ‘‘Khandhā pubbenivāsaṃ anussaranti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā paccattapurisakāradīpanatthaṃ ānantariyadīpanatthaṃ brahmavihāradīpanatthaṃ pubbenivāsadīpanatthañca puggalakathaṃ katheti.

The same principle applies even when it is said, 'The great monasteries like Veḷuvana were built by aggregates, elements, and sense bases.' Similarly, the same principle applies when it is said, 'Aggregates kill their mother, their father, and an Arahant; they perform the act of shedding a Buddha's blood and the act of creating a schism in the Saṅgha; as do elements and sense bases.' The same principle applies when it is said, 'Aggregates practice loving-kindness, as do elements and sense bases.' The same principle applies when it is said, 'Aggregates recollect past lives, as do elements and sense bases.' Therefore, the Blessed One speaks of the person in order to illuminate individual effort, to illuminate immediately retributive acts, to illuminate the divine abidings, and to illuminate the recollection of past lives.

‘‘Khandhā dānaṃ paṭiggaṇhanti, dhātuyo āyatanānī’’ti vuttepi mahājano na jānāti, sammohaṃ āpajjati, paṭisattu vā hoti ‘‘kimidaṃ khandhā dhātuyo āyatanāni paṭiggaṇhanti nāmā’’ti? ‘‘Puggalā paṭiggaṇhantī’’ti pana vutte jānāti, na sammohaṃ āpajjati, na paṭisattu vā hoti. Tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti.

Even when it is said, 'Aggregates receive offerings, as do elements and sense bases,' the multitude does not understand; they become confused or hostile, saying, 'What is this, that aggregates, elements, and sense bases receive offerings?' But when it is said, 'Persons receive,' they understand; they do not become confused and are not hostile. Therefore, the Blessed One speaks of the person in order to illuminate the purity of the offering.

Lokasammutiñca [Pg.80] buddhā bhagavanto na pajahanti, lokasamaññāya lokaniruttiyā lokābhilāpe ṭhitāyeva dhammaṃ desenti. Tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti. So idhāpi lokavohāravasena desetabbamatthaṃ dassento ‘‘ekapuggalassā’’tiādimāha.

And the Buddhas, the Blessed Ones, do not abandon worldly convention. They teach the Dhamma while remaining established in worldly designation, worldly language, and worldly parlance. Therefore, the Blessed One also speaks of a person for the sake of not abandoning worldly convention. So here too, demonstrating the meaning that should be taught by way of worldly usage, he says, 'of one person,' and so on.

Tattha ekapuggalassāti ekasattassa. Kappanti mahākappaṃ. Yadipi accantasaṃyoge idaṃ upayogavacanaṃ, yattha pana sattānaṃ sandhāvanaṃ saṃsaraṇaṃ sambhavati, tassa vasena gahetabbaṃ. Aṭṭhikaṅkaloti aṭṭhibhāgo. ‘‘Aṭṭhikhalo’’tipi paṭhanti, aṭṭhisañcayoti attho. Aṭṭhipuñjoti aṭṭhisamūho. Aṭṭhirāsīti tasseva vevacanaṃ. Keci pana ‘‘kaṭippamāṇato heṭṭhā samūho kaṅkalo nāma, tato upari yāva tālappamāṇaṃ puñjo, tato upari rāsī’’ti vadanti. Taṃ tesaṃ matimattaṃ. Sabbametaṃ samūhasseva pariyāyavacanaṃ vepullasseva upamābhāvena āhaṭattā.

Here, 'of one person' means of one being. 'An eon' means a great eon. Although this is a term of application in cases of absolute connection, it should be understood in the sense of that wherein the wandering on and transmigration of beings occurs. 'Aṭṭhikaṅkala' means a portion of bone. Some also read 'aṭṭhikhala,' which means a collection of bones. 'Aṭṭhipuñja' means a heap of bones. 'Aṭṭhirāsi' is a synonym for the same. Some, however, say, 'Below the measure of the hip, a collection is called a skeleton; above that, up to the measure of a palm tree, it is called a pile; beyond that, it is called a heap.' That is merely their opinion. All these are just synonyms for 'collection,' having been introduced as a simile for vastness.

Sace saṃhārako assāti avippakiraṇavasena saṃharitvā ṭhapetā koci yadi siyāti parikappanavasena vadati. Sambhatañca na vinasseyyāti tathā kenaci sambhatañca taṃ aṭṭhikaṅkalaṃ antaradhānābhāvena pūtibhūtaṃ cuṇṇavicuṇṇañca ahutvā sace na vinasseyyāti parikappanavaseneva vadati. Ayañhettha attho – bhikkhave, ekassa sattassa kammakilesehi aparāparuppattivasena ekaṃ mahākappaṃ sandhāvantassa saṃsarantassa evaṃ mahāaṭṭhisañcayo bhaveyya, ārohapariṇāhehi yattakoyaṃ vepullapabbato. Sace panassa koci saṃharitvā ṭhapetā bhaveyya, sambhatañca taṃ sace avinassantaṃ tiṭṭheyyāti. Ayañca nayo nibbutappadīpe viya bhijjanasabhāve kaḷevaranikkheparahite opapātikattabhāve sabbena sabbaṃ anaṭṭhike ca khuddakattabhāve vajjetvā vutto. Keci pana ‘‘parikappanavasena imassa nayassa āhaṭattā tesampi yadi siyā aṭṭhikaṅkalo, tenāpi saheva ayaṃ aṭṭhipuñjaparimāṇo vutto’’ti vadanti. Apare pana ‘‘nayidamevaṃ labbhamānasseva aṭṭhipuñjassa vasena sabbaññutaññāṇena paricchinditvā imassa parimāṇassa vuttatā. Tasmā vuttanayeneva attho gahetabbo’’ti.

When he says, 'If there were a collector,' he speaks hypothetically, meaning, 'If there were someone to gather and keep them without scattering.' And when he says, 'And if the collection did not perish,' he speaks hypothetically, meaning, 'If that collection of bones, gathered by someone, were to remain without disappearing, becoming putrid, or crumbling to dust.' This is the meaning here: 'Monks, for one being wandering and transmigrating through successive births due to kamma and defilements for one great aeon, such a great pile of bones would accumulate, as large as this Mount Vepulla in height and circumference, if there were someone to gather and keep them, and if that collection were to remain without perishing.' This principle is stated while excluding cases such as that of an extinguished lamp, beings with an inherently disintegrating nature, the state of spontaneous rebirth which is devoid of the discarding of a corpse, beings completely without bones, and the state of being diminutive. Some, however, say: 'Since this principle is presented hypothetically, this measure of the bone-pile is stated as including even those cases, if they were to have a skeleton.' But others say: 'This is not so, for this measure is stated by the omniscient one's knowledge after having precisely determined the magnitude of the bone-pile that is actually obtainable. Therefore, the meaning should be taken only according to the principle as stated.'

Gāthāsu [Pg.81] mahesināti mahante sīlakkhandhādayo esati gavesatīti mahesī, sammāsambuddho. ‘‘Iti vuttaṃ mahesinā’’ti ca bhagavā ‘‘dasabalasamannāgato, bhikkhave, tathāgato’’tiādīsu viya attānaṃ aññaṃ viya katvā dasseti. Vepulloti rājagahaṃ parivāretvā ṭhitesu pañcasu pabbatesu vipulabhāvato vepulloti laddhanāmo. Tato eva mahā, ṭhitadisābhāgavasena uttaro gijjhakūṭassa. Giribbajeti giribbajapuranāmakassa rājagahassa samīpe.

In the verses, 'by the great sage' (mahesinā) means the Great One who seeks (esati) great things such as the aggregates of virtue; that is, the Perfectly Enlightened One. And by saying, 'Thus it was spoken by the great sage,' the Blessed One presents himself as if he were another, just as in such passages as, 'Monks, the Tathāgata is endowed with the ten powers.' 'Vepulla' is the name given to one of the five mountains surrounding Rājagaha because of its vastness (vipulabhāvato). For that very reason it is great; in terms of its location, it is north of Gijjhakūṭa. 'Giribbaja' means near Rājagaha, which was formerly named Giribbajapura.

Ettāvatā bhagavā ‘‘ettakenāpi kālena anupacchinnabhavamūlassa apariññātavatthukassa puthujjanassa ayamīdisī kaṭasivaḍḍhanā’’ti vaṭṭe ādīnavaṃ dassetvā idāni yesaṃ ariyasaccānaṃ ananubodhā appaṭivedhā andhaputhujjanassa evaṃ kaṭasivaḍḍhanā, tāni ariyasaccāni diṭṭhavato ariyapuggalassa ayaṃ natthīti dassento ‘‘yato ca ariyasaccānī’’tiādimāha.

Thus far, the Blessed One has shown the danger in the cycle of existence by saying, in effect, 'For an ordinary person whose root of existence is uncut and whose foundations are uncomprehended, this is how the charnel ground increases even in this much time.' Now, to show that this does not happen for a noble person who has seen the noble truths—because it is due to not awakening to and not penetrating these same noble truths that the charnel ground increases for a blind ordinary person—he speaks the passage beginning, 'But when one sees the noble truths...'

Tattha yatoti yadā. Ariyasaccānīti araṇīyato ariyāni, avitathabhāvena saccāni cāti ariyasaccāni, ariyabhāvakarāni vā saccāni ariyasaccāni, ariyehi vā buddhādīhi paṭivijjhitabbāni saccāni ariyasaccāni. Atha vā ariyassa saccāni ariyasaccāni. Sadevakena hi lokena saraṇanti araṇīyato ariyo bhagavā, tena sayambhuñāṇena diṭṭhattā tassa saccānīti ariyasaccāni. Sammappaññāya passatīti sammā hetunā ñāyena vipassanāpaññāsahitāya maggapaññāya pariññāpahānasacchikiriyābhāvanābhisamayavasena passati. Dukkhantiādi ariyasaccānaṃ sarūpadassanaṃ. Tattha anekūpaddavādhiṭṭhānatāya kucchitabhāvato bālajanaparikappitadhuvasubhasukhattavirahena tucchabhāvato ca dukkhaṃ. Dukkhaṃ samuppajjati etenāti dukkhasamuppādo, dukkhasamudayo. Dukkhaṃ atikkamati etena ārammaṇappaccayabhūtena, ettha vāti dukkhassa atikkamo, nibbānaṃ. Ārakattā kilesehi araṇīyato ca ariyo. Sammādiṭṭhiādīnaṃ aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgiko. Mārento kilese gacchati, nibbānatthikehi maggīyati, sayaṃ vā nibbānaṃ maggatīti maggo. Tato eva dukkhassa upasamaṃ nirodhaṃ gacchatīti dukkhūpasamagāmī. Yato sammappaññāya passatīti sambandho.

Herein, 'yato' means 'when.' 'Noble truths' (ariyasaccāni) are so called because they are noble (ariyāni) as they are to be gone to (araṇīyato) and true (saccāni) by being unerring (avitathabhāvena). Alternatively, they are noble truths because they produce the state of nobility (ariyabhāvakarāni), or they are truths (saccāni) to be penetrated by the noble ones (ariyehi), such as the Buddha and others. Or else, they are the truths (saccāni) of the Noble One (ariyassa). For the Blessed One is noble (ariyo) because he is to be gone to for refuge (araṇīyato) by the world with its devas. Since these truths were seen (diṭṭhattā) by his self-awakened knowledge (sayambhuñāṇena), they are his truths, hence noble truths. 'He sees with right wisdom' (sammappaññāya passati) means he sees rightly (sammā), by means of reason (hetunā) and method (ñāyena), with wisdom accompanied by insight (vipassanāpaññāsahitāya) and the path (maggapaññāya), through the mode of full understanding (pariññā), abandoning (pahāna), realization (sacchikiriyā), development (bhāvanā), and penetration (abhisamaya). 'Suffering,' and so on (dukkhantiādi), is a showing of the nature of the noble truths. Therein, it is 'suffering' (dukkhaṃ) because it is the basis for many afflictions (anekūpaddavādhiṭṭhānatāya), because of its wretched nature (kucchitabhāvato), and because of its emptiness (tucchabhāvato) through the absence of the permanence, beauty, happiness, and self imagined by foolish people (bālajanaparikappitadhuvasubhasukhattavirahena). 'That by which suffering arises' (dukkhaṃ samuppajjati etena) is the origin of suffering (dukkhasamuppādo), the arising of suffering (dukkhasamudayo). 'That by which, being an object and condition, one transcends suffering' (dukkhaṃ atikkamati etena ārammaṇappaccayabhūtena), or 'wherein' (ettha vā) it is transcended, is the transcendence of suffering (dukkhassa atikkamo), which is Nibbāna. The path is noble (ariyo) because it is far (ārakattā) from the defilements (kilesehi) and because it is to be gone to (araṇīyato). It is 'eightfold' (aṭṭhaṅgiko) by way of the eight factors beginning with right view (sammādiṭṭhi). It is a 'path' (maggo) because it proceeds while destroying defilements (mārento kilese gacchati), because it is sought (maggīyati) by those who seek Nibbāna, or because it itself seeks Nibbāna (sayaṃ vā nibbānaṃ maggati). Therefore, it 'leads to the pacification of suffering' (dukkhūpasamagāmī) because it goes to the pacification, the cessation, of suffering. The connection is to 'when he sees with right wisdom'.

Sa [Pg.82] sattakkhattuṃ paramaṃ, sandhāvitvāna puggaloti so evaṃ catusaccadassāvī ariyapuggalo sotāpanno sabbamudindriyo samāno sattavāraparamaṃyeva bhavādīsu aparāparuppattivasena sandhāvitvā saṃsaritvā. Ekabījī, kolaṃkolo, sattakkhattuparamoti indriyānaṃ tikkhamajjhimamudubhāvena tayo hi sotāpannā. Tesu sabbamudindriyassa vasenidaṃ vuttaṃ ‘‘sa sattakkhattuṃ paramaṃ, sandhāvitvānā’’ti. Dukkhassantakaro hotīti vaṭṭadukkhassa antakaro pariyosānakaro hoti. Kathaṃ? Sabbasaṃyojanakkhayā anupubbena aggamaggaṃ adhigantvā niravasesānaṃ saṃyojanānaṃ khepanāti arahattaphaleneva desanāya kūṭaṃ gaṇhi.

Regarding 'He, a person who has wandered at most seven times': this noble person, a stream-enterer who has seen the four truths and whose faculties are completely dull, having wandered and transmigrated through repeated rebirths in the various realms of existence for a maximum of seven times. 'One-seeder,' 'family-to-family,' and 'seven-times-at-most'—these are indeed the three types of stream-enterers, based on the sharp, middling, and dull nature of their faculties. Among them, this was said with reference to one whose faculties are completely dull: 'He, having wandered at most seven times.' 'He becomes an end-maker of suffering' means he becomes one who makes an end, a conclusion, to the suffering of the round of existence. How? 'By the destruction of all fetters': having successively attained the supreme path, by the exhaustion of the remaining fetters without remainder. Thus, the teaching reaches its summit with the fruit of Arahantship.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth discourse is concluded.

5. Musāvādasuttavaṇṇanā

5. The Commentary on the Discourse on False Speech

25. Pañcame ekadhammaṃ atītassāti kā uppatti? Bhagavato bhikkhusaṅghassa ca mahālābhasakkāro uppajji, titthiyānaṃ parihāyi. Te hatalābhasakkārā nippabhā nittejā issāpakatā ciñcamāṇavikaṃ nāma paribbājikaṃ uyyojesuṃ – ‘‘ehi, tvaṃ bhagini, samaṇaṃ gotamaṃ abhūtena abbhācikkhassū’’ti. Sā bhagavantaṃ catuparisamajjhe dhammaṃ desentaṃ upagantvā abhūtena abbhācikkhitvā sakkenassā abhūtabhāve pakāsite mahājanena ‘‘dhī kāḷakaṇṇī’’ti vihārato nikkaḍḍhāpitā pathaviyā vivare dinne avīcijālānaṃ indhanaṃ hutvāva avīciniraye nibbatti, bhiyyosomattāya titthiyānaṃ lābhasakkāro parihāyi. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ ‘‘āvuso, ciñcamāṇavikā evaṃ uḷāraguṇaṃ aggadakkhiṇeyyaṃ sammāsambuddhaṃ abhūtena akkositvā mahāvināsaṃ pattā’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte ‘‘na, bhikkhave, idāneva, pubbepi sā maṃ abhūtena akkositvā mahāvināsaṃ pattāyevā’’ti mahāpadumajātakampi vitthāretvā upari dhammaṃ desento imissā aṭṭhuppattiyā ‘‘ekadhammaṃ atītassā’’ti idaṃ suttaṃ desesi.

25. In the fifth case, what is the origin of 'one who has transgressed a single teaching'? Great gain and honor arose for the Blessed One and the community of monks, while that of the heretics declined. Deprived of gain and honor, they became powerless, feeble, and consumed by envy. They incited a female wanderer named Ciñcamāṇavikā, saying, 'Come, sister, falsely accuse the ascetic Gotama.' She approached the Blessed One while he was teaching the Dhamma in the midst of the fourfold assembly and falsely accused him. When the falsity of her claim was revealed by Sakka, the great assembly cried, 'Shame on you, wretch!' and had her dragged from the monastery. An opening in the earth appeared, and she became fuel for the flames of Avīci, being reborn in the Avīci hell. The gain and honor of the heretics declined even further. The monks raised a discussion in the Dhamma hall: 'Friends, Ciñcamāṇavikā, having falsely reviled the Perfectly Enlightened One, who is of such great virtue and the supreme field of merit, has met with great ruin.' The Teacher arrived and asked, 'Monks, for what discussion are you now gathered?' When they told him, he said, 'Not only now, monks, but in the past as well she falsely reviled me and met with great ruin.' He then elaborated on the Mahāpaduma Jātaka and, teaching the Dhamma further on account of this origin story, delivered this sutta beginning, 'One who has transgressed a single teaching.'

Tattha ekadhammanti ekaṃ vacīsaccasaṅkhātaṃ dhammaṃ. Atītassāti yā sā aṭṭha anariyavohāre vajjetvā aṭṭhasu ariyavohāresu patiṭṭhāpanatthaṃ ‘‘saccaṃ[Pg.83], bhaṇe, nālika’’nti ariyehi ṭhapitā mariyādā, taṃ atikkamitvā ṭhitassa. Puriso eva puggaloti purisapuggalo, tassa. Akaraṇīyanti kātuṃ asakkuṇeyyaṃ. Sampajānamusāvādī hi puggalo kiñci pāpakammaṃ katvā ‘‘idaṃ nāma tayā kata’’nti vutte ‘‘na mayā kata’’nti musāvādeneva pariharissati. Evañca paṭipajjanto kiñci pāpakammaṃ karotiyeva, na tattha lajjati saccamariyādāya samatikkantattā. Tena vuttaṃ ‘‘katamaṃ ekadhammaṃ, yadidaṃ, bhikkhave, sampajānamusāvādo’’ti.

Herein, 'ekadhammaṃ' means a single teaching, namely, verbal truth. 'Atītassa' refers to one who has transgressed that boundary established by the noble ones—the boundary established with the words, 'Speak the truth, friend, do not speak falsely,' for the purpose of establishing others in the eight noble usages of speech after avoiding the eight ignoble usages—and who now stands beyond it. 'Purisapuggalo' means a person; of him. 'Akaraṇīyaṃ' means what cannot be done. For a person who intentionally speaks falsely, having committed some evil deed, when told, 'This was done by you,' will evade responsibility by lying, saying, 'I did not do it.' And acting thus, he indeed commits some evil deed, not being ashamed thereat, due to having completely transgressed the boundary of truth. Therefore, it is said, 'What is that one teaching? It is, monks, intentional false speech.'

Gāthāyaṃ musāvādissāti musā abhūtaṃ atacchaṃ paresaṃ viññāpanavasena vadanasīlassa. Yassa dasasu vacanesu ekampi saccaṃ natthi, evarūpe vattabbameva natthi. Jantunoti sattassa. Satto hi jāyanaṭṭhena ‘‘jantū’’ti vuccati. Vitiṇṇaparalokassāti vissaṭṭhaparalokassa. Īdiso hi manussasampatti devalokasampatti avasāne nibbānasampattīti imā tissopi sampattiyo na passati. Natthi pāpanti tassa tādisassa idaṃ nāma pāpaṃ na kattabbanti natthīti.

In the verse, 'musāvādissa' refers to one who is in the habit of speaking what is false, untrue, and unreal, with the intention of making it known to others. For such a person, not even one word in ten is true; there is nothing that can be said to such a one. 'Jantuno' means of a being. A being is called 'jantu' in the sense of being born. 'Vitiṇṇaparalokassa' means of one who has abandoned the other world. Such a person does not see these three kinds of attainments: human prosperity, heavenly prosperity, and ultimately, the attainment of Nibbāna. 'Natthi pāpaṃ' means that for such a person, there is no evil that should not be done.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth sutta is concluded.

6. Dānasuttavaṇṇanā

6. Commentary on the Discourse on Giving

26. Chaṭṭhe evañceti ettha evanti upamākāre nipāto, ceti parikappane. Sattāti rūpādīsu sattā visattā. Jāneyyunti bujjheyyuṃ. Dānasaṃvibhāgassāti yāya hi cetanāya annādideyyadhammaṃ saṃharitvā anukampāpūjāsu aññataravasena paresaṃ dīyati, taṃ dānaṃ. Yāya pana attanā paribhuñjitabbabhāvena gahitavatthussa ekadeso saṃvibhajitvā dīyati, ayaṃ saṃvibhāgo. Vipākanti phalaṃ. Yathāhaṃ jānāmīti yathā ahaṃ jānāmi. Idaṃ vuttaṃ hoti – tiracchānagatassapi dānaṃ datvā attabhāvasate pavattasukhavipaccanavasena sataguṇā dakkhiṇā hotīti evamādinā, bhikkhave, yena pakārena ahaṃ dānassa saṃvibhāgassa ca vipākaṃ kammavipākaṃ ñāṇabalena paccakkhato jānāmi, evaṃ ime sattā yadi jāneyyunti. Na adatvā bhuñjeyyunti yaṃ bhuñjitabbayuttakaṃ attano atthi, [Pg.84] tato paresaṃ na adatvā macchariyacittena ca taṇhālobhavasena ca bhuñjeyyuṃ, datvāva bhuñjeyyuṃ. Na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyyāti attano sampattīnaṃ parehi sādhāraṇabhāvāsahanalakkhaṇaṃ cittassa pabhassarabhāvadūsakānaṃ upakkilesabhūtānaṃ kaṇhadhammānaṃ aññataraṃ maccheramalaṃ. Atha vā yathāvuttamaccherañceva aññampi dānantarāyakaraṃ issālobhadosādimalañca nesaṃ sattānaṃ cittaṃ yathā dānacetanā na pavattati, na vā suparisuddhā hoti, evaṃ pariyādāya parito gahetvā abhibhavitvā na tiṭṭheyya. Ko hi sammadeva dānaphalaṃ jānanto attano citte maccheramalassa okāsaṃ dadeyya.

26. In the sixth discourse, regarding 'evañce': here 'evaṃ' is a particle indicating comparison, and 'ce' denotes supposition. 'Sattā' refers to beings attached and clinging to forms and so forth. 'Jāneyyuṃ' means they would understand. Regarding 'dānasaṃvibhāgassa': the volition by which food and other gift-worthy things are gathered and given to others, either out of compassion or reverence, is called 'dāna' (giving). When, however, a portion of what has been taken for one’s own use is shared and given, this is 'saṃvibhāga' (sharing). 'Vipākaṃ' means the result. 'Yathāhaṃ jānāmi' means 'as I know.' This is what is meant: O monks, in whatever way I, through the power of knowledge, directly know the result of giving and sharing—the fruit of kamma, as in the teaching, 'Even having given a gift to an animal, the offering is a hundredfold in the sense of ripening as happiness occurring in a hundred existences,' and so forth—if only these beings knew it in the same way. 'Na adatvā bhuñjeyyuṃ' means they would not consume what is fit to be consumed without giving to others, with a mind of stinginess and out of craving and greed; they would consume only after giving. 'Na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya' means the stain of stinginess—which is characterized by an inability to tolerate one’s possessions being shared with others, and which is one of the dark qualities, the defilements that tarnish the mind’s natural radiance—would not stand overwhelming their minds. Or else, not only the aforementioned stinginess but also other stains that obstruct giving—such as envy, greed, and hatred—would not so dominate the minds of these beings that their volition to give would not arise, or would not be completely pure. For who, rightly knowing the fruit of giving, would allow the stain of stinginess any place in their mind?

Yopi nesaṃ assa carimo ālopoti nesaṃ sattānaṃ yo sabbapacchimako ālopo siyā. Carimaṃ kabaḷanti tasseva vevacanaṃ. Idaṃ vuttaṃ hoti – ime sattā pakatiyā yattakehi ālopehi sayaṃ yāpeyyuṃ, tesu ekameva ālopaṃ attano atthāya ṭhapetvā tadaññe sabbe ālope āgatāgatānaṃ atthikānaṃ datvā yo ṭhapito ālopo assa, so idha carimo ālopo nāma. Tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assūti nesaṃ sattānaṃ paṭiggāhakā yadi siyuṃ, tatopi yathāvuttacarimālopatopi saṃvibhajitvāva ekadesaṃ datvāva bhuñjeyyuṃ, yathāhaṃ dānasaṃvibhāgassa vipākaṃ paccakkhato jānāmi, evaṃ yadi jāneyyunti. Yasmā ca khotiādinā kammaphalassa appaccakkhabhāvato evamete sattā dānasaṃvibhāgesu na pavattantīti yathādhippetamatthaṃ kāraṇena sampaṭipādeti. Eteneva tesaṃ tadaññapuññesu ca appaṭipattiyā apuññesu ca paṭipattiyā kāraṇaṃ dassitanti daṭṭhabbaṃ.

Regarding 'yopi nesaṃ assa carimo ālopo,' this means 'which would be the very last morsel for those beings.' 'Carimaṃ kabaḷaṃ' is a synonym for that. This is what is said: these beings, by nature, would sustain themselves with a certain number of morsels; of those, setting aside just one morsel for their own need, they would give all the rest to those who come seeking. The morsel thus set aside is here called the 'last morsel.' Moreover, they would not eat it without sharing, if there were recipients for them. If these beings had recipients, they would share even from that so-called last morsel, giving away a portion before eating, as in the phrase: 'As I know directly the result of giving and sharing, so too, if they were to know.' By the phrase beginning 'And because,' the text establishes with reason the intended meaning that these beings do not engage in giving and sharing because the fruit of kamma is not directly perceived. It should be understood that this also shows the reason for their non-practice of other meritorious deeds and their practice of demeritorious deeds.

Gāthāsu yathāvuttaṃ mahesināti mahesinā bhagavatā ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā’ tiādinā, idheva vā ‘‘evaṃ ce sattā jāneyyu’’ntiādinā yathāvuttaṃ, ñāṇacārena taṃ yathāvuttaṃ cittaṃ ñātanti attho. Vipākaṃ saṃvibhāgassāti saṃvibhāgassapi vipākaṃ, ko pana vādo dānassa. Yathā hoti mahapphalanti yathā so vipāko mahantaṃ phalaṃ hoti, evaṃ ime sattā yadi jāneyyunti sambandho. Vineyya maccheramalanti macchariyamalaṃ apanetvā kammaphalasaddhāya ratanattayasaddhāya [Pg.85] ca visesato pasannena cittena yesu kilesehi ārakattā ariyesu sīlādiguṇasampannesu dinnaṃ appakampi dānaṃ mahapphalaṃ hoti, tesu yuttakālena dajjuṃ dadeyyuṃ.

In the verses, 'as stated by the Great Sage' means: as stated by the Great Sage, the Blessed One, in such passages as, 'Having given a gift to an animal, a hundredfold offering is to be expected,' and so on; or here, 'If beings were to know thus,' and so on. The meaning is that what was stated is known by the mind through the range of knowledge. Regarding 'vipākaṃ saṃvibhāgassa': the result of sharing, what then need be said of giving? Regarding 'yathā hoti mahapphalaṃ': the connection is, 'just as that result is of great fruit, so too, if these beings were to know.' Regarding 'vineyya maccheramalaṃ': having removed the stain of stinginess, with a mind especially serene through faith in the fruit of kamma and faith in the Triple Gem, they should give at the proper time to those noble ones who are far from defilements and endowed with virtues such as morality, for a gift, even a small one, given to them becomes of great fruit.

Mahapphalabhāvakaraṇato dakkhiṇaṃ arahantīti dakkhiṇeyyā, sammāpaṭipannā, tesu dakkhiṇeyyesu. Dakkhiṇaṃ paralokaṃ saddahitvā dātabbaṃ deyyadhammaṃ yathā taṃ dānaṃ hoti mahādānaṃ, evaṃ datvā. Atha vā bahuno annaṃ datvā, kathaṃ pana annaṃ dātabbanti āha ‘‘dakkhiṇeyyesu dakkhiṇa’’nti. Ito manussattā manussattabhāvato cutā paṭisandhivasena saggaṃ gacchanti dāyakā. Kāmakāminoti kāmetabbānaṃ uḷārānaṃ devabhogānaṃ paṭiladdharūpavibhavena kammunā upagamane sādhukāritāya kāmakāmino sabbakāmasamaṅgino. Modanti yathāruci paricārentīti attho.

Because they cause a state of great fruit, they are worthy of an offering, thus they are called 'worthy of offerings' (dakkhiṇeyyā); they are rightly practicing. 'Among those worthy of offerings.' Having had faith in the next world, one gives an offering, a thing fit to be given, in such a way that the gift becomes a great gift. Or else, having given much food; but how should food be given? He said, 'an offering to the worthy of offerings.' From this human existence, having passed away from the state of human beings, donors go to heaven by way of rebirth-linking. 'Kāmakāmino' means desirers of sensual pleasures; they are endowed with all sensual pleasures because of their skill in attaining excellent divine enjoyments to be desired, by means of kamma that has the nature of having obtained prosperity. 'They rejoice' means they enjoy themselves as they please.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth discourse is completed.

7. Mettābhāvanāsuttavaṇṇanā

7. Commentary on the Discourse on the Development of Loving-kindness

27. Sattame yāni kānicīti anavasesapariyādānaṃ. Opadhikāni puññakiriyavatthūnīti

27. In the seventh, 'whatever there may be' means without any remainder. 'Opadhikāni puññakiriyavatthūni' means mundane bases of meritorious action.

Tesaṃ niyamanaṃ. Tattha upadhi vuccanti khandhā, upadhissa karaṇaṃ sīlaṃ etesaṃ, upadhippayojanāni vā opadhikāni. Sampattibhave attabhāvajanakāni paṭisandhipavattivipākadāyakāni. Puññakiriyavatthūnīti puññakiriyā ca tā tesaṃ tesaṃ phalānisaṃsānaṃ vatthūni cāti puññakiriyavatthūni. Tāni pana saṅkhepato dānamayaṃ, sīlamayaṃ, bhāvanāmayanti tividhāni honti. Tattha yaṃ vattabbaṃ, taṃ parato tikanipātavaṇṇanāyaṃ āvi bhavissati. Mettāya cetovimuttiyāti mettābhāvanāvasena paṭiladdhatikacatukkajjhānasamāpattiyā. ‘‘Mettā’’ti hi vutte upacāropi labbhati appanāpi, ‘‘cetovimuttī’’ti pana vutte appanājhānameva labbhati. Tañhi nīvaraṇādipaccanīkadhammato cittassa suṭṭhu vimuttibhāvena cetovimuttīti vuccati. Kalaṃ nāgghanti soḷasinti mettābrahmavihārassa soḷasabhāgaṃ opadhikāni puññakiriyavatthūni na agghanti. Idaṃ vuttaṃ hoti – mettāya cetovimuttiyā yo vipāko, taṃ soḷasa koṭṭhāse katvā tato [Pg.86] ekaṃ puna soḷasa koṭṭhāse katvā tattha yo ekakoṭṭhāso, na taṃ aññāni opadhikāni puññakiriyavatthūni agghantīti. Adhiggahetvāti abhibhavitvā. Bhāsateti upakkilesavisuddhiyā dippati. Tapateti tato eva anavasese paṭipakkhadhamme santapati. Virocatīti ubhayasampattiyā virocati. Mettā hi cetovimutti candālokasaṅkhātā vigatūpakkilesā juṇhā viya dippati, ātapo viya andhakāraṃ paccanīkadhamme vidhamantī tapati, osadhitārakā viya vijjotamānā virocati ca.

Their definition. Herein, the aggregates are called upadhi (substrata of existence). Morality is the cause of these upadhis, or those that have upadhi as their purpose are opadhika. They are productive of individual existence in prosperous states of being, giving the results of rebirth-linking and continuity. 'Bases of meritorious action' are the meritorious actions themselves and the grounds for their respective fruits and benefits. These, in brief, are of three kinds: that based on generosity, that based on morality, and that based on mental development. What should be said about them will become clear later in the commentary on the Book of Threes. 'The liberation of mind by loving-kindness' refers to the attainment of the third and fourth jhānas through the development of loving-kindness. For when 'loving-kindness' is stated, both access and absorption are obtained, but when 'liberation of mind' is stated, only absorption jhānas are obtained. It is called 'liberation of mind' because of the state of the mind being well freed from opposing states such as the hindrances. 'They do not equal a sixteenth part' means that the mundane bases of meritorious action are not worth a sixteenth part of the divine abiding of loving-kindness. This is what is said: if the result of the liberation of mind by loving-kindness were divided into sixteen parts, and then one of those parts were again divided into sixteen, the other mundane bases of meritorious action are not worth that one part. 'Having mastered' means having overcome. 'It shines' means it gleams with purity from defilements. 'It burns' means it scorches all opposing states without remainder. 'It radiates' means it shines with the accomplishment of both. For the liberation of mind by loving-kindness shines brightly like the moonlight, free from defilements; it burns like the sun's heat, dispelling the darkness of opposing states; and it radiates, shining like the morning star.

Seyyathāpīti opammadassanatthe nipāto. Tārakarūpānanti jotīnaṃ. Candiyāti candassa ayanti candī, tassā candiyā, pabhāya juṇhāyāti attho. Vassānanti vassānaṃ bahuvasena laddhavohārassa utuno. Pacchime māseti kattikamāse. Saradasamayeti saradakāle. Assayujakattikamāsā hi loke ‘‘saradautū’’ti vuccanti. Viddheti ubbiddhe, meghavigamena dūrībhūteti attho. Tenevāha ‘‘vigatavalāhake’’ti. Deveti ākāse. Nabhaṃ abbhussakkamānoti udayaṭṭhānato ākāsaṃ ullaṅghanto. Tamagatanti tamaṃ. Abhivihaccāti abhihantvā vidhamitvā. Osadhitārakāti ussannā pabhā etāya dhīyati, osadhīnaṃ vā anubalappadāyikattā osadhīti laddhanāmā tārakā.

Just as—this particle is for the purpose of showing a simile. Like stars—of luminous bodies. By the moon's light—'candī' means 'belonging to the moon'; 'candiyā' means by its light, by the moonlight. In the rainy season—the season commonly known as the rains. In the last month—in the month of Kattika. In the autumn season—during the autumn time. For in the world, the months of Assayuja and Kattika are called the 'autumn season.' Scattered—meaning risen up, or made distant by the departure of clouds. Therefore it is said, 'free from clouds.' In the sky—in the atmosphere. Rising up into the sky—meaning ascending into the sky from the place of rising. Gone into darkness—this means the darkness. Having overcome—this means having struck and scattered. The Osadhi star—a star by which abundant light is held, or a star that has received the name 'Osadhi' because it gives supporting strength to herbs.

Etthāha – kasmā pana bhagavatā samānepi opadhikabhāve mettā itarehi opadhikapuññehi visesetvā vuttāti? Vuccate – seṭṭhaṭṭhena niddosabhāvena ca sattesu suppaṭipattibhāvato. Seṭṭhā hi ete vihārā, sabbasattesu sammāpaṭipattibhūtāni yadidaṃ mettājhānāni. Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi samannāgatā yogino brahmasamāva hutvā viharanti. Tathā hime ‘‘brahmavihārā’’ti vuccanti. Iti seṭṭhaṭṭhena niddosabhāvena ca sattesu suppaṭipattibhāvato mettāva itarehi opadhikapuññehi visesetvā vuttā.

Here it is said: But why has the Blessed One, even though there is a similarity in being mundane, spoken of loving-kindness as distinct from other mundane meritorious deeds? It is said: Because of its quality of being the best, its faultless nature, and because it is a state of right practice towards beings. For these abodes, namely the jhānas of loving-kindness, are the best, being right practice towards all beings. Just as Brahmās dwell with faultless minds, so too do yogis endowed with these dwell, having become like Brahmās. Therefore, these are called 'brahmavihāras.' Thus, because of its quality of being the best, its faultless nature, and because it is a state of right practice towards beings, loving-kindness is spoken of as distinct from other mundane meritorious deeds.

Evampi kasmā mettāva evaṃ visesetvā vuttā? Itaresaṃ brahmavihārānaṃ adhiṭṭhānabhāvato dānādīnaṃ sabbesaṃ kalyāṇadhammānaṃ paripūrikattā ca. Ayañhi [Pg.87] sattesu hitākārappavattilakkhaṇā mettā, hitūpasaṃhārasā, āghātavinayapaccupaṭṭhānā. Yadi anodhiso bhāvitā bahulīkatā, atha sukheneva karuṇādibhāvanā sampajjantīti mettā itaresaṃ brahmavihārānaṃ adhiṭṭhānaṃ. Tathā hi sattesu hitajjhāsayatāya sati nesaṃ dukkhāsahanatā, sampattivisesānaṃ ciraṭṭhitikāmatā, pakkhapātābhāvena sabbattha samappavattacittatā ca sukheneva ijjhanti. Evañca sakalalokahitasukhavidhānādhimuttā mahābodhisattā ‘‘imassa dātabbaṃ, imassa na dātabba’’nti uttamavicayavasena vibhāgaṃ akatvā sabbasattānaṃ niravasesasukhanidānaṃ dānaṃ denti, hitasukhatthameva nesaṃ sīlaṃ samādiyanti, sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti, tesaṃ hitasukhesu asammohatthāya paññaṃ pariyodapenti, hitasukhābhivaḍḍhanatthameva daḷhaṃ vīriyamārabhanti, uttamavīriyavasena vīrabhāvaṃ pattāpi sattānaṃ nānappakāraṃ hitajjhāsayeneva aparādhaṃ khamanti, ‘‘idaṃ vo dassāma, karissāmā’’tiādinā kataṃ paṭiññātaṃ na visaṃvādenti, tesaṃ hitasukhāyeva acalādhiṭṭhānā honti. Tesu acalāya mettāya pubbakārino hitajjhāsayeneva nesaṃ vippakāre udāsīnā honti, pubbakāritāyapi na paccupakāramāsisantīti. Evaṃ te pāramiyo pūretvā yāva dasabalacatu-vesārajja-chaasādhāraṇañāṇa-aṭṭhārasāveṇikabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrenti. Evaṃ dānādīnaṃ sabbesaṃ kalyāṇadhammānaṃ pāripūrikā mettāti ca imassa visesassa dassanatthaṃ sā itarehi visesetvā vuttā.

Why, then, is loving-kindness specifically emphasized in this way? Because it serves as the foundation for the other divine abidings and is the fulfiller of all wholesome qualities, such as generosity and so on. For this loving-kindness is characterized by an attitude of welfare toward beings, its function is to promote their welfare, and its manifestation is the removal of resentment. If it is developed and cultivated without limit, then the cultivation of compassion and the other divine abidings will easily succeed—thus, loving-kindness is the foundation for the other divine abidings. Indeed, when there is a disposition of goodwill toward beings, their inability to endure suffering, their desire for lasting prosperity, and their impartiality with a mind that is equally applied everywhere will easily be achieved. Moreover, the great bodhisattvas, who are devoted to securing the welfare and happiness of the entire world, give gifts that are the source of complete happiness to all beings without making distinctions such as 'This should be given to this one, not to that one,' by means of supreme investigation; they undertake precepts solely for the sake of others' welfare and happiness, resort to renunciation to perfect their virtue, purify their wisdom to avoid delusion regarding others' welfare and happiness, and exert strong effort precisely to increase their welfare and happiness. Even when they attain heroic status through supreme effort, they forgive offenses with a mind of goodwill. They do not break promises made by saying, 'We will give you this, we will do this for you,' and remain unshakably resolved on their welfare and happiness. With unwavering loving-kindness toward them, they remain indifferent to their misconduct, even of those who were formerly benefactors, due to their disposition of goodwill; and even for their past benefaction, they do not expect a return. In this way, having fulfilled the perfections, they bring all wholesome qualities to completion, up to the ten powers, the four confidences, the six kinds of unique knowledge, and the eighteen distinctive qualities of a Buddha. Thus, loving-kindness is the fulfiller of all wholesome qualities, such as generosity and so on. To demonstrate this distinction, it is specifically emphasized above the others.

Apica mettāya itarehi opadhikapuññehi mahānubhāvatā velāmasuttena dīpetabbā. Tattha hi yathā nāma mahatā velāmassa dānato ekassa sotāpannassa dānaṃ mahapphalataraṃ vuttaṃ, evaṃ sotāpannasatato ekassa sakadāgāmissa dānaṃ…pe… paccekabuddhasatato bhagavato, tatopi buddhappamukhassa saṅghassa dānaṃ, tatopi cātuddisassa saṅghassa vihāradānaṃ, tatopi saraṇagamanaṃ, tatopi sīlasamādānaṃ, tatopi gaddūhanamattaṃ kālaṃ mettābhāvanā mahapphalatarā vuttā. Yathāha –

Furthermore, the great power of loving-kindness over other mundane meritorious deeds should be illustrated by the Velāma Sutta. For in that sutta, just as giving to one stream-enterer is said to be more fruitful than the great gift of Velāma, so giving to one once-returner is more fruitful than to a hundred stream-enterers… and so on… giving to the Blessed One is more fruitful than to a hundred paccekabuddhas. More fruitful than that is giving to the Saṅgha with the Buddha at its head; more fruitful than that is the gift of a monastery to the Saṅgha of the four quarters; more fruitful than that is going for refuge; more fruitful than that is undertaking the precepts; and more fruitful than that, it is said, is the development of loving-kindness for even the time it takes to milk a cow. As it is said:

‘‘Yaṃ [Pg.88] gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ. Yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ. Yo ca sataṃ diṭṭhisampannaṃ bhojeyya…pe… surāmerayamajjappamādaṭṭhānā veramaṇiṃ. Yo ca antamaso gaddūhanamattampi mettacittaṃ bhāveyya, idaṃ tato mahapphalatara’’nti (a. ni. 9.20).

"Householder, whatever great gift the brahmin Velāma gave... if one were to feed a single person accomplished in view, this would be more fruitful than that. If one were to feed a hundred persons accomplished in view… [and so on, up to] undertaking abstinence from liquor, wine, and intoxicants, the foundation for negligence. And if one were to develop a mind of loving-kindness even for the time it takes to milk a cow, this would be more fruitful than that."

Mahaggatapuññabhāvena panassā parittapuññato sātisayatāya vattabbameva natthi. Vuttañhetaṃ ‘‘yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī’’ti (dī. ni. 1.556; saṃ. ni. 4.360). Kāmāvacarakammañhi pamāṇakataṃ nāma, mahaggatakammaṃ pana pamāṇaṃ atikkamitvā odhisakānodhisakapharaṇavasena vaḍḍhitvā katattā appamāṇakataṃ nāma. Kāmāvacarakammaṃ tassa mahaggatakammassa antarā laggituṃ vā taṃ kammaṃ abhibhavitvā attano vipākassa okāsaṃ gahetvā ṭhātuṃ vā na sakkoti, atha kho mahaggatakammameva taṃ parittakammaṃ mahogho viya parittaṃ udakaṃ abhibhavitvā attano okāsaṃ gahetvā tiṭṭhati, tassa vipākaṃ paṭibāhitvā sayameva brahmasahabyataṃ upanetīti ayañhi tassa atthoti.

Moreover, by virtue of its great merit, there is nothing to be said about its superiority to limited merit. For it is said: 'Whatever kamma is done according to a measure, it does not remain there, it does not persist there.' For kamma pertaining to the sense-sphere is called 'done according to a measure,' but great kamma, having surpassed the measure, is called 'immeasurable' because it is done by expanding, by way of pervading with and without limitation. Kamma pertaining to the sense-sphere cannot intervene in that great kamma, nor can it overcome that kamma and seize the opportunity for its own result. Rather, that great kamma overcomes the limited kamma just as a great flood overcomes a small amount of water, seizing its own opportunity and, having obstructed the result of the limited kamma, itself leads to companionship with Brahmā. This is its meaning.

Gāthāsu yoti yo koci gahaṭṭho vā pabbajito vā. Mettanti mettājhānaṃ. Appamāṇanti bhāvanāvasena ārammaṇavasena ca appamāṇaṃ. Asubhabhāvanādayo viya hi ārammaṇe ekadesaggahaṇaṃ akatvā anavasesapharaṇavasena anodhisopharaṇavasena ca appamāṇārammaṇatāya paguṇabhāvanāvasena appamāṇaṃ. Tanū saṃyojanā hontīti mettājhānaṃ pādakaṃ katvā sammasitvā heṭṭhime ariyamagge adhigacchantassa sukheneva paṭighasaṃyojanādayo pahīyamānā tanū honti. Tenāha ‘‘passato upadhikkhaya’’nti. ‘‘Upadhikkhayo’’ti hi nibbānaṃ vuccati. Tañcassa sacchikiriyābhisamayavasena maggañāṇena passati. Atha vā tanū saṃyojanā hontīti mettājhānapadaṭṭhānāya vipassanāya anukkamena upadhikkhayasaṅkhātaṃ arahattaṃ patvā taṃ passato pageva dasapi saṃyojanā tanū honti, pahīyantīti attho. Atha vā tanū saṃyojanā hontīti paṭigho ceva paṭighasampayuttasaṃyojanā ca tanukā honti. Passato upadhikkhayanti tesaṃyeva kilesūpadhīnaṃ khayasaṅkhātaṃ [Pg.89] mettaṃ adhigamavasena passanta ssāti evamettha attho daṭṭhabbo.

In the verses, 'whoever' refers to any householder or renunciate. 'Loving-kindness' refers to the absorption of loving-kindness. 'Immeasurable' means immeasurable by way of development and by way of object. For, unlike the development of foulness and so on, it is immeasurable by way of proficient development due to having an immeasurable object, as it pervades without remainder and without limitation, without grasping a part of the object. 'Their fetters are weakened' means that for one who, having made the absorption of loving-kindness the basis, contemplates and attains the lower noble paths, the fetters of aversion and so on are easily abandoned and become weakened. Therefore, it is said: 'for one who sees the destruction of acquisitions.' 'Destruction of acquisitions' refers to Nibbāna. One sees it with the knowledge of the path by way of realization and penetration. Alternatively, 'their fetters are weakened' means that for one who, through insight with the absorption of loving-kindness as its proximate cause, gradually attains arahantship, which is called the destruction of acquisitions, for such a seer all ten fetters are already weakened, meaning they are abandoned. Or, 'their fetters are weakened' means that aversion and the fetters associated with aversion are weakened. 'For one who sees the destruction of acquisitions' means for one who sees, through attainment, loving-kindness which is designated as the destruction of those very defilements and acquisitions. This is how the meaning should be understood here.

Evaṃ kilesappahānaṃ nibbānādhigamañca mettābhāvanāya sikhāppattamānisaṃsaṃ dassetvā idāni aññe ānisaṃse dassetuṃ ‘‘ekampi ce’’tiādimāha. Tattha aduṭṭhacittoti mettābalena suṭṭhu vikkhambhitabyāpādatāya byāpādena adūsitacitto. Mettāyatīti hitapharaṇavasena mettaṃ karoti. Kusaloti atisayena kusalavā mahāpuñño, paṭighādianatthavigamena vo. Khemī tenāti tena mettāyitena. Sabbe ca pāṇeti casaddo byatireke. Manasānukampanti cittena anukampanto. Idaṃ vuttaṃ hoti – ekasattavisayāpi tāva mettā mahākusalarāsi, sabbe pana pāṇe attano piyaputtaṃ viya hitapharaṇena manasā anukampanto pahūtaṃ bahuṃ anappakaṃ apariyantaṃ catusaṭṭhimahākappepi attano vipākappabandhaṃ pavattetuṃ samatthaṃ uḷārapuññaṃ ariyo parisuddhacitto puggalo pakaroti nipphādeti.

Having thus shown the supreme benefit of developing loving-kindness—the abandonment of defilements and the attainment of Nibbāna—now, to show other benefits, the text begins with 'even one.' Herein, 'with a mind free from hostility' means a mind uncorrupted by ill-will, as ill-will has been thoroughly suppressed by the power of loving-kindness. 'Practices loving-kindness' means one generates loving-kindness by pervading with thoughts of welfare. 'Skilled' means exceedingly skilled, possessing great merit, or free from harm such as resentment. 'Secure in that' means secure through that practice of loving-kindness. The particle 'ca' in 'and all beings' is used in the sense of contrast. 'Compassionate in mind' means having compassion in one's mind. This is what is said: Even loving-kindness directed toward a single being is a vast accumulation of merit. But a noble person with a purified mind, who is compassionate in mind toward all beings as if they were one’s own dear child, pervading them with welfare, generates abundant, much, immense, immeasurable merit, capable of sustaining its ripening for sixty-four great eons.

Sattasaṇḍanti sattasaṅkhātena saṇḍena samannāgataṃ bharitaṃ, sattehi aviraḷaṃ ākiṇṇamanussanti attho. Vijitvāti adaṇḍena asatthena dhammeneva vijinitvā. Rājisayoti isisadisā dhammikarājāno. Yajamānāti dānāni dadamānā. Anupariyagāti vicariṃsu.

'A thicket of beings' means filled with a thicket designated as 'beings'; that is, not sparse with beings, crowded with people. 'Having conquered' means having conquered without a rod or weapon, by righteousness alone. 'Royal sages' means righteous kings similar to sages. 'Sacrificing' means giving gifts. 'They traveled around' means they wandered.

Assamedhantiādīsu porāṇakarājakāle kira sassamedhaṃ, purisamedhaṃ, sammāpāsaṃ, vācāpeyyanti cattāri saṅgahavatthūni ahesuṃ, yehi rājāno lokaṃ saṅgaṇhiṃsu. Tattha nipphannasassato dasamabhāgaggahaṇaṃ sassamedhaṃ nāma, sassasampādane, medhāvitāti attho. Mahāyodhānaṃ chamāsikaṃ bhattavetanānuppadānaṃ purisamedhaṃ nāma, purisasaṅgaṇhane medhāvitāti attho. Daliddamanussānaṃ potthake lekhaṃ gahetvā tīṇi vassāni vinā vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma. Tañhi sammā manusse pāseti hadaye bandhitvā viya ṭhapeti, tasmā ‘‘sammāpāsa’’nti vuccati. ‘‘Tāta mātulā’’tiādinā pana saṇhavācāya saṅgahaṇaṃ vācāpeyyaṃ nāma, peyyavajjaṃ piyavācatāti attho. Evaṃ catūhi saṅgahavatthūhi saṅgahitaṃ raṭṭhaṃ iddhañceva hoti phītañca pahūtaannapānaṃ khemaṃ nirabbudaṃ. Manussā mudā modamānā ure putte naccentā apārutagharā viharanti[Pg.90]. Idaṃ gharadvāresu aggaḷānaṃ abhāvato ‘‘niraggaḷa’’nti vuccati. Ayaṃ porāṇikā paveṇi, ayaṃ porāṇikā pakati.

Regarding 'horse sacrifice' and so on: In ancient royal times, it is said, there were four means of conciliation—the crop-offering, the human-offering, the proper binding, and pleasing speech—by which kings unified the world. Among these, 'crop-offering' refers to the collection of a tenth portion of the ripened harvest, meaning being skillful in producing crops. 'Human-offering' refers to providing great warriors with food and wages for six months, meaning being skillful in gathering men. 'The proper binding' refers to taking a record of the debts of the poor in a book, and then giving them one or two thousand units of wealth for three years without interest. This indeed binds people properly, placing them as if bound in the heart; therefore, it is called 'the proper binding.' 'Pleasing speech' refers to conciliation through affectionate words like 'dear father, uncle,' meaning pleasing speech. Thus, a kingdom unified by these four means of conciliation becomes prosperous, flourishing, safe, and free from calamity, with plentiful food and drink. People live joyfully, playing with their children on their laps, their houses with doors left open. This is called 'without bolts' due to the absence of bolts on the doors. This was the ancient custom, the ancient practice.

Aparabhāge pana okkākarājakāle brāhmaṇā imāni cattāri saṅgahavatthūni imañca raṭṭhasampattiṃ parivattentā uddhammūlaṃ katvā assamedhaṃ purisamedhantiādike pañca yaññe nāma akaṃsu. Vuttañhetaṃ bhagavatā brāhmaṇadhammiyasutte –

Later, however, during the time of King Okkāka, the brahmins, inverting these four means of conciliation and this prosperity of the kingdom, and making unrighteousness their root, performed the five sacrifices named the horse sacrifice, the human sacrifice, and so on. This was stated by the Blessed One in the Brāhmaṇadhammika Sutta:

‘‘Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ…pe….

'There was a perversion in them, upon seeing the gradual, subtle change...'

‘‘Te tattha mante ganthetvā, okkākaṃ tadupāgamu’’nti. (su. ni. 301-304);

'They, having composed the mantras there, then approached Okkāka.' (Sn 301-304)

Tattha assamettha medhanti bādhentīti assamedho. Dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ekasmiṃ pacchimadivase eva sattanavutipañcapasusataghātabhīsanassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Purisamettha medhanti bādhentīti purisamedho. Catūhi pariyaññehi yajitabbassa saddhiṃbhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Sammamettha pāsanti khipantīti sammāpāso. Yugacchiggaḷe pavesanadaṇḍakasaṅkhātaṃ sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa satrayāgassetaṃ adhivacanaṃ vājamettha pivantīti vājapeyyo. Ekena pariyaññena sattarasahi pasūhi yajitabbassa beḷuvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. Natthi ettha aggaḷoti niraggaḷo. Navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassetaṃ adhivacanaṃ.

Herein, they injure and harm horses, hence it is called the horse sacrifice. This is a designation for the sacrifice, to be performed with two preliminary offerings, requiring twenty-one sacrificial posts, and on the last day alone involving the terrifying slaughter of five hundred and ninety-seven animals, where all remaining wealth, excluding land and people, is given as a sacrificial gift. Herein, they injure and harm men, hence it is called the human sacrifice. This is a designation for the sacrifice, to be performed with four preliminary offerings, along with the land, with sacrificial gifts of wealth as described in the horse sacrifice. Herein, they cast a peg, hence it is called the 'casting of the peg.' After hurling a peg—defined as a wooden pin for inserting in the hole in the yoke—and constructing an altar where it falls, with movable posts and other implements, this is a designation for the satrayāga sacrifice, which is to be performed by going upstream from where the Sarasvatī River is submerged. Herein, they drink a strengthening drink, hence it is called the 'strength-drinking' sacrifice. This is a designation for the sacrifice, to be performed with one preliminary offering, with seventeen animals to be sacrificed, with a beḷuva wood post and seventeen sacrificial gifts. There is no bolt here, hence it is called the 'unbolted' sacrifice. This is a designation for a variation of the horse sacrifice, also known as the 'all-sacrifice,' performed with nine preliminary offerings, along with the land and people, with sacrificial gifts of wealth as described in the horse sacrifice.

Candappabhāti candappabhāya. Tāragaṇāva sabbeti yathā sabbepi tārāgaṇā candimasobhāya soḷasimpi kalaṃ nāgghanti, evaṃ te assamedhādayo yaññā mettacittassa vuttalakkhaṇena subhāvitassa soḷasimpi kalaṃ nānubhavanti, na pāpuṇanti, nāgghantīti attho.

“Candappabhā” means the radiance of the moon. Just as all the hosts of stars together do not amount to a sixteenth part of the moon’s radiance, so too, those sacrifices such as the horse sacrifice do not attain, do not reach, do not equal a sixteenth part of a mind of loving-kindness that is well-developed with the aforesaid characteristics. This is the meaning.

Idāni [Pg.91] aparepi diṭṭhadhammikasamparāyike mettābhāvanāya ānisaṃse dassetuṃ ‘‘yo na hantī’’tiādi vuttaṃ. Tattha yoti mettābrahmavihārabhāvanānuyutto puggalo. Na hantīti teneva mettābhāvanānubhāvena dūravikkhambhitabyāpādatāya na kañci sattaṃ hiṃsati, leḍḍudaṇḍādīhi na vibādhati vā. Na ghātetīti paraṃ samādapetvā na satte hanāpeti na vibādhāpeti ca. Na jinātīti sārambhaviggāhikakathādivasena na kañci jināti sārambhasseva abhāvato, jānikaraṇavasena vā aḍḍakaraṇādinā na kañci jināti. Na jāpayeti parepi payojetvā paresaṃ dhanajāniṃ na kārāpeyya. Mettaṃsoti mettāmayacittakoṭṭhāso, mettāya vā aṃso avijahanaṭṭhena avayavabhūtoti mettaṃso. Sabbabhūtesūti sabbasattesu. Tato eva veraṃ tassa na kenacīti akusalaveraṃ tassa kenacipi kāraṇena natthi, puggalaverasaṅkhāto virodho kenaci purisena saddhiṃ tassa mettāvihārissa natthīti.

Now, to show further benefits of developing loving-kindness in this life and the next, it is said: “One who does not kill,” and so on. Herein, “one” refers to a person devoted to the cultivation of the divine abiding of loving-kindness. “Does not kill” means that through the power of developing loving-kindness, due to the distant suppression of ill-will, one does not harm any being, nor does one strike them with clods of earth, sticks, or the like. “Does not cause to kill” means one does not incite others to kill beings or cause them to be harmed. “Does not conquer” means one does not defeat anyone through quarrelsome or contentious speech, since there is an absence of aggression, nor does one conquer others by means of causing loss or appropriating wealth, or the like. “Does not cause others to lose” means one does not employ others to cause others to lose wealth. “One with a share of loving-kindness” refers to a mind imbued with loving-kindness, or a portion of love in the sense of not abandoning it, being an integral part. “Toward all beings” means toward all living beings. “Thus, no hostility exists for them from anyone” means that no unwholesome hostility exists for them from anyone for any reason, nor does conflict consisting of personal hostility exist for one who dwells in loving-kindness with any person.

Evametasmiṃ ekakanipāte paṭipāṭiyā terasasu suttesu sikkhāsuttadvaye cāti pannarasasu suttesu vivaṭṭaṃ kathitaṃ, nīvaraṇasuttaṃ saṃyojanasuttaṃ appamādasuttaṃ aṭṭhisañcayasuttanti etesu catūsu suttesu vaṭṭavivaṭṭaṃ kathitaṃ. Itaresu pana vaṭṭameva kathitanti.

Thus, in this Book of Ones, liberation has been explained in thirteen suttas in sequence, and also in the two training suttas, making fifteen suttas in total. In these four suttas—the Hindrances Sutta, the Fetters Sutta, the Heedfulness Sutta, and the Bone-Heap Sutta—both the cycle and liberation have been discussed. In the remaining suttas, only the cycle has been discussed.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh sutta is concluded.

Paramatthadīpaniyā

In the Paramatthadīpanī,

Khuddakanikāya-aṭṭhakathāya

the Khuddaka Nikāya Commentary,

Itivuttakassa ekakanipātavaṇṇanā niṭṭhitā.

the commentary on the Itivuttaka's Book of Ones is concluded.

2. Dukanipāto

2. The Book of Twos

1. Paṭhamavaggo

1. The First Chapter

1. Dukkhavihārasuttavaṇṇanā

1. Commentary on the Sutta on Dwelling in Suffering

28. Dukanipātassa [Pg.92] paṭhame dvīhīti gaṇanaparicchedo. Dhammehīti paricchinnadhammanidassanaṃ. Dvīhi dhammehīti dvīhi akusaladhammehi. Samannāgatoti yutto. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Dukkhaṃ viharatīti catūsupi iriyāpathesu kilesadukkhena ceva kāyikacetasikadukkhena ca dukkhaṃ viharati. Savighātanti cittūpaghātena ceva kāyūpaghātena ca savighātaṃ. Saupāyāsanti kilesūpāyāsena ceva sarīrakhedena ca balavaāyāsavasena saupāyāsaṃ. Sapariḷāhanti kilesapariḷāhena ceva kāyapariḷāhena ca sapariḷāhaṃ. Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyupacchedā. Paraṃ maraṇāti cutito uddhaṃ. Duggati pāṭikaṅkhāti duggatisaṅkhātānaṃ catunnaṃ apāyānaṃ aññatarā gati icchitabbā, avassaṃbhāvinīti attho.

28. In the first sutta of the Book of Twos, “by two” is a numerical determination. “By things” indicates the things so determined. “By two things” means by two unwholesome things. “Endowed” means associated. “In this very life” refers to this very existence. “Dwells in suffering” means one experiences suffering in all four postures, both through the suffering of defilements and through bodily and mental suffering. “With vexation” means with vexation, both through mental affliction and bodily affliction. “With distress” means with distress, through the distress of defilements and bodily fatigue, due to intense exertion. “With fever” means with fever, both through the fever of defilements and bodily fever. “Upon the breakup of the body” refers to the abandonment of the aggregates sustained by clinging. “After death” means the taking up of aggregates that arise immediately thereafter. Alternatively, “upon the breakup of the body” means the termination of the life faculty. “After death” means after passing away. “A bad destination is to be expected” means a destination in one of the four woeful states, known as bad destinations, is to be expected; the meaning is, it is inevitable.

Aguttadvāroti apihitadvāro. Kattha pana aguttadvāroti āha ‘‘indriyesū’’ti. Tena manacchaṭṭhānaṃ indriyānaṃ asaṃvaramāha. Paṭiggahaṇaparibhogavasena bhojane mattaṃ na jānātīti bhojane amattaññū. ‘‘Indriyesu aguttadvāratāya bhojane amattaññutāyā’’tipi paṭhanti.

“With unguarded doors” means with unclosed doors. But where are the doors unguarded? It is said, “in the faculties.” Thus, this refers to the lack of restraint over the six faculties, with the mind as the sixth. “Does not know moderation in eating” means one is immoderate in eating in terms of receiving and consuming. Some texts also read, “due to being unguarded in the doors of the faculties and lacking moderation in eating.”

Kathaṃ indriyesu aguttadvāratā, kathaṃ vā guttadvāratāti? Kiñcāpi hi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyāmanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati. Tathāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye [Pg.93] saṃvaro vā asaṃvaro vā atthi, javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Evaṃ hontopi so ‘‘cakkhudvāre asaṃvaro’’ti vuccati. Kasmā? Yasmā tasmiṃ sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārehi pavisitvā corā yadicchanti, taṃ hareyyuṃ. Evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare satidvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. Tasmiṃ pana asati javane sīlādīsu uppannesu dvārampi guttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagaradvāresu saṃvutesu kiñcāpi antogharadvārādayo asaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi. Evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi, āvajjanādīni vīthicittānipi. Tasmā javanakkhaṇe uppajjamānopi ‘‘cakkhudvāre saṃvaro’’ti vuccati. Sesadvāresupi eseva nayo. Evaṃ indriyesu aguttadvāratā, guttadvāratā ca veditabbā.

How is there unguardedness of the doors in the sense faculties, and how is there guardedness? Although there is neither restraint nor non-restraint in the eye faculty itself—for neither mindfulness nor lapsed mindfulness arises dependent on the eye's sensitivity—nevertheless, when a visible object comes into the range of the eye, after the life-continuum has arisen twice and ceased, the functional mind-element arises performing the function of adverting and then ceases. Following that, eye-consciousness performs the function of seeing; then the resultant mind-element, the function of receiving; then the resultant rootless mind-consciousness-element, the function of investigating; then the functional rootless mind-consciousness-element arises performing the function of determining and then ceases. Immediately after that, impulsion impels. Even so, there is neither restraint nor non-restraint at the time of the life-continuum, nor at the time of any of the others, such as adverting. But at the moment of impulsion, if immorality, lapsed mindfulness, ignorance, impatience, or laziness arises, there is non-restraint. Even though this is so, it is called 'non-restraint at the eye door.' Why? Because when that is present, the door is unguarded, as are the life-continuum and the process-consciousnesses such as adverting. To what is this comparable? It is as in a city where the four gates are unguarded; even if the inner house doors, storerooms, and chambers are well-secured, all the goods inside the city are still unprotected and unguarded. Thieves can enter through the city gates and take whatever they wish. In the same way, when immorality and so on arise at the impulsion, with that non-restraint being present, the door is unguarded, as are the life-continuum and the process-consciousnesses such as adverting. But when that is absent, with morality and so on having arisen at the impulsion, the door is guarded, as are the life-continuum and the process-consciousnesses such as adverting. To what is this comparable? It is as in a city where the gates are guarded; even if the inner house doors and so on are unguarded, all the goods inside the city are still well-protected and well-guarded. For when the city gates are closed, there is no entry for thieves. In the same way, when morality and so on arise at the impulsion, the door is guarded, as are the life-continuum and the process-consciousnesses such as adverting. Therefore, even though it arises at the moment of impulsion, it is called 'restraint at the eye door.' This same method applies to the other doors. Thus should unguardedness and guardedness of the doors in the sense faculties be understood.

Kathaṃ pana bhojane amattaññū, kathaṃ vā mattaññūti? Yo hi puggalo mahiccho hutvā paṭiggahaṇe mattaṃ na jānāti. Mahicchapuggalo hi yathā nāma kacchapuṭavāṇijo piḷandhanabhaṇḍakaṃ hatthena gahetvā ucchaṅgepi pakkhipitabbayuttakaṃ pakkhipitvā mahājanassa passantasseva ‘‘asukaṃ gaṇhatha, asukaṃ gaṇhathā’’ti mukhena ugghoseti, evameva appamattakampi attano sīlaṃ vā ganthaṃ vā dhutaṅgaguṇaṃ vā antamaso araññavāsamattakampi mahājanassa jānantasseva sambhāveti, sambhāvetvā ca pana sakaṭehipi upanīte paccaye ‘‘ala’’nti avatvā paṭiggaṇhāti. Tayo hi pūretuṃ na sakkā aggi upādānena, samuddo udakena, mahiccho paccayehīti –

How, then, is one immoderate in regard to food, and how is one moderate? The person who, being of great desire, does not know the measure in receiving. For a person of great desire, just like a hawker who, grabbing a bundle of wares with his hand and placing on his lap what is fit to be placed there, shouts out with his mouth in full view of the great crowd, 'Take this! Take that!'—in the same way, he makes much of even a small amount of his own virtue, learning, or ascetic qualities, or even merely his dwelling in the forest, in full view of the great crowd who know. And having made much of them, when requisites are brought even by the cartload, he accepts them without saying, 'Enough.' For three things cannot be filled: fire with fuel, the ocean with water, and a person of great desire with requisites—

‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;

Bahuke paccaye dinne, tayopete na pūrayeti’’.

"A mass of fire and the ocean, and also a person of great desire; though many requisites be given, these three can never be filled."

Mahicchapuggalo [Pg.94] hi vijātamātuyāpi manaṃ gaṇhituṃ na sakkoti. Evarūpo hi anuppannaṃ lābhaṃ na uppādeti, uppannalābhato ca parihāyati. Evaṃ tāva paṭiggahaṇe amattaññū hoti. Yo pana dhammena samena laddhampi āhāraṃ gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño āharahatthakaalaṃsāṭakatatthavaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya ayoniso anupāyena yāvadatthaṃ udarāvadehakaṃ paribhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Ayaṃ paribhoge amattaññū nāma.

A person of great desire cannot win the heart of even the mother who bore him. Such a person does not generate unarisen gains and falls away from gains that have arisen. Thus, in this way, one is immoderate in receiving. But one who, having obtained food righteously and fairly, consumes it greedily, infatuated, and attached, not seeing the danger, and without wisdom regarding the escape—like one of those brahmins who eats from the hand, from a cloth, from a bowl, what has been pecked by crows, or what has been vomited—and who consumes it unreflectively, improperly, just to fill the belly, and then dwells devoted to the pleasure of lying down, the pleasure of lying on his side, and the pleasure of torpor: this one is called immoderate in consumption.

Yo pana ‘‘yadipi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammo bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhātī’’ti evaṃ vuttassa paṭiggahaṇe pamāṇajānanassa ceva, ‘‘paṭisaṅkhā yoniso āhāraṃ āhāreti, neva davāya, na madāyā’’tiādinā (dha. sa. 1355) ‘‘laddhañca piṇḍapātaṃ agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’’ti ca ādinā nayena vuttassa paccavekkhitvā paṭisaṅkhānapaññāya jānitvā āhāraparibhuñjanasaṅkhātassa paribhoge pamāṇajānanassa ca vasena bhojane mattaññū hoti, ayaṃ bhojane mattaññū nāma. Evaṃ bhojane amattaññutā mattaññutā ca hotīti veditabbaṃ.

But one who—by means of knowing the measure in receiving, as it is stated: 'Even if the gift-material is abundant but the giver wishes to give little, one takes little according to the giver’s wish. If the gift-material is meager but the giver wishes to give much, one takes little according to the gift-material. If the gift-material is abundant and the giver also wishes to give much, knowing one’s own capacity, one takes only a suitable amount'; and by means of knowing the measure in consuming, which consists of consuming food after having reflected and known with the wisdom of reflection, as stated in the manner beginning, 'Reflecting wisely, one partakes of food, not for amusement, not for intoxication...' (Dhs. 1355), and 'Having received alms-food, one partakes of it without greed, without infatuation, without attachment, seeing the danger, with the wisdom of escape'—is moderate in eating. This is called one who is moderate in eating. Thus it should be understood that there is immoderation and moderation in eating.

Gāthāsu pana cakkhuntiādīsu cakkhatīti cakkhu, rūpaṃ assādeti, samavisamaṃ ācikkhantaṃ viya hotīti vā attho. Suṇātīti sotaṃ. Ghāyatīti ghānaṃ. Jīvitanimittaṃ āhāraraso jīvitaṃ, taṃ avhāyatīti jivhā. Kucchitānaṃ āyoti kāyo. Manate vijānātīti mano. Porāṇā panāhu munātīti mano, nāḷiyā minamāno viya mahātulāya dhārayamāno viya ca ārammaṇaṃ vijānātīti attho. Evaṃ tāvettha padattho veditabbo.

In the verses, regarding "cakkhu" and so forth: "Cakkhu" is that which sees (cakkhati); or, the meaning is that it is as if it tastes form, as if it points out the even and uneven. "Sota" is that which hears (suṇāti). "Ghāna" is that which smells (ghāyati). The flavor of food is the cause of life, is life; "jivhā" is that which calls for it (avhāyati). "Kāyo" is the source (āyo) of what is disgusting (kucchitānaṃ). "Mano" is that which knows by thinking (manate vijānāti). The ancients, however, say "mano" is that which knows (munāti), meaning it knows an object like one measuring with a measuring tube or holding with a great balance. Thus far, the meaning of these terms should be understood.

Bhāvatthato pana duvidhaṃ cakkhu – maṃsacakkhu ca paññācakkhu ca. Tesu buddhacakkhu, samantacakkhu, ñāṇacakkhu, dibbacakkhu, dhammacakkhūti pañcavidhaṃ paññācakkhu. Tattha ‘‘addasaṃ kho [Pg.95] ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento’’ti (ma. ni. 1.283) idaṃ buddhacakkhu nāma. ‘‘Samantacakkhu vuccati sabbaññutaññāṇa’’nti (cūḷava. dhotakamāṇavapucchāniddesa 32) idaṃ samantacakkhu nāma. ‘‘Cakkhuṃ udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15) idaṃ ñāṇacakkhu nāma. ‘‘Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.284) idaṃ dibbacakkhu nāma. ‘‘Virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (ma. ni. 2.395; mahāva. 16) idaṃ heṭṭhimamaggattayasaṅkhātaṃ dhammacakkhu nāma.

In terms of meaning, the eye is twofold: the fleshly eye and the wisdom-eye. Among these, the wisdom-eye is fivefold: the Buddha-eye, the all-around eye, the knowledge-eye, the divine eye, and the Dhamma-eye. Herein, "I saw, monks, with the Buddha-eye, looking over the world" (Majjhima Nikāya 1.283)—this is called the Buddha-eye. "The all-around eye is called the knowledge of omniscience" (Cūḷavagga, Dhotakamāṇavapucchāniddesa 32)—this is called the all-around eye. "The eye arose" (Saṃyutta Nikāya 5.1081; Mahāvagga 15)—this is called the knowledge-eye. "I saw, monks, with the divine eye, purified" (Majjhima Nikāya 1.284)—this is called the divine eye. "The stainless, immaculate Dhamma-eye arose" (Majjhima Nikāya 2.395; Mahāvagga 16)—this is called the Dhamma-eye, reckoned as the three lower paths.

Maṃsacakkhupi duvidhaṃ – sasambhāracakkhu, pasādacakkhūti. Tattha yvāyaṃ akkhikūpake patiṭṭhito heṭṭhā akkhikūpakaṭṭhikena, upari bhamukaṭṭhikena, ubhato akkhikūṭehi, anto matthaluṅgena, bahiddhā akkhilomehi paricchinno maṃsapiṇḍo, saṅkhepato catasso dhātuyo – vaṇṇo, gandho, raso, ojāsambhavo saṇṭhānaṃ jīvitaṃ bhāvo kāyapasādo cakkhupasādoti cuddasa sambhārā. Vitthārato catasso dhātuyo taṃnissitā vaṇṇagandharasaojāsaṇṭhānasambhavāti imāni dasa catusamuṭṭhānikattā cattālīsaṃ honti, jīvitaṃ bhāvo kāyapasādo cakkhupasādoti cattāri ekantakammasamuṭṭhānevāti imesaṃ catucattālīsāya rūpānaṃ vasena catucattālīsa sambhārā. Yaṃ loke ‘‘setaṃ vaṭṭaṃ puthulaṃ visaṭaṃ vipulaṃ cakkhū’’ti sañjānanto na cakkhuṃ sañjānāti, vatthuṃ cakkhuto sañjānāti, yo maṃsapiṇḍo akkhikūpake patiṭṭhito nhārusuttakena matthaluṅgena ābaddho, yattha setampi atthi kaṇhampi lohitakampi pathavīpi āpopi tejopi vāyopi. Yaṃ semhussadattā setaṃ, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthaddhaṃ, āpussadattā paggharati, tejussadattā pariḍayhati, vāyussadattā sambhamati, idaṃ sasambhāracakkhu nāma. Yo pana ettha sito ettha paṭibaddho catunnaṃ mahābhūtānaṃ upādāya pasādo, idaṃ pasādacakkhu nāma. Idañhi cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvena pavattati.

The fleshly eye is of two kinds: the eye with its components and the sensitive eye. Herein, that which is established in the eye socket, bounded below by the bone of the eye socket, above by the eyebrow bone, on both sides by the corners of the eye, inside by the brain, and outside by the eyelashes—this lump of flesh, in brief, consists of fourteen constituents: the four great elements, and color, odor, taste, nutritive essence, origin, shape, life faculty, sex faculty, body-sensitivity, and eye-sensitivity. In detail, the four great elements and the qualities dependent on them—color, odor, taste, nutritive essence, shape, and origin—these ten, being originated from four causes, amount to forty. Life faculty, sex faculty, body-sensitivity, and eye-sensitivity—these four arise solely from kamma. Thus, in terms of these forty-four material qualities, there are forty-four components. What the world perceives as "a white circle, round, thick, distinct, large—the eye"—it does not perceive the eye but perceives the physical basis as the eye. That lump of flesh established in the eye socket, bound by tendons to the brain, wherein there is white, black, red, earth, water, fire, and air. The white is due to the predominance of phlegm, the black due to the predominance of bile, the red due to the predominance of blood, the firmness due to the predominance of earth, the oozing due to the predominance of water, the burning due to the predominance of fire, and the movement due to the predominance of air. This is called the eye with its components. But the sensitivity that is situated here, bound here, derived from the four great elements—this is called the sensitive eye. For this functions appropriately as the base and door for eye-consciousness and so on.

Sotādīsupi sotaṃ dibbasotaṃ, maṃsasotanti duvidhaṃ. Ettha ‘‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātī’’ti idaṃ dibbasotaṃ nāma. Maṃsasotaṃ pana sasambhārasotaṃ pasādasotanti duvidhantiādi sabbaṃ cakkhumhi vuttanayeneva veditabbaṃ, tathā ghānajivhā. Kāyo pana copanakāyo, karajakāyo, samūhakāyo, pasādakāyotiādinā bahuvidho. Tattha –

In the case of the ear and so on, the ear is of two kinds: the divine ear and the fleshly ear. Here, "with the divine ear-element, purified and surpassing the human, he hears both kinds of sounds"—this is called the divine ear. The fleshly ear, however, is of two kinds: the ear with its components and the sensitive ear, and so on—all should be understood in the same way as explained for the eye. Similarly for the nose and tongue. The body, however, is of many kinds: the body of conduct, the created body, the collective body, the sensitive body, and so on. Herein—

‘‘Kāyena [Pg.96] saṃvutā dhīrā, atho vācāya saṃvutā’’ti. (dha. pa. 234) –

“The wise are restrained in body, and also restrained in speech.” (Dhp. 234)

Ayaṃ copanakāyo nāma. ‘‘Imamhā kāyā aññaṃ kāyaṃ abhinimminātī’’ti (dī. ni. 1.236; paṭi. ma. 3.14) ayaṃ karajakāyo nāma. Samūhakāyo pana viññāṇādisamūhavasena anekavidho āgato. Tathā hi ‘‘cha ime, āvuso, viññāṇakāyā’’tiādīsu (ma. ni. 1.101) viññāṇasamūho vutto. ‘‘Cha phassakāyā’’tiādīsu (dī. ni. 3.323; ma. ni. 1.98) phassādisamūho. Tathā ‘‘kāyapassaddhi kāyalahutā’’tiādīsu (dha. sa. 114) vedanākkhandhādayo. ‘‘Idhekacco pathavikāyaṃ aniccato anupassati, āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāya’’ntiādīsu (paṭi. ma. 3.35) pathavādisamūho. ‘‘Kāyena phoṭṭhabbaṃ phusitvā’’ti (a. ni. 3.16) ayaṃ pasādakāyo. Idhāpi pasādakāyo veditabbo. So hi kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvena pavattati. Manoti pana kiñcāpi sabbaṃ viññāṇaṃ vuccati, tathāpi dvārabhāvassa idhādhippetattā dvārabhūtaṃ sāvajjanaṃ bhavaṅgaṃ veditabbaṃ.

This is called the body of conduct. “From this body, he creates another body”—this is called the created body. The collective body, however, is of many kinds, based on groups such as consciousness and others. For example, in passages like, “These six, friend, are the groups of consciousness,” the group of consciousness is mentioned. In passages like, “The six groups of contact,” the group of contact and others are referred to. Similarly, in phrases like, “tranquility of body, lightness of body,” the mental aggregates of feeling and so on are indicated. In statements such as, “Here, someone contemplates the earth group as impermanent, the water group, the fire group, the wind group, the hair group, the body hair group,” the groups of earth and others are meant. “Having touched a tangible object with the body”—this refers to the sensitive body. Here too, the sensitive body should be understood, for it functions appropriately as the basis and door for body-consciousness and the like. As for the mind, although all consciousness is generally referred to as such, here, since its function as a door is intended, it should be understood as the adverting consciousness or the life-continuum that serves as the door.

Etāni yassa dvārāni aguttāni ca bhikkhunoti yassa bhikkhuno etāni manacchaṭṭhāni dvārāni sativossaggena pamādaṃ āpannattā satikavāṭena apihitāni. Bhojanamhi…pe… adhigacchatīti so bhikkhu vuttanayena bhojane amattaññū indriyesu ca saṃvararahito diṭṭhadhammikañca rogādivasena, samparāyikañca duggatipariyāpannaṃ kāyadukkhaṃ rāgādikilesasantāpavasena, icchāvighātavasena ca cetodukkhanti sabbathāpi dukkhameva adhigacchati pāpuṇāti. Yasmā cetadevaṃ, tasmā duvidhenapi dukkhagginā idhaloke ca paraloke ca ḍayhamānena kāyena ḍayhamānena cetasā divā vā yadi vā rattiṃ niccakālameva tādiso puggalo dukkhameva viharati, na tassa sukhavihārassa sambhavo, vaṭṭadukkhānatikkame pana vattabbameva natthīti.

And for that bhikkhu whose doors are unguarded: for that bhikkhu, these six doors, with mind as the sixth, having fallen into heedlessness through the abandoning of mindfulness, are not closed by the bolt of mindfulness. In eating... he attains. That bhikkhu, being immoderate in eating and unrestrained in the senses, as described, attains only suffering in every way—both in this present life through afflictions like illness, and in the next life consisting of states of misery, experiencing bodily pain due to the burning of defilements like lust, and mental pain due to the frustration of desires. Since this is so, therefore, being burned by the twofold fire of suffering—both in this world and the next—with body being burned and with mind being burned, such a person dwells only in suffering, whether by day or by night, constantly. There is no possibility of dwelling in happiness for him. Indeed, there is no need to say that there is no escape from the suffering of the round of existence.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Discourse is finished.

2. Sukhavihārasuttavaṇṇanā

2. Commentary on the Sukhavihāra Sutta

29. Dutiye [Pg.97] vuttavipariyāyena attho veditabbo.

29. In the second discourse, the meaning should be understood in the opposite way from what was stated.

Dutiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Discourse is concluded.

3. Tapanīyasuttavaṇṇanā

3. Commentary on the Tapanīya Sutta

30. Tatiye tapanīyāti idha ceva samparāye ca tapanti vibādhenti viheṭhentīti tapanīyā. Tapanaṃ vā dukkhaṃ diṭṭhe ceva dhamme abhisamparāye ca tassa uppādanena ceva anubalappadānena ca hitāti tapanīyā. Atha vā tapanti tenāti tapanaṃ, pacchānutāpo, vippaṭisāroti attho, tassa hetubhāvato hitāti tapanīyā. Akatakalyāṇoti akataṃ kalyāṇaṃ bhaddakaṃ puññaṃ etenāti akatakalyāṇo. Sesapadadvayaṃ tasseva vevacanaṃ. Puññañhi pavattihitatāya āyatiṃsukhatāya ca bhaddakaṭṭhena kalyāṇanti ca kucchitasalanādiatthena kusalanti ca dukkhabhīrūnaṃ saṃsārabhīrūnañca rakkhanaṭṭhena bhīruttāṇanti ca vuccati. Katapāpoti kataṃ upacitaṃ pāpaṃ etenāti katapāpo. Sesapadadvayaṃ tasseva vevacanaṃ. Akusalakammañhi lāmakaṭṭhena pāpanti ca attano pavattikkhaṇe vipākakkhaṇe ca ghorasabhāvatāya luddanti ca kilesehi dūsitabhāvena kibbisanti ca vuccati. Iti bhagavā ‘‘dve dhammā tapanīyā’’ti dhammādhiṭṭhānena uddisitvā akataṃ kusalaṃ dhammaṃ katañca akusalaṃ dhammaṃ puggalādhiṭṭhānena niddisi. Idāni tesaṃ tapanīyabhāvaṃ dassento ‘‘so akataṃ me kalyāṇantipi tappati, kataṃ me pāpantipi tappatī’’ti āha. Cittasantāsena tappati anutappati anusocatīti attho.

30. In the third discourse, 'tormenting' (tapanīya) means they torment, afflict, and harass both in this life and in the next, hence they are called tormenting. Or, 'tormenting' refers to suffering, because they are conducive to its arising and strengthening in this very life and in the future. Alternatively, they are called 'tormenting' because they are conducive to remorse (tapana), which is regret and repentance, by being its cause. 'One who has not done good' (akatakalyāṇa) means one by whom good, wholesome, and meritorious deeds have not been done. The remaining two terms are synonyms for this. For merit is called 'good' (kalyāṇa) because it is wholesome in its course and conducive to future happiness; 'skillful' (kusala) because it cuts away what is contemptible; and 'a refuge for the fearful' (bhīruttāṇa) because it protects those who fear suffering and the cycle of existence. 'One who has done evil' (katapāpa) means one by whom evil deeds have been done and accumulated. The remaining two terms are synonyms for this. For unwholesome action is called 'evil' (pāpa) because it is base; 'cruel' (ludda) because it is dreadful at the moment of its occurrence and at the moment of its result; and 'offense' (kibbisa) because it is defiled by defilements. Thus the Blessed One, having first stated 'two things are tormenting' in terms of phenomena, then explained the wholesome deed not done and the unwholesome deed done in terms of persons. Now, showing their tormenting nature, he said: 'He torments himself with the thought, "I have not done good," and he torments himself with the thought, "I have done evil."' The meaning is that he torments himself, regrets, and grieves with mental anguish.

Gāthāsu duṭṭhu caritaṃ, kilesapūtikattā vā duṭṭhaṃ caritanti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritaṃ kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Imāni ca kāyaduccaritādīni kammapathappattāni adhippetānīti yaṃ na kammapathappattaṃ akusalajātaṃ, taṃ sandhāyāha ‘‘yañcaññaṃ dosasañhita’’nti. Tassattho – yampi ca aññaṃ kammapathabhāvaṃ appattattā nippariyāyena kāyakammādisaṅkhaṃ na labhati, rāgādikilesasaṃsaṭṭhattā dosasahitaṃ akusalaṃ tampi katvāti attho. Nirayanti niratiatthena nirassādaṭṭhena vā nirayanti laddhanāmaṃ sabbampi duggatiṃ, ayasaṅkhātasukhappaṭikkhepena [Pg.98] vā sabbattha sugatiduggatīsu nirayadukkhaṃ. So tādiso puggalo upagacchatīti evamettha attho daṭṭhabbo.

In the verses, 'misconduct' (duccarita) means badly conducted, or it is called 'misconduct' because it is putrid with defilements. Bodily misconduct (kāyaduccarita) is misconduct by way of the body, or misconduct that has arisen from the body. Similarly, verbal and mental misconduct should be understood. And here, these bodily misconducts and the like are intended as having reached the courses of action (kammapatha). As for whatever unwholesome state has not reached the courses of action, that is referred to by the phrase 'and whatever else is connected with fault (dosa).' Its meaning is: whatever other unwholesome action, not having attained the state of a course of action, does not obtain the designation of bodily action etc. in the strict sense, but is connected with defilements such as lust—that too is done. 'Niraya' (hell) is so called because it is devoid of enjoyment (nirati) or because it is utterly joyless (nirassāda); it refers to all states of misery. Or, it is so named because it is the rejection (nir-) of happiness (-aya). Such a person goes to that state—this is how the meaning should be understood here.

Ettha ca kāyaduccaritassa tapanīyabhāve nando yakkho nando māṇavako nando goghātako dve bhātikāti etesaṃ vatthūni kathetabbāni. Te kira gāviṃ vadhitvā maṃsaṃ dve koṭṭhāse akaṃsu. Tato kaniṭṭho jeṭṭhaṃ āha – ‘‘mayhaṃ dārakā bahū, imāni me antāni dehī’’ti. Atha naṃ jeṭṭho – ‘‘sabbaṃ maṃsaṃ dvedhā vibhattaṃ, puna kimaggahesī’’ti paharitvā jīvitakkhayaṃ pāpesi. Nivattitvā ca naṃ olokento mataṃ disvā ‘‘bhāriyaṃ vata mayā kataṃ, svāhaṃ akāraṇeneva naṃ māresi’’nti cittaṃ uppādesi. Athassa balavavippaṭisāro uppajji. So ṭhitaṭṭhānepi nisinnaṭṭhānepi tadeva kammaṃ āvajjeti, cittassādaṃ na labhati, asitapītakhāyitampissa sarīre ojaṃ na pharati, aṭṭhicammamattameva ahosi. Atha naṃ eko thero pucchi ‘‘upāsaka, tvaṃ ativiya kiso aṭṭhicammamatto jāto, kīdiso te rogo, udāhu atthi kiñci tapanīyaṃ kammaṃ kata’’nti? So ‘‘āma, bhante’’ti sabbaṃ ārocesi. Athassa so ‘‘bhāriyaṃ te, upāsaka, kammaṃ kataṃ, anaparādhaṭṭhāne aparaddha’’nti āha. So teneva kammunā kālaṃ katvā niraye nibbatti. Vacīduccaritassa pana suppabuddhasakkakokālikaciñcamāṇavikādīnaṃ vatthūni kathetabbāni, manoduccaritassa ukkalajayabhaññādīnaṃ.

Here, concerning the tormenting nature of bodily misconduct, the stories of the yakkha Nanda, the youth Nanda, the cattle butcher Nanda, and the two brothers should be told. They, it is said, killed a cow and divided the meat into two portions. Then the younger brother said to the elder, 'I have many children; give me these entrails.' Then the elder brother replied, 'All the meat has been divided in two; why do you ask for more?' and struck him, causing his death. Turning back and seeing him dead, he thought, 'What a grave deed I have done! I killed him for no reason.' Then intense remorse arose in him. Whether standing or sitting, he kept recalling that deed and found no joy in his mind; the food and drink he consumed did not nourish his body—he became mere skin and bones. Then a certain elder asked him, 'Lay follower, you have become extremely thin, reduced to skin and bones. What is your ailment, or have you done some tormenting deed?' He replied, 'Yes, venerable sir,' and confessed everything. The elder said, 'Lay follower, you have done a grave deed, harming one who was not at fault.' Due to that very deed, he died and was reborn in hell. Regarding verbal misconduct, the stories of Suppabuddha the Sakyan, Kokālika, Ciñcamāṇavikā, and others should be told. Regarding mental misconduct, the stories of Ukkala, Jayabhañña, and others should be told.

Tatiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Third Discourse is concluded.

4. Atapanīyasuttavaṇṇanā

4. Commentary on the Atapanīya Sutta

31. Catutthe tatiye vuttavipariyāyena attho veditabbo.

31. In the fourth, the meaning should be understood in the opposite way to that stated in the third.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth discourse is concluded.

5. Paṭhamasīlasuttavaṇṇanā

5. Commentary on the First Discourse on Virtue

32. Pañcame pāpakena ca sīlenāti pāpakaṃ nāma sīlaṃ sīlabhedakaro asaṃvaroti vadanti. Tattha yadi asaṃvaro asīlameva taṃdussīlyabhāvato, kathaṃ sīlanti vuccati? Tatthāyaṃ adhippāyo siyā [Pg.99] – yathā nāma loke adiṭṭhaṃ ‘‘diṭṭha’’nti vuccati, asīlavā ‘‘sīlavā’’ti, evamidhāpi asīlampi asaṃvaropi ‘‘sīla’’nti voharīyati. Atha vā ‘‘katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo’’ti (ma. ni. 2.264) vacanato akusaladhammesupi attheva sīlasamaññā, tasmā paricayavasena sabhāvasiddhi viya pakatibhūto sabbo samācāro ‘‘sīla’’nti vuccati. Tattha yaṃ akosallasambhūtaṭṭhena akusalaṃ lāmakaṃ, taṃ sandhāyāha ‘‘pāpakena ca sīlenā’’ti. Pāpikāya ca diṭṭhiyāti sabbāpi micchādiṭṭhiyo pāpikāva. Visesato pana ahetukadiṭṭhi, akiriyadiṭṭhi, natthikadiṭṭhīti imā tividhā diṭṭhiyo pāpikatarā. Tattha pāpakena sīlena samannāgato puggalo payogavipanno hoti, pāpikāya diṭṭhiyā samannāgato āsayavipanno hoti, evaṃ payogāsayavipanno puggalo nirayūpago hotiyeva. Tena vuttaṃ ‘‘imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto, evaṃ niraye’’ti. Ettha ca ‘‘dvīhi dhammehi samannāgato’’ti idaṃ lakkhaṇavacanaṃ daṭṭhabbaṃ, na tantiniddeso. Yathā taṃ loke ‘‘yadime byādhitā siyuṃ, imesaṃ idaṃ bhesajjaṃ dātabba’’nti. Aññesupi īdisesu ṭhānesu eseva nayo. Duppaññoti nippañño.

32. In the fifth discourse, regarding 'and with bad virtue': what is called 'bad virtue' is virtue-breaking and unrestraint, so they say. Now, if unrestraint is indeed non-virtue, due to its being unvirtuous, how is it called 'virtue'? Here, the intended meaning may be this: just as in the world, what is unseen is called 'seen,' and one without virtue is called 'one with virtue,' so here too, even what is non-virtue and unrestraint is referred to as 'virtue.' Alternatively, from the statement, 'And what, householder, are unwholesome virtues? Unwholesome bodily action, unwholesome verbal action, and wrong livelihood' (MN 2.264), the designation 'virtue' applies even to unwholesome states. Therefore, through familiarity, as if its nature is established, all natural behavior is called 'virtue.' Here, that which is unwholesome and base, born of unskillfulness, is what is referred to by the phrase 'with bad virtue.' Regarding 'and with wrong view': all wrong views are indeed bad. Specifically, however, the threefold wrong views—the view of no cause, the view of no action, and the nihilistic view—are even worse. Here, a person endowed with bad virtue is one ruined in application, while one endowed with wrong view is ruined in disposition. Thus, a person ruined in both application and disposition is inevitably headed for hell. Therefore, it is said: 'Bhikkhus, a person endowed with these two qualities is deposited in hell as if carried there.' Here, the phrase 'endowed with these two qualities' should be understood as a characteristic statement, not a canonical exposition. Just as in the world, it is said: 'If these were sick, this medicine should be given to them.' The same principle applies in other similar cases. 'Unwise' means lacking wisdom.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth discourse is concluded.

6. Dutiyasīlasuttavaṇṇanā

6. Commentary on the Second Discourse on Virtue

33. Chaṭṭhe bhaddakena ca sīlenāti kāyasucaritādicatupārisuddhisīlena. Tañhi akhaṇḍādisīlabhāvena sayañca kalyāṇaṃ, samathavipassanādikalyāṇaguṇāvahaṃ cāti ‘‘bhaddaka’’nti vuccati. Bhaddikāya ca diṭṭhiyāti kammassakatāñāṇena ceva kammapathasammādiṭṭhiyā ca. Tattha bhaddakena sīlena payogasampanno hoti, bhaddikāya diṭṭhiyā āsayasampanno. Iti payogāsayasampanno puggalo saggūpago hoti. Tena vuttaṃ – ‘‘imehi, kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto, evaṃ sagge’’ti. Sappaññoti paññavā. Sesaṃ suviññeyyameva.

33. In the sixth discourse, 'with excellent virtue' refers to the fourfold purified virtue beginning with good bodily conduct. For that is called 'excellent' because it is itself wholesome by being unbroken and so forth in its virtuous nature, and because it brings forth wholesome qualities such as serenity and insight. 'And with excellent view' refers to the knowledge of kamma as one's own and right view regarding the path of kamma. Here, one endowed with excellent virtue is accomplished in application, and one endowed with excellent view is accomplished in disposition. Thus, a person accomplished in both application and disposition is destined for heaven. Therefore it is said: 'Bhikkhus, a person endowed with these two qualities is deposited in heaven as if carried there.' 'Wise' means possessing wisdom. The rest is easily understood.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth discourse is concluded.

7. Ātāpīsuttavaṇṇanā

7. Commentary on the Ātāpī Discourse

34. Sattame [Pg.100] anātāpīti kilesānaṃ ātāpanaṭṭhena ātāpo, vīriyaṃ, so etassa atthīti ātāpī, na ātāpī anātāpī, sammappadhānavirahito kusītoti vuttaṃ hoti. Ottāpo vuccati pāputrāso, so etassa atthīti ottāpī, na ottāpī anottāpī, ottāparahito. Atha vā ātāpappaṭipakkho anātāpo, kosajjaṃ so assa atthīti anātāpī. Yaṃ ‘‘na ottapati ottappitabbena, na ottapati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā’’ti evaṃ vuttaṃ, taṃ anottappaṃ anottāpo. So assa atthīti anottāpīti evamettha attho veditabbo.

34. In the seventh discourse, 'not ardent' (anātāpī): Ardour (ātāpa) is the burning of defilements, meaning energy (vīriya). One who possesses this is 'ardent' (ātāpī); one who does not possess it is 'not ardent' (anātāpī), which is to say, one who is lazy (kusīta) and devoid of right effort (sammappadhāna). Moral dread (ottāpa) is called fear of wrongdoing. One who possesses this is 'one with moral dread' (ottāpī); one who does not possess it is 'one without moral dread' (anottāpī), lacking moral dread. Alternatively, the opposite of ardour (ātāpa) is non-ardour (anātāpa), which is laziness (kosajja); one who possesses this is 'not ardent' (anātāpī). As for what is said: 'He does not dread what should be dreaded; he does not dread the attainment of evil, unwholesome states'—this is lack of moral dread (anottappa) or non-dreading (anottāpa). One who has this is 'one without moral dread' (anottāpī). Thus should the meaning here be understood.

Abhabboti anaraho. Sambodhāyāti ariyamaggatthāya. Nibbānāyāti kilesānaṃ accantavūpasamāya amatamahānibbānāya. Anuttarassa yogakkhemassāti arahattaphalassa. Tañhi uttaritarassa abhāvato anuttaraṃ, catūhi yogehi anupaddutattā khemaṃ nibbhayanti yogakkhemanti ca vuccati. Adhigamāyāti pattiyā. Ātāpīti vīriyavā. So hi ‘‘āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’’ti (dī. ni. 3.345) evaṃ vuttena vīriyārambhena samannāgato kilesānaṃ accantameva ātāpanasīloti ātāpī. Ottāpīti ‘‘yaṃ ottapati ottappitabbena, ottapati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā’’ti (dha. sa. 31) evaṃ vuttena ottappena samannāgatattā ottapanasīloti ottappī. Ayañhi ottāpīti vutto. Tadavinābhāvato hiriyā ca samannāgato eva hotīti hirottappasampanno aṇumattepi vajje bhayadassāvī sīlesu paripūrakārī hoti. Iccassa sīlasampadā dassitā. Ātāpīti iminā nayenassa kilesaparitāpitādīpanena samathavipassanābhāvanānuyuttatā dassitā. Yathāvuttañca vīriyaṃ saddhāsatisamādhipaññāhi vinā na hotīti vimuttiparipācakāni saddhāpañcamāni indriyāni atthato vuttāneva honti. Tesu ca siddhesu anicce aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññāti cha nibbedhabhāgiyā saññā siddhā evāti. Evaṃ imehi dvīhi dhammehi samannāgatassa lokiyānaṃ [Pg.101] sīlasamādhipaññānaṃ sijjhanato maggaphalanibbānādhigamassa bhabbataṃ dassento ‘‘ātāpī ca kho…pe… adhigamāyā’’ti āha.

'Incapable' means unworthy. 'For awakening' means for the sake of the noble path. 'For Nibbāna' means for the complete calming of defilements, for the deathless great Nibbāna. 'Of the unsurpassed security from bondage' means of the fruit of arahantship. For that is called 'unsurpassed' because there is nothing higher, and 'security from bondage' because it is free from danger, undisturbed by the four yokes. 'For attainment' means for reaching it. 'Ardent' means possessing energy. For he is endowed with the arousal of energy as described thus: 'He dwells with energy aroused for abandoning unwholesome states and acquiring wholesome states, strong, firm in effort, not shirking the responsibility for wholesome states' (DN 3.345). Because he is habitually one who completely torments defilements, he is called 'ardent.' 'One with moral dread' means that because he is endowed with moral dread as described thus: 'He dreads what should be dreaded; he dreads the attainment of evil, unwholesome states' (Dhs 31), he is habitually one who dreads wrongdoing. And this one is called 'one with moral dread.' Because of its inseparability, he is also endowed with shame. Thus, accomplished in shame and moral dread, he sees danger in the slightest fault and is a fulfiller of the virtues. In this way, his perfection in virtue is shown. By 'ardent,' his engagement in the development of serenity and insight through the tormenting and burning up of defilements is shown. And as stated, energy does not exist without faith, mindfulness, concentration, and wisdom. Thus, the five faculties culminating in liberation—faith, energy, mindfulness, concentration, and wisdom—are implicitly stated. And when these are accomplished, the six perceptions leading to penetration—the perception of impermanence in the impermanent, the perception of suffering in the impermanent, the perception of not-self in suffering, the perception of abandoning, the perception of dispassion, and the perception of cessation—are also accomplished. Thus, showing the capability of attaining path, fruit, and Nibbāna through the accomplishment of mundane virtue, concentration, and wisdom by means of these two qualities, he says: 'ardent and... for attainment.'

Gāthāsu kusītoti micchāvitakkabahulatāya kāmabyāpādavihiṃsāvitakkasaṅkhātehi kucchitehi pāpadhammehi sito sambandho yuttoti kusīto. Kucchitaṃ vā sīdati sammāpaṭipattito avasīdatīti kusīto, da-kārassa ta-kāraṃ katvā. Hīnavīriyoti nibbīriyo, catūsupi iriyāpathesu vīriyakaraṇarahito. Anussāhasaṃhananasabhāvassa cittālasiyassa thinassa, asattivighātasabhāvassa kāyālasiyassa middhassa ca abhiṇhappavattiyā thinamiddhabahulo. Pāpajigucchanalakkhaṇāya hiriyā abhāvena tappaṭipakkhena ahirikena samannāgatattā ca ahiriko. Hirottappavīriyānaṃ abhāveneva sammāpaṭipattiyaṃ natthi etassa ādaroti anādaro. Ubhayathāpi tathā dhammapuggalena duvidhakiriyākaraṇena anādaro. Phuṭṭhunti phusituṃ. Sambodhimuttamanti sambodhisaṅkhātaṃ uttamaṃ arahattaṃ adhigantuṃ abhabboti attho.

In the verses, 'lazy' (kusīta) means one who is associated with a multitude of wrong thoughts, connected and yoked to contemptible, evil qualities such as thoughts of sensuality, ill will, and harm. Or, 'lazy' means sinking into what is corrupt, falling away from right practice—with the 'd' sound changed to 't.' 'Lacking energy' means devoid of effort, without exertion in any of the four postures. Being 'full of sloth and torpor' means that due to the frequent arising of sloth, whose characteristic is mental sluggishness, a lack of enthusiasm and vigor, and torpor, whose characteristic is physical sluggishness, a lack of energy and obstruction, one is full of sloth and torpor. 'Shameless' (ahiriko) means one is endowed with shamelessness, the opposite of moral shame (hiri), due to the absence of that moral shame, which is characterized by disgust for evil. 'Careless' (anādaro) means one has no regard for right practice due to the absence of moral shame, moral dread, and energy. In both ways, such a person is careless towards the Dhamma and the person by performing two kinds of actions. 'To reach' (phuṭṭhuṃ) means to touch. 'The supreme enlightenment' (sambodhimuttamaṃ) refers to the supreme arahantship known as enlightenment—meaning one is incapable of achieving it.

Satimāti cirakatacirabhāsitānaṃ anussaraṇe samatthassa satinepakkassa bhāvena catusatipaṭṭhānayogena satimā. Nipakoti sattaṭṭhāniyasampajaññasaṅkhātena ceva kammaṭṭhānapariharaṇapaññāsaṅkhātena ca nepakkena samannāgatattā nipako. Jhāyīti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena cāti dvīhipi jhānehi jhāyī. Appamattoti ‘‘divasaṃ caṅkamena nisajjāya āvaraṇiyehi dhammehi cittaṃ parisodhetī’’tiādinā nayena kammaṭṭhānabhāvanāya appamatto. Saṃyojanaṃ jātijarāya chetvāti jātiyā ceva jarāya ca satte saṃyojetīti saṃyojananti laddhanāmaṃ kāmarāgādikaṃ dasavidhampi kilesajātaṃ anusayasamugghātavasena mūlato chinditvā. Atha vā saṃyojanaṃ jātijarāya chetvāti jātijarāya saṃyojanaṃ chinditvā. Yassa hi saṃyojanāni acchinnāni, tassa jātijarāya acchedo asamugghātova. Yassa pana tāni chinnāni, tassa jātijarāpi chinnāva kāraṇassa samugghātitattā. Tasmā saṃyojanaṃ chindanto eva jātijarāpi chindati. Tena vuttaṃ ‘‘saṃyojanaṃ jātijarāya [Pg.102] chetvā’’ti. Idheva sambodhimanuttaraṃ phuseti imasmiṃyeva attabhāve aggamaggaṃ arahattaṃ vā phuse pāpuṇeyya.

Mindful—one who is mindful by virtue of the skillfulness of mindfulness, through the application of the four foundations of mindfulness, capable of recollecting what was done and said long ago. Discerning—one who is discerning, being endowed with skillfulness, which consists of seven kinds of clear comprehension and wisdom in avoiding unsuitable meditation subjects. Meditative—one who is meditative by means of both kinds of jhāna: absorption on the object and absorption on the characteristics. Diligent—one who is not negligent in the development of the meditation subject, in the manner of purifying the mind from obstructive states by walking and sitting during the day, and so forth. Having cut the fetter of birth and aging—having cut at the root, by way of eradicating the latent tendencies, the ten kinds of defilements, such as sensual lust, which are called 'fetter' because they bind beings to birth and aging. Alternatively, 'having cut the fetter of birth and aging' means having cut the fetter that is birth and aging. For one whose fetters are not cut, there is no cutting off, no eradication, of birth and aging. But for one whose fetters are cut, birth and aging are also cut, because their cause has been eradicated. Therefore, by cutting the fetter, one also cuts birth and aging. Hence it is said, 'having cut the fetter of birth and aging.' Here, in this very existence, one attains the unsurpassed perfect enlightenment—one would attain or reach the supreme path, Arahantship, in this very existence.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh sutta is concluded.

8. Paṭhamanakuhanasuttavaṇṇanā

8. Commentary on the First Sutta on Not Being Deceitful

35. Aṭṭhame nayidanti ettha naiti paṭisedhe nipāto, tassa ‘‘vussatī’’ti iminā sambandho, yakāro padasandhikaro. Idaṃ-saddo ‘‘ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle’’tiādīsu (ma. ni. 1.501) nipātamattaṃ. ‘‘Idaṃ kho taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattaka’’ntiādīsu (dī. ni. 1.27) yathāvutte āsannapaccakkhe āgato.

35. In the eighth sutta, regarding 'nayidaṃ,' here 'na' is a negative particle, connected with 'vussati.' The 'y' is a euphonic connector. The word 'idaṃ' is merely a particle in instances such as, 'At one time, bhikkhus, I was dwelling at Ukkaṭṭhā in the Subhaga Grove at the foot of a sal tree,' and so forth (MN 1.501). In statements such as, 'This, bhikkhus, is that trifling, insignificant, mere morality,' and so forth (DN 1.27), it occurs in the sense of something near and evident, as previously stated.

‘‘Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mamā’’ti. –

"This is that Jetavana, frequented by the community of seers, inhabited by the King of Dhamma, engendering joy in me."

Ādīsu (saṃ. ni. 1.48) vakkhamāne āsannapaccakkhe. Idhāpi vakkhamāneyeva āsannapaccakkhe daṭṭhabbo.

In verses such as this (SN 1.48), it refers to something near and evident in what is about to be stated. Here too, it should be understood as referring to something near and evident in what is about to be stated.

Brahmacariya-saddo –

The term 'holy life' –

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ,Kissa suciṇṇassa ayaṃ vipāko;

Iddhī jutī balavīriyūpapatti,Idañca te nāga mahāvimānaṃ.

"What is your observance, what is your holy life? Of what well-practiced deed is this the result: such psychic power, radiance, strength, and the attainment of vigor, and this great mansion, O Nāga?"

‘‘Ahañca bhariyā ca manussaloke,Saddhā ubho dānapatī ahumhā;

Opānabhūtaṃ me gharaṃ tadāsi,Santappitā samaṇabrāhmaṇā ca.

"Both my wife and I, in the human world, were faithful donors. My home was then like a watering place, and ascetics and brahmins were satisfied."

‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ,Tassa suciṇṇassa ayaṃ vipāko;

Iddhī jutī balavīriyūpapatti,Idañca me dhīra mahāvimāna’’nti. (jā. 2.22.1592-1593, 1595) –

"That was my observance, that was the holy life; this is the fruit of its being well-practiced: psychic power, radiance, strength, and the attainment of vigor, and this great mansion, O wise one, is mine." (Jā. 2.22.1592-1593, 1595)

Imasmiṃ [Pg.103] puṇṇakajātake dāne āgato.

In this Puṇṇaka Jātaka, it occurs in the sense of giving.

‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;

Kena te brahmacariyena, puññaṃ pāṇimhi ijjhati.

"By what is the hand a giver of desires, by what does the hand flow with honey? By what holy life of yours does merit succeed in your hand?"

‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;

Tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti. (pe. va. 275, 277) –

"By that is the hand a giver of desires; by that, it flows with honey. By that holy life of mine, merit succeeds in my hand." (Pe. Va. 275, 277)

Imasmiṃ aṅkurapetavatthusmiṃ veyyāvacce. ‘‘Idaṃ kho taṃ, bhikkhave, tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti (cūḷava. 311) imasmiṃ tittirajātake pañcasikkhāpadasīle. ‘‘Taṃ kho pana, pañcasikha, brahmacariyaṃ neva nibbidāya na virāgāya…pe… yāvadeva brahmalokūpapattiyā’’ti (dī. ni. 2.329) imasmiṃ mahāgovindasutte brahmavihāre. ‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārino bhavissāmā’’ti (ma. ni. 1.83) sallekhasutte methunaviratiyaṃ.

In this Aṅkura Petavatthu, it refers to service. In this Tittira Jātaka, 'This, bhikkhus, was the holy life called the partridge's way' (Cv. 311), it refers to the morality of the five training precepts. In this Mahāgovinda Sutta, 'But, Pañcasikha, that holy life was not for disenchantment, nor for dispassion... but only for rebirth in the Brahma world' (DN 2.329), it refers to the divine abidings. In the Sallekha Sutta, 'Others will be unchaste, but here we will be chaste' (MN 1.83), it refers to abstaining from sexual intercourse.

‘‘Mayañca bhariyā nātikkamāma,Amhe ca bhariyā nātikkamanti;

Aññatra tāhi brahmacariyaṃ carāma,Tasmā hi amhaṃ daharā na mīyare’’ti. (jā. 1.10.97) –

"We do not transgress against our wives, and our wives do not transgress against us; except for them, we live the holy life, therefore our young ones do not die." (Jā. 1.10.97)

Mahādhammapālajātake sadārasantose. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homī’’ti (ma. ni. 1.155) lomahaṃsasutte vīriye.

In the Mahādhammapāla Jātaka, it refers to contentment with one's own wife. In the Lomahaṃsa Sutta, 'And I recall, Sāriputta, having lived the holy life possessed of four factors—I was truly an ascetic' (MN 1.155), it refers to energy.

‘‘Hīnena brahmacariyena, khattiye upapajjati;

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

"By an inferior holy life, one is reborn among the warrior-nobles; by a middling one, among the gods; by the supreme one, one is purified." (Jā. 1.8.75)

Nimijātake attadamanavasena kate aṭṭhaṅgikauposathe. ‘‘Idaṃ kho pana, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’ti (dī. ni. 2.329) mahāgovindasutteyeva ariyamagge. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’’nti (dī. ni. 3.174) pāsādikasutte sikkhattayasaṅgahe sakalasmiṃ sāsane. Idhāpi ariyamagge sāsane ca vattati.

In the Nimijātaka, it refers to the eight-factored Uposatha observance undertaken by way of self-taming. In the Mahāgovinda Sutta, it refers to the Noble Path in the passage: ‘Now, Pañcasikha, this holy life is solely for disenchantment, for dispassion… this very Noble Eightfold Path’ (DN 2.329). In the Pāsādika Sutta, it refers to the entire Dispensation, which encompasses the threefold training, in the passage: ‘This holy life is prosperous and flourishing, widespread, known to many, far-reaching, and well-proclaimed among gods and humans’ (DN 3.174). Here too, it applies to the Noble Path and the Dispensation.

Vussatīti [Pg.104] vasīyati, carīyatīti attho. Janakuhanatthanti ‘‘aho ayyo sīlavā vattasampanno appiccho santuṭṭho mahiddhiko mahānubhāvo’’tiādinā janassa sattalokassa vimhāpanatthaṃ. Janalapanatthanti ‘‘evarūpassa nāma ayyassa dinnaṃ mahapphalaṃ bhavissatī’’ti pasannacittehi ‘‘kenattho, kiṃ āharīyatū’’ti manussehi vadāpanatthaṃ. Lābhasakkārasilokānisaṃsatthanti yvāyaṃ ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’nti, sīle-svevassa paripūrakārī’’ti (ma. ni. 1.65) sīlānisaṃsabhāvena vutto catupaccayalābho, yo ca catunnaṃ paccayānaṃ sakkaccadānasaṅkhāto ādarabahumānagarukaraṇasaṅkhāto ca sakkāro, yo ca ‘‘sīlasampanno bahussuto sutadharo āraddhavīriyo’’tiādinā nayena uggatathutighosasaṅkhāto siloko brahmacariyaṃ carantānaṃ diṭṭhadhammiko ānisaṃso, tadatthaṃ. Iti maṃ jano jānātūti ‘‘evaṃ brahmacariyavāse sati ‘ayaṃ sīlavā kalyāṇadhammo’tiādinā maṃ jano jānātu sambhāvetū’’ti attano santaguṇavasena sambhāvanatthampi na idaṃ brahmacariyaṃ vussatīti sambandho.

‘Is lived’ means is dwelt in, is practiced. ‘For the purpose of deceiving people’ means for the purpose of astonishing the populace, the world of beings, by such means as, ‘Oh, the venerable one is virtuous, accomplished in observance, of few wishes, content, of great psychic power, of great might!’ ‘For the purpose of flattering people’ means for the purpose of causing people with confident minds to say, ‘What is needed? What should be brought?’ thinking, ‘A gift given to such a venerable one will be of great fruit.’ ‘For the sake of the benefit of gain, honour, and fame’ means for the sake of that which is the benefit in this very life for those who practice the holy life, namely: the gain of the four requisites spoken of as a benefit of virtue in the passage, ‘If, bhikkhus, a bhikkhu should wish: “May I be a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick,” he should be one who fulfills the virtues’ (MN 1.65); and the honour which is reckoned as the respectful giving of the four requisites and as reverence, high esteem, and veneration; and the fame which is reckoned as the spreading sound of praise by such means as, ‘He is accomplished in virtue, very learned, a preserver of what he has learned, of aroused energy.’ The connection is: this holy life is not lived even for the purpose of being esteemed for one's existing qualities, thinking, ‘So that people may know me,’ that is, ‘When I am living the holy life, may people know me and esteem me in such ways as, “This one is virtuous, of good qualities.”’

Keci pana ‘‘janakuhanatthanti pāpicchassa icchāpakatassa sato sāmantajappanairiyāpathanissitapaccayapaṭisevanasaṅkhātena tividhena kuhanavatthunā kuhanabhāvena janassa vimhāpanatthaṃ. Janalapanatthanti pāpicchasseva sato paccayatthaṃ parikathobhāsādivasena lapanabhāvena upalāpanabhāvena vā janassa lapanatthaṃ. Lābhasakkārasilokānisaṃsatthanti pāpicchasseva sato lābhādigarutāya lābhasakkārasilokasaṅkhātassa ānisaṃsaudayassa nipphādanatthaṃ. Iti maṃ jano jānātūti pāpicchasseva sato asantaguṇasambhāvanādhippāyena ‘iti evaṃ maṃ jano jānātū’ti na idaṃ brahmacariyaṃ vussatī’’ti evamettha atthaṃ vadanti. Purimoyeva pana attho sārataro.

Some, however, explain the meaning here thus: ‘“For the purpose of deceiving people” means for the purpose of astonishing people by way of deception with the three grounds for deception—reckoned as allusive talk and the use of requisites connected with deportment—on the part of one who has evil wishes and is overcome by wishes. “For the purpose of flattering people” means for the purpose of flattering people by way of flattery or cajolery through conversation, making hints, and so forth, for the sake of requisites, on the part of one who has evil wishes. “For the sake of the benefit of gain, honour, and fame” means for the purpose of producing the arising of the benefit reckoned as gain, honour, and fame, due to being devoted to gain and the like, on the part of one who has evil wishes. This holy life is not lived with the intention of having non-existent qualities esteemed, thinking, “So that people may know me thus,” on the part of one who has evil wishes.’ However, the former meaning is more substantial.

Atha khoti ettha athāti aññadatthe nipāto, khoti avadhāraṇe. Tena kuhanādito aññadatthāyeva pana idaṃ, bhikkhave, brahmacariyaṃ vussatīti dasseti. Idāni taṃ payojanaṃ dassento ‘‘saṃvaratthañceva pahānatthañcā’’ti [Pg.105] āha. Tattha pañcavidho saṃvaro – pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti.

Here, ‘atha’ is a particle in the sense of ‘other,’ and ‘kho’ is for emphasis. Thus, it shows that this holy life, bhikkhus, is indeed lived for a purpose other than deception and the like. Now, showing that purpose, he says: ‘For the sake of restraint and for the sake of abandonment.’ Herein, restraint is fivefold: restraint by the Pātimokkha, restraint by mindfulness, restraint by wisdom, restraint by patience, and restraint by energy.

Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) hi ādinā nayena āgato ayaṃ pātimokkhasaṃvaro nāma, yo sīlasaṃvaroti ca pavuccati. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) āgato ayaṃ satisaṃvaro.

Herein, this restraint by the Pātimokkha, which is also called moral restraint, is that which is presented in the Vibhaṅga in the way beginning with: ‘He is endowed, fully endowed, with this restraint by the Pātimokkha.’ This restraint by mindfulness is that which is presented in the way beginning with: ‘He guards the eye faculty; he undertakes restraint over the eye faculty.’

‘‘Yāni sotāni lokasmiṃ (ajitāti bhagavā),Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi,Paññāyete pidhīyare’’ti. (su. ni. 1041) –

Whatever streams there are in the world, (said the Blessed One to Ajita), mindfulness is their stopping. I declare the restraint of the streams. By wisdom are they closed off.

Āgato ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; a. ni. 4.114; 6.58) nayena āgato ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.26; a. ni. 4.114; 6.58) nayena āgato ayaṃ vīriyasaṃvaro. Atthato pana pāṇātipātādīnaṃ pajahanavasena, vattapaṭivattānaṃ karaṇavasena ca pavattā cetanā viratiyo ca. Saṅkhepato sabbo kāyavacīsaṃyamo, vitthārato sattannaṃ āpattikkhandhānaṃ avītikkamo sīlasaṃvaro. Sati eva satisaṃvaro, satippadhānā vā kusalā khandhā. Ñāṇameva ñāṇasaṃvaro. Adhivāsanavasena adoso, adosappadhānā vā tathā pavattā kusalā khandhā khantisaṃvaro, paññāti eke. Kāmavitakkādīnaṃ anadhivāsanavasena pavattaṃ vīriyameva vīriyasaṃvaro. Tesu paṭhamo kāyaduccaritādidussīlyassa saṃvaraṇato saṃvaro, dutiyo muṭṭhassaccassa, tatiyo aññāṇassa, catuttho akkhantiyā, pañcamo kosajjassa saṃvaraṇato pidahanato saṃvaroti veditabbo. Evametassa saṃvarassa atthāya saṃvaratthaṃ, saṃvaranipphādanatthanti attho.

This restraint by wisdom is that which has been mentioned. This restraint by patience is that which is presented in the way beginning with: ‘He is patient with cold, with heat,’ and so forth. This restraint by energy is that which is presented in the way beginning with: ‘He does not tolerate an arisen sensual thought,’ and so forth. In essence, however, it refers to the volitions and abstinences that occur by way of abandoning the killing of living beings and so forth, and by way of performing duties and counter-duties. In brief, moral restraint is all bodily and verbal self-restraint; in detail, it is the non-transgression of the seven groups of offenses. Mindfulness itself is restraint by mindfulness, or wholesome aggregates grounded in mindfulness. Wisdom itself is restraint by wisdom. Non-ill will by way of endurance, or wholesome aggregates grounded in non-ill will that occur in that way, is restraint by patience; some say it is wisdom. Energy itself, occurring by way of not tolerating sensual thoughts and so forth, is restraint by energy. Among these, the first is restraint because it restrains bodily misconduct and other unwholesome behavior; the second restrains forgetfulness; the third restrains ignorance; the fourth restrains impatience; the fifth is to be understood as restraint because it restrains and suppresses laziness. Thus, ‘for the purpose of this restraint’ means for the sake of restraint, for the accomplishment of restraint.

Pahānampi pañcavidhaṃ – tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā ekakanipāte paṭhamasuttavaṇṇanāyaṃ vuttameva. Tassa pana pañcavidhassapi tathā tathā rāgādikilesānaṃ [Pg.106] paṭinissajjanaṭṭhena samatikkamanaṭṭhena vā pahānassa atthāya pahānatthaṃ, pahānasādhanatthanti attho. Tattha saṃvarena kilesānaṃ cittasantāne pavesananivāraṇaṃ pahānena pavesananivāraṇañceva samugghāto cāti vadanti. Ubhayenāpi pana yathārahaṃ ubhayaṃ sampajjatīti daṭṭhabbaṃ. Sīlādidhammā eva hi saṃvaraṇato saṃvaro, pajahanato pahānanti.

Abandonment is also fivefold: abandonment by substitution, abandonment by suppression, abandonment by eradication, abandonment by tranquillization, and abandonment by escape. What should be said about that has already been stated below in the commentary on the first sutta of the Ekakanipāta. However, ‘for the purpose of abandonment’ means for the sake of abandonment, for the accomplishment of abandonment, by way of relinquishing or transcending defilements such as lust in these respective five ways. Herein, they say that by restraint there is the prevention of defilements from entering the mind-continuum, and by abandonment there is both the prevention of their entry and their uprooting. However, it should be understood that by both, both are accomplished appropriately. For states such as morality are restraint by virtue of restraining, and abandonment by virtue of abandoning.

Gāthāsu anītihanti ītiyo vuccanti upaddavā – diṭṭhadhammikā ca samparāyikā ca. Ītiyo hanati vināseti pajahatīti ītihaṃ, anu ītihanti anītihaṃ, sāsanabrahmacariyaṃ maggabrahmacariyañca. Atha vā ītīhi anatthehi saddhiṃ hananti gacchanti pavattantīti ītihā, taṇhādiupakkilesā. Natthi ettha ītihāti anītihaṃ. Ītihā vā yathāvuttenaṭṭhena titthiyasamayā, tappaṭipakkhato idaṃ anītihaṃ. ‘‘Anitiha’’ntipi pāṭho. Tassattho – ‘‘itihāya’’nti dhammesu anekaṃsaggāhabhāvato vicikicchā itihaṃ nāma, sammāsambuddhappaveditattā yathānusiṭṭhaṃ paṭipajjantānaṃ nikkaṅkhabhāvasādhanato natthi ettha itihanti anitihaṃ, aparappaccayanti attho. Vuttañhetaṃ ‘‘paccattaṃ veditabbo viññūhī’’ti ‘‘atakkāvacaro’’ti ca. Gāthāsukhatthaṃ pana ‘‘anītiha’’nti dīghaṃ katvā paṭhanti.

In the verses, ‘anītihaṃ’ is explained. ‘Ītiyo’ are called calamities—both those pertaining to this present life and those pertaining to the future life. That which destroys, ruins, or abandons calamities is ‘ītihaṃ.’ ‘Anītihaṃ’ means ‘without calamities,’ referring to the holy life of the Dispensation and the holy life of the path. Alternatively, ‘ītihā’ are the defilements such as craving, which go along with or occur together with harmful things (ītīhi anatthehi). There are no ‘ītihā’ here; thus it is ‘anītihaṃ.’ Or, ‘ītihā’ refers to the doctrines of the sectarians in the sense explained above; this holy life is ‘anītihaṃ’ because it is opposed to them. The reading ‘anitihaṃ’ is also found. Its meaning is: ‘itihaṃ’ refers to doubt (vicikicchā), which is the state of not grasping doctrines with certainty; since this holy life is proclaimed by the Perfectly Self-Enlightened One, and it establishes a state of freedom from doubt for those who practice as instructed, there is no ‘itihaṃ’ here; thus it is ‘anitihaṃ,’ meaning not dependent on others. For it has been said: ‘To be realized for oneself by the wise’ and ‘it is beyond the sphere of reason.’ However, for the sake of metrical harmony in the verse, they recite ‘anītihaṃ’ with a long vowel.

Nibbānasaṅkhātaṃ ogadhaṃ patiṭṭhaṃ pāraṃ gacchatīti nibbānogadhagāmī, vimuttirasattā ekanteneva nibbānasampāpakoti attho. Taṃ nibbānogadhagāminaṃ brahmacariyaṃ. Soti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhinditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, so bhagavā adesayi desesi. Nibbānogadhoti vā ariyamaggo vuccati. Tena vinā nibbānogāhanassa asambhavato tassa ca nibbānaṃ anālambitvā appavattanato, tañca taṃ ekantaṃ gacchatīti nibbānogadhagāmī. Atha vā nibbānogadhagāminanti nibbānassa antogāminaṃ maggabrahmacariyaṃ, nibbānaṃ ārammaṇaṃ karitvā tassa anto eva vattati pavattatīti. Mahattehīti mahāātumehi uḷārajjhāsayehi. Mahantaṃ nibbānaṃ, mahante vā sīlakkhandhādike esanti gavesantīti mahesino buddhādayo ariyā. Tehi anuyāto paṭipanno. Yathā buddhena desitanti yathā abhiññeyyādidhamme abhiññeyyādibhāveneva sammāsambuddhena mayā desitaṃ, evaṃ ye etaṃ [Pg.107] maggabrahmacariyaṃ tadatthaṃ sāsanabrahmacariyañca paṭipajjanti. Te diṭṭhadhammikasamparāyikatthehi yathārahaṃ anusāsantassa satthu mayhaṃ sāsanakārino ovādappaṭikarā sakalassa vaṭṭadukkhassa antaṃ pariyantaṃ appavattiṃ karissanti, dukkhassa vā antaṃ nibbānaṃ sacchikarissantīti.

It goes to the depth, the foundation, the far shore, called Nibbāna; thus it is ‘Nibbānogadhagāmī,’ meaning it is solely conducive to the attainment of Nibbāna because of the taste of liberation. That holy life which leads to the depth of Nibbāna—‘So’ (that) refers to the Blessed One who, having fulfilled the thirty perfections, shattered all defilements, and fully awakened to unsurpassed Perfect Self-Enlightenment, taught and declared this holy life. Alternatively, the Noble Path is called ‘Nibbānogadha’ (plunging into Nibbāna). Because without it, the plunging into Nibbāna is impossible, and because it does not proceed without Nibbāna as its object, and because it goes exclusively to that [Nibbāna], it is ‘Nibbānogadhagāmī.’ Or, ‘Nibbānogadhagāminaṃ’ means the holy life of the path that enters into Nibbāna, taking Nibbāna as its object and proceeding within it. ‘By the great ones’ means by those with great souls, with noble aspirations. Those who seek the great Nibbāna, or who seek and investigate the great aggregates of virtue and so forth, are the great seers, the noble ones such as the Buddhas. Followed and practiced by them. ‘As taught by the Buddha’ means: just as I, the Perfectly Self-Enlightened One, have taught the phenomena to be directly known, etc., in their true nature as directly knowable, etc., so too do those who practice this holy life of the path and the holy life of the Dispensation for that purpose. They, being obedient to the advice of me, the Teacher, who appropriately instructs them regarding the benefits in this present life and in the future life, will bring about the end, the cessation, the non-occurrence of all the suffering of the cycle of existence, or they will realize Nibbāna, the end of suffering.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth sutta is concluded.

9. Dutiyanakuhanasuttavaṇṇanā

9. The Commentary on the Second Nakuhana Sutta

36. Navame abhiññatthanti kusalādivibhāgena khandhādivibhāgena ca sabbadhamme abhivisiṭṭhena ñāṇena aviparītato jānanatthaṃ. Pariññatthanti tebhūmakadhamme ‘‘idaṃ dukkha’’ntiādinā parijānanatthaṃ samatikkamanatthañca. Tattha abhiññeyyaabhijānanā catusaccavisayā. Pariññeyyaparijānanā pana yadipi dukkhasaccavisayā, pahānasacchikiriyābhāvanābhisamayehi pana vinā na pavattatīti pahānādayopi idha gahitāti veditabbaṃ. Sesaṃ anantarasutte vuttatthameva.

36. In the ninth sutta, "for direct knowledge" means for knowing all phenomena correctly, without distortion, by means of a superior knowledge that distinguishes them by way of wholesome qualities and so on, and by way of classification into aggregates and so on. "For full understanding" means for fully understanding the phenomena of the three planes of existence as "This is suffering," and so on, and for transcending them. Here, the direct knowing of what is to be directly known pertains to the four truths. However, the full understanding of what is to be fully understood, although pertaining to the truth of suffering, does not occur without abandoning, realization, development, and penetration; therefore, it should be understood that abandoning and the like are also included here. The rest is just the meaning stated in the immediately preceding sutta.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth sutta is concluded.

10. Somanassasuttavaṇṇanā

10. The Commentary on the Somanassa Sutta

37. Dasame sukhasomanassabahuloti ettha sukhanti kāyikaṃ sukhaṃ, somanassanti cetasikaṃ. Tasmā yassa kāyikaṃ cetasikañca sukhaṃ abhiṇhaṃ pavattati, so sukhasomanassabahuloti vutto. Yonīti ‘‘catasso kho imā, sāriputta, yoniyo’’tiādīsu (ma. ni. 1.152) khandhakoṭṭhāso yonīti āgato. ‘‘Yoni hesā, bhūmija, phalassa adhigamāyā’’tiādīsu (ma. ni. 3.226) kāraṇaṃ.

37. In the tenth sutta, regarding "abundant in pleasure and joy" (sukhasomanassabahulo): here, "pleasure" (sukhaṃ) refers to bodily pleasure, and "joy" (somanassaṃ) refers to mental pleasure. Therefore, one in whom bodily and mental pleasure frequently arises is said to be "abundant in pleasure and joy." "Source" (yoni): in passages such as "There are, Sāriputta, these four sources" (MN 1.152), "source" is used to mean a division of aggregates. In passages like "For, Bhūmija, that is the source for attaining the fruit" (MN 3.226), it refers to the cause.

‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhava’’nti ca. (ma. ni. 2.457;

dha. pa. 396;

su. ni. 625);

And: "I do not call one a brahmin who is born from a womb, born from a mother." (MN 2.457; Dhp. 396; Snp. 620);

‘‘Tamenaṃ kammajā vātā nibbattitvā uddhaṃpādaṃ adhosiraṃ samparivattetvā mātu yonimukhe sampaṭipādentī’’ti ca ādīsu passāvamaggo. Idha pana kāraṇaṃ [Pg.108] adhippetaṃ. Assāti anena. Āraddhāti paṭṭhapitā paggahitā paripuṇṇā sampāditā vā.

And in passages such as: "Then, the winds generated by kamma arise, turning him upside down, feet upwards and head downwards, and establish him at the opening of the mother's womb," it refers to the birth canal. Here, however, the cause is intended. "Assa" (of him/it) is explained by "anena" (by this). "Āraddhā" means begun, initiated, undertaken, completed, or accomplished.

Āsavānaṃ khayāyāti ettha āsavantīti āsavā, cakkhutopi…pe… manatopi savanti pavattantīti vuttaṃ hoti. Dhammato yāva gotrabhū, okāsato yāva bhavaggā savantīti vā āsavā. Ete dhamme etañca okāsaṃ anto karitvā pavattantīti attho. Antokaraṇattho hi ayaṃ ākāro. Cirapārivāsiyaṭṭhena madirādayo āsavā viyātipi āsavā. Loke hi cirapārivāsikā madirādayo āsavāti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, ete eva bhavituṃ arahanti. Vuttaṃ hetaṃ – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Āyataṃ saṃsāradukkhaṃ savanti pasavantītipi āsavā. Purimāni cettha nibbacanāni yattha kilesā āsavāti āgatā, tattha yujjanti; pacchimaṃ kammepi. Na kevalañca kammakilesā eva āsavā, apica kho nānappakārā upaddavāpi. Abhidhamme hi ‘‘cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo’’ti (dha. sa. 1102) kāmarāgādayo kilesā āsavāti āgatā. Suttepi ‘‘nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.

'For the destruction of the taints'—here, they are called taints (āsavā) because they flow (āsavanti). It is said that they flow (savanti) and proceed (pavattanti) from the eye and so on up to the mind. Or, from the standpoint of phenomena, they flow up to change-of-lineage; from the standpoint of location, they flow up to the peak of existence. The meaning is that they proceed by encompassing these phenomena and this location. For this prefix 'ā' has the sense of inclusion. Alternatively, they are taints because they are like intoxicants such as liquor (madirādayo) in the sense of long maturation (cirapārivāsiyaṭṭhena). For in the world, intoxicants such as liquor that have been stored for a long time are called 'āsavā'. And if taints are so called because of long maturation, then these indeed are fit to be so. As it is said: 'Monks, a first point of ignorance is not discerned—(thinking) "before this, there was no ignorance,"' and so on (A. Ni. 10.61). They are also called taints because they flow (savanti) and produce (pasavanti) the long-extended suffering of saṃsāra. Among these explanations, the former ones are suitable where the defilements (kilesā) are called taints; the last one applies to kamma as well. Not only are kamma and defilements taints, but also various kinds of calamities (upaddavā). In the Abhidhamma, it is said: 'There are four taints—the taint of sensuality (kāmāsavo), the taint of existence (bhavāsavo), the taint of views (diṭṭhāsavo), and the taint of ignorance (avijjāsavo)' (Dha. Sa. 1102). Here, defilements such as sensual lust (kāmarāga) are called taints. In the Suttas as well, in the passage, 'Cunda, I do not teach the Dhamma merely for the restraint of taints pertaining to the present life' (Dī. Ni. 3.182), the defilements that are the root of disputes are called taints.

‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyya, manussattañca abbaje;

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

"By which one might attain rebirth as a god, or as a gandhabba or a bird; by which one might reach the state of a yakkha, or attain human existence—those taints of mine are destroyed, demolished, and uprooted."

Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. ‘‘Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) ettha parūpaghātavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā nānappakārā upaddavā ca.

Here, kamma pertaining to the three planes and the remaining unwholesome states are meant. In the passage 'for the restraint of the taints pertaining to the present life and for the warding off of the taints pertaining to future lives' (Pārājika 39), what is meant are harming others, remorse, killing, binding, and so on, as well as various kinds of calamities that are the suffering of the lower realms.

Te panete āsavā vinaye ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti dvedhā āgatā. Saḷāyatane ‘‘tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo’’ti [Pg.109] (saṃ. ni. 4.321) tidhā āgatā. Tathā aññesu suttantesu. Abhidhamme teyeva diṭṭhāsavena saddhiṃ catudhā āgatā. Nibbedhikapariyāye pana ‘‘atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā’’ti (a. ni. 6.63) pañcadhā āgatā. Kammameva cettha āsavāti adhippetaṃ. Chakkanipāte ‘‘atthi, bhikkhave, āsavā saṃvarā pahātabbā’’tiādinā (a. ni. 6.58) nayena chadhā āgatā. Sabbāsavapariyāye teyeva dassanapahātabbehi dhammehi saddhiṃ sattadhā āgatā. Idha pana abhidhammapariyāyena cattāro āsavā adhippetāti veditabbā.

These taints (āsavā) are presented in two ways in the Vinaya: “for the restraint of taints pertaining to the present life, and for the warding off of taints pertaining to future lives.” In the Saḷāyatana Vagga, they are presented in three ways: “Friends, there are these three taints—the taint of sensuality, the taint of existence, and the taint of ignorance” (Saṃ. Ni. 4.253). Similarly in other discourses. In the Abhidhamma, these same taints are presented along with the taint of views, thus fourfold. In the Nibbedhika Sutta, however, they are presented in five ways: “Monks, there are taints that lead to hell, taints that lead to the animal realm, taints that lead to the realm of ghosts, taints that lead to the human world, and taints that lead to the world of the gods” (A. Ni. 6.63). Here, kamma itself is meant by 'taint'. In the Book of the Sixes, they are presented in six ways, with the passage beginning: “Monks, there are taints to be abandoned by restraint,” and so on (A. Ni. 6.58). In the Sabbāsava Sutta, those same taints are presented along with the states to be abandoned by seeing, making seven. Here, however, it should be understood that the four taints according to the Abhidhamma are intended.

Khayāyāti ettha pana ‘‘yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhāna’’nti āsavānaṃ sarasabhedo āsavānaṃ khayoti vutto. ‘‘Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmī’’ti (ma. ni. 1.15) ettha āsavānaṃ khīṇākāro natthibhāvo accantaṃ asamuppādo āsavakkhayoti vutto.

Here, regarding 'for the destruction of the taints,' the exhaustion, wasting away, breaking up, dissolution, impermanence, and disappearance of the taints, which is the breaking up of their own nature, is called the destruction of the taints. In the passage, 'Monks, I declare the destruction of the taints for one who knows and sees' (Ma. Ni. 1.7), the state of the taints having been exhausted, their non-existence, and their utter non-arising are called the destruction of the taints.

‘‘Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62) –

"For the trainee who is practicing, following the straight path, first comes knowledge in destruction, then immediately, final knowledge." (Itivuttaka 62)

Ettha ariyamaggo āsavakkhayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’ti (ma. ni. 1.438) ettha phalaṃ.

Here, the noble path is said to be the destruction of the taints. In the passage, "By the destruction of the taints, one becomes a recluse (samaṇa)" (Ma. Ni. 1.280), it is the fruit that is meant.

‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. (dha. pa. 253) –

"For one who is always looking for the faults of others, who is ever censorious, their taints increase; they are far from the destruction of taints." (Dhammapada 253)

Ettha nibbānaṃ. Idha pana phalaṃ sandhāya ‘‘āsavānaṃ khayāyā’’ti vuttaṃ, arahattaphalatthāyāti attho.

Here, Nibbāna is meant. But in this context, 'for the destruction of the taints' is said with reference to the fruit, meaning for the sake of the fruit of Arahantship.

Saṃvejanīyesu ṭhānesūti saṃvegajanakesu jātiādīsu saṃvegavatthūsu. Jāti, jarā, byādhi, maraṇaṃ, apāyadukkhaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti imāni hi saṃvegavatthūni saṃvejanīyaṭṭhānāni nāma. Apica ‘‘āditto lokasannivāso uyyutto payāto kummaggappaṭipanno, upanīyati loko addhuvo, atāṇo loko anabhissaro, assako [Pg.110] loko, sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso’’tievamādīni (paṭi. ma. 1.117) cettha saṃvejanīyaṭṭhānānīti veditabbāni. Saṃvejanenāti jātiādisaṃvegavatthūni paṭicca uppannabhayasaṅkhātena saṃvejanena. Atthato pana sahottappañāṇaṃ saṃvego nāma.

"In places that inspire a sense of urgency" refers to grounds for urgency that generate a sense of urgency, such as birth and so on. These, indeed, are the grounds for urgency, called places that inspire urgency: birth, aging, sickness, death, the suffering of the lower realms, past suffering rooted in the round of existence, future suffering rooted in the round of existence, and present suffering rooted in the search for food. Furthermore, the following should also be understood as places that inspire urgency in this context: "The world of beings is ablaze, set out, departed, heading on a wrong course; the world is led on, unstable; the world is without protection, without a ruler; the world is without ownership; one must depart abandoning everything; the world is deficient, insatiate, a slave to craving," and so on (Paṭi. Ma. 1.122). "With urgency" means with the urgency consisting of fear that arises in dependence on the grounds for urgency such as birth. But in meaning, urgency is knowledge accompanied by moral dread.

Saṃviggassāti gabbhokkantikādivasena anekavidhehi jātiādidukkhehi saṃvegajātassa. ‘‘Saṃvejitvā’’ti ca paṭhanti. Yoniso padhānenāti upāyapadhānena, sammāvāyāmenāti attho. So hi yathā akusalā dhammā pahīyanti, kusalā dhammā bhāvanāpāripūriṃ gacchanti, evaṃ padahanato uttamabhāvasādhanato ca ‘‘padhāna’’nti vuccati. Tattha saṃvegena bhavādīsu kiñci tāṇaṃ leṇaṃ paṭisaraṇaṃ apassanto tattha anolīyanto alaggamānaso tappaṭipakkhena ca vinivattitavisaññito aññadatthu nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. So kalyāṇamittasannissayena yonisomanasikārabahulo visuddhāsayappayogo samathavipassanāsu yuttappayutto sabbasmimpi saṅkhāragate nibbindati virajjati, vipassanaṃ ussukkāpeti. Tattha yadidaṃ yonisomanasikārabahulo visuddhāsayappayogo samathavipassanāsu yuttappayutto, tenassa diṭṭheva dhamme sukhasomanassabahulatā veditabbā. Yaṃ panāyaṃ samathe patiṭṭhito vipassanāya yuttappayutto sabbasmimpi saṅkhāragate nibbindati virajjati, vipassanaṃ ussukkāpeti, tenassa yoni āraddhā āsavānaṃ khayāyāti veditabbaṃ.

"Of one who is stirred" means of one in whom urgency has arisen due to the many kinds of suffering, such as birth, beginning with conception. Some also read it as "having been stirred." "By wise exertion" means by exertion with the right method, that is, with right effort. For it is called "exertion" because it strives to abandon unwholesome states and to bring wholesome states to the fulfillment of their development, thereby achieving the highest state. Here, being stirred by urgency, seeing no protection, shelter, or refuge in existence and the like, and not shrinking back or clinging there, but with perception turned away from that, one becomes solely inclined, sloping, and heading towards Nibbāna. Through reliance on good friends, being abundant in wise attention, and with pure application of intention, one applies oneself rightly to serenity and insight. Disenchanted and dispassionate toward all conditioned phenomena, one arouses insight. Here, being endowed with abundant wise attention, pure application of intention, and right application to serenity and insight, one should be understood as experiencing an abundance of happiness and gladness in this very life. Furthermore, when one is established in serenity, applies oneself rightly to insight, becomes disenchanted and dispassionate toward all conditioned phenomena, and arouses insight, it should be understood that the way has been initiated for the destruction of the taints.

Gāthāsu saṃvijjethevāti saṃvijjeyya eva saṃvegaṃ kareyya eva. ‘‘Saṃvijjitvānā’’ti ca paṭhanti. Vuttanayena saṃviggo hutvāti attho. Paṇḍitoti sappañño, tihetukapaṭisandhīti vuttaṃ hoti. Paññāya samavekkhiyāti saṃvegavatthūni saṃvijjanavasena paññāya sammā avekkhiya. Atha vā paññāya sammā avekkhitvāti. Sesaṃ sabbattha uttānatthameva.

In the verses, 'one should indeed be stirred' means one should indeed be stirred; one should indeed create urgency. Some also read it as "having been stirred." The meaning is: having become stirred in the manner described. "Wise" means possessing wisdom—this refers to one with a triple-rooted rebirth-linking, it is said. "Having clearly seen with wisdom" means having properly examined with wisdom the objects of urgency by way of being stirred. Alternatively, it means having properly examined with wisdom. The rest is clear in meaning throughout.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the tenth sutta is finished.

Iti paramatthadīpaniyā itivuttaka-aṭṭhakathāya

Thus in the Paramatthadīpanī, the Commentary on the Itivuttaka,

Dukanipāte paṭhamavaggavaṇṇanā niṭṭhitā.

The commentary on the first chapter of the Book of Twos is completed.

2. Dutiyavaggo

2. The Second Chapter

1. Vitakkasuttavaṇṇanā

1. Commentary on the Vitakkasutta

38. Dutiyavaggassa [Pg.111] paṭhame tathāgataṃ, bhikkhaveti ettha tathāgata-saddo tāva sattavohārasammāsambuddhādīsu dissati. Tathā hesa ‘‘hoti tathāgato paraṃ maraṇā’’tiādīsu (dī. ni. 1.65) sattavohāre.

38. In the first sutta of the second chapter, in the phrase 'Tathāgata, O monks,' the term 'Tathāgata' is seen to be used, for instance, as a designation for a being, for a Perfectly Enlightened One, and so on. For indeed, in statements such as 'Does a Tathāgata exist after death?' etc. (Dī. Ni. 1.65), it is used as a designation for a being.

‘‘Tathāgataṃ devamanussapūjitaṃ,Buddhaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.16) –

"To the Tathāgata, revered by gods and humans, to the Buddha we pay homage—may there be well-being!" (Khu. Pā. 6.16)

Ādīsu sammāsambuddhe.

In such passages, it refers to the Perfectly Enlightened One.

‘‘Tathāgataṃ devamanussapūjitaṃ,Dhammaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.17) –

"To the Dhamma, the Tathāgata revered by gods and humans, we pay homage—may there be well-being!" (Khu. Pā. 6.17)

Ādīsu dhamme.

In such passages, it refers to the Dhamma.

‘‘Tathāgataṃ devamanussapūjitaṃ,Saṅghaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.18) –

"To the Saṅgha, the Tathāgata revered by gods and humans, we pay homage—may there be well-being!" (Khu. Pā. 6.18)

Ādīsu saṅghe. Idha pana sammāsambuddhe. Tasmā tathāgatanti ettha aṭṭhahi kāraṇehi bhagavā tathāgatoti vuccati. Katamehi aṭṭhahi? Tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.

In such passages, it refers to the Saṅgha. Here, however, it refers to the Perfectly Enlightened One. Therefore, the Blessed One is called 'Tathāgata' for eight reasons. What are the eight? He has 'thus come' (tathā āgato), therefore he is the Tathāgata. He has 'thus gone' (tathā gato), therefore he is the Tathāgata. He has arrived at the 'true characteristic' (tathalakkhaṇaṃ āgato), therefore he is the Tathāgata. He has 'fully awakened to the true states as they are' (tathadhamme yāthāvato abhisambuddho), therefore he is the Tathāgata. Because of 'seeing thus' (tathadassitāya), he is the Tathāgata. Because of 'speaking thus' (tathavāditāya), he is the Tathāgata. Because of 'doing thus' (tathākāritāya), he is the Tathāgata. By way of 'overcoming' (abhibhavanaṭṭhena), he is the Tathāgata.

Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā yena abhinīhārena dānapāramiṃ pūretvā sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ pūretvā imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo pūretvā aṅgapariccāgaṃ, attapariccāgaṃ, dhanapariccāgaṃ, dārapariccāgaṃ, rajjapariccāganti imāni pañca mahāpariccāgāni pariccajitvā yathā vipassiādayo sammāsambuddhā āgatā[Pg.112], tathā amhākaṃ bhagavāpi āgatoti tathāgato. Yathāha –

How is the Blessed One a Tathāgata, one who has 'thus come'? Just as, by the aspiration with which, having fulfilled the perfection of giving, the perfection of virtue, the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truthfulness, the perfection of determination, the perfection of loving-kindness, and the perfection of equanimity—these ten perfections, the ten secondary perfections, and the ten ultimate perfections—thus fulfilling the thirty perfections, and having relinquished the sacrifice of limbs, the sacrifice of life, the sacrifice of wealth, the sacrifice of wife, and the sacrifice of kingdom—these five great sacrifices—just as the Perfectly Enlightened Ones such as Vipassī and others have come, so too has our Blessed One come. As it is said:

‘‘Yatheva lokamhi vipassiādayo,Sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato,Tathāgato vuccati tena cakkhumā’’ti. –

"Just as in the world Vipassī and the other sages have come here to the state of omniscience; so too has this Sakyan sage arrived. Therefore the One with Vision is called Tathāgata."

Evaṃ tathā āgatoti tathāgato.

Thus, as one who has 'thus come,' he is the Tathāgata.

Kathaṃ tathā gatoti tathāgato? Yathā sampatijātāva vipassiādayo samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukhā sattapadavītihārena gatā, tathā amhākaṃ bhagavāpi gatoti tathāgato. Yathāhu –

How is he a Tathāgata, one who has 'thus gone'? Just as Vipassī and others, just born, having set their even feet upon the earth, walked seven steps facing north, so too has our Blessed One gone; thus, he is the Tathāgata. As it is said:

‘‘Muhuttajātova gavaṃpatī yathā,Samehi pādehi phusī vasundharaṃ;

So vikkamī satta padāni gotamo,Setañca chattaṃ anudhārayuṃ marū.

"Just as a lord of cattle, just born, touches the earth with even feet, so Gotama strode seven paces, and the gods held a white parasol over him."

‘‘Gantvāna so satta padāni gotamo,Disā vilokesi samā samantato;

Aṭṭhaṅgupetaṃ giramabbhudīrayi,Sīho yathā pabbatamuddhaniṭṭhito’’ti. –

"Having gone seven steps, Gotama surveyed all directions equally; uttering a voice endowed with eight factors, like a lion standing on a mountain peak."

Evaṃ tathā gatoti tathāgato.

Thus, as one who has 'thus gone,' he is the Tathāgata.

Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Sabbesaṃ rūpārūpadhammānaṃ salakkhaṇaṃ, sāmaññalakkhaṇaṃ, tathaṃ, avitathaṃ, ñāṇagatiyā āgato, avirajjhitvā patto, anubuddhoti tathāgato. Yathāha –

How is he the Tathāgata, because he has 'arrived at the true characteristic'? He has arrived at the individual characteristics and the general characteristics of all material and immaterial phenomena as true and not-false, through the path of knowledge; having attained it without failure, he has fully awakened to it. Thus he is the Tathāgata. As it is said:

‘‘Sabbesaṃ pana dhammānaṃ, sakasāmaññalakkhaṇaṃ;

Tathamevāgato yasmā, tasmā nātho tathāgato’’ti. –

"Of all phenomena, the individual and general characteristics—since he has arrived at their truth, therefore the Protector is the Tathāgata."

Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.

Thus, as one who has 'arrived at the true characteristic,' he is the Tathāgata.

Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha ‘‘cattārimāni, bhikkhave, tathāni [Pg.113] avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhaṃ ariyasaccanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmāpi tathānaṃ abhisambuddhattā tathāgato. Abhisambuddhattho hi ettha gata-saddo. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.

How is the Tathāgata one who has fully awakened to true phenomena as they actually are? True phenomena are the Four Noble Truths. As it is said: 'Monks, these four are true, not false, not otherwise. What four? "This is the noble truth of suffering"—this, monks, is true, not false, not otherwise' (SN 56.20), and so on in detail. And the Blessed One has fully awakened to these truths; therefore, because of fully awakening to what is true, he is the Tathāgata. Here, the word 'gata' has the meaning of 'fully awakened.' Thus, the Tathāgata is one who has fully awakened to true phenomena as they actually are.

Kathaṃ tathadassitāya tathāgato? Yaṃ sadevake loke…pe… sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā sabbākārato jānāti passati. Evaṃ jānatā passatā cānena taṃ iṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ, yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsu āpāthamāgacchantesu saddādīsu. Vuttañhetaṃ bhagavatā –

How is the Tathāgata one of true vision? Whatever form-object comes into the range of the eye-door in this world with its gods, Māras, and Brahmās, for this generation with its ascetics and brahmins, its gods and humans, across immeasurable world-systems, for immeasurable beings—the Blessed One knows and sees it in every aspect. Knowing and seeing it thus, whether in terms of the desirable and so on, or in terms of the concepts applicable to what is seen, heard, sensed, or cognized—such as, 'What is that form, that form-base, which is form derived from the four great elements, having color and appearance, visible and resistant—blue, yellow,' etc. (Dhs 585)—it is analyzed by many names, in thirteen sections, by fifty-two methods, and is just so, not otherwise. This same method applies to sounds and so on that come into the range of the ear-door and other sense-doors. For this was said by the Blessed One:

‘‘Yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi…pe… tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).

“Whatever, monks, in the world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans—whatever is seen, heard, sensed, cognized, attained, sought after, and explored by the mind—that I know… that I have directly known. That is known to the Tathāgata, but the Tathāgata is not defined by it.”

Evaṃ tathadassitāya tathāgato. Ettha tathadassiatthe tathāgatoti padassa sambhavo veditabbo.

Thus, he is the Tathāgata on account of his true vision. Here, the derivation of the word 'Tathāgata' in the sense of 'one who sees truly' should be understood.

Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇakāle yaṃ bhagavatā bhāsitaṃ suttageyyādi, sabbaṃ taṃ parisuddhaṃ paripuṇṇaṃ rāgamadādinimmadanaṃ ekasadisaṃ tathaṃ avitathaṃ. Tenāha –

How is the Tathāgata one who speaks what is true? From the night the Blessed One awakened to unsurpassed perfect enlightenment, to the night he passed into the Nibbāna-element without residue remaining, throughout the intervening period of forty-five years, whatever the Blessed One spoke—discourses, mixed prose and verse, and so on—all of it was utterly pure, complete, the subduer of passion, conceit, and so forth, of a single, consistent nature, true, and not otherwise. Therefore it is said:

‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ [Pg.114] etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188; a. ni. 4.23).

“Cunda, between the night the Tathāgata awakens to unsurpassed perfect enlightenment and the night he passes into the Nibbāna-element without residue remaining, whatever he speaks, utters, or indicates—all of that is just so, not otherwise. Therefore he is called ‘Tathāgata.’”

Gadaattho hi ettha gatasaddo. Evaṃ tathavāditāya tathāgato. Apica āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti, evampettha padasiddhi veditabbā.

Here, the word 'gata' has the meaning of 'spoken.' Thus, he is the Tathāgata on account of his true speech. Furthermore, 'āgadana' means 'āgada,' which means 'speech.' His speech is true (`tatho`), not contrary (`aviparīto`); by changing the 'd' to a 't', it becomes 'tathāgata'. This is how the derivation of the word should be understood here.

Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavatto. Yathā ca kāyo, vācāpi tathā gatāti tathāgato. Tenāha ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti. Evaṃ tathākāritāya tathāgato.

How is the Tathāgata one who acts accordingly? The Blessed One's body conforms with his speech, and his speech with his body. Therefore, as he speaks, so he acts; as he acts, so he speaks. For one such as this, as his speech is, so has his body gone and proceeded. And as his body is, so has his speech gone; therefore, he is the Tathāgata. For it is said: 'Monks, as the Tathāgata speaks, so he acts; as he acts, so he speaks. Since as he speaks, so he acts, and as he acts, so he speaks, therefore he is called 'Tathāgata.'' Thus, he is the Tathāgata on account of acting accordingly.

Kathaṃ abhibhavanaṭṭhena tathāgato? Yasmā bhagavā upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ karitvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, atha kho atulo appameyyo anuttaro devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā sabbasattuttamo, tasmā tathāgato. Tenāha –

How is the Tathāgata so in the sense of overcoming? Because the Blessed One, having made the peak of existence above and Avīci below his domain, horizontally overcomes all beings in the immeasurable world-systems through virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. There is no equal or measure for him. Rather, he is incomparable, immeasurable, unsurpassed, a god beyond the gods, a Sakka beyond Sakkas, a Brahmā beyond Brahmās, the highest of all beings. Therefore, he is the Tathāgata. Hence it is said:

‘‘Sadevake, bhikkhave, loke…pe… manussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188; a. ni. 4.23).

“Monks, in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, the Tathāgata is the overcomer, unovercome, the all-seeing, the wielder of power. Therefore he is called ‘Tathāgata.’”

Tatrāyaṃ padasiddhi – agado viya agado, desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko viya dibbāgadena sappe, sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto yathāvutto agado etassāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.

Here is the derivation of the word: 'Agada' means medicine; it is also a display of teaching and an accumulation of merit. Thus, this one of great power, like a physician with a divine medicine, overcomes snakes, all opposing doctrines, and the entire world with its gods. Therefore, in overcoming the entire world, his 'medicine' is true and not contrary, as stated; by changing the 'd' to a 't', he is to be understood as 'Tathāgata'. Thus, he is the Tathāgata in the sense of overcoming.

Apica [Pg.115] tathāya gatoti tathāgato, tathaṃ gatoti tathāgato. Tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato, lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato, lokanirodhaṃ sacchikiriyāya tathāya gato adhigatoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Vuttañhetaṃ bhagavatā –

Moreover, he is the Tathāgata because he has gone to the truth, and he is the Tathāgata because he has gone in truth. Herein, because he has gone to the truth by fully comprehending the entire world through investigation, he is the Tathāgata; because he has gone to the truth by fully comprehending through abandoning the origin of the world, he is the Tathāgata; because he has gone to the truth by realizing the cessation of the world, he is the Tathāgata. Because he has gone in truth by practicing the path leading to the cessation of the world, he is the Tathāgata. For this was said by the Blessed One:

‘‘Loko, bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).

“Bhikkhus, the world has been fully comprehended by the Tathāgata. The Tathāgata is detached from the world. The origin of the world, bhikkhus, has been fully comprehended by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, bhikkhus, has been fully comprehended by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The path leading to the cessation of the world, bhikkhus, has been fully comprehended by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata. Whatever, bhikkhus, in this world with its devas, Māras, and Brahmās, this generation with its recluses and brahmins, its devas and humans—all that has been fully comprehended by the Tathāgata. Therefore he is called ‘Tathāgata.’”

Aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato. Tathāya āgatoti tathāgato, tathāya gatoti tathāgato, tathāni āgatoti tathāgato, tathā gatoti tathāgato, tathāvidhoti tathāgato, tathāpavattikoti tathāgato, tathehi āgatoti tathāgato, tathā gatabhāvena tathāgatoti.

For eight other reasons, the Blessed One is the Tathāgata: Because he has come to the truth, he is the Tathāgata; because he has gone to the truth, he is the Tathāgata; because he has come to the truths, he is the Tathāgata; because he has gone thus, he is the Tathāgata; because he is of such a nature, he is the Tathāgata; because his conduct is thus, he is the Tathāgata; because he has come by truths, he is the Tathāgata; and because of the state of having gone thus, he is the Tathāgata.

Kathaṃ tathāya āgatoti tathāgato? Yā sā bhagavatā sumedhabhūtena dīpaṅkaradasabalassa pādamūle –

How is he the Tathāgata because he has come to the truth? That which was by the Blessed One, when he was Sumedha, at the feet of Dīpaṅkara, the Ten-Powered One—

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –

“Human existence, perfection of gender, the cause, seeing the Teacher; renunciation, perfection of qualities, dedication, and aspiration—with the convergence of these eight factors, the aspiration is fulfilled.”

Evaṃ vuttaṃ aṭṭhaṅgasamannāgataṃ abhinīhāraṃ sampādentena ‘‘ahaṃ sadevakaṃ lokaṃ tiṇṇo tāressāmi, mutto mocessāmi, danto damessāmi, assattho assāsessāmi, parinibbuto parinibbāpessāmi, suddho sodhessāmi[Pg.116], buddho bodhessāmī’’ti mahāpaṭiññā pavattitā. Vuttaṃ hetaṃ –

Thus, having fulfilled the aspiration endowed with these eight factors, a great proclamation was made: “Having crossed over the world with its devas, I will ferry others across; freed, I will free others; tamed, I will tame others; consoled, I will console others; fully extinguished, I will lead others to full extinguishment; purified, I will purify others; awakened, I will awaken others.” For this was said:

‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

“What use is it for me to cross over alone, a man of strength and vision? Having attained omniscience, I will ferry across the world with its devas.

‘‘Iminā me adhikārena, katena purisuttame;

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

By this dedication of mine, made, O best of men, having attained omniscience, I shall ferry across a great multitude.

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ.

“Having cut the stream of saṃsāra, having shattered the three states of existence; boarding the ship of Dhamma, I will ferry across the world with its devas.

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake’’ti. (bu. vaṃ. 55-58);

What use is it for me to realize the Dhamma here in an unknown guise? Having attained omniscience, I shall be a Buddha in the world with its devas.”

Taṃ panetaṃ mahāpaṭiññaṃ sakalassapi buddhakaradhammasamudāyassa pavicayapaccavekkhaṇasamādānānaṃ kāraṇabhūtaṃ avisaṃvādento lokanātho yasmā mahākappānaṃ satasahassādhikāni cattāri asaṅkhyeyyāni sakkaccaṃ nirantaraṃ niravasesato dānapāramiādayo samatiṃsapāramiyo pūretvā, aṅgapariccāgādayo pañca mahāpariccāge pariccajitvā, saccādhiṭṭhānādīni cattāri adhiṭṭhānāni paribrūhetvā, puññañāṇasambhāre sambharitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo ukkaṃsāpetvā, buddhicariyaṃ paramakoṭiṃ pāpetvā anuttaraṃ sammāsambodhiṃ abhisambujjhi; tasmā tasseva sā mahāpaṭiññā tathā avitathā anaññathā, na tassa vālaggamattampi vitathaṃ atthi. Tathā hi dīpaṅkaro dasabalo koṇḍañño, maṅgalo…pe… kassapo bhagavāti ime catuvīsati sammāsambuddhā paṭipāṭiyā uppannā ‘‘buddho bhavissatī’’ti naṃ byākariṃsu. Evaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo ye te katābhinīhārehi bodhisattehi laddhabbā ānisaṃsā, te labhitvāva āgatoti tāya yathāvuttāya mahāpaṭiññāya tathāya abhisambuddhabhāvaṃ āgato adhigatoti tathāgato. Evaṃ tathāya āgatoti tathāgato.

And this great vow, which was the cause for the thorough investigation, reflection, and undertaking of the entire collection of qualities that make one a Buddha, the Lord of the World fulfilled unfailingly. Because for four incalculable eons and a hundred thousand great eons, diligently, continuously, and completely, having fulfilled the thirty perfections beginning with the perfection of giving, having relinquished the five great sacrifices such as the sacrifice of limbs, having fully developed the four determinations such as the determination for truth, having accumulated the stores of merit and knowledge, having exalted previous endeavors, past conduct, the exposition of the Dhamma, conduct for the welfare of relatives, and so on, and having brought the conduct of wisdom to its highest peak, he fully comprehended supreme perfect enlightenment. Therefore, that great vow of his was true, not false, not otherwise; not even a hair’s breadth of falsehood exists in it. Thus, the twenty-four Perfectly Self-Enlightened Ones—Dīpaṅkara, the Ten-Powered One, Koṇḍañña, Maṅgala, [...] up to Kassapa the Blessed One—arose in succession and prophesied of him, “He will become a Buddha.” Having thus received prophecies from twenty-four Buddhas, he came having obtained all the benefits that should be attained by Bodhisattas who have made their resolve. Thus, having come to and attained the state of full enlightenment in accordance with that aforementioned great vow and in accordance with the truth, he is the Tathāgata. In this way, because he has come to the truth, he is the Tathāgata.

Kathaṃ tathāya gatoti tathāgato? Yāyaṃ mahākaruṇā lokanāthassa, yāya mahādukkhasambādhappaṭipannaṃ sattanikāyaṃ disvā ‘‘tassa [Pg.117] natthañño koci paṭisaraṇaṃ, ahameva naṃ ito saṃsāradukkhato mutto mocessāmī’’ti samussāhitamānaso mahābhinīhāraṃ akāsi. Katvā ca yathāpaṇidhānaṃ sakalalokahitasampādanāya ussukkamāpanno attano kāyajīvitanirapekkho paresaṃ sotapathagamanamattenapi cittutrāsasamuppādikā atidukkarā dukkaracariyā samācaranto yathā mahābodhisattānaṃ paṭipatti hānabhāgiyā saṃkilesabhāgiyā ṭhitibhāgiyā vā na hoti, atha kho uttari visesabhāgiyāva hoti, tathā paṭipajjamāno anupubbena niravasese bodhisambhāre samānetvā abhisambodhiṃ pāpuṇi. Tato parañca tāyeva mahākaruṇāya sañcoditamānaso pavivekaratiṃ paramañca santaṃ vimokkhasukhaṃ pahāya bālajanabahule loke tehi samuppāditaṃ sammānāvamānavippakāraṃ agaṇetvā veneyyajanavinayanena niravasesaṃ buddhakiccaṃ niṭṭhapesi. Tatra yo bhagavato sattesu mahākaruṇāya samokkamanākāro, so parato āvi bhavissati. Yathā buddhabhūtassa lokanāthassa sattesu mahākaruṇā, evaṃ bodhisattabhūtassapi mahābhinīhārakālādīsūti sabbattha sabbadā ca ekasadisatāya tathāva sā avitathā anaññathā. Tasmā tīsupi avatthāsu sabbasattesu samānarasāya tathāya mahākaruṇāya sakalalokahitāya gato paṭipannoti tathāgato. Evaṃ tathāya gatoti tathāgato.

How is he the Tathāgata because he has gone to the truth? That great compassion of the Lord of the World, by which, seeing the multitude of beings fallen into the grip of great suffering, he, with mind uplifted, made the great aspiration: “There is no other refuge for them; I alone, being freed from the suffering of saṃsāra, will free them.” And having made it, striving to accomplish the welfare of the entire world in accordance with his resolution, indifferent to his own body and life, he undertook extremely difficult practices that would cause terror in the minds of others even by merely hearing of them. Yet, as is the way of great Bodhisattas, his conduct was never inclined toward decline, defilement, or stagnation, but only toward higher and more excellent qualities. Progressing thus, he gradually gathered all the requisites of enlightenment completely and attained supreme awakening. Thereafter, with his mind impelled by that same great compassion, he abandoned the joy of solitude and the supreme peaceful bliss of liberation. Disregarding the various kinds of honor and dishonor stirred up by the multitude of foolish people in the world, he completed the entire task of a Buddha by training those worthy of being trained. Herein, the manner in which the Blessed One’s great compassion overflowed towards beings will become evident later. Just as the Lord of the World, having become a Buddha, had great compassion for beings, so too did he, even as a Bodhisatta from the time of his great aspiration onwards. Thus, everywhere and always, it remained the same, undeviating, and unaltered. Therefore, in all three states, with a great compassion that was true and equal in its essence towards all beings, he went forth and practiced for the welfare of the entire world. Thus, he is the Tathāgata because he has gone to the truth. In this way, he is the Tathāgata because he has gone to the truth.

Kathaṃ tathāni āgatoti tathāgato? Tathāni nāma cattāri ariyamaggañāṇāni. Tāni hi ‘‘idaṃ dukkhaṃ, ayaṃ dukkhasamudayo, ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadā’’ti evaṃ sabbañeyyasaṅgāhakānaṃ pavattinivattitadubhayahetubhūtānaṃ catunnaṃ ariyasaccānaṃ, dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho, nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho, maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho adhipateyyaṭṭhotiādīnaṃ tabbibhāgānañca yathābhūtasabhāvāvabodhavibandhakassa saṃkilesapakkhassa samucchindanena paṭiladdhāya tattha asammohābhisamayasaṅkhātāya aviparītākārappavattiyā dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni [Pg.118] bhagavā anaññaneyyo sayameva āgato adhigato, tasmā tathāni āgatoti tathāgato.

How is he the Tathāgata because he has come to the truths? The truths are the four knowledges of the noble path. For they are thus: “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.” In this way, of the four noble truths, which encompass all that is to be known and are the causes for both arising and ceasing—suffering, with its characteristic of oppression, the conditioned, burning, and change; the origin, with its characteristic of accumulation, cause, bondage, and obstruction; cessation, with its characteristic of release, seclusion, the unconditioned, and the deathless; the path, with its characteristic of leading out, cause, vision, and sovereignty, and so on, along with their distinctions—these are true, not false, and not otherwise, because they do not contradict the essential nature and intrinsic characteristic of phenomena, due to their unperverted mode of occurrence, which is attained by cutting off the side of defilements that obstructs the realization of the true nature of things, and which is known as the direct comprehension of non-delusion regarding them. The Blessed One, not to be led by another, came to and attained those truths by himself. Therefore, because he has come to these truths, he is the Tathāgata.

Yathā ca maggañāṇāni, evaṃ bhagavato tīsu kālesu appaṭihatañāṇāni catupaṭisambhidāñāṇāni catuvesārajjañāṇāni pañcagatiparicchedañāṇāni chaasādhāraṇañāṇāni sattabojjhaṅgavibhāvanañāṇāni aṭṭhamaggaṅgavibhāvanañāṇāni navānupubbavihārasamāpattiñāṇāni dasabalañāṇāni ca vibhāvetabbāni.

Just as the knowledges of the path, so too should the Blessed One’s unimpeded knowledges regarding the three times, the four analytical knowledges, the four knowledges of fearlessness, the knowledges of discerning the five destinies, the six unshared knowledges, the knowledges analyzing the seven factors of enlightenment, the knowledges analyzing the eightfold path, the knowledges of the nine successive meditative attainments, and the ten powers be explained.

Tatrāyaṃ vibhāvanā – yañhi kiñci aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ hīnādibhedabhinnānaṃ hīnādibhedabhinnāsu atītāsu khandhāyatanadhātūsu sabhāvakiccādi avatthāvisesādi khandhapaṭibaddhanāmagottādi ca jānitabbaṃ. Anindriyabaddhesu ca atisukhumatirohitavidūradesesu rūpadhammesu yo taṃtaṃpaccayavisesehi saddhiṃ paccayuppannānaṃ vaṇṇasaṇṭhānagandharasaphassādiviseso, tattha sabbattheva hatthatale ṭhapitaāmalako viya paccakkhato asaṅgamappaṭihataṃ bhagavato ñāṇaṃ pavattati, tathā anāgatāsu paccuppannāsu cāti imāni tīsu kālesu appaṭihatañāṇāni nāma. Yathāha –

Herein is the explanation: Whatever past aggregates, sense-bases, and elements there are among the immeasurable beings in the immeasurable world-systems, beings differentiated by various kinds—inferior, middling, superior—with their inherent nature, function, and particular states, and names and lineages connected to the aggregates, all these should be known. Even in the case of material phenomena that are extremely subtle, concealed, or far away, not bound to the faculties, whatever distinctions of color, shape, smell, taste, and touch arise, produced by conditions together with their respective specific conditions—there, in all instances, the Blessed One’s knowledge operates directly, unobstructed, and unimpeded, like a myrobalan fruit placed in the palm of one’s hand. So too with the future and the present. These are called the knowledges that are unobstructed in the three times. As it is said:

‘‘Atītaṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgataṃse buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppannaṃse buddhassa bhagavato appaṭihataṃ ñāṇa’’nti (paṭi. ma. 3.5).

“With regard to the past, the Blessed One, the Buddha, has unobstructed knowledge; with regard to the future, the Blessed One, the Buddha, has unobstructed knowledge; with regard to the present, the Blessed One, the Buddha, has unobstructed knowledge.” (Paṭisambhidāmagga 3.5)

Tāni panetāni tattha tattha dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato tathāni avitathāni anaññathāni, tāni bhagavā sayambhuñāṇena adhigañchi. Evaṃ tathāni āgatoti tathāgato.

These knowledges, because they do not contradict the own-nature, essential nature, and characteristic of phenomena in each case, are true, not false, and not otherwise. The Blessed One realized these by his own self-awakened knowledge. Thus, because he has come to the truths, he is the Tathāgata.

Tathā atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti catasso paṭisambhidā. Tattha atthapabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammapabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttipabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Paṭibhānapabhedassa [Pg.119] sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Vuttañhetaṃ –

There are four kinds of analytical knowledge: analytical knowledge of meaning, analytical knowledge of Dhamma, analytical knowledge of language, and analytical knowledge of ready wit. Herein, the knowledge concerning meaning, capable of noting, differentiating, and determining the variety of meaning, is analytical knowledge of meaning. The knowledge concerning Dhamma, capable of noting, differentiating, and determining the variety of Dhamma, is analytical knowledge of Dhamma. The knowledge concerning language, capable of noting, differentiating, and determining the variety of expression and designation, is analytical knowledge of language. The knowledge concerning ready wit, capable of noting, differentiating, and determining the variety of ready wit, is analytical knowledge of ready wit. As it was said:

‘‘Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).

“Knowledge of meaning is analytical knowledge of meaning; knowledge of the Dhamma is analytical knowledge of the Dhamma; knowledge of language concerning the Dhamma is analytical knowledge of language; and knowledge concerning knowledges is analytical knowledge of ready wit.” (Vibhaṅga 718)

Ettha ca hetuanusārena araṇīyato adhigantabbato ca saṅkhepato hetuphalaṃ attho nāma. Pabhedato pana yaṃkiñci paccayuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā attho. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammoti saṅkhepato paccayo. So hi yasmā taṃ taṃ atthaṃ vidahati pavatteti ceva pāpeti ca, tasmā dhammoti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammo, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Vuttampi cetaṃ –

Herein, briefly, ‘meaning’ (attha) is the fruit of a cause, since it is to be known in accordance with its cause and is to be attained. In detail, however, anything arisen from conditions, Nibbāna, the meaning of what is spoken, result (vipāka), and functional action (kiriya)—these five are ‘meaning’ (attha). The knowledge that discerns distinctions in this meaning is the analytical knowledge of meaning (atthapaṭisambhidā). ‘Dhamma,’ briefly, refers to condition (paccaya). Since it establishes, causes to proceed, and leads to that meaning, it is called ‘Dhamma.’ In detail, however, any cause that produces results, the Noble Path, what is spoken, the wholesome, and the unwholesome—these five are ‘Dhamma.’ The knowledge that discerns distinctions in this Dhamma is the analytical knowledge of Dhamma (dhammapaṭisambhidā). It is also said:

‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā, dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā, dukkhanirodhe ñāṇaṃ atthapaṭisambhidā, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 719).

“Knowledge of suffering is analytical knowledge of meaning, knowledge of the origin of suffering is analytical knowledge of the Dhamma, knowledge of the cessation of suffering is analytical knowledge of meaning, and knowledge of the path leading to the cessation of suffering is analytical knowledge of the Dhamma.” (Vibhaṅga 719)

Atha vā hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuphale ñāṇaṃ atthapaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, imesu dhammesu ñāṇaṃ atthapaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇanirodhe ñāṇaṃ atthapaṭisambhidā, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. Jātiyā, bhave, upādāne, taṇhāya, vedanāya, phasse, saḷāyatane, nāmarūpe, viññāṇe, saṅkhāresu ñāṇaṃ atthapaṭisambhidā, saṅkhārasamudaye ñāṇaṃ dhammapaṭisambhidā. Saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.

Or, knowledge of the cause is analytical knowledge of the Dhamma; knowledge of the result is analytical knowledge of meaning. Knowledge of those phenomena that are born, have come to be, originated, arisen, come forth, and appeared is analytical knowledge of meaning. Knowledge of those phenomena from which those phenomena are born, have come to be, originated, arisen, come forth, and appeared is analytical knowledge of the Dhamma. Knowledge of aging and death is analytical knowledge of meaning; knowledge of the origin of aging and death is analytical knowledge of the Dhamma. Knowledge of the cessation of aging and death is analytical knowledge of meaning; knowledge of the path leading to the cessation of aging and death is analytical knowledge of the Dhamma. Knowledge of birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and volitional formations is analytical knowledge of meaning; knowledge of the origin of volitional formations is analytical knowledge of the Dhamma. Knowledge of the cessation of volitional formations is analytical knowledge of meaning; knowledge of the path leading to the cessation of volitional formations is analytical knowledge of the Dhamma.

‘‘Idha [Pg.120] bhikkhu dhammaṃ jānāti – suttaṃ, geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, ayaṃ vuccati atthapaṭisambhidā (vibha. 724).

“Here, a bhikkhu understands the Dhamma: discourses, mixed prose and verse… up to detailed analysis. This is called the analytical knowledge of the Dhamma. He understands the meaning of each and every statement: ‘This is the meaning of this statement, this is the meaning of that statement.’ This is called the analytical knowledge of meaning.” (Vibha. 724)

‘‘Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādi vitthāro (vibha. 725).

“What are wholesome states? At the time when a wholesome sense-sphere consciousness arises, accompanied by gladness, associated with knowledge, with a form as object… or… with a mental object as object, or based on whatever it may be, at that time there is contact… and non-distraction. These states are wholesome. Knowledge in these states is the analytical knowledge of Dhamma, and knowledge of their result is the analytical knowledge of meaning.” And so on in detail (Vibha. 725).

Tasmiṃ atthe ca dhamme ca sabhāvanirutti abyabhicāravohāro abhilāpo, tasmiṃ sabhāvaniruttābhilāpe māgadhikāya sabbasattānaṃ mūlabhāsāya ‘‘ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttī’’ti pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Yathāvuttesu tesu ñāṇesu gocarakiccādivasena vitthārato pavattaṃ sabbampi ñāṇamārammaṇaṃ katvā paccavekkhantassa tasmiṃ ñāṇe pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Iti imāni cattāri paṭisambhidāñāṇāni sayameva bhagavatā adhigatāni atthadhammādike tasmiṃ tasmiṃ attano visaye avisaṃvādanavasena aviparītākārappavattiyā tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

In that meaning and in the Dhamma, the natural language, the unfailing expression, the utterance—in that natural language and utterance, the Magadhan language is the root language for all beings. The knowledge that distinguishes, “This is natural language, this is not natural language,” is the analytical knowledge of language. As for those knowledges previously mentioned, by way of their object, function, and so on, all knowledge that proceeds in detail is made the object of reflection. For one who reflects, the knowledge that discerns distinctions within that knowledge is the analytical knowledge of ready wit. Thus, these four kinds of analytical knowledge were attained by the Blessed One himself. In each of their respective spheres—meaning, Dhamma, and so on—they are unfailing, non-contradictory, and proceed without distortion. They are true, not false, and not otherwise. In this way too, the Blessed One has arrived at what is true; thus he is the Tathāgata.

Tathā yaṃ kiñci ñeyyaṃ nāma, sabbaṃ taṃ bhagavatā sabbākārena ñātaṃ diṭṭhaṃ adhigataṃ abhisambuddhaṃ. Tathā hissa abhiññeyyā dhammā abhiññeyyato buddhā, pariññeyyā dhammā pariññeyyato buddhā, pahātabbā dhammā pahātabbato buddhā, sacchikātabbā dhammā sacchikātabbato buddhā, bhāvetabbā dhammā bhāvetabbato buddhā, yato naṃ koci samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ‘‘ime nāma te dhammā anabhisambuddhā’’ti saha dhammena anuyuñjituṃ samattho natthi.

Whatever is to be known, all that has been fully known, seen, reached, and fully awakened to by the Blessed One in every way. For him, things to be directly known are fully awakened to through direct knowledge; things to be fully understood are fully awakened to through full understanding; things to be abandoned are fully awakened to through abandonment; things to be realized are fully awakened to through realization; things to be developed are fully awakened to through development. Thus, there is no ascetic, brahmin, deva, Māra, or Brahmā who is capable of challenging him with the Dhamma, saying, “These things have not been fully awakened to by you.”

Yaṃ kiñci pahātabbaṃ nāma, sabbaṃ taṃ bhagavatā anavasesato bodhimūleyeva pahīnaṃ anuppattidhammaṃ, na tassa pahānāya uttari karaṇīyaṃ atthi[Pg.121]. Tathā hissa lobhadosamohaviparītamanasikāraahirikānottappathinamiddha- kodhūpanāhamakkhapalāsaissāmacchariya- māyāsāṭheyyathambhasārambhamānātimānamadapamādatividhākusalamūladuccarita- visamasaññāmalavitakkapapañcaesanātaṇhācatubbidhavipariyesaāsava- ganthaoghayogāgatitaṇhupādānapañcābhinandananīvaraṇa- cetokhilacetasovinibandhachavivādamūlasattānusaya- aṭṭhamicchattanavaāghātavatthutaṇhāmūlakadasaakusala- kammapathaekavīsatianesanadvāsaṭṭhidiṭṭhigataaṭṭhasatataṇhāvicaritādippabhedaṃ diyaḍḍhakilesasahassaṃ saha vāsanāya pahīnaṃ samucchinnaṃ samūhataṃ, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘ime nāma te kilesā appahīnā’’ti saha dhammena anuyuñjituṃ samattho natthi.

Whatever is to be abandoned, all that has been utterly abandoned by the Blessed One at the root of enlightenment, never to arise again. There is nothing further for him to do for its abandonment. For him, greed, hatred, and delusion, together with distorted attention; shamelessness and lack of moral dread; sloth and torpor; anger, hostility, denigration, domineeringness, envy, stinginess, deceit, craftiness, stubbornness, competitiveness, conceit, excessive pride, intoxication, heedlessness; the three unwholesome roots; misconduct; distorted perceptions; defiled thoughts; mental proliferation; quests; craving; the four perversions; the taints; the knots; the floods; the bonds; wrong courses of action; craving and clinging; the five cords of sensual pleasure; the hindrances; mental barrenness; mental shackles; the six roots of contention; the seven underlying tendencies; the eight wrong factors; the nine grounds for resentment; the ten unwholesome courses of action rooted in craving; the twenty-one kinds of wrong livelihood; the sixty-two kinds of views; the one hundred and eight modes of craving; and the one thousand five hundred defilements, together with their residues, have been abandoned without remainder, uprooted, and brought to an end. Thus, there is no ascetic, brahmin, deva, Māra, or Brahmā who is capable of challenging him with the Dhamma, saying, “These defilements have not been abandoned by you.”

Ye cime bhagavatā kammavipākakilesūpavādaāṇāvītikkamappabhedā antarāyikā dhammā vuttā, alameva te ekantena antarāyāya, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘nālaṃ te paṭisevato antarāyāyā’’ti saha dhammena anuyuñjituṃ samattho natthi.

And those obstructive phenomena—namely, kamma, results, defilements, reproaches, and transgressions of the precepts, in their various kinds—that have been described by the Blessed One are indeed entirely obstructive. Thus, there is no ascetic, brahmin, deva, Māra, or Brahmā who is capable of challenging him with the Dhamma, saying, “Engaging in these does not lead to obstruction.”

Yo ca bhagavatā niravasesavaṭṭadukkhanissaraṇāya sīlasamādhipaññāsaṅgaho sattakoṭṭhāsiko sattatiṃsappabhedo ariyamaggapubbaṅgamo anuttaro niyyānadhammo desito, so ekanteneva niyyāti paṭipannassa vaṭṭadukkhato, yato naṃ koci samaṇo vā…pe… brahmā vā ‘‘niyyānadhammo tayā desito na niyyātī’’ti saha dhammena anuyuñjituṃ samattho natthi. Vuttañhetaṃ – ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’ti (ma. ni. 1.150) vitthāro. Evametāni attano ñāṇappahānadesanāvisesānaṃ avitathabhāvāvabodhanato aviparītākārappavattāni bhagavato catuvesārajjañāṇāni tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

And that which the Blessed One has taught—for the complete escape from all suffering of the round, the collection of virtue, concentration, and wisdom, composed of seven constituents and thirty-seven aspects, preceded by the Noble Path, the unsurpassed liberating Dhamma—that indeed leads one who practices it to liberation from the suffering of the round. For no ascetic, brahmin, deva, Māra, or Brahmā, or anyone in the world, is able to rightfully challenge him in accordance with the Dhamma, saying, “The liberating Dhamma you teach does not lead to liberation.” As it is said: “These things are not fully comprehended by you, though you claim to be a Fully Self-Enlightened One” (MN 1.150), and so on at length. Thus, these four knowledges of the Blessed One's fearlessness—operating in an unperverted manner due to the comprehension of the infallibility of his special qualities of knowledge, relinquishment, and teaching—are true, not false, and not otherwise. In this way too, the Blessed One has come to the truths, therefore he is the Tathāgata.

Tathā nirayagati, tiracchānagati, petagati, manussagati, devagatīti pañca gatiyo. Tāsu sañjīvādayo aṭṭha mahānirayā, kukkuḷādayo soḷasa ussadanirayā, lokantarikanirayo cāti sabbepime ekantadukkhatāya nirassādaṭṭhena nirayā ca, sakakammunā gantabbato gati cāti nirayagati[Pg.122]. Tibbandhakārasītanarakāpi etesveva antogadhā kimikīṭapaṭaṅgasarīsapapakkhisoṇasiṅgālādayo tiriyaṃ añchitabhāvena tiracchānā nāma. Te eva gatīti tiracchānagati. Khuppipāsitaparadattūpajīvinijjhāmataṇhikādayo dukkhabahulatāya pakaṭṭhasukhato itā vigatāti petā, te eva gatīti petagati. Kālakañcikādiasurāpi etesveva antogadhā. Parittadīpavāsīhi saddhiṃ jambudīpādicatumahādīpavāsino manaso ussannatāya manussā, te eva gatīti manussagati. Cātumahārājikato paṭṭhāya yāva nevasaññānāsaññāyatanūpagāti ime chabbīsati devanikāyā dibbanti attano iddhānubhāvena kīḷanti jotenti cāti devā, te eva gatīti devagati.

Likewise, there are five destinations: the hell destination, the animal destination, the ghost destination, the human destination, and the deva destination. Among these, the eight great hells—Sañjīva and so on—the sixteen subsidiary hells—Kukkuḷa and so on—and the Lokantarika hell—all these are called “hell” (niraya) because they are utterly devoid of pleasure (nirassāda) and characterized by suffering, and “destination” (gati) because beings go there (gantabba) due to their own kamma; hence, the hell destination. The intensely dark and cold hells are also included among these. Creatures like worms, insects, moths, reptiles, birds, dogs, jackals, and so on, are called “animals” (tiracchāna) because of their state of moving horizontally (tiriyaṃ añchita). They themselves are a destination; hence, the animal destination. Those tormented by hunger and thirst, living on what others give, and burnt up by craving—due to their abundance of suffering and because they have gone (ita) or departed (vigata) from prominent happiness—are called “ghosts” (peta). They themselves are a destination; hence, the ghost destination. The Kālakañjaka asuras are also included among these. The inhabitants of Jambudīpa and the other three great continents, along with those of minor islands, are called “humans” (manussa) because of the elevation (ussannatā) of their minds (manas). They themselves are a destination; hence, the human destination. From the realm of the Four Great Kings up to those who have reached the base of neither-perception-nor-non-perception—these twenty-six groups of devas, who delight (dibbanti), play (kīḷanti), and shine (jotenti) by their own power, are called “devas.” They themselves are a destination; hence, the deva destination.

Tā panetā gatiyo yasmā taṃtaṃkammanibbatto upapattibhavaviseso, tasmā atthato vipākakkhandhā kaṭattā ca rūpaṃ. Tattha ‘‘ayaṃ nāma gati nāma iminā kammunā jāyati, tassa kammassa paccayavisesehi evaṃ vibhāgabhinnattā visuṃ ete sattanikāyā evaṃ vibhāgabhinnā’’ti yathāsakaṃhetuphalavibhāgaparicchindanavasena ṭhānaso hetuso bhagavato ñāṇaṃ pavattati. Tenāha bhagavā –

Now, since these destinations are particular kinds of rebirth-existence produced by specific kammas, in essence they consist of resultant aggregates and kamma-born materiality. Here, the Blessed One’s knowledge operates by way of defining the division of their respective causes and effects, according to their basis and cause, thus: “This particular destination arises from this particular kamma, and due to the distinct conditions of that kamma, these separate groups of beings are divided in such a way.” Therefore, the Blessed One has said:

‘‘Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tañca pajānāmī’’tiādi (ma. ni. 1.153).

“Sāriputta, there are these five destinations. Which five? Hell, the animal womb, the sphere of ghosts, human beings, and devas. I, Sāriputta, understand hell, the path leading to hell, and the practice that leads to hell. And I understand how one who has practiced thus, on the dissolution of the body, after death, is reborn in a state of deprivation, a bad destination, a place of downfall, in hell,” and so on (MN 1.153).

Tāni panetāni bhagavato ñāṇāni tasmiṃ tasmiṃ visaye aviparītākārappavattiyā avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

These knowledges of the Blessed One, operating in an unperverted manner and not deceiving in their respective spheres, are true, not false, and not otherwise. In this way too, the Blessed One has come to the truths, therefore he is the Tathāgata.

Tathā yaṃ sattānaṃ saddhādiyogavikalabhāvāvabodhena apparajakkhamahārajakkhatādivisesavibhāvanaṃ paññāsāya ākārehi pavattaṃ bhagavato indriyaparopariyattañāṇaṃ. Vuttañhetaṃ – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho’’ti (paṭi. ma. 1.111) vitthāro.

Likewise, there is the Blessed One's knowledge of the faculties of others, which operates in fifty ways, discerning the distinctions among beings—such as those with little dust and those with much dust—by understanding their state of possessing or lacking faith and other qualities. For it is said: “A faithful person has little dust, an unfaithful person has much dust” (Paṭisambhidāmagga 1.111), and so on in detail.

Yañca [Pg.123] ‘‘ayaṃ puggalo apparajakkho, ayaṃ sassatadiṭṭhiko, ayaṃ ucchedadiṭṭhiko, ayaṃ anulomikāyaṃ khantiyaṃ ṭhito, ayaṃ yathābhūtañāṇe ṭhito, ayaṃ kāmāsayo, na nekkhammādiāsayo, ayaṃ nekkhammāsayo, na kāmādiāsayo’’tiādinā ‘‘imassa kāmarāgo ativiya thāmagato, na paṭighādiko, imassa paṭigho ativiya thāmagato, na kāmarāgādiko’’tiādinā ‘‘imassa puññābhisaṅkhāro adhiko, na apuññābhisaṅkhāro na āneñjābhisaṅkhāro, imassa apuññābhisaṅkhāro adhiko, na puññābhisaṅkhāro na āneñjābhisaṅkhāro, imassa āneñjābhisaṅkhāro adhiko, na puññābhisaṅkhāro na apuññābhisaṅkhāro. Imassa kāyasucaritaṃ adhikaṃ, imassa vacīsucaritaṃ, imassa manosucaritaṃ. Ayaṃ hīnādhimuttiko, ayaṃ paṇītādhimuttiko, ayaṃ kammāvaraṇena samannāgato, ayaṃ kilesāvaraṇena samannāgato, ayaṃ vipākāvaraṇena samannāgato, ayaṃ na kammāvaraṇena samannāgato, na kilesāvaraṇena, na vipākāvaraṇena samannāgato’’tiādinā ca sattānaṃ āsayādīnaṃ yathābhūtaṃ vibhāvanākārappavattaṃ bhagavato āsayānusayañāṇaṃ. Yaṃ sandhāya vuttaṃ –

And there is the Blessed One’s knowledge of inclinations and latent tendencies, which functions as a way of discerning the true nature of beings' dispositions, and so on, as in the following: “This person has little dust; this one holds eternalist views; this one holds annihilationist views; this one is established in receptive tolerance; this one is established in the knowledge of things as they are; this one is inclined to sensual pleasures, not to renunciation and so on; this one is inclined to renunciation, not to sensual pleasures and so on.” And: “This one's sensual lust is exceedingly strong, not aversion and so on; this one's aversion is exceedingly strong, not sensual lust and so on.” And: “This one's meritorious formation is predominant, not demeritorious formation, nor imperturbable formation; this one's demeritorious formation is predominant, not meritorious formation, nor imperturbable formation; this one's imperturbable formation is predominant, not meritorious formation, nor demeritorious formation. This one excels in bodily good conduct; this one in verbal good conduct; this one in mental good conduct. This one is of inferior inclination; this one of superior inclination. This one is possessed of the obstruction of kamma; this one is possessed of the obstruction of defilements; this one is possessed of the obstruction of results; this one is not possessed of the obstruction of kamma, nor the obstruction of defilements, nor the obstruction of results,” and so on. Regarding this, it is said:

‘‘Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, bhabbābhabbe satte jānātī’’tiādi (paṭi. ma. 1.113).

“Here, the Tathāgata knows the inclinations of beings, knows their latent tendencies, knows their conduct, knows their dispositions, knows which beings are capable and which are incapable,” and so on (Paṭisambhidāmagga 1.113).

Yañca uparimaheṭṭhimapuratthimapacchimakāyehi dakkhiṇavāmaakkhikaṇṇasotanāsikāsotaaṃsakūṭapassahatthapādehi aṅgulaṅgulantarehi lomalomakūpehi ca aggikkhandhūdakadhārāpavattanaṃ anaññasādhāraṇaṃ vividhavikubbaniddhinimmāpanakaṃ bhagavato yamakapāṭihāriyañāṇaṃ. Yaṃ sandhāya vuttaṃ –

And the Blessed One's unique knowledge of the Twin Miracle, which manifests a mass of fire and a stream of water from the upper, lower, eastern, and western parts of his body—as well as from his right and left eyes, ears, nostrils, shoulders, sides, hands, and feet, from between his fingers and toes, and from every hair and every pore, performing various transformations and displays of psychic power. Regarding this, it is said:

‘‘Idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati. Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattatī’’tiādi (paṭi. ma. 1.116).

“Here, the Tathāgata performs the Twin Miracle, which is unshared by his disciples. From the upper part of his body a mass of fire issues forth; from the lower part of his body a stream of water issues forth. From the lower part of his body a mass of fire issues forth; from the upper part of his body a stream of water issues forth,” and so on (Paṭisambhidāmagga 1.116).

Yañca [Pg.124] rāgādīhi jātiādīhi ca anekehi dukkhadhammehi upaddutaṃ sattanikāyaṃ tato nīharitukāmatāvasena nānānayehi pavattassa bhagavato mahākaruṇokkamanassa paccayabhūtaṃ mahākaruṇāsamāpattiñāṇaṃ. Yathāha –

And the Blessed One's knowledge of the attainment of Great Compassion, which is the basis for the arising of his great compassion that proceeds in various ways out of a desire to lead out the multitude of beings afflicted by many miserable states, such as lust and birth. As it is said:

‘‘Katamaṃ tathāgatassa mahākaruṇāsamāpattiñāṇaṃ? Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati, āditto lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’ti. –

“What is the Tathāgata's knowledge of the attainment of Great Compassion? Great compassion for beings descends upon the Buddhas, the Blessed Ones, who see them in many ways. Seeing that the world-dwelling is ablaze, great compassion for beings descends upon the Buddhas, the Blessed Ones.”

Ādinā (paṭi. ma. 1.117) ekūnanavutiyā ākārehi vibhajanaṃ kataṃ.

Beginning with this, the analysis is made in eighty-nine ways (Paṭisambhidāmagga 1.117).

Yaṃ pana yāvatā dhammadhātu, yattakaṃ ñātabbaṃ saṅkhatāsaṅkhatādi, tassa sabbassa paropadesena vinā sabbākārato paṭijānanasamatthaṃ ākaṅkhāmattappaṭibaddhavutti anaññasādhāraṇaṃ bhagavato ñāṇaṃ sabbathā anavasesasaṅkhatāsaṅkhatasammutisaccāvabodhato sabbaññutaññāṇaṃ, tatthāvaraṇābhāvatova nissaṅgappavattiṃ upādāya anāvaraṇañāṇanti ca vuccati. Ayamettha saṅkhepo, vitthāro pana parato āvi bhavissati.

Furthermore, there is the Blessed One's omniscient knowledge, which is unique and not shared by others. It is capable of comprehending in every way, without the instruction of another, all that is knowable to the full extent of the realm of phenomena, such as the conditioned and the unconditioned. Its operation is bound only by the desire to know. Due to its understanding of all conditioned and unconditioned realities and conventional truths in their entirety and without exception, it is omniscient knowledge. And because there is no obstruction to it, it is also called unobstructed knowledge, on account of its unimpeded operation. This is the summary here; the detailed explanation will become evident later.

Evametāni bhagavato cha asādhāraṇañāṇāni aviparītākārappavattiyā yathāsakaṃvisayassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

Thus, these six unique knowledges of the Blessed One, operating in an unperverted manner and not being mistaken with respect to their respective objects, are true, not false, and not otherwise. In this way too, the Blessed One has come to what is true; therefore he is the Tathāgata.

Tathā ‘‘sattime, bhikkhave, bojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo’’ti (paṭi. ma. 2.17; saṃ. ni. 5.185) evaṃ sarūpato yāyaṃ lokuttaramaggakkhaṇe uppajjamānā līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtā satiādibhedā dhammasāmaggī, yāya ariyasāvako bujjhati, kilesaniddāya uṭṭhahati, cattāri vā saccāni paṭivijjhati, nibbānameva vā sacchikaroti, sā dhammasāmaggī ‘‘bodhī’’ti vuccati, tassā bodhiyā aṅgāti bojjhaṅgā. Ariyasāvako vā yathāvuttāya dhammasāmaggiyā bujjhatīti katvā ‘‘bodhī’’ti vuccati. Tassa bodhissa aṅgāti bojjhaṅgāti evaṃ sāmaññalakkhaṇato[Pg.125], upaṭṭhānalakkhaṇo satisambojjhaṅgo, pavicayalakkhaṇo dhammavicayasambojjhaṅgo, paggahalakkhaṇo vīriyasambojjhaṅgo, pharaṇalakkhaṇo pītisambojjhaṅgo, upasamalakkhaṇo passaddhisambojjhaṅgo, avikkhepalakkhaṇo samādhisambojjhaṅgo paṭisaṅkhānalakkhaṇo upekkhāsambojjhaṅgoti evaṃ visesalakkhaṇato.

Similarly, “Monks, there are these seven factors of enlightenment: the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity” (Paṭisambhidāmagga 2.17; Saṃyutta Nikāya 5.185). Thus, in terms of its essential nature, this harmony of phenomena—comprising mindfulness and the others, arising at the moment of the supramundane path, and being the antidote to numerous afflictions such as sloth and restlessness, instability and striving, indulgence in sensual pleasures and self-mortification, and adherence to annihilationism and eternalism—is that by which a noble disciple awakens, rises from the slumber of defilements, penetrates the four truths, or realizes Nibbāna itself. This harmony of phenomena is called “enlightenment” (bodhi), and its components (aṅga) are the factors of enlightenment (bojjhaṅga). Or, because a noble disciple awakens (bujjhati) through this aforesaid harmony of phenomena, he is called “enlightened” (bodhi), and its components are the factors of enlightenment. Thus it is in terms of general characteristics. In terms of specific characteristics: the enlightenment factor of mindfulness has the characteristic of establishment; the enlightenment factor of investigation of phenomena has the characteristic of investigation; the enlightenment factor of energy has the characteristic of exertion; the enlightenment factor of rapture has the characteristic of suffusion; the enlightenment factor of tranquility has the characteristic of calming; the enlightenment factor of concentration has the characteristic of non-distraction; and the enlightenment factor of equanimity has the characteristic of reflection.

‘‘Tattha katamo satisambojjhaṅgo? Idha bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā hoti anussaritā’’tiādinā (vibha. 467) sattannaṃ bojjhaṅgānaṃ aññamaññūpakāravasena ekakkhaṇe pavattidassanato. ‘‘Tattha katamo satisambojjhaṅgo? Atthi ajjhattaṃ dhammesu sati, atthi bahiddhā dhammesu satī’’tiādinā (vibha. 469) tesaṃ visayavibhāvanāpavattidassanato. ‘‘Tattha katamo satisambojjhaṅgo? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ, virāganissitaṃ, nirodhanissitaṃ, vosaggapariṇāmi’’ntiādinā (vibha. 471) bhāvanāvidhidassanato. ‘‘Tattha katame satta bojjhaṅgā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… tasmiṃ samaye satta bojjhaṅgā honti, satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo? Yā sati anussatī’’tiādinā (vibha. 478) chanavutiyā nayasahassavibhāgehīti evaṃ nānākārato pavattāni bhagavato bojjhaṅgavibhāvanañāṇāni tassa tassa atthassa avisaṃvādanato tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato.

By the passage beginning, “Herein, what is the enlightenment factor of mindfulness? Herein, a bhikkhu is mindful, endowed with supreme mindfulness and prudence, remembering and recollecting what was done and said long ago” (Vibhaṅga 467), the simultaneous arising of the seven enlightenment factors through their mutual support is shown. By the passage beginning, “Herein, what is the enlightenment factor of mindfulness? There is mindfulness regarding internal phenomena; there is mindfulness regarding external phenomena” (Vibhaṅga 469), their occurrence through the distinction of their objects is shown. By the passage beginning, “Herein, what is the enlightenment factor of mindfulness? Herein, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based on seclusion, based on dispassion, based on cessation, and which culminates in relinquishment” (Vibhaṅga 471), the method of cultivation is shown. By the passage beginning, “Herein, what are the seven enlightenment factors? Herein, at the time when a bhikkhu develops the supramundane jhāna… at that time there are seven enlightenment factors: the enlightenment factor of mindfulness… the enlightenment factor of equanimity. Herein, what is the enlightenment factor of mindfulness? That which is mindfulness, recollection…” (Vibhaṅga 478), and so on, with ninety-six thousand divisions of methods. Thus, the Blessed One's knowledges concerning the analysis of the enlightenment factors proceed in diverse ways. Because they are not mistaken with respect to each meaning, they are true, not false, and not otherwise. In this way too, the Blessed One has come to what is true; therefore he is the Tathāgata.

Tathā ‘‘tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ sarūpato. Sabbakilesehi ārakattā ariyabhāvakarattā ariyaphalapaṭilābhakarattā ca ariyo. Ariyānaṃ aṭṭhavidhattā nibbānādhigamāya ekantakāraṇattā ca aṭṭhaṅgiko. Kilese mārento gacchati, atthikehi maggīyati, sayaṃ vā nibbānaṃ maggayatīti maggoti evaṃ sāmaññalakkhaṇato. ‘‘Sammādassanalakkhaṇā sammādiṭṭhi, sammāabhiniropanalakkhaṇo sammāsaṅkappo, sammāpariggahaṇalakkhaṇā sammāvācā, sammāsamuṭṭhāpanalakkhaṇo sammākammanto, sammāvodānalakkhaṇo sammāājīvo, sammāpaggahalakkhaṇo sammāvāyāmo, sammāupaṭṭhānalakkhaṇā sammāsati[Pg.126], sammāavikkhepalakkhaṇo sammāsamādhī’’ti evaṃ visesalakkhaṇato. Sammādiṭṭhi tāva aññehipi attano paccanīkakilesehi saddhiṃ micchādiṭṭhiṃ pajahati, nibbānaṃ ārammaṇaṃ karoti, tappaṭicchādakamohavidhamanena asammohato sampayuttadhamme ca passati, tathā sammāsaṅkappādayopi micchāsaṅkappādīni pajahanti, nirodhañca ārammaṇaṃ karonti, sahajātadhammānaṃ sammāabhiniropanapariggahaṇasamuṭṭhāpanavodānapaggahaupaṭṭhānasamādahanāni ca karontīti evaṃ kiccavibhāgato. Sammādiṭṭhi pubbabhāge nānakkhaṇā visuṃ dukkhādiārammaṇā hutvā maggakāle ekakkhaṇā nibbānameva ārammaṇaṃ katvā kiccato ‘‘dukkhe ñāṇa’’ntiādīni cattāri nāmāni labhati. Sammāsaṅkappādayopi pubbabhāge nānakkhaṇā nānārammaṇā, maggakāle ekakkhaṇā ekārammaṇā, tesu sammāsaṅkappo kiccato ‘‘nekkhammasaṅkappo’’tiādīni tīṇi nāmāni labhati. Sammāvācādayo tayo pubbabhāge ‘‘musāvādā veramaṇī’’tiādivibhāgā viratiyopi cetanāyopi hutvā maggakkhaṇe viratiyova, sammāvāyāmasatiyo kiccato sammappadhānasatipaṭṭhānavasena cattāri nāmāni labhanti. Sammāsamādhi pana maggakkhaṇepi paṭhamajjhānādivasena nānā evāti evaṃ pubbabhāgāparabhāgesu pavattivibhāgato. ‘‘Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissita’’ntiādinā (vibha. 489) bhāvanāvidhito. ‘‘Tattha katamo aṭṭhaṅgiko maggo? Idha, bhikkhu, yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti…pe… dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi sammāsaṅkappo’’tiādinā (vibha. 499) caturāsītiyā nayasahassavibhāgehīti evaṃ anekākārato pavattāni bhagavato ariyamaggavibhāvanañāṇāni atthassa avisaṃvādanato sabbānipi tathāni avitathāni anaññathāni evampi bhagavā tathāni āgatoti tathāgato.

Likewise, 'Therein, what is the Noble Truth of the Path Leading to the Cessation of Suffering? It is just this Noble Eightfold Path, namely: right view... right concentration.' (Vibh. 205) Thus, in terms of its essence. Because it is far from all defilements, because it makes one noble, and because it leads to the attainment of noble fruits, it is called 'noble.' Because it consists of eight factors and is the sole cause for reaching Nibbāna, it is called 'eightfold.' It is called 'path' because it goes destroying defilements, because it is sought by those who desire, and because it itself seeks Nibbāna—thus, in terms of its general characteristic. 'Right view has the characteristic of right seeing, right intention has the characteristic of right directing the mind, right speech has the characteristic of right encompassing, right action has the characteristic of right originating, right livelihood has the characteristic of right cleansing, right effort has the characteristic of right exertion, right mindfulness has the characteristic of right establishing, and right concentration has the characteristic of right non-distraction'—thus, in terms of their specific characteristics. First, right view abandons wrong view along with other opposing defilements associated with it, takes Nibbāna as its object, and sees associated phenomena without delusion due to the destruction of the delusion that conceals it. Similarly, right intention and the others abandon wrong intention and the like, take cessation as their object, and perform the functions of right directing the mind, right encompassing, right originating, right cleansing, right exertion, right establishing, and right concentrating for their co-nascent phenomena—thus, in terms of their functional divisions. Right view, in the preliminary stage, has various moments and takes suffering and so on as separate objects. At the moment of the path, it has a single moment and takes only Nibbāna as its object, and functionally, it acquires four names: 'knowledge of suffering,' etc. Right intention and the others, in the preliminary stage, have various moments and various objects. At the moment of the path, they have a single moment and a single object. Among them, right intention functionally acquires three names: 'intention of renunciation,' etc. Right speech, right action, and right livelihood, in the preliminary stage, are divided as 'abstaining from false speech,' etc., and consist of both abstinence and volition. At the moment of the path, they consist only of abstinence. Right effort and right mindfulness functionally acquire four names as 'right striving' and 'foundations of mindfulness,' respectively. Right concentration, however, even at the moment of the path, varies as the first jhāna, etc.—thus, in terms of their divisions in the preliminary and subsequent stages. 'Here, bhikkhus, a bhikkhu develops right view, which is dependent on seclusion...' (Vibh. 489) thus, in terms of the method of development. 'And what is the eightfold path? Here, bhikkhus, at the time when one develops the supramundane jhāna... the painful practice with slow direct knowledge, at that time the eightfold path is present—right view, right intention...' (Vibh. 499) thus, in the eighty-four thousand ways of analysis. Thus, the Blessed One's knowledge of the analysis of the noble path operates in many ways. Because it does not contradict the meaning, all these are true, not false, not otherwise. In this way too, the Blessed One has come to what is true—therefore, he is the Tathāgata.

Tathā paṭhamajjhānasamāpattiyā ca nirodhasamāpattīti etāsu anupaṭipāṭiyā viharitabbaṭṭhena samāpajjitabbaṭṭhena ca anupubbavihārasamāpattīsu sampādanapaccavekkhaṇādivasena yathārahaṃ sampayogavasena ca pavattāni bhagavato ñāṇāni tadatthasiddhiyā tathāni avitathāni anaññathāni. Evampi bhagavā tathāni āgatoti tathāgato. Tathā ‘‘idaṃ imassa ṭhānaṃ[Pg.127], idaṃ aṭṭhāna’’nti aviparītaṃ tassa tassa phalassa kāraṇākāraṇajānanaṃ, tesaṃ tesaṃ sattānaṃ atītādibhedabhinnassa kammasamādānassa anavasesato yathābhūtaṃ vipākantarajānanaṃ, āyūhanakkhaṇeyeva tassa tassa sattassa ‘‘ayaṃ nirayagāminī paṭipadā…pe… ayaṃ nibbānagāminī paṭipadā’’ti yāthāvato sāsavānāsavakammavibhāgajānanaṃ, khandhāyatanānaṃ upādinnānupādinnādianekasabhāvaṃ nānāsabhāvañca tassa lokassa ‘‘imāya nāma dhātuyā ussannattā imasmiṃ dhammappabandhe ayaṃ viseso jāyatī’’tiādinā nayena yathābhūtaṃ dhātunānattajānanaṃ, saddhādiindriyānaṃ tikkhamudutājānanaṃ saṃkilesādīhi saddhiṃ jhānavimokkhādijānanaṃ, sattānaṃ aparimāṇāsu jātīsu tappaṭibandhena saddhiṃ anavasesato pubbenivutthakkhandhasantatijānanaṃ hīnādivibhāgehi saddhiṃ cutipaṭisandhijānanaṃ, ‘‘idaṃ dukkha’’ntiādinā heṭṭhā vuttanayeneva catusaccajānananti imāni bhagavato dasabalañāṇāni avirajjhitvā yathāsakaṃvisayāvagāhanato yathādhippetatthasādhanato ca yathābhūtavuttiyā tathāni avitathāni anaññathāni. Vuttañhetaṃ –

Likewise, the Blessed One's knowledges, which operate in the successive meditative attainments—such as the attainment of the first jhāna and the attainment of cessation—by way of dwelling upon them in sequence, entering into them, and by way of accomplishment, reviewing, and appropriate connection, are true, not false, and not otherwise, for the fulfillment of their purposes. In this way too, the Blessed One has come to what is true—therefore, he is the Tathāgata. Likewise, knowing without error what is possible and impossible as the cause or non-cause for each result, knowing fully and accurately without residue the true difference in the results of the kamma undertaken by various beings, distinguished as past and so on, knowing at the very moment of striving whether a being is on the path leading to hell… or the path leading to Nibbāna, knowing accurately the division of kamma into the defiled and the undefiled, knowing the manifold nature of the aggregates and sense bases—whether clung to or unclung to—and the diverse nature of that world, and knowing how, due to the predominance of a particular element, a specific distinction arises in this continuity of phenomena, knowing the sharpness or dullness of faculties like faith, knowing the jhānas, liberations, and so on along with their corruptions, knowing without omission the past existences of beings in countless births along with their connections, knowing death and rebirth along with their inferior and superior distinctions, and knowing the four truths—‘This is suffering’ and so on—as explained below. These ten powers of knowledge of the Blessed One are unfailing, penetrating their respective objects as intended, accomplishing their purposes, and functioning accurately—thus they are true, not false, not otherwise. For this has been said—

‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī’’tiādi (vibha. 809; a. ni. 10.21).

“Here, the Tathāgata understands what is possible as possible, and what is impossible as impossible, according to reality,” and so on.

Evampi bhagavā tathāni āgatoti tathāgato.

In this way too, the Blessed One has come to what is true—therefore, he is the Tathāgata.

Yathā cetesampi ñāṇānaṃ vasena, evaṃ yathāvuttānaṃ satipaṭṭhānasammappadhānādivibhāvanañāṇādianantāparimeyyabhedānaṃ anaññasādhāraṇānaṃ paññāvisesānaṃ vasena bhagavā tathāni ñāṇāni āgato adhigatoti tathāgato, evampi tathāni āgatoti tathāgato.

Just as by means of these knowledges, so too, by means of unique, immeasurable, and infinite kinds of special wisdom—such as the knowledge that elucidates the foundations of mindfulness, right efforts, and so forth, as described—the Blessed One has come to and attained such knowledges; thus he is the Tathāgata. In this way also, having come to such things, he is the Tathāgata.

Kathaṃ tathā gatoti tathāgato? Yā tā bhagavato abhijātiabhisambodhidhammavinayapaññāpanaanupādisesanibbānadhātuyo, tā tathā. Kiṃ vuttaṃ hoti? Yadatthaṃ tā lokanāthena abhipatthitā pavattitā ca, tadatthassa ekantasiddhiyā avisaṃvādanato aviparītatthavuttiyā tathā avitathā anaññathā. Tathā hi ayaṃ bhagavā bodhisattabhūto samatiṃsapāramiparipūraṇādikaṃ vuttappakāraṃ sabbabuddhattahetuṃ sampādetvā [Pg.128] tusitapure ṭhito buddhakolāhalaṃ sutvā dasasahassacakkavāḷadevatāhi ekato sannipatitāhi upasaṅkamitvā –

How is he the Tathāgata, one who has gone thus? The Blessed One’s noble birth, supreme enlightenment, the proclamation of the Dhamma and Vinaya, and the Nibbāna-element with no residue remaining—these are ‘thus’ (tathā). What is meant by this? For whatever purpose these were aspired to and set in motion by the Lord of the World, because of the absolute accomplishment of that purpose, their non-deceptiveness, and their unerring nature, they are thus (tathā), true (avitathā), and not otherwise (anaññathā). For indeed, this Blessed One, while still a Bodhisatta, having accomplished all the causes for Buddhahood, such as the fulfillment of the thirty perfections and so forth, as described, and while dwelling in the Tusita heaven, having heard the ‘Buddha-uproar,’ was approached by deities from ten thousand world-systems gathered together, who said—

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –

“O great hero, the time has come for you; arise in your mother's womb. Delivering the world with its gods, awaken to the deathless state.”

Āyācito uppannapubbanimitto pañca mahāvilokanāni viloketvā ‘‘idāni ahaṃ manussayoniyaṃ uppajjitvā abhisambujjhissāmī’’ti āsāḷhipuṇṇamāyaṃ sakyarājakule mahāmāyāya deviyā kucchiyaṃ paṭisandhiṃ gahetvā dasa māse devamanussehi mahatā parihārena parihariyamāno visākhapuṇṇamāyaṃ paccūsasamaye abhijātiṃ pāpuṇi.

Being entreated, and with the preliminary signs having arisen, he made the five great observations and resolved, “Now I will arise in the human realm and attain supreme enlightenment.” On the full moon day of Āsāḷha, he took conception in the womb of Queen Mahāmāyā in the royal family of the Sakyans. For ten months, he was nurtured with great care by gods and humans, and on the full moon day of Visākha, at dawn, he attained his noble birth.

Abhijātikkhaṇe panassa paṭisandhiggahaṇakkhaṇe viya dvattiṃsa pubbanimittāni pāturahesuṃ, ayaṃ dasasahassilokadhātu saṃkampi sampakampi sampavedhi, dasasu cakkavāḷasahassesu aparimāṇo obhāso phari, tassa, taṃ siriṃ daṭṭhukāmā viya andhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu, mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanarakesu aggi nibbāyi, pettivisaye khuppipāsā vūpasami, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakasakaninnādaṃ muñciṃsu, aghaṭṭitāni eva manussānaṃ hatthūpagādīni ābharaṇāni madhurenākārena saddaṃ muñciṃsu, sabbadisā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalavāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamudde madhuraṃ udakaṃ ahosi, upakkilesavinimutte sūriye dippamāne eva ākāsagatā sabbā jotiyo jotiṃsu, ṭhapetvā arūpāvacare deve avasesā sabbe devā sabbe ca nerayikā dissamānarūpā ahesuṃ, tarukuṭṭakavāṭaselādayo anāvaraṇabhūtā ahesuṃ, sattānaṃ cutūpapātā nāhesuṃ, sabbaṃ aniṭṭhagandhaṃ abhibhavitvā dibbagandho pavāyi, sabbe phalūpagā rukkhā phaladharā sampajjiṃsu, mahāsamuddo sabbatthakameva pañcavaṇṇehi padumehi sañchannatalo ahosi, thalajajalajādīni [Pg.129] sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni, pupphiṃsu, mahītalasilātalāni bhinditvā uparūpari satta satta hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nibbattiṃsu, samantato pupphavassaṃ vassi ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassilokadhātu vaṭṭetvā vissaṭṭhamālāguḷaṃ viya, uppīḷetvā pavattamālākalāpo viya, alaṅkatapaṭiyattaṃ mālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi, tāni ca pubbanimittāni upari adhigatānaṃ anekesaṃ visesādhigamānaṃ nimittabhūtāni eva ahesuṃ. Evaṃ anekacchariyapātubhāvā ayaṃ abhijāti yadatthaṃ tena abhipatthitā, tassā abhisambodhiyā ekantasiddhiyā tathāva ahosi avitathā anaññathā.

At the moment of his noble birth, as at the moment of his conception, the thirty-two preliminary portents appeared. This ten-thousandfold world-system trembled, quaked, and shook. An immeasurable radiance spread throughout the ten thousand world-spheres. The blind, as if desiring to see that splendor, regained their sight. The deaf heard sounds. The mute spoke. The hunchbacked became straight-limbed. The lame gained the ability to walk on foot. All beings in bondage were freed from their shackles and bonds. The fires in all hells were extinguished. Hunger and thirst in the realm of spirits were pacified. Animals had no fear. The sickness of all beings was pacified. All beings spoke kindly to one another. Horses neighed sweetly, and elephants trumpeted. All musical instruments sounded forth their own notes without being played. Ornaments worn by humans, such as bracelets, made sweet sounds without being struck. All directions became clear. A gentle, cool breeze blew, bringing happiness to beings. An unseasonal rain fell. Water welled up from the earth and flowed. Birds ceased their flight in the sky. Rivers stood still, not flowing. The water of the great ocean became sweet. While the sun shone, free from defilements, all the lights in the sky also blazed. Except for the gods of the formless realm, all other gods and all beings in hell became visible. Trees, walls, rocks, and so on, became unobstructed. There was no passing away or rebirth of beings. A divine fragrance, overpowering all unpleasant odors, wafted forth. All fruit-bearing trees became laden with fruit. The great ocean was everywhere entirely covered with five-colored lotuses. All flowers—terrestrial, aquatic, and so on—bloomed. On tree trunks, trunk-lotuses blossomed; on branches, branch-lotuses; on vines, vine-lotuses. Breaking through the earth and stone, stalk-lotuses emerged in tiers of seven. Hanging lotuses manifested in the sky. A rain of flowers fell from all around. Divine musical instruments played in the sky. The entire ten-thousandfold world-system attained supreme beauty, like a scattered ball of garlands, like a pressed-out wreath of flowers, or like a decorated and prepared flower-seat, perfumed with the fragrance of flowers and incense, with shimmering yak-tail fans, like a single garland-adorned being. These preliminary portents were indeed signs of the many special attainments to be realized in the future. Thus, this noble birth, with the appearance of its many wonders, was for the purpose for which he had aspired; for the absolute accomplishment of his supreme enlightenment, it was thus, true, and not otherwise.

Tathā ye buddhaveneyyā bodhaneyyabandhavā, te sabbepi anavasesato sayameva bhagavatā vinītā. Ye ca sāvakaveneyyā dhammaveneyyā ca, tepi sāvakādīhi vinītā vinayaṃ gacchanti gamissanti cāti yadatthaṃ bhagavatā abhisambodhi abhipatthitā, tadatthassa ekantasiddhiyā abhisambodhi tathā avitathā anaññathā.

Thus, those who were to be trained by a Buddha, kinsmen who could be awakened, have all, without exception, been trained by the Blessed One himself. And those who were to be trained by disciples and by the Dhamma, they too, being trained by disciples and others, undergo the training and will undergo it. The supreme enlightenment was aspired to by the Blessed One for a certain purpose; for the absolute accomplishment of that purpose, that supreme enlightenment was thus, true, and not otherwise.

Apica yassa yassa ñeyyadhammassa yo yo sabhāvo bujjhitabbo, so so hatthatale ṭhapitaāmalakaṃ viya āvajjanamattapaṭibaddhena attano ñāṇena aviparītaṃ anavasesato bhagavatā abhisambuddhoti evampi abhisambodhi tathā avitathā anaññathā.

Furthermore, whatever the specific nature of any knowable thing that was to be understood, that very nature was fully and unerringly awakened to by the Blessed One with his own knowledge—which is dependent only on his adverting to it—as clearly as a myrobalan fruit placed on the palm of the hand. In this way too, the supreme enlightenment is thus, true, and not otherwise.

Tathā tesaṃ tesaṃ dhammānaṃ tathā tathā desetabbappakāraṃ, tesaṃ tesañca sattānaṃ āsayānusayacariyādhimuttiṃ sammadeva oloketvā dhammataṃ avijahanteneva paññattinayaṃ vohāramattaṃ anatidhāvanteneva ca dhammataṃ vibhāventena yathāparādhaṃ yathājjhāsayaṃ yathādhammañca anusāsantena bhagavatā veneyyā vinītā ariyabhūmiṃ sampāpitāti dhammavinayapaññāpanāpissa tadatthasiddhiyā yathābhūtavuttiyā ca tathā avitathā anaññathā.

Moreover, the way in which various teachings should be expounded, and the inclinations, latent tendencies, conduct, and dispositions of each being, were correctly discerned by the Blessed One. Without abandoning the nature of things, and without overstepping the method of concepts and mere convention, yet revealing the true nature of things, he instructed them according to their faults, according to their inclinations, and according to the Dhamma. Thus, those worthy of guidance were trained and led to the noble plane. The establishing of the Dhamma and Discipline, for the fulfillment of that purpose and in accordance with reality, is likewise true, not false, and not otherwise.

Tathā [Pg.130] yā sā bhagavatā anuppattā pathaviyādiphassavedanādirūpārūpasabhāvanimuttā lujjanapalujjanabhāvābhāvato lokasabhāvātītā tamasā visaṃsaṭṭhattā kenaci anobhāsanīyā lokasabhāvābhāvato eva gatiādibhāvarahitā appatiṭṭhā anārammaṇā amatamahānibbānadhātu khandhasaṅkhātānaṃ upādīnaṃ lesamattassāpi abhāvato ‘‘anupādisesā’’tipi vuccati. Yaṃ sandhāya vuttaṃ –

Furthermore, that which the Blessed One attained—the deathless, great Nibbāna-element, free from the nature of form and the formless, such as feeling born of contact with the earth element and so on; transcending the worldly nature due to the absence of the state of decaying and breaking up; unmingled with darkness and unilluminable by anything; devoid of states such as destination due to the very absence of a worldly nature; without foundation, without object—is also called 'without remaining substratum' because of the absence of even the slightest trace of the substrata known as the aggregates. Concerning this, it was said:

‘‘Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī na āpo na tejo na vāyo na ākāsānañcāyatanaṃ na viññāṇañcāyatanaṃ na ākiñcaññāyatanaṃ na nevasaññānāsaññāyatanaṃ nāyaṃ loko na paro loko na ca ubho candimasūriyā. Tamahaṃ, bhikkhave, neva āgatiṃ vadāmi na gatiṃ na ṭhitiṃ na cutiṃ na upapattiṃ; appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ esevanto dukkhassā’’ti (udā. 71).

“Monks, there is that base where there is neither earth, nor water, nor fire, nor air; neither the dimension of infinite space, nor the dimension of infinite consciousness, nor the dimension of nothingness, nor the dimension of neither perception nor non-perception; neither this world nor another world, nor both the moon and the sun. There, monks, I say there is no coming, no going, no staying, no passing away, no arising. It is without foundation, without continuation, without an object. This itself is the end of suffering.” (Udāna 71)

Sā sabbesampi upādānakkhandhānaṃ atthaṅgamo sabbasaṅkhārānaṃ samatho, sabbūpadhīnaṃ paṭinissaggo, sabbadukkhānaṃ vūpasamo, sabbālayānaṃ samugghāto, sabbavaṭṭānaṃ upacchedo, accantasantilakkhaṇāti yathāvuttasabhāvassa kadācipi avisaṃvādanato tathā avitathā anaññathā. Evametā abhijātiādikā tathā gato upagato adhigato paṭipanno pattoti tathāgato. Evaṃ bhagavā tathā gatoti tathāgato.

The cessation of all aggregates of clinging, the calming of all formations, the relinquishment of all acquisitions, the pacification of all suffering, the uprooting of all attachments, the severing of all rounds—it is characterized by ultimate peace. Because its nature as described is never departed from, it is thus true, not false, and not otherwise. In this way, he has thus gone to, approached, attained, practiced, and reached these realities beginning with supreme birth; therefore, he is the Tathāgata. Thus, the Blessed One has 'thus gone'; therefore, he is the Tathāgata.

Kathaṃ tathāvidhoti tathāgato? Yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Kiṃ vuttaṃ hoti? Yathāvidhā te bhagavanto maggasīlena, phalasīlena, sabbenapi lokiyalokuttarasīlena, maggasamādhinā, phalasamādhinā, sabbenapi lokiyalokuttarasamādhinā, maggapaññāya, phalapaññāya, sabbāyapi lokiyalokuttarapaññāya, devasikaṃ vaḷañjitabbehi catuvīsatikoṭisatasahassasamāpattivihārehi, tadaṅgavimuttiyā vikkhambhanavimuttiyā samucchedavimuttiyā paṭippassaddhivimuttiyā nissaraṇavimuttiyāti saṅkhepato, vitthārato pana anantāparimāṇabhedehi acinteyyānubhāvehi sakalasabbaññuguṇehi, ayampi [Pg.131] amhākaṃ bhagavā tathāvidho. Sabbesañhi sammāsambuddhānaṃ āyuvemattaṃ, sarīrappamāṇavemattaṃ, kulavemattaṃ, dukkaracariyāvemattaṃ, rasmivemattanti imehi pañcahi vemattehi siyā vemattaṃ, na pana sīlavisuddhiādīsu visuddhīsu samathavipassanāpaṭipattiyaṃ attanā paṭividdhaguṇesu ca kiñci nānākaraṇaṃ atthi, atha kho majjhe bhinnasuvaṇṇaṃ viya aññaṃmaññaṃ nibbisesā te buddhā bhagavanto. Tasmā yathāvidhā purimakā sammāsambuddhā, ayampi bhagavā tathāvidho. Evaṃ tathāvidhoti tathāgato. Vidhattho cettha gatasaddo. Tathā hi lokiyā vidhayuttagatasadde pakāratthe vadanti.

How is the Tathāgata 'of such a nature'? Just as the former Perfectly Self-Enlightened Ones were of such a nature, so too is this Blessed One. What is meant by this? Just as those Blessed Ones were endowed with the virtue of the path, the virtue of the fruit, and all mundane and supramundane virtue; with the concentration of the path, the concentration of the fruit, and all mundane and supramundane concentration; with the wisdom of the path, the wisdom of the fruit, and all mundane and supramundane wisdom; with twenty-four hundred thousand crores of meditative attainments to be entered into daily; and briefly, with liberation by substitution, liberation by suppression, liberation by cutting off, liberation by tranquillization, and liberation by escape—but in detail, with infinite, immeasurable distinctions, with inconceivable powers, and with all the qualities of omniscience—so too is our Blessed One of such a nature. For all Perfectly Self-Enlightened Ones may differ in these five respects: the measure of their lifespan, the measure of their bodies, the measure of their clan, the measure of their austere practices, and the measure of their radiance. But there is no difference whatsoever in their purities, such as purity of virtue, in their practice of serenity and insight, or in the qualities they have personally realized. Rather, like a piece of gold broken in the middle, those Buddhas, the Blessed Ones, are indistinguishable from one another. Therefore, just as the former Perfectly Self-Enlightened Ones were of such a nature, so too is this Blessed One of such a nature. Thus he is a Tathāgata because he is 'of such a nature.' Here, the word 'gata' has the meaning of 'nature' (vidha). For worldly people use words connected with 'nature' in the sense of 'manner' (pakāra).

Kathaṃ tathāpavattikoti tathāgato? Anaññasādhāraṇena iddhānubhāvena samannāgatattā atthapaṭisambhidādīnaṃ ukkaṃsapāramippattiyā anāvaraṇañāṇapaṭilābhena ca bhagavato kāyappavattiyādīnaṃ katthaci paṭighātābhāvato yathāruci tathā gataṃ gati gamanaṃ kāyavacīcittappavatti etassāti tathāgato. Evaṃ tathāpavattikoti tathāgato.

How is he a Tathāgata in the sense of 'one whose proceeding is thus'? Because he is endowed with a unique power of psychic potency, has attained the highest perfection in the analytical knowledges such as the analysis of meaning, and has obtained unobstructed knowledge, there is no obstruction anywhere to the Blessed One’s bodily activity and so forth. Therefore, the proceeding of his body, speech, and mind is 'thus' (tathā), according to his wish; his going (gataṃ), gait (gati), and movement (gamanaṃ) are thus. Hence he is a Tathāgata. In this way, he is a Tathāgata in the sense of 'one whose proceeding is thus.'

Kathaṃ tathehi agatoti tathāgato? Bodhisambhārasambharaṇe tappaṭipakkhappavattisaṅkhātaṃ natthi etassa gatanti agato. So panassa agatabhāvo maccheradānapāramiādīsu aviparītaṃ ādīnavānisaṃsapaccavekkhaṇādinayappavattehi ñāṇehīti tathehi ñāṇehi agatoti tathāgato.

How is he a Tathāgata in the sense of 'not-gone by those very things' (tathehi agato)? He is 'not-gone' (agato) because, in accumulating the requisites for enlightenment, there is for him no 'going' that is defined as the occurrence of opposing factors. Furthermore, this 'not-gone' state of his is due to unerring knowledge that proceeds by way of such methods as contemplating the danger and the benefit concerning the perfection of giving as opposed to stinginess, and so on. Because he is 'not-gone' (agato) by that very (tathehi) knowledge, he is a Tathāgata.

Atha vā kilesābhisaṅkhārappavattisaṅkhātaṃ khandhappavattisaṅkhātameva vā pañcasupi gatīsu gataṃ gamanaṃ etassa natthīti agato. Saupādisesaanupādisesanibbānappattiyā svāyamassa agatabhāvo tathehi ariyamaggañāṇehīti evampi bhagavā tathehi āgatoti tathāgato.

Alternatively, he is 'not-gone' (agato) because for him there is no going or movement in the five destinies, which is defined as the proceeding of defilements and formations, or simply as the proceeding of the aggregates. This 'not-gone' state of his is due to his attainment of Nibbāna with and without remaining substratum by means of those very (tathehi) noble path-knowledges. In this way too, the Blessed One has 'come' (āgato) by means of those very [knowledges]; hence, he is a Tathāgata.

Kathaṃ tathāgatabhāvena tathāgato? Tathāgatabhāvenāti ca tathāgatassa sabbhāvena, atthitāyāti attho. Ko panesa tathāgato, yassa atthitāya bhagavā tathāgatoti vuccatīti? Saddhammo. Saddhammo hi ariyamaggo tāva yathā yuganaddhasamathavipassanābalena anavasesakilesapakkhaṃ samūhanantena samucchedappahānavasena gantabbaṃ, tathā [Pg.132] gato. Phaladhammo yathā attano maggānurūpaṃ paṭippassaddhippahānavasena gantabbaṃ, tathā gato pavatto. Nibbānadhammo pana yathā gato paññāya paṭividdho sakalavaṭṭadukkhavūpasamāya sampajjati, buddhādīhi tathā gato sacchikatoti tathāgato. Pariyattidhammopi yathā purimabuddhehi suttageyyādivasena pavattiādippakāsanavasena ca veneyyānaṃ āsayādianurūpaṃ pavattito, amhākampi bhagavatā tathā gato gadito pavattitoti vā tathāgato. Yathā bhagavatā desito, tathā bhagavato sāvakehi gato avagatoti tathāgato. Evaṃ sabbopi saddhammo tathāgato. Tenāha sakko devānamindo ‘‘tathāgataṃ devamanussapūjitaṃ, dhammaṃ namassāma suvatthi hotū’’ti (khu. pā. 6.17; su. ni. 240). Svāssa atthīti bhagavā tathāgato.

How is he a Tathāgata by the state of being a Tathāgata? 'By the state of being a Tathāgata' means by the true nature of a Tathāgata, that is, by its existence. But what is this 'Tathāgata' by whose existence the Blessed One is called a Tathāgata? It is the good Dhamma. For the good Dhamma—first, the noble path—goes as it should, by the power of serenity and insight yoked together, uprooting the entire faction of the defilements by way of abandonment by cutting off; thus it has gone (tathā gato). The fruition-Dhamma, in accordance with its own path, goes as it should by way of abandonment by tranquillization; thus it has gone and proceeded. The Nibbāna-Dhamma, however, as it is gone to, is penetrated by wisdom, leading to the appeasement of all the suffering of the round; as it is thus gone to and realized by the Buddhas and others, it is a 'Tathāgata'. The Dhamma of the scriptures, too, was set in motion by the former Buddhas by way of suttas, geyyas, etc., and by way of revealing its process, etc., in accordance with the dispositions of those to be trained; in the same way, it was gone to, spoken, and set in motion by our Blessed One, hence it is a 'Tathāgata'. As it was taught by the Blessed One, so it is gone to and understood by his disciples, hence it is a 'Tathāgata'. In this way, the entire good Dhamma is a 'Tathāgata'. Therefore Sakka, lord of the devas, said: 'We pay homage to the Dhamma, the thus-gone one, honored by devas and humans—may there be well-being!' Because this is present in him, the Blessed One is a Tathāgata.

Yathā ca dhammo, evaṃ ariyasaṅghopi, yathā attahitāya parahitāya ca paṭipannehi suvisuddhaṃ pubbabhāgasamathavipassanāpaṭipadaṃ purakkhatvā tena tena maggena gantabbaṃ, taṃ taṃ tathā gatoti tathāgato. Yathā vā bhagavatā saccapaṭiccasamuppādādinayo desito, tathā ca buddhattā tathā gadanato ca tathāgato. Tenāha sakko devarājā – ‘‘tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotū’’ti (khu. pā. 6.18; su. ni. 241), svāssa sāvakabhūto atthīti bhagavā tathāgato. Evaṃ tathāgatabhāvena tathāgato.

And just as the Dhamma, so too is the noble Sangha a 'Tathāgata'. In whatever way it should be gone along this or that path by those practicing for their own and others' welfare—having placed at the forefront the completely pure preliminary practice of serenity and insight—in that very way it has gone thus; hence it is a 'Tathāgata'. Or, as the principle of the truths, dependent origination, etc., was taught by the Blessed One, so he is a Tathāgata because he has understood thus and because he speaks thus. Therefore Sakka, king of the devas, said: 'We pay homage to the Sangha, the thus-gone one, honored by devas and humans—may there be well-being!' Because this Sangha exists as his following of disciples, the Blessed One is a Tathāgata. In this way, he is a Tathāgata by the state of being a Tathāgata.

Idampi tathāgatassa tathāgatabhāvadīpane mukhamattakameva, sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya. Idañhi tathāgatapadaṃ mahatthaṃ, mahāgatikaṃ, mahāvisayaṃ, tassa appamādapadassa viya tepiṭakampi buddhavacanaṃ yuttito atthabhāvena āharanto ‘‘atitthena dhammakathiko pakkhando’’ti na vattabboti.

This, too, is merely an introduction in demonstrating the Tathāgata's state of being a Tathāgata. In all its aspects, only a Tathāgata could describe the state of being a Tathāgata. For this term 'Tathāgata' is of great meaning, great import, and great range. Therefore, one who, through reasoning, adduces the entire Tipiṭaka, the word of the Buddha, as its meaning—just as for the term 'diligence'—should not be told: 'The Dhamma teacher plunges in insatiably.'

Tatthetaṃ vuccati –

Herein, it is said:

‘‘Yatheva loke purimā mahesino,Sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato,Tathāgato vuccati tena cakkhumā.

“Just as the great seers of old in the world, The sages, came here possessing omniscience; So, too, has this Sakyan Sage come thus: For that reason the One with Vision is called Tathāgata.”

‘‘Pahāya [Pg.133] kāmādimale asesato,Samādhiñāṇehi yathā gatā jinā;

Purātanā sakyamunī jutindharo,Tathā gato tena tathāgato mato.

“Having abandoned entirely the stains of sensual pleasure and so on, Just as the ancient Victors went by means of concentration and wisdom, So has the radiant Sakyan Sage gone thus; Therefore he is considered a Tathāgata.”

‘‘Tathañca dhātāyatanādilakkhaṇaṃ,Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jinoyamāgato,Tathāgato vuccati sakyapuṅgavo.

“And this Victor, having with self-born knowledge truly understood the characteristics Of elements, bases, and so on, by their division Into specific and general nature; Thus the Sakyan chief is called Tathāgata.”

‘‘Tathāni saccāni samantacakkhunā,Tathā idappaccayatā ca sabbaso;

Anaññaneyyā nayato vibhāvitā,Tathā gato tena jino tathāgato.

“The truths are true, seen with his all-seeing eye, And specific conditionality is entirely true; Explained by his own method, not led by another, The Victor has gone thus; hence the Victor is a Tathāgata.”

‘‘Anekabhedāsupi lokadhātusu,Jinassa rūpāyatanādigocare;

Vicittabhede tathameva dassanaṃ,Tathāgato tena samantalocano.

“In the many-fold world-systems, In the Victor’s domain of the form-base and so on, Though varied in distinctions, his seeing is ever true; Therefore the All-Seeing One is a Tathāgata.”

‘‘Yato ca dhammaṃ tathameva bhāsati,Karoti vācāyanurūpamattano;

Guṇehi lokaṃ abhibhuyyirīyati,Tathāgato tenapi lokanāyako.

“Since he speaks the Dhamma just as it is, And acts in accordance with his own words, He fares along having overcome the world with his qualities; For that reason, too, the World-Leader is a Tathāgata.”

‘‘Tathā pariññāya tathāya sabbaso,Avedi lokaṃ pabhavaṃ atikkami;

Gato ca paccakkhakiriyāya nibbutiṃ,Ariyamaggañca gato tathāgato.

“Having truly and completely understood the world as it is, He knew it, transcended its origin; And having gone to Nibbāna by direct realization, And gone to the noble path, he is a Tathāgata.”

‘‘Tathā paṭiññāya tathāya sabbaso,Hitāya lokassa yatoyamāgato;

Tathāya nātho karuṇāya sabbadā,Gato ca tenāpi jino tathāgato.

“Having declared completely truly and in accord with truth, He came for the welfare of the world; And since the Protector has always gone with truth and compassion, For that reason, too, the Victor is a Tathāgata.”

‘‘Tathāni [Pg.134] ñāṇāni yatoyamāgato,Yathāsabhāvaṃ visayāvabodhato;

Tathābhijātippabhutī tathāgato,Tadatthasampādanato tathāgato.

“The knowledges by which he has come are true, From his understanding of objects according to their intrinsic nature. His noble birth and so on are thus; hence he is a Tathāgata. From his accomplishment of that purpose, he is a Tathāgata.”

‘‘Yathāvidhā te purimā mahesino,Tathāvidhoyampi tathā yathāruci;

Pavattavācā tanucittabhāvato,Tathāgato vuccati aggapuggalo.

“Of such a nature as were the great seers of old, Of such a nature is he also, proceeding thus according to his wish In speech, body, and mind; Therefore the supreme person is called a Tathāgata.”

‘‘Sambodhisambhāravipakkhato pure,Gataṃ na saṃsāragatampi tassa vā;

Na catthi nāthassa bhavantadassino,Tathehi tasmā agato tathāgato.

“For him there is no going that is opposed to the accumulations for enlightenment, Nor any going in saṃsāra for the Protector who sees the end of existence. Therefore, by that very truth of being 'not-gone' (agato), He is a Tathāgata.”

‘‘Tathāgato dhammavaro mahesinā,Yathā pahātabbamalaṃ pahīyati;

Tathāgato ariyagaṇo vināyako,Tathāgato tena samaṅgibhāvato’’ti.

“The excellent Dhamma of the Great Seer is 'thus-gone,' Whereby the stain that must be abandoned is abandoned. The noble community is 'thus-gone,' and so is the Leader. He is a Tathāgata from being endowed with these.”

Arahantaṃ sammāsambuddhanti ettha arahāti padassa attho heṭṭhā vuttoyeva. Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhaṃ. Yaṃkiñci ñeyyaṃ nāma, tassa sabbassapi sabbākārato aviparītato sayameva abhisambuddhattāti vuttaṃ hoti. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhāpaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.

Herein, the meaning of the word 'Arahant' has already been explained. Because he has rightly (sammā) and by himself (sāmaṃ) awakened to all things, he is a Perfectly Self-Enlightened One (Sammāsambuddha). This means that whatever is knowable, he has awakened to all of it in all its aspects, without error, by himself. By this is shown his attainment of the knowledge of omniscience, which is defined as unobstructed knowledge, which is free from others’ instruction, is capable of comprehending all things in every way, and whose expression is bound to his aspiration.

Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇaṃ, aññathā cha asādhāraṇāni ñāṇāni buddhañāṇānīti vacanaṃ virujjheyyāti? Na virujjhati, visayappavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya anāvaraṇañāṇanti vuttaṃ. Yathāha paṭisambhidāyaṃ –

But is not the unobstructed knowledge different from the knowledge of omniscience? Otherwise the statement, 'The six unshared knowledges are Buddha-knowledges,' would be contradicted. It is not contradicted, because a single knowledge is spoken of in two ways in order to show, by way of the difference in the occurrence of their objects, that it is unshared by others. For that very knowledge is the knowledge of omniscience on account of its domain being all conditioned, unconditioned, and conventional phenomena without remainder; and because there is no obstruction to it, it is called the unobstructed knowledge on account of its unimpeded proceeding. As it is said in the Paṭisambhidāmagga:

‘‘Sabbaṃ [Pg.135] saṅkhatāsaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.119).

“‘It knows all conditioned and unconditioned things without remainder; this is the knowledge of omniscience. There is no obstruction to it; this is the unobstructed knowledge,’ and so on (Paṭi. M. 1.119).”

Tasmā natthi nesaṃ atthato bhedo, ekantenevetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāve yattha taṃ na pavattati tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ, tassevādhigamena bhagavā sabbaññū sabbavidū sammāsambuddhoti vuccati, na sakiṃyeva sabbadhammāvabodhato. Tathā ca vuttaṃ paṭisambhidāyaṃ –

Therefore, there is no difference in meaning between them; this should be accepted as being entirely so. Otherwise, the knowledge of omniscience and the unobstructed knowledge would become shared and would not have all phenomena as their object. For there is not even the slightest obstruction to the Blessed One’s knowledge, and if the unobstructed knowledge did not have all phenomena as its object, then because of the existence of an obstruction where it does not operate, it would not be unobstructed at all. Alternatively, let the unobstructed knowledge be something different from the knowledge of omniscience. Here, however, by 'unobstructed knowledge' is meant the knowledge of omniscience itself, because it proceeds without impediment everywhere. It is through the attainment of this that the Blessed One is called omniscient, all-knowing, a perfectly self-enlightened one—not from understanding all phenomena at a single moment. And so it is said in the Paṭisambhidāmagga:

‘‘Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti.

“This is the final liberation of the Buddhas, the Blessed Ones, at the root of the Bodhi tree, together with the attainment of the knowledge of omniscience—a designation made through realization, namely, ‘a Buddha.’”

Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.

For through the attainment of the knowledge capable of understanding all phenomena, the ability to penetrate all phenomena without remainder arose in the Blessed One's mental continuum.

Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti? Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatappaccupannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya visayavibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te sabbavidūti vuccanti. Evañca katvā –

Here it is said: Does this knowledge, when it occurs, operate all at once on its entire domain, or sequentially? Now, in this regard: if it operates all at once on its entire domain, then when conditioned phenomena—differentiated as past, future, and present; internal and external, etc.—and unconditioned and conventional phenomena are present all together, there would be no understanding by way of a division of objects, just as for one looking at a painted cloth from a distance. And if that were so, it would follow that just as for those practicing insight meditation on ‘all phenomena are nonself,’ all phenomena appear in the aspect of nonself, so all phenomena would become objects of the Blessed One’s knowledge with their individual forms undetermined. And those who say: ‘The knowledge of the Buddhas operates at all times, free from conceptual proliferation, having as its object the fixed characteristic of all knowable phenomena; for that reason they are called “all-knowing.”’ And having said this—

‘‘Caraṃ samāhito nāgo, tiṭṭhantopi samāhito’’ti. –

“‘Walking, the great being is composed; standing too, he is composed.’”

‘‘Idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosānātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato, ekadesavisayameva [Pg.136] bhagavato ñāṇaṃ siyā. Tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.

they say, ‘This statement too is well-spoken.’ But even they do not overcome the fault that has been stated. And because its object has a fixed characteristic, and because past, future, and conventional phenomena lack that characteristic, the Blessed One's knowledge would have only a partial domain. Therefore, it is not tenable that the knowledge operates all at once.

Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattatīti? Evampi na yujjati. Na hi jātibhūmisabhāvādivasena disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānikaṃ saṃsayābhāvato. Saṃsayānubaddhañhi loke anumānañāṇa’’nti vadanti, tesampi na yuttaṃ. Sabbassa hi apaccakkhabhāve atthassa avisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā sesepi evanti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ apaccakkhanti. Atha tampi paccakkhaṃ, tassa sesabhāvo pana na siyāti sabbametaṃ akāraṇaṃ. Kasmā? Avisayavicārabhāvato. Vuttañhetaṃ bhagavatā –

Then does the knowledge operate sequentially on its entire domain? This too is not tenable. For when the knowable, which is differentiated into numerous kinds by way of birth, plane, intrinsic nature, etc., and by way of direction, location, time, etc., is being grasped sequentially, a complete penetration of it is not possible, because the knowable is limitless. As for those who say: ‘The Blessed One is omniscient by establishing, through conviction, that after having directly perceived one part of the knowable, the rest is also thus, because of the non-deviation of the reality; and that knowledge is not inferential because of the absence of doubt, for in the world inferential knowledge is bound up with doubt’—for them too, this is not correct. For when the whole is not directly perceived, it is impossible to establish through conviction that the rest is also thus after having directly perceived one part of the knowable because of the non-deviation of the reality. For that remainder is not directly perceived. And if that too were directly perceived, it would not be a remainder. All this is groundless. Why? Because it is a matter beyond the range of thought. For this was said by the Blessed One:

‘‘Buddhavisayo, bhikkhave, acinteyyo, na cintetabbo; yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77).

“Bhikkhus, the range of a Buddha is inconceivable, not to be pondered upon; whoever would ponder upon it would reap madness and vexation” (AN 4.77).

Idaṃ panettha sanniṭṭhānaṃ – yaṃkiñci bhagavatā ñātuṃ icchitaṃ sakalamekadeso vā, tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati, niccasamādhānañca vikkhepābhāvato, ñātuṃ icchitassa sakalassa avisayabhāvato tassa ākaṅkhāpaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā, ākaṅkhāpaṭibaddhā, manasikārapaṭibaddhā, cittuppādapaṭibaddhā’’ti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85) vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamanatakkaggahaṇavirahitattā paccakkhameva.

Herein, this is the conclusion: whatever the Blessed One wishes to know, whether the whole or a part, his knowledge operates there directly because of its unimpeded proceeding. And his concentration is constant because of the absence of distraction. Because nothing he wishes to know is outside his range, it should be accepted that the operation of his knowledge is entirely dependent on his wish, in accordance with the text: ‘All phenomena for the Buddha, the Blessed One, are dependent on his adverting, dependent on his wish, dependent on his attention, dependent on the arising of his mind’ (Mnd 69; Cnd 85). The Blessed One’s knowledge even of past and future objects is direct, since it is devoid of inference, tradition, reasoning, and grasping.

Nanu ca etasmimpi pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakimeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosānātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā, tasmā sakaladhammārammaṇampi [Pg.137] taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti evamekajjhaṃ visuṃ visuṃ sakiṃ kamena ca icchānurūpaṃ sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho bhagavā. Taṃ sammāsambuddhaṃ.

But in this position too, when he wishes to know the whole, would not the Blessed One's knowledge operate all at once with the whole as its domain, with its form undetermined, so that the stated fault is not overcome? No, because that has been cleared up. For that range of a Buddha has been cleared up as being inconceivable. Otherwise, the knowledge of the Buddhas, the Blessed Ones, would not be inconceivable, since its operation would be the same as the knowledge of the multitude. Therefore, although it has all phenomena as its object, it operates by having well-established those phenomena as if they were a single phenomenon. This is what is inconceivable here. As far as the knowable extends, so far extends the knowledge; as far as the knowledge extends, so far extends the knowable. The knowledge has the knowable as its boundary; the knowable has the knowledge as its boundary. Thus, because he has rightly and by himself understood all phenomena—all together, separately, at once, and sequentially, in accordance with his wish—the Blessed One is a Perfectly Self-Enlightened One. To that Perfectly Self-Enlightened One.

Dve vitakkāti dve sammā vitakkā. Tattha vitakkenti etena, sayaṃ vā vitakketi, vitakkanamattameva vāti vitakko. Svāyaṃ ārammaṇābhiniropanalakkhaṇo, āhananapariyāhananaraso, ārammaṇe cittassa ānayanapaccupaṭṭhāno. Visayabhedena pana taṃ dvidhā katvā vuttaṃ ‘‘dve vitakkā’’ti. Samudācarantīti samaṃ sammā ca uddhamuddhaṃ mariyādāya caranti. Mariyādattho hi ayamākāro, tena ca yogena ‘‘tathāgataṃ arahantaṃ sammāsambuddha’’nti idaṃ sāmiatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – tathāgatassa arahato sammāsambuddhassa attano visaye samaṃ sammā ca aññamaññaṃ mariyādaṃ anatikkamantā uddhamuddhaṃ bahulaṃ abhiṇhaṃ caranti pavattantīti.

‘Two thoughts’ means two right thoughts. Herein, ‘thought’ (vitakka) is that by which one thinks, or one thinks oneself, or it is the mere act of thinking. It has the characteristic of applying the mind to the object, the function of striking and restriking, and it is manifest as leading the mind to the object. But based on a difference of domain, it is spoken of as twofold, thus ‘two thoughts.’ ‘They occur frequently’ (samudācaranti) means they proceed evenly and rightly, ever upwards, within their bounds. The prefix ‘ā’ here has the sense of ‘bounds,’ and by connection with that, the phrase ‘the Tathāgata, the Arahant, the Perfectly Self-Enlightened One’ is a dative of reference in the sense of ownership. This is what is meant: they occur and proceed frequently and repeatedly, ever upwards, evenly and rightly, within the own domain of the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, without transgressing their mutual bounds.

Ko pana nesaṃ visayo, kā vā mariyādā, kathañca taṃ anatikkamitvā te uddhamuddhaṃ bahulaṃ abhiṇhaṃ niccaṃ pavattantīti? Vuccate – khemavitakko, pavivekavitakkoti ime dve vitakkāyeva. Tesu khemavitakko tāva bhagavato visesena karuṇāsampayutto, mettāmuditāsampayuttopi labbhateva, tasmā so mahākaruṇāsamāpattiyā mettādisamāpattiyā ca pubbaṅgamo sampayutto ca veditabbo. Pavivekavitakko pana phalasamāpattiyā pubbaṅgamo sampayutto ca, dibbavihārādivasenāpi labbhateva. Iti nesaṃ vitakko visayo, tasmā ekasmiṃ santāne bahulaṃ pavattamānānampi kālena kālaṃ savisayasmiṃyeva caraṇato natthi mariyādā, na saṅkarena vutti.

But what is their domain, what are their bounds, and how do they proceed ever upwards, frequently, repeatedly, and constantly, without overstepping them? It is said: the thought of security and the thought of seclusion—these two thoughts alone. Among them, the thought of security is especially associated with the Blessed One’s compassion, though it is also found associated with loving-kindness and altruistic joy. Therefore, it should be understood as both a preliminary to and associated with the attainment of great compassion and the attainments of loving-kindness and so on. The thought of seclusion, however, is a preliminary to and associated with the attainment of fruition, and it is also found by way of the divine abidings and so on. Thus, thought is their respective domain. Therefore, although they occur frequently in a single mental continuum, because they proceed from time to time each in its own domain, there is no overstepping of bounds, no confused proceeding.

Tattha khemavitakko bhagavato karuṇokkamanādinā vibhāvetabbo, pavivekavitakko samāpattīhi. Tatrāyaṃ vibhāvanā – ‘‘ayaṃ loko santāpajāto dukkhapareto’’tiādinā rāgaggiādīhi lokasannivāsassa ādittatādiākāradassanehi mahākaruṇāsamāpattiyā pubbabhāge, samāpattiyampi paṭhamajjhānavasena vattabbo. Vuttañhetaṃ (paṭi. ma. 1.117-118) –

Therein, the thought of security should be illustrated by the Blessed One's entry into compassion, etc.; the thought of seclusion by the attainments. Herein, this is the illustration: in the preliminary stage of the attainment of great compassion, by means of such reflections as ‘This world has fallen into affliction, it is beset by suffering,’ and by seeing in various ways how the world of beings is ablaze with the fires of lust, etc., the attainment itself should be spoken of in terms of the first jhāna. For this was said (Paṭisambhidāmagga 1.117–118):

‘‘Bahūhi [Pg.138] ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati, āditto lokasannivāsoti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto, payāto, kummaggapaṭipanno, upanīyati loko addhuvo, atāṇo loko anabhissaro, assako loko, sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso.

When the Blessed Buddhas see in many ways, great compassion for beings descends upon them. When they see that the world-abode is ablaze, great compassion for beings descends upon the Blessed Buddhas. Striving, journeying, entered upon the wrong path, the world is being led on, it is impermanent. The world is without shelter, without a master. The world is ownerless; one must go, having abandoned all. The world is deficient, insatiable, a slave to craving.

‘‘Atāyano lokasannivāso, aleṇo, asaraṇo, asaraṇībhūto, uddhato loko avūpasanto, sasallo lokasannivāso viddho puthusallehi, avijjandhakārāvaraṇo kilesapañjaraparikkhitto, avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti passantānaṃ, avijjāvisadosasaṃlitto kilesakalalībhūto, rāgadosamohajaṭājaṭito.

The world-abode is without a protector, without a cave, without a refuge, has become without a refuge. The world is agitated, unpacified. The world-abode is pierced with a dart, pierced by many darts; it is shrouded by the darkness of ignorance, enclosed in the cage of defilements. The world-abode has gone into ignorance, become like an egg, enveloped, become a tangled skein, a ball of string, like matted muñja and babbaja grass, not transcending the plane of misery, the bad destination, the state of ruin, saṃsāra. Seeing this, they see that it is smeared with the poison-stain of ignorance, has become a mire of defilements, and is entangled in the tangle of lust, hatred, and delusion.

‘‘Taṇhāsaṅghāṭapaṭimukko, taṇhājālena otthaṭo, taṇhāsotena vuyhati, taṇhāsaṃyojanena saṃyutto, taṇhānusayena anusaṭo, taṇhāsantāpena santappati, taṇhāpariḷāhena pariḍayhati.

Bound by the yoke of craving, covered over by the net of craving, swept along by the stream of craving, bound by the fetter of craving, obsessed by the underlying tendency to craving, tormented by the fever of craving, scorched by the blaze of craving.

‘‘Diṭṭhisaṅghāṭapaṭimukko, diṭṭhijālena otthaṭo, diṭṭhisotena vuyhati, diṭṭhisaṃyojanena saṃyutto, diṭṭhānusayena anusaṭo, diṭṭhisantāpena santappati, diṭṭhipariḷāhena pariḍayhati.

Bound by the yoke of views, covered with the net of views, swept away by the current of views, bound by the fetter of views, obsessed by the underlying tendency to views, tormented by the fever of views, scorched by the blaze of views.

‘‘Jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato, dukkhe patiṭṭhito.

Followed by birth, pursued by old age, overcome by disease, struck down by death, established in suffering.

‘‘Taṇhāya oḍḍito, jarāpākāraparikkhitto, maccupāsaparikkhitto, mahābandhanabaddho, lokasannivāso, rāgabandhanena, dosamohabandhanena, mānadiṭṭhikilesaduccaritabandhanena baddho, mahāsambādhapaṭipanno, mahāpalibodhena palibuddho, mahāpapāte patito, mahākantārapaṭipanno, mahāsaṃsārapaṭipanno, mahāvidugge samparivattati, mahāpalipe palipanno.

Ensnared by craving, enclosed by the wall of old age, encircled by the snare of death, the world-abode is bound by great bonds: bound by the bond of lust, hatred, and delusion; bound by the bond of conceit, views, defilements, and misconduct. It has entered upon great confinement, is obstructed by great impediments, has fallen into the great precipice, has entered upon the great wilderness, has entered upon the great saṃsāra, revolves in the great impassable terrain, and is stuck in the great mire.

‘‘Abbhāhato [Pg.139] lokasannivāso, āditto lokasannivāso rāgagginā, dosagginā, mohagginā jātiyā…pe… upāyāsehi, unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaro, vajjabandhanabaddho āghātanapaccupaṭṭhito, anātho lokasannivāso paramakāruññataṃ patto, dukkhābhitunno cirarattapīḷito, niccagadhito niccapipāsito.

The world-abode is struck down. The world-abode is ablaze with the fire of lust, the fire of hatred, the fire of delusion; with birth, aging, death, sorrow, lamentation, pain, displeasure, and despair. The world-abode, having been led forth, is struck down, always without protection, a culprit who has received punishment. Bound by the fetters of blame, it is presented for slaughter. The world-abode is without a protector, deserving of supreme compassion. It is overwhelmed by suffering, long afflicted, always greedy, always thirsty.

‘‘Andho, acakkhuko, hatanetto, apariṇāyako, vipathapakkhando, añjasāparaddho, mahoghapakkhando.

Blind, without eyes, with vision destroyed, without a guide, straying onto a wrong path, having missed the straight path, plunging into the great flood.

‘‘Dvīhi diṭṭhigatehi pariyuṭṭhito, tīhi duccaritehi vippaṭipanno, catūhi yogehi yojito, catūhi ganthehi ganthito, catūhi upādānehi upādīyati, pañcagatisamāruḷho, pañcahi kāmaguṇehi rajjati, pañcahi nīvaraṇehi otthaṭo, chahi vivādamūlehi vivadati, chahi taṇhākāyehi rajjati, chahi diṭṭhigatehi pariyuṭṭhito, sattahi anusayehi anusaṭo, sattahi saṃyojanehi saṃyutto, sattahi mānehi unnato, aṭṭhahi lokadhammehi samparivattati, aṭṭhahi micchattehi niyato, aṭṭhahi purisadosehi dussati, navahi āghātavatthūhi āghātito, navahi mānehi unnato, navahi taṇhāmūlakehi dhammehi rajjati, dasahi kilesavatthūhi kilissati, dasahi āghātavatthūhi āghātito, dasahi akusalakammapathehi samannāgato, dasahi saṃyojanehi saṃyutto, dasahi micchattehi niyato, dasavatthukāya diṭṭhiyā samannāgato, dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato, aṭṭhasatataṇhāpapañcehi papañcito, dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti sampassantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.

Assailed by two kinds of views, practicing wrongly in regard to the three kinds of misconduct, yoked by the four yokes, tied by the four bodily ties, clinging with the four kinds of clinging, having entered the five destinies, impassioned by the five cords of sensual pleasure, overwhelmed by the five hindrances, disputing over the six roots of disputes, impassioned by the six bodies of craving, assailed by the six kinds of views, obsessed by the seven underlying tendencies, fettered by the seven fetters, puffed up by the seven kinds of conceit, revolving along with the eight worldly conditions, fixed in the eight wrongnesses, corrupted by the eight faults of a person, resentful over the nine grounds for resentment, puffed up by the nine kinds of conceit, impassioned by the nine things rooted in craving, defiled by the ten bases of defilement, resentful over the ten grounds for resentment, endowed with the ten unwholesome courses of action, fettered by the ten fetters, fixed in the ten wrongnesses, endowed with the view based on ten objects, endowed with the extremist view based on ten objects, beset by the one hundred and eight proliferations of craving, assailed by the sixty-two kinds of views—seeing the world-abode thus, great compassion arises in the Blessed Buddhas for beings.

‘‘Ahañcamhi tiṇṇo, loko ca atiṇṇo. Ahañcamhi mutto, loko ca amutto. Ahañcamhi danto, loko ca [Pg.140] adanto. Ahañcamhi santo, loko ca asanto. Ahañcamhi assattho, loko ca anassattho. Ahañcamhi parinibbuto, loko ca aparinibbuto. Pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto pare ca parinibbāpetunti passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamatī’’ti (paṭi. ma. 1.117-118).

‘I have crossed over, but the world has not crossed over. I am freed, but the world is not freed. I am tamed, but the world is untamed. I am pacified, but the world is unpacified. I am consoled, but the world is unconsoled. I have attained final Nibbāna, but the world has not. Since I have crossed over, I am able to help others cross over; since I am freed, I am able to free others; since I am tamed, I am able to tame others; since I am pacified, I am able to pacify others; since I am consoled, I am able to console others; since I have attained final Nibbāna, I am able to lead others to final Nibbāna’—seeing thus, great compassion descends upon the Blessed Buddhas for beings.

Imināva nayena bhagavato sattesu mettāokkamanañca vibhāvetabbaṃ. Karuṇāvisayassa hi dukkhassa paṭipakkhabhūtaṃ sukhaṃ sattesu upasaṃharantī mettāpi pavattatīti idha abyāpādaavihiṃsāvitakkā khemavitakko. Pavivekavitakko pana nekkhammavitakkoyeva, tassa dibbavihāraariyavihāresu pubbabhāgassa paṭhamajjhānassa paccavekkhaṇāya ca vasena pavatti veditabbā. Tattha ye te bhagavato devasikaṃ vaḷañjanakavasena catuvīsatikoṭisatasahassasaṅkhā samāpattivihārā, yesaṃ purecaraṇabhāvena pavattaṃ samādhicariyānugataṃ ñāṇacariyānugataṃ ñāṇaṃ catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇanti vuccati, tesaṃ vasena bhagavato pavivekavitakkassa bahulaṃ pavatti veditabbā. Ayañca attho mahāsaccakasuttenapi veditabbo. Vuttañhi tattha bhagavatā –

In this very way, the Blessed One's descent of loving-kindness upon beings should also be explained. For loving-kindness proceeds by bringing to beings happiness, which is the opposite of suffering, the object of compassion. Here, thoughts of non-ill will and non-harming are the thought of security. The thought of seclusion, however, is just the thought of renunciation; its occurrence should be understood by way of reviewing the preliminary part of the first jhāna in the divine abidings and noble abidings. Therein, the Blessed One had daily abidings in attainments, as a matter of regular practice, numbering twenty-four hundred thousand crores. The knowledge that proceeds as their forerunner, which is in conformity with the conduct of concentration and the conduct of knowledge, is called the great diamond knowledge that ranges over the twenty-four hundred thousand crore attainments. By means of these, the frequent occurrence of the Blessed One's thought of seclusion should be understood. This meaning should also be understood from the Mahāsaccaka Sutta. For it was said there by the Blessed One:

‘‘So kho ahaṃ, aggivessana, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, yena sudaṃ niccakappaṃ viharāmī’’ti (ma. ni. 1.387).

‘I, Aggivessana, establish and settle my mind right within on that very same former sign of concentration, by which I dwell constantly.’

Idañhi bhagavā ‘‘samaṇo gotamo abhirūpo pāsādiko suphusitaṃ dantāvaraṇaṃ, jivhā tanukā, madhuraṃ vacanaṃ, tena parisaṃ rañjento maññe vicarati, citte panassa ekaggatā natthi, yo evaṃ saññattibahulo caratī’’ti saccakena nigaṇṭhaputtena vitakkite avassaṃ sahoḍhaṃ coraṃ gaṇhanto viya ‘‘na aggivessana tathāgato parisaṃ rañjento saññattibahulo vicarati, cakkavāḷapariyantāyapi parisāya dhammaṃ deseti, asallīno anupalitto ekattaṃ ekavihārisuññatāphalasamāpattiphalaṃ anuyutto’’ti dassetuṃ āhari.

The Blessed One brought this forth to show that—when Saccaka the Nigaṇṭha's son had thought: ‘The recluse Gotama is handsome, inspiring confidence, with a fine set of teeth, a slender tongue, and a sweet voice. I think he wanders about delighting the assembly, but there is no one-pointedness in his mind, as he wanders about so full of persuasion’—like someone catching a thief with the stolen goods, he said: ‘Aggivessana, the Tathāgata does not wander about delighting the assembly, full of persuasion. He teaches the Dhamma even to an assembly that extends to the Cakkavāḷa-rim, unattached, unsullied, devoted to solitude, to the fruit of dwelling alone, and to the fruit of the attainment of emptiness.’

Bhagavā [Pg.141] hi yasmiṃ khaṇe parisā sādhukāraṃ deti, dhammaṃ vā paccavekkhati, tasmiṃ khaṇe pubbabhāgena kālaṃ paricchinditvā phalasamāpattiṃ assāsavāre passāsavāre samāpajjati, sādhukārasaddanigghose avicchinneyeva dhammapaccavekkhaṇāya ca pariyosāne samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Buddhānañhi bhavaṅgaparivāso lahuko, assāsavāre passāsavāre samāpattiyo samāpajjanti. Evaṃ yathāvuttasamāpattīnaṃ sapubbabhāgānaṃ vasena bhagavato khemavitakkassa pavivekavitakkassa ca bahulappavatti veditabbā.

For at the moment when the assembly gives its applause or when he reviews the Dhamma, the Blessed One, having determined the time with the preliminary part, enters the attainment of fruition during an in-breath and an out-breath. While the sound of applause has not yet ceased, and at the conclusion of the review of the Dhamma, having emerged from the attainment, he teaches the Dhamma starting from where he stood. For the Buddhas, the process of the life-continuum is swift; they enter attainments during an in-breath and an out-breath. Thus, by way of the aforesaid attainments with their preliminary parts, the frequent occurrence of the Blessed One's thought of security and thought of seclusion should be understood.

Tattha yassa byāpādavihiṃsāvitakkādisaṃkilesappahānassa abyāpādavitakkassa avihiṃsāvitakkassa ca ānubhāvena kutocipi bhayābhāvato taṃsamaṅgī khemappatto ca viharati, tato ca sabbassapi sabbadāpi khemameva hoti abhayameva. Tasmā duvidhopi ubhayesaṃ khemaṅkaroti khemavitakko. Yassa pana kāmavitakkādisaṃkilesapahānassa nekkhammavitakkassa ānubhāvena kāyaviveko, cittaviveko, upadhivivekoti tividho; tadaṅgaviveko, vikkhambhanaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇavivekoti pañcavidho ca viveko pāripūriṃ gacchati. So yathārahaṃ ārammaṇato sampayogato ca pavivekasahagato vitakkoti pavivekavitakko. Ete ca dve vitakkā evaṃ vibhattavisayāpi samānā ādikammikānaṃ aññamaññūpakārāya sambhavanti. Yathā hi khemavitakkassa pavivekavitakko anuppannassa uppādāya uppannassa bhiyyobhāvāya vepullāya hoti, evaṃ pavivekavitakkassapi khemavitakko. Na hi vūpakaṭṭhakāyacittānamantarena mettāvihārādayo sambhavanti byāpādādippahānena ca vinā cittavivekādīnaṃ asambhavoyevāti aññamaññassa bahūpakārā ete dhammā daṭṭhabbā. Bhagavato pana sabbaso pahīnasaṃkilesassa lokahitatthāya evaṃ khemavitakko ca pavivekavitakko ca assāsavāramattepi hitasukhamāvahantiyevāti. Khemo ca vitakko paviveko ca vitakkoti sambandhitabbaṃ.

Here, for one who has abandoned such defilements as thoughts of ill will and cruelty, through the power of thoughts of non-ill will and non-cruelty, there is no fear from any quarter, and so, being endowed with this, one dwells having attained safety. And from that, for everyone at all times, there is only safety, only fearlessness. Therefore, the thought of safety, being twofold, brings safety to both oneself and others. As for the one for whom, through the power of the thought of renunciation, which is for the abandoning of such defilements as thoughts of sensual desire, the three kinds of seclusion—bodily seclusion, mental seclusion, and seclusion from the acquisitions—and the five kinds of seclusion—seclusion by substitution, seclusion by suppression, seclusion by cutting off, seclusion by tranquillization, and seclusion by escape—reach fulfillment. That thought, accompanied by seclusion according to the object and association, is the thought of seclusion. These two thoughts, though their domains are thus distinguished, arise for beginners in a way that is mutually supportive. For just as the thought of seclusion is for the arising of the unarisen thought of safety and for the increase and abundance of the arisen one, so too is the thought of safety for the thought of seclusion. For without withdrawal of body and mind, the divine abodes of loving-kindness and so on cannot arise; and without the abandoning of ill will and so on, mental seclusion and so on are indeed impossible. Thus these states should be seen as greatly beneficial to one another. For the Blessed One, however, whose defilements are completely abandoned, the thought of safety and the thought of seclusion, being solely for the welfare and happiness of the world, bring benefit and happiness even in the space of a single in-breath. It should be construed as: the thought which is safety and the thought which is seclusion.

Evaṃ uddiṭṭhe dve vitakke niddisituṃ ‘‘abyāpajjhārāmo’’tiādimāha. Tattha abyāpajjhanaṃ kassaci adukkhanaṃ abyāpajjho, so āramitabbato ārāmo [Pg.142] etassāti abyāpajjhārāmo. Abyāpajjhe rato sevanavasena niratoti abyāpajjharato. Esevāti eso eva. Iriyāyāti kiriyāya, kāyavacīpayogenāti attho. Na kañci byābādhemīti hīnādīsu kañcipi sattaṃ taṇhātasādiyogato tasaṃ vā tadabhāvato pahīnasabbakilesavipphanditattā thāvaraṃ vā na bādhemi na dukkhāpemi. Karuṇajjhāsayo bhagavā mahākaruṇāsamāpattibahulo attano paramarucitakaruṇajjhāsayānurūpamevamāha. Tena avihiṃsāvitakkaṃ abyāpādavitakkañca dasseti. Idaṃ vuttaṃ hoti – ‘ahaṃ imāya iriyāya imāya paṭipattiyā evaṃ sammā paṭipajjanto evaṃ samāpattivihārehi viharanto evaṃ puññatthikehi katāni sakkāragarukāramānanavandanapūjanāni adhivāsento sattesu na kañci byābādhemi, apica kho diṭṭhadhammikasamparāyikaparamatthappabhedaṃ hitasukhameva nesaṃ paribrūhemī’ti.

To explain the two thoughts thus stated, he says, ‘delighting in non-affliction,’ etc. Herein, non-affliction is the non-harming of anyone; that is his resort because it is to be resorted to, thus he is one ‘delighting in non-affliction.’ He is devoted to non-affliction by way of cultivation, thus he is one ‘fond of non-affliction.’ ‘This very’ means just this. ‘By this posture’ means by this action, that is, by the application of body and speech. ‘I do not afflict anyone’ means: I do not harm or cause suffering to any being among the low, etc., whether moving on account of craving, thirst, and so on, or stationary because of the absence of that, since all agitation of defilements has been abandoned. The Blessed One, whose disposition is compassion, who abounds in the attainment of great compassion, speaks thus in accordance with his own supremely cherished disposition of compassion. Thereby he shows the thought of non-cruelty and the thought of non-ill will. This is what is said: ‘By this posture, by this practice, practicing rightly thus, dwelling in such attainments, enduring the honor, respect, reverence, and veneration made by those seeking merit, I do not afflict any being. On the contrary, I augment for them only the welfare and happiness distinguished as pertaining to the present life, the future life, and the ultimate goal.’

Yaṃ akusalaṃ, taṃ pahīnanti yaṃ diyaḍḍhakilesasahassabhedaṃ aññañca taṃsampayuttaṃ anantappabhedaṃ akusalaṃ, taṃ sabbaṃ bodhimūleyeva mayhaṃ pahīnaṃ samūhatanti. Iminā pavivekesu muddhabhūtena saddhiṃ nissaraṇavivekena samucchedappaṭippassaddhiviveke dasseti. Keci panettha tadaṅgavikkhambhanavivekepi uddharanti. Āgamanīyapaṭipadāya hi saddhiṃ bhagavatā attano kilesakkhayo idha vuttoti.

‘Whatever is unwholesome, that has been abandoned’: whatever unwholesome, comprising the one thousand five hundred kinds of defilements and other associated states of infinite variety, all that was abandoned, eradicated, by me right at the root of the Bodhi tree. By this, along with the seclusion by escape, which is the chief among the seclusions, he shows the seclusions by cutting off and by tranquillization. Some, however, also cite here the seclusions by substitution and by suppression. For here the Blessed One has spoken of the destruction of his own defilements along with the path leading to it.

Iti bhagavā aparimitakappaparicittaṃ attano pavivekajjhāsayaṃ saddhiṃ nissaraṇajjhāsayena idāni matthakaṃ pāpetvā ṭhito tamajjhāsayaṃ phalasamāpattiṃ samāpajjitvā attano kilesappahānapaccavekkhaṇamukhena vibhāveti. Yadatthaṃ panettha satthā ime dve vitakke uddhari, idāni tamatthaṃ dassento ‘‘tasmātiha, bhikkhave’’tiādimāha. Bhagavā hi imassa vitakkadvayassa attano bahulasamudācāradassanamukheneva tattha bhikkhū nivesetuṃ imaṃ desanaṃ ārabhi.

Thus the Blessed One, having accumulated his disposition for seclusion along with his disposition for escape over limitless eons, and having now brought that disposition to its culmination, stands having attained the fruition attainment. He makes it clear by way of reviewing the abandoning of his own defilements. Now, to show the purpose for which the Teacher raised these two thoughts, he says, ‘Therefore, monks,’ etc. For the Blessed One began this discourse in order to establish the monks in this pair of thoughts by showing his own frequent engagement in them.

Tattha tasmāti yasmā abyāpajjhapavivekābhiratassa me khemapavivekavitakkāyeva bahulaṃ pavattanti, tasmā. Tihāti nipātamattaṃ. Abyāpajjhārāmā [Pg.143] viharathāti sabbasattesu mettāvihārena karuṇāvihāre na ca abhiramantā viharatha. Tena byāpādassa tadekaṭṭhakilesānañca dūrīkaraṇamāha. Tesaṃ voti ettha voti nipātamattaṃ. Pavivekārāmā viharathāti kāyādivivekañceva tadaṅgādivivekañcāti sabbaviveke āramitabbaṭṭhānaṃ katvā viharatha. Imāya mayantiādi yathā nesaṃ khemavitakkassa pavattanākāradassanaṃ, evaṃ kiṃ akusalantiādi pavivekavitakkassa pavattanākāradassanaṃ. Tattha yathā anavajjadhamme paripūretukāmena kiṃkusalagavesinā hutvā kusaladhammapariyesanā kātabbāva, sāvajjadhamme pajahitukāmenāpi akusalapariyesanā kātabbāti āha ‘‘kiṃ akusala’’ntiādi. Abhiññāpubbikā hi pariññāpahānasacchikiriyābhāvanā. Tattha kiṃ akusalanti akusalaṃ nāma kiṃ, sabhāvato kimassa lakkhaṇaṃ, kāni vā rasapaccupaṭṭhānapadaṭṭhānānīti akusalassa sabhāvakiccādito paccavekkhaṇavidhiṃ dasseti. Ādikammikavasena cesa vitakko āgato, kiṃ appahīnaṃ kiṃ pajahāmāti idaṃ padadvayaṃ sekkhavasena. Tasmā kiṃ appahīnanti kāmarāgasaṃyojanādīsu akusalesu kiṃ akusalaṃ amhākaṃ maggena asamucchinnaṃ? Kiṃ pajahāmāti kiṃ akusalaṃ samugghātema? Atha vā kiṃ pajahāmāti vītikkamapariyuṭṭhānānusayesu kiṃ vibhāgaṃ akusalaṃ idāni mayaṃ pajahāmāti attho. Keci pana ‘‘kiṃ appahīna’’nti paṭhanti. Tesaṃ diṭṭhisaṃyojanādivasena anekabhedesu akusalesu kiṃ katamaṃ akusalaṃ, kena katamena pakārena, katamena vā maggena amhākaṃ appahīnanti vuttaṃ hoti. Sesaṃ vuttanayameva.

Here, ‘therefore’ is used in the sense of ‘since… therefore’: since for me, who delight in non-affliction and seclusion, thoughts of safety and seclusion frequently occur, therefore… ‘Tihā’ is just a particle. ‘Dwell delighting in non-affliction’ means: dwell delighting in the divine abodes of loving-kindness and compassion towards all beings. By this he speaks of the removal of ill will and the defilements that share its basis. In the phrase ‘tesaṃ vo,’ ‘vo’ is just a particle. ‘Dwell delighting in seclusion’ means: dwell having made all seclusion—bodily seclusion, etc., and seclusion by substitution, etc.—your resort. Just as the passage beginning ‘By this posture…’ is a demonstration of the way the thought of safety occurs for them, so the passage beginning ‘What is unwholesome…’ is a demonstration of the way the thought of seclusion occurs. Here, just as one who wishes to fulfill blameless states should search for wholesome states by seeking what is wholesome, so too one who wishes to abandon blameworthy states should search for unwholesome states. Thus he says, ‘What is unwholesome…,’ etc. For direct knowledge precedes full understanding, abandoning, realization, and development. Here, ‘What is unwholesome?’ shows the method of reviewing the unwholesome from the point of view of its nature, function, etc., by asking: ‘What is the unwholesome? What is its intrinsic nature? What are its characteristic, function, manifestation, and proximate cause?’ This thought is presented from the perspective of a beginner. The two phrases, ‘What is unabandoned? What shall we abandon?’ are from the perspective of a trainee. Thus, ‘What is unabandoned?’ means: among unwholesome states such as the fetter of sensual passion, what unwholesome state has not been cut off by our path? ‘What shall we abandon?’ means: what unwholesome state shall we eradicate? Or else, ‘What shall we abandon?’ means: among the divisions of transgression, obsession, and underlying tendency, what unwholesome state are we now abandoning? Some, however, read it as ‘kiṃ appahīna.’ For them, it means: among the many kinds of unwholesome states, such as the fetter of views, which unwholesome state, in what way, or by which path, is unabandoned by us? The rest is as has been explained.

Gāthāsu buddhanti catunnaṃ ariyasaccānaṃ aviparītaṃ sayambhuñāṇena buddhattā paṭividdhattā buddhaṃ saccavinimuttassa ñeyyassa abhāvato. Tathā hi vuttaṃ –

In the verses: He is the Buddha because he has awakened to and penetrated the four noble truths without distortion by means of self-originating knowledge, and because there is nothing to be known apart from the truths. For so it has been said:

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (su. ni. 563;

ma. ni. 2.399);

What was to be fully known has been fully known; what was to be developed has been developed; what was to be abandoned has been abandoned by me; therefore, brahmin, I am a Buddha.

Ṭhapetvā mahābodhisattaṃ aññehi sahituṃ vahituṃ asakkuṇeyyattā asayhassa sakalassa bodhisambhārassa mahākaruṇādhikārassa ca sahanato vahanato, tathā aññehi sahituṃ abhibhavituṃ dukkarattā asayhānaṃ [Pg.144] pañcannaṃ mārānaṃ sahanato abhibhavanato, āsayānusayacariyādhimuttiādivibhāgāvabodhena yathārahaṃ veneyyānaṃ diṭṭhadhammikasamparāyikaparamatthehi anusāsanasaṅkhātassa aññehi asayhassa buddhakiccassa sahanato vahanato, tattha vā sādhukāribhāvato asayhasāhinaṃ. Samudācaranti nanti ettha nanti nipātamattaṃ, naṃ tathāgatanti vā attho.

He is an ‘endurer of the unendurable’ because, apart from the Great Bodhisatta, others are unable to endure and bear the entire accumulation of requisites for enlightenment under the authority of great compassion, which is unendurable; and because he endures and overcomes the five Māras, who are unendurable and difficult for others to overcome; and because he endures and bears the Buddha’s duty—which is unendurable for others—of instructing those to be trained as is fit, in accordance with his understanding of the distinctions of their dispositions, underlying tendencies, conduct, resolutions, and so on, with regard to things visible in this life, in future lives, and the ultimate goal; or else because he acts well in that regard. In the phrase ‘samudācaranti naṃ,’ the word ‘naṃ’ is just a particle, or it means ‘him, the Tathāgata.’

Sakaparasantānesu tamasaṅkhātaṃ mohandhakāraṃ nudi khipīti tamonudo. Pāraṃ nibbānaṃ gatoti pāragato. Atha vā ‘‘mutto moceyya’’ntiādinā nayena pavattitassa mahābhinīhārassa sakalassa vā saṃsāradukkhassa sabbaññuguṇānaṃ pāraṃ pariyantaṃ gatoti pāragato, taṃ tamonudaṃ pāragataṃ. Tato eva pattipattaṃ buddhaṃ, sīlādiṃ dasabalañāṇādiñca sammāsambuddhehi pattabbaṃ sabbaṃ pattanti attho. Vasimanti jhānādīsu ākaṅkhāpaṭibaddho paramo āvajjanādivasibhāvo, ariyiddhisaṅkhāto anaññasādhāraṇo cittavasibhāvo ca assa atthīti vasimā, taṃ vasimaṃ, vasinanti attho. Sabbesaṃ kāmāsavādīnaṃ abhāvena anāsavaṃ. Kāyavisamādikassa visamassa vantattā vā visasaṅkhātaṃ sabbaṃ kilesamalaṃ taritvā vā visaṃ sakalavaṭṭadukkhaṃ sayaṃ taritvā tāraṇato visantaro taṃ visantaraṃ. Taṇhakkhaye arahattaphale nibbāne vā vimuttaṃ, ubhayamhi gamanato monasaṅkhātena ñāṇena kāyamoneyyādīhi vā sātisayaṃ samannāgatattā muniṃ. Munīti hi agāriyamuni, anagāriyamuni, sekkhamuni, asekkhamuni, paccekamuni, munimunīti anekavidhā munayo. Tattha gihī āgataphalo viññātasāsano agāriyamuni, tathārūpo pabbajito anagāriyamuni, satta sekkhā sekkhamuni, khīṇāsavo asekkhamuni, paccekabuddho paccekamuni, sammāsambuddho munimunīti. Ayameva idhādhippeto. Āyatiṃ punabbhavābhāvato antimaṃ, pacchimaṃ dehaṃ kāyaṃ dhāretīti antimadehadhārī, taṃ antimadehadhāriṃ. Kilesamārādīnaṃ sammadeva pariccattattā mārañjahaṃ. Tato eva jarāhetusamucchedato anupādisesanibbānappattivasena pākaṭajarādisabbajarāya pāraguṃ. Jarāsīsena cettha jātimaraṇasokādīnaṃ pāragamanaṃ vuttanti daṭṭhabbaṃ. Taṃ evaṃbhūtaṃ tathāgataṃ duve vitakkā samudācarantīti brūmīti sambandho.

He dispels the darkness of delusion, called darkness, in his own and others’ streams of being; thus he is the Dispeller of Darkness. He has gone to the far shore, Nibbāna; thus he is the One Gone Beyond. Or, in the manner of 'freed, he would free others,' he has reached the far shore, the limit of all the qualities of omniscience, having set out to traverse the entire suffering of saṃsāra through the great aspiration; thus he is the One Gone Beyond. Him, the Dispeller of Darkness, the One Gone Beyond. From that very state, he is the Buddha who has attained what is to be attained; the meaning is that he has attained everything that is to be attained by Perfectly Self-Enlightened Ones, such as virtue and the ten powers. He is the Master, for he possesses the supreme, unimpeded mastery in adverting to the jhānas and other attainments, and the unique mastery of mind known as noble spiritual power. Him, the Master, means 'the one with mastery'. Due to the absence of all taints, such as the taint of sensual desire, he is the Taintless One. Having expelled the poison of bodily misconduct, or having crossed over all the stain of defilements called poison, or having himself crossed over the poison of the entire round of suffering and causing others to cross over, he is the Crosser-Over of Poison. Him, the Crosser-Over of Poison. He is liberated in the destruction of craving, the fruit of arahantship, or Nibbāna; or, because he has gone to both, he is supremely endowed with the knowledge called 'mona' and with bodily sagacity, thus he is the Sage. For 'muni' refers to many kinds of sages: the householder sage, the homeless sage, the trainee sage, the non-trainee sage, the paccekabuddha, and the sage of sages. Here, the householder who has attained the fruit and understood the teaching is the householder sage; one who has gone forth in the same way is the homeless sage; the seven trainees are the trainee sages; the one with taints destroyed is the non-trainee sage; the paccekabuddha is the paccekabuddha-sage; and the Perfectly Self-Enlightened One is the sage of sages. This last is the one intended here. Because there is no future becoming, he bears his final body; thus he is the Bearer of the Final Body. Him, the Bearer of the Final Body. Having rightly abandoned Māra of the defilements and so on, he is the Abandoner of Māra. From that very state, having cut off the cause of aging and attained the Nibbāna-element with no residue remaining, he has gone beyond all aging, manifest and otherwise. Here, it should be understood that by 'gone beyond aging,' the transcending of birth, death, sorrow, and so on is implied. To such a Tathāgata, two thoughts occur—thus I say is the connection.

Iti [Pg.145] bhagavā paṭhamagāthāya vitakkadvayaṃ uddisitvā tato dutiyagāthāya pavivekavitakkaṃ dassetvā idāni khemavitakkaṃ dassetuṃ ‘‘sele yathā’’ti tatiyagāthamāha. Tattha sele yathā pabbatamuddhaniṭṭhitoti sele silāmaye ekagghanapabbatamuddhani yathā ṭhito. Na hi tattha ṭhitassa uddhaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. Tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. Ayaṃ panettha saṅkhepattho – yathā selapabbatamuddhani ṭhito cakkhumā puriso samantato janataṃ passeyya, evameva sumedho, sundarapañño sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtañca janataṃ sattakāyaṃ avekkhati upadhārayati upaparikkhati. Ayaṃ panettha adhippāyo – yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭiyo katvā rattiṃ aggiṃ jāleyya, caturaṅgasamannāgatañca andhakāraṃ bhaveyya, athassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmippadesaṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ, kuṭīsu pana aggijālamattameva paññāyeyya, evaṃ dhammamayaṃ pāsādamāruyha sattakāyaṃ olokayato tathāgatassa ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇapasse nisinnāpi buddhañāṇassa āpāthaṃ nāgacchanti, rattiṃ khittasarā viya honti. Ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca vuttampi cetaṃ –

Thus, the Blessed One, having pointed out the two kinds of thought with the first verse, and then shown the thought of seclusion with the second verse, now, to present the thought of security, spoke the third verse beginning with 'Just as on a mountain.' Herein, 'Just as on a mountain, standing on the summit' means: just as one stands on the summit of a solid, rocky mountain. For one standing there, there is no need to crane one's neck. 'Like unto that' means comparable to that, like the rocky mountain. Here, the concise meaning is this: just as a person with good sight standing on the summit of a rocky mountain would see the people all around, so too the Blessed One—the one of good wisdom, the one of beautiful wisdom, the All-Seeing One with the eye of omniscience—having ascended the palace made of Dhamma, made of wisdom, being himself free from sorrow, looks upon the host of beings sunk in sorrow, overcome by birth and aging. Herein, the intended meaning is this: suppose one were to make a large field at the foot of a mountain, build huts on the dykes between the rice paddies, light a fire at night, and there would be a fourfold darkness. Then for a person with good sight standing on the mountain's summit looking down at the ground, neither the field, nor the dykes, nor the huts, nor the people sleeping there would be visible—only the glow of the fires in the huts would be seen. Similarly, when the Tathāgata, having ascended the palace made of Dhamma, looks upon the host of beings, those beings who have done no wholesome deeds do not come within the range of the Buddha’s knowledge, even if seated in a monastery on the southern side—they are like arrows shot at night. But those persons who have done wholesome deeds and are amenable to training come within his range even from afar, like a fire or like Mount Himavanta. And this has also been said:

‘‘Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304;

netti. 11);

“The good shine from afar like the Himālaya mountain; but the bad are not seen here, like arrows shot in the night.” (Dhp. 304; Netti. 11);

Evametasmiṃ sutte gāthāsu ca bhagavā attānaṃ paraṃ viya katvā dassesi.

Thus, in this sutta and in the verses, the Blessed One presented himself as if he were another person.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Sutta is finished.

2. Desanāsuttavaṇṇanā

2. Commentary on the Discourse on Teaching

39. Dutiye pariyāyenāti ettha pariyāya-saddo ‘‘madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) desanāyaṃ āgato. ‘‘Atthi khvesa[Pg.146], brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – akiriyavādo samaṇo gotamo’’tiādīsu (pārā. 5; a. ni. 8.11) kāraṇe. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. Idha pana vārepi kāraṇepi vaṭṭati, tasmā, bhikkhave, tathāgatassa dve dhammadesanā yathārahaṃ kāraṇena bhavanti, vārena vāti ayamettha attho. Bhagavā hi veneyyajjhāsayānurūpaṃ kadāci ‘‘ime dhammā kusalā, ime, dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime sevitabbā, ime na sevitabbā’’tiādinā kusalākusaladhamme vibhajanto kusaladhammehi akusaladhamme asaṅkarato paññāpento ‘‘pāpaṃ pāpakato passathā’’ti dhammaṃ deseti. Kadāci ‘‘pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko, yo sabbalahuko pāṇātipāto, so appāyukasaṃvattaniko’’tiādinā (a. ni. 8.40) ādīnavaṃ pakāsento pāpato nibbidādīhi niyojento ‘‘nibbindatha virajjathā’’ti dhammaṃ deseti.

39. “By the second way”: Here, the word “way” (pariyāya) is used in the sense of a teaching, as in “you should remember it as the Honeyball Discourse” (MN 18). It is also used in the sense of a reason, as in “There is, brahmin, a way in which one could rightly say of me: ‘The ascetic Gotama is a proponent of non-doing’” (Vin Pārā 5; AN 8.11). It is also used in the sense of a turn, as in “Whose turn is it today, Ānanda, to exhort the bhikkhunīs?” (MN 142). Here, however, it applies to both turn and reason. Therefore, monks, the Tathāgata has two teachings of the Dhamma, according to the appropriate reason or turn. This is the meaning here. For the Blessed One, in accordance with the disposition of those to be trained, sometimes teaches the Dhamma by analyzing wholesome and unwholesome states, saying: “These states are wholesome, these states are unwholesome. These states are blameworthy, these states are blameless. These should be cultivated, these should not be cultivated.” In this way, he distinguishes wholesome from unwholesome states, making them known without confusion and teaching the Dhamma with the instruction: “See evil as evil.” At other times, he teaches the Dhamma by disclosing the danger, saying: “Monks, the taking of life, when indulged in, developed, and cultivated, is conducive to hell, to the animal realm, to the sphere of afflicted spirits; the slightest result of taking life is that it is conducive to a short life-span” (AN 8.40). In this way, he urges them away from evil by means of disenchantment and so on, teaching the Dhamma with the instruction: “Become disenchanted, become dispassionate.”

Bhavantīti honti pavattanti. Pāpaṃ pāpakato passathāti sabbaṃ pāpadhammaṃ diṭṭheva dhamme āyatiñca ahitadukkhāvahato lāmakato passatha. Tattha nibbindathāti tasmiṃ pāpadhamme ‘‘accantahīnabhāvato lāmakaṭṭhena pāpaṃ, akosallasambhūtaṭṭhena akusalaṃ, pakatipabhassarassa pasannassa ca cittassa pabhassarādibhāvavināsanato saṃkilesikaṃ, punappunaṃ bhavadukkhanibbattanato ponobbhavikaṃ, saheva darathehi pariḷāhehi vattanato sadarathaṃ, dukkhasseva vipaccanato dukkhavipākaṃ, aparimāṇampi kālaṃ anāgate jātijarāmaraṇanibbattanato āyatiṃ jātijarāmaraṇiyaṃ, sabbahitasukhaviddhaṃsanasamattha’’ntiādinā nayena nānāvidhe ādīnave, tassa ca pahāne ānisaṃse sammapaññāya passantā nibbindatha nibbedaṃ āpajjatha. Nibbindantā ca vipassanaṃ vaḍḍhetvā ariyamaggādhigamena pāpato virajjatha ceva vimuccatha ca. Maggena vā samucchedavirāgavasena virajjatha, tato phalena paṭippassaddhivimuttivasena vimuccatha. Atha vā pāpanti lāmakato pāpaṃ. Kiṃ vuttaṃ hoti? Yaṃ aniccadukkhādibhāvena kucchitaṃ ariyehi jigucchanīyaṃ [Pg.147] vaṭṭadukkhaṃ pāpetīti pāpaṃ. Kiṃ pana taṃ? Tebhūmakadhammajātaṃ. Yathāvuttena atthena pāpakato disvā tattha aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhatotiādinā vipassanaṃ vaḍḍhentā nibbindatha. Ayaṃ dutiyāti yāthāvato ahitānatthavibhāvanaṃ paṭhamaṃ upādāya tato vivecanaṃ ayaṃ dutiyā dhammadesanā.

“They are” means they exist, they occur. “See evil as evil” means: see every evil state as base because it brings non-benefit and suffering both in the present life and in the future. “Become disenchanted with it” means: seeing with right wisdom the various dangers in that evil state and the benefits in abandoning it, in this way: “It is evil in the sense of being base because of its utterly low nature; it is unwholesome because it arises from unskillfulness; it is defiling because it destroys the naturally luminous and clear nature of the mind; it is productive of renewed existence because it generates the suffering of existence again and again; it is distressing because it occurs together with anxiety and feverish distress; it has painful results because it ripens only as suffering; it leads to future birth, aging, and death because it generates birth, aging, and death in the future for an immeasurable time; and it is capable of destroying all welfare and happiness”—seeing thus, become disenchanted, attain disenchantment. Being disenchanted, by developing insight and attaining the noble path, become dispassionate towards evil and liberated from it. Or, by the path you become dispassionate through the dispassion of eradication, and then by the fruit you become liberated through the liberation of tranquilization. Alternatively, “evil” means evil because it is base. What is said? That which is despised and loathed by the noble ones because it is impermanent, suffering, etc., and leads to the suffering of the round—that is evil. And what is that? The aggregate of phenomena of the three planes. Having seen it as evil in the aforesaid sense, develop insight by contemplating it as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, and so on, and become disenchanted. This is the second teaching: first, the proper analysis of what is harmful and unbeneficial, and then the turning away from it.

Gāthāsu buddhassāti sabbaññubuddhassa. Sabbabhūtānukampinoti sabbepi satte mahākaruṇāya anukampanasabhāvassa. Pariyāyavacananti pariyāyena kathanaṃ desanaṃ. Passāti parisaṃ ālapati, parisajeṭṭhakaṃ vā sandhāya vuttaṃ. Keci panāhu ‘‘attānameva sandhāya bhagavā ‘passā’ti avocā’’ti. Tatthāti tasmiṃ pāpake virajjatha rāgaṃ pajahathāti attho. Sesaṃ vuttanayameva.

In the verses, “of the Buddha” means of the All-Knowing Buddha. “Compassionate towards all beings” means of one whose nature is to be compassionate towards all beings with great compassion. “A teaching by way of a method” refers to a statement, a teaching given in a certain way. “See!” addresses the assembly, or it is said with reference to the chief of the assembly. But some say: “The Blessed One said ‘see’ with reference to himself.” “In that” means: in that evil, become dispassionate, abandon lust; this is the meaning. The rest is as already explained.

Dutiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Sutta is finished.

3. Vijjāsuttavaṇṇanā

3. Commentary on the Vijjā Sutta

40. Tatiye pubbaṅgamāti sahajātavasena, upanissayavasena cāti dvīhi ākārehi pubbaṅgamā purassarā padhānakāraṇaṃ. Na hi avijjāya vinā akusaluppatti atthi. Samāpattiyāti samāpajjanāya sabhāvapaṭilābhāya, pavattiyāti attho. Tattha akusalappavattiyā ādīnavappaṭicchādanena ayonisomanasikārassa paccayabhāvena appahīnabhāvena ca akusaladhammānaṃ upanissayabhāvo dissati.

40. In the third sutta, “preceded by” means it is a forerunner, a leader, and a principal cause in two ways: by way of co-nascence and by way of decisive support. For without ignorance, there is no arising of unwholesome states. “For attainment” means for entering upon, for acquiring its own nature; the meaning is “for occurrence.” Therein, for the occurrence of unwholesome states, its nature as a decisive support for unwholesome states is seen, because it has not been abandoned and because it is a condition for the unwise attention that conceals the danger.

Evaṃ byādhimaraṇādidukkhassa adhiṭṭhānabhāvato sabbāpi gatiyo idha duggatiyo. Atha vā rāgādikilesehi dūsitā gatiyo kāyavacīcittānaṃ pavattiyoti duggatiyo, kāyavacīmanoduccaritāni. Asmiṃ loketi idha loke manussagatiyaṃ vā. Paramhi cāti tato aññāsu gatīsu. Avijjāmūlikā sabbāti tā sabbāpi duccaritassa vipattiyo vuttanayena avijjāpubbaṅgamattā avijjāmūlikā eva. Icchālobhasamussayāti asampattavisayapariyesanalakkhaṇāya icchāya, sampattavisayalubbhanalakkhaṇena lobhena ca samussitā upacitāti icchālobhasamussayā.

Thus, because they are the basis for suffering such as sickness and death, all destinations are here bad destinations. Alternatively, bad destinations are the courses—the activities of body, speech, and mind—that are corrupted by defilements such as lust; that is, bodily, verbal, and mental misconduct. “In this world” means here in this world or in the human destination. “And in the next” means in other destinations apart from that. “All are rooted in ignorance” means: all those failures resulting from misconduct are, in the way stated, rooted in ignorance itself because they are preceded by ignorance. “Piled up by longing and greed” means: they are piled up, accumulated, by longing, which has the characteristic of seeking for objects not yet obtained, and by greed, which has the characteristic of craving for objects already obtained; thus they are piled up by longing and greed.

Yatoti [Pg.148] yasmā avijjāhetu avijjāya nivuto hutvā. Pāpicchoti avijjāya paṭicchāditattā pāpicchatāya ādīnave apassanto asantaguṇasambhāvanavasena kohaññādīni karonto pāpiccho, lobheneva atricchatāpi gahitāti daṭṭhabbā. Anādaroti lokādhipatino ottappassa abhāvena sabrahmacārīsu ādararahito. Tatoti tasmā avijjāpāpicchatāahirikānottappahetu. Pasavatīti kāyaduccaritādibhedaṃ pāpaṃ upacinati. Apāyaṃ tena gacchatīti tena tathā pasutena pāpena nirayādibhedaṃ apāyaṃ gacchati upapajjati.

“Because”: since, because of ignorance, one is enveloped by it. “One with evil desires”: because one is covered by ignorance, one does not see the danger in evil desire and thus, by way of pretending to virtues one does not possess, one practices deceit and so on, thereby becoming one with evil desires. It should be understood that excessive desire is also included here under greed. “Without respect”: devoid of respect for his fellow monks because of the absence of moral dread towards the world as master. “Therefore”: because of ignorance, evil desire, shamelessness, and lack of moral dread. “He generates evil”: he accumulates evil of the kinds of bodily misconduct, etc. “He goes to a plane of misery”: by means of that evil thus generated, he goes to, is reborn in, a plane of misery of the kinds of hell, etc.

Tasmāti yasmā ete evaṃ sabbaduccaritamūlabhūtā sabbaduggatiparikkilesahetubhūtā ca avijjādayo, tasmā icchañca, lobhañca, avijjañca, casaddena ahirikānottappañca virājayaṃ samucchedavasena pajahaṃ. Kathaṃ virājetīti āha? Vijjaṃ uppādayanti, vipassanāpaṭipāṭiyā ca, maggapaṭipāṭiyā ca, ussakkitvā arahattamaggavijjaṃ attano santāne uppādayanto. Sabbā duggatiyoti sabbāpi duccaritasaṅkhātā duggatiyo, vaṭṭadukkhassa vā adhiṭṭhānabhāvato dukkhā, sabbā pañcapi gatiyo jahe pajaheyya samatikkameyya. Kilesavaṭṭappahāneneva hi kammavaṭṭaṃ vipākavaṭṭañca pahīnaṃ hotīti.

“Therefore”: since ignorance and so on are thus the root of all misconduct and the cause of all defilements of the bad destinations, therefore one becomes dispassionate towards and abandons longing, greed, and ignorance—and by the particle “ca,” shamelessness and lack of moral dread—by eradicating them. How does one become dispassionate? By “generating knowledge”: by striving through the sequence of insight and the sequence of the path, one generates the knowledge of the path to arahantship in one’s own continuity. “All bad destinations”: one would abandon, give up, and transcend all bad destinations reckoned as misconduct, or all five destinations, which are painful because they are the basis for the suffering of the round. For it is by abandoning the round of defilements that the round of kamma and the round of results are also abandoned.

Tatiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Third Sutta is finished.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

The Commentary on the First Recitation Section is finished.

4. Paññāparihīnasuttavaṇṇanā

4. Commentary on the Discourse on Decline in Wisdom

41. Catutthe suparihīnāti suṭṭhu parihīnā. Ye ariyāya paññāya parihīnāti ye sattā pañcannaṃ khandhānaṃ udayabbayapaṭivijjhanena catusaccapaṭivijjhanena ca kilesehi ārakā ṭhitattā ariyāya parisuddhāya vipassanāpaññāya ca maggapaññāya ca parihīnā, te lokiyalokuttarāhi sampattīhi ativiya parihīnā mahājānikā. Ke pana teti? Ye kammāvaraṇena samannāgatā. Te hi micchattaniyatabhāvato ekantena parihīnā aparipuṇṇā mahājānikā. Tenāha ‘‘duggati pāṭikaṅkhā’’ti. Vipākāvaraṇasamaṅginopi parihīnā. Atha vā sukkapakkhe aparihīnā nāma tividhāvaraṇavirahitā [Pg.149] sammādiṭṭhikā kammassakatañāṇena ca samannāgatā. Sesaṃ vuttanayānusārena veditabbaṃ.

41. In the fourth, 'utterly declined' means thoroughly declined. 'Those who are declined from noble wisdom' means those beings who are declined from the noble, pure wisdom of insight and from path wisdom—noble because through it one stands far from the defilements by penetrating the arising and passing away of the five aggregates and penetrating the Four Noble Truths. They are exceedingly declined from worldly and supramundane attainments, incurring great loss. But who are they? Those who possess the kamma-obstruction. For because they are fixed in wrongness, they are entirely declined, unfulfilled, and incur great loss. Hence it is said: 'a bad destination is to be expected.' Those endowed with the obstruction of result are also declined. Alternatively, 'not declined' on the bright side refers to those who are free from the three kinds of obstructions, who possess right view and are endowed with the knowledge of the ownership of kamma. The rest should be understood according to the method already stated.

Gāthāsu paññāyāti nissakkavacanaṃ, vipassanāñāṇato maggañāṇato ca parihānenāti. Sāmivacanaṃ vā etaṃ, yathāvuttañāṇassa parihānenāti, uppādetabbassa anuppādanameva cettha parihānaṃ. Niviṭṭhaṃ nāmarūpasminti nāmarūpe upādānakkhandhapañcake ‘‘etaṃ mamā’’tiādinā taṇhādiṭṭhivasena abhiniviṭṭhaṃ ajjhositaṃ, tato eva idaṃ saccanti maññatīti ‘‘idameva saccaṃ moghamañña’’nti maññati. ‘‘Sadevake loke’’ti vibhatti pariṇāmetabbā.

In the verses, the word paññāya (from wisdom) is used in the sense of separation, meaning: 'through decline from insight knowledge and path knowledge.' Or it is a genitive expression, meaning: 'of the decline of the aforementioned knowledge'; here, decline is simply the non-arising of what should arise. 'Established in name-and-form' means one is settled and engrossed in name-and-form—the five aggregates subject to clinging—by way of craving and views with such thoughts as 'This is mine,' and so on. Because of that, one thinks, 'This is true,' and thus one considers: 'This alone is true, anything else is futile.' In the phrase sadevake loke (in the world with its devas), the case ending should be changed.

Evaṃ paṭhamagāthāya saṃkilesapakkhaṃ dassetvā idāni yassā anuppattiyā nāmarūpasmiṃ maññanābhinivesehi kilesavaṭṭaṃ vattati, tassā uppattiyā vaṭṭassa upacchedoti paññāya ānubhāvaṃ pakāsento ‘‘paññā hi seṭṭhā lokasmi’’nti gāthamāha.

Having thus shown the side of defilement in the first verse, he now speaks the verse, 'For wisdom is the best in the world,' in order to reveal the power of wisdom. For when that wisdom has not been attained, the round of defilements proceeds because of conceiving and adhering in regard to name-and-form; but when it arises, that round is cut off.

Tattha lokasminti saṅkhāralokasmiṃ. Sammāsambuddho viya sattesu, saṅkhāresu paññāsadiso dhammo natthi. Paññuttarā hi kusalā dhammā, paññāya ca siddhāya sabbe anavajjadhammā siddhā eva honti. Tathā hi vuttaṃ ‘‘sammādiṭṭhissa sammāsaṅkappo pahotī’’tiādi (ma. ni. 3.141; saṃ. ni. 5.1). Yā panettha paññā adhippetā, sā seṭṭhāti thomitā. Yathā ca sā pavattati, taṃ dassetuṃ ‘‘yāyaṃ nibbedhagāminī’’tiādi vuttaṃ. Tassattho – yā ayaṃ paññā anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhādiṃ nibbijjhantī padālentī gacchati pavattatīti nibbedhagāminī, yāya ca tasmiṃ tasmiṃ bhavayonigativiññāṇaṭṭhitisattāvāsesu sattanikāyesu khandhānaṃ paṭhamābhinibbattisaṅkhātāya jātiyā taṃnimittassa ca kammabhavassa parikkhayaṃ pariyosānaṃ nibbānaṃ arahattañca sammā aviparītaṃ jānāti sacchikaroti, ayaṃ sahavipassanā maggapaññā seṭṭhā lokasminti.

Here, 'in the world' means in the world of formations. Just as the Perfectly Self-Enlightened One is supreme among beings, so among formations there is no state like wisdom. For wholesome states have wisdom as their chief, and when wisdom is accomplished, all blameless states are indeed accomplished. For so it is said: 'For one with right view, right intention arises,' and so on (MN 117; SN 45.1). The wisdom that is intended here is praised as 'the best.' To show how it proceeds, the words 'that which is penetrative,' and so on, are stated. The meaning is this: this wisdom is called 'penetrative' because it proceeds by penetrating and shattering the mass of greed and so on, which had never been penetrated or shattered before. And it is that by which one rightly and unerringly knows and realizes the utter destruction and final end—Nibbāna and arahantship—of birth (which is described as the initial production of the aggregates) and of the kamma-process that is its cause, throughout the various destinations, species, planes of existence, stations of consciousness, and abodes of beings. This path wisdom, together with insight, is the best in the world.

Idāni yathāvuttapaññānubhāvasampanne khīṇāsave abhitthavanto ‘‘tesaṃ devā manussā cā’’ti osānagāthamāha. Tassattho – tesaṃ catūsu ariyasaccesu pariññādīnaṃ soḷasannaṃ kiccānaṃ niṭṭhitattā catusaccasambodhena sambuddhānaṃ, sativepullappattiyā satimataṃ, vuttanayena samugghātitasammohattā paññāvepullappattiyā hāsapaññānaṃ, pubbabhāge vā sīlādipāripūrito [Pg.150] paṭṭhāya yāva nibbānasacchikiriyāya hāsavedatuṭṭhipāmojjabahulatāya hāsapaññānaṃ, sabbaso parikkhīṇabhavasaṃyojanattā antimasarīradhārīnaṃ khīṇāsavānaṃ devā manussā ca pihayanti piyā honti, tabbhāvaṃ adhigantuṃ icchanti ‘‘aho paññānubhāvo, aho vata mayampi edisā evaṃ nittiṇṇasabbadukkhā bhaveyyāmā’’ti.

Now, praising the destroyers of the taints who are endowed with the power of the aforesaid wisdom, he speaks the concluding verse: 'Both devas and humans…' Its meaning is this: Devas and humans long for those destroyers of the taints, hold them dear, and wish to attain their state. These are they who are fully awakened through the full understanding of the Four Noble Truths because they have completed the sixteen functions beginning with full understanding; who are mindful because they have attained fullness of mindfulness; who possess joyful wisdom because they have attained fullness of wisdom by having eradicated delusion in the way described, or who possess joyful wisdom because they abound in joy, gladness, and delight from the start—from the fulfillment of virtue, etc., up to the realization of Nibbāna; who bear their final body because the fetter of existence has been utterly destroyed. They think: 'Oh, the power of wisdom! If only we too could become like them, having crossed beyond all suffering!'

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the Fourth Sutta is concluded.

5. Sukkadhammasuttavaṇṇanā

5. Commentary on the Sutta on Bright Qualities

42. Pañcame sukkāti na vaṇṇasukkatāya sukkā, sukkabhāvāya pana paramavodānāya saṃvattantīti nipphattisukkatāya sukkā. Sarasenapi sabbe kusalā dhammā sukkā eva kaṇhabhāvapaṭipakkhato. Tesañhi uppattiyā cittaṃ pabhassaraṃ hoti parisuddhaṃ. Dhammāti kusalā dhammā. Lokanti sattalokaṃ. Pālentīti ādhārasandhāraṇena mariyādaṃ ṭhapentā rakkhanti. Hirī ca ottappañcāti ettha hiriyati hiriyitabbena, hiriyanti etenāti vā hirī. Vuttampi cetaṃ ‘‘yaṃ hiriyati hiriyitabbena, hiriyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, ayaṃ vuccati hirī’’ti (dha. sa. 30). Ottappati ottappitabbena, ottappanti etenāti vā ottappaṃ. Vuttampicetaṃ ‘‘yaṃ ottappati ottappitabbena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, idaṃ vuccati ottappa’’nti (dha. sa. 31).

42. In the fifth, 'bright' does not mean bright in color, but bright because they lead to a state of brightness, to ultimate purity; thus they are bright by accomplishment. By their nature, too, all wholesome states are bright because they are the opposite of the dark state. For with their arising, the mind becomes luminous and pure. 'Qualities' means wholesome states. 'The world' means the world of beings. 'They protect' means they guard by establishing a boundary through providing a basis and support. 'Conscience and moral fear': here, one is ashamed of what is shameful, or one is ashamed by means of it; thus it is conscience (hirī). For this is said: 'That by which one is ashamed of what is shameful, ashamed of the undertaking of bad, unwholesome states—this is called conscience' (Dhs §30). One fears what is fearsome, or one fears by means of it; thus it is moral fear (ottappa). For this is said: 'That by which one fears what is fearsome, fears the undertaking of bad, unwholesome states—this is called moral fear' (Dhs §31).

Tattha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ.

Among them, conscience has an internal cause, while moral fear has an external cause. Conscience is governed by the self, while moral fear is governed by the world. Conscience is founded on the nature of shame, while moral fear is founded on the nature of fear. Conscience has the characteristic of respect, while moral fear has the characteristic of fear of blame and seeing danger.

Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti – jātiṃ paccavekkhitvā, vayaṃ paccavekkhitvā, sūrabhāvaṃ paccavekkhitvā, bāhusaccaṃ paccavekkhitvā. Kathaṃ? ‘‘Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ kammaṃ, mādisassa jātisampannassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ tāva jātiṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ [Pg.151] samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ daharehi kattabbakammaṃ, mādisassa vaye ṭhitassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ vayaṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, mādisassa sūrabhāvasampannassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ sūrabhāvaṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā ‘‘pāpakaraṇaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ, mādisassa paṇḍitassa bahussutassa idaṃ kammaṃ kātuṃ na yutta’’nti evaṃ bāhusaccaṃ paccavekkhitvā pāṇātipātādipāpakammaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti. Samuṭṭhāpetvā ca pana attano citte hiriṃ pavesetvā pāpakammaṃ na karoti. Evaṃ hirī ajjhattasamuṭṭhānā nāma hoti.

Herein, one arouses internally-arisen moral shame for four reasons: by reflecting on one's birth, age, heroic nature, and great learning. How so? Reflecting on one's birth, one refrains from evil deeds such as the destruction of life and arouses moral shame, thinking: 'This doing of evil is not the work of the well-born; it is the work of those of low birth, such as fishermen. It is not proper for one like me, who is well-born, to do such a deed.' Similarly, reflecting on one's age, one refrains from evil deeds such as the destruction of life and arouses moral shame, thinking: 'This doing of evil is work to be done by the young; it is not proper for one like me, who is advanced in age, to do such a deed.' Likewise, reflecting on one's heroic nature, one refrains from evil deeds such as the destruction of life and arouses moral shame, thinking: 'This doing of evil is the work of the weak; it is not proper for one like me, who is endowed with a heroic nature, to do such a deed.' Similarly, reflecting on one's great learning, one refrains from evil deeds such as the destruction of life and arouses moral shame, thinking: 'This doing of evil is the work of the blind and foolish, not of the wise. It is not proper for one like me, a wise and learned person, to do such a deed.' In this way, one arouses internally-arisen moral shame for these four reasons. And having aroused it and admitted moral shame into one's mind, one does not do an evil deed. Thus moral shame is called internally-arisen.

Kathaṃ ottappaṃ bahiddhāsamuṭṭhānaṃ nāma? ‘‘Sace tvaṃ pāpakammaṃ karissasi, catūsu parisāsu garahappatto bhavissasi.

How is moral dread called externally-arisen? 'If you do an evil deed, you will incur blame in the four assemblies.'

‘‘Garahissanti taṃ viññū, asuciṃ nāgariko yathā;

Vajjito sīlavantehi, kathaṃ bhikkhu karissasī’’ti. –

'The wise will blame you, as a townsperson blames something impure. Shunned by the virtuous, bhikkhu, how will you manage?'

Paccavekkhanto hi bahiddhāsamuṭṭhitena ottappena pāpakammaṃ na karoti. Evaṃ ottappaṃ bahiddhāsamuṭṭhānaṃ nāma hoti.

Reflecting thus, one does not do an evil deed because of externally-arisen moral dread. Thus moral dread is called externally-arisen.

Kathaṃ hirī attādhipateyyā nāma? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā ‘‘mādisassa saddhāpabbajitassa bahussutassa dhutavādissa na yuttaṃ pāpakammaṃ kātu’’nti pāpakammaṃ na karoti. Evaṃ hirī attādhipateyyā nāma hoti. Tenāha bhagavā –

How is moral shame self-governed? Here, a certain clansman, having made himself the sovereign and chief, does not do an evil deed, thinking: 'It is not proper for one like me, who has gone forth in faith, is learned, and is an adherent of the ascetic practices, to do an evil deed.' Thus moral shame is self-governed. Therefore the Blessed One said:

‘‘So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 3.40).

'Having made oneself the sovereign, one abandons the unwholesome and develops the wholesome; one abandons the blameworthy and develops the blameless; and one maintains oneself in purity' (AN 3.40).

Kathaṃ ottappaṃ lokādhipateyyaṃ nāma? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā pāpakammaṃ na karoti. Yathāha –

How is moral dread world-governed? Here, a certain clansman, having made the world the sovereign and chief, does not do an evil deed. As it is said:

‘‘Mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno[Pg.152], te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tepi maṃ evaṃ jānissanti ‘passatha bho imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti, tāpi maṃ evaṃ jānissanti ‘passatha bho imaṃ, kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So lokaṃyeva adhipatiṃ katvā akusalaṃ pajahatī’’ti (a. ni. 3.40).

“Great indeed is this world-assembly. In this great world-assembly, there are ascetics and brahmins endowed with psychic power, possessing the divine eye, and knowers of others’ minds. They see from afar, and are unseen even when near. They know mind with mind. They too will know me thus: ‘Look, friends, at this clansman, who went forth in faith from the household life into homelessness, yet lives intermingled with evil, unwholesome states.’ There are deities also, endowed with psychic power, possessing the divine eye, and knowers of others’ minds. They see from afar, and are unseen even when near. They know mind with mind. They too will know me thus: ‘Look, friends, at this clansman, who went forth in faith from the household life into homelessness, yet lives intermingled with evil, unwholesome states.’ Making the world his sovereign, he abandons the unwholesome.” (AN 3.40)

Evaṃ lokādhipateyyaṃ ottappaṃ.

Thus moral dread is world-governed.

Lajjāsabhāvasaṇṭhitāti ettha lajjāti lajjanākāro, tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ, tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayaṃ pāpaparivajjane pākaṭaṃ hoti. Tattha yathā dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tesu yathā sītalaṃ gūthamakkhitattā jigucchanto viññujātiko na gaṇhāti, itaraṃ dāhabhayena, evaṃ paṇḍito lajjāya jigucchanto pāpaṃ na karoti, ottappena apāyabhīto pāpaṃ na karoti. Evaṃ lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ.

Herein, regarding 'established in the nature of shame': shame is the state of being ashamed; moral shame is established in that nature. 'Fear' is the fear of the plane of misery; moral dread is established in that nature. Both become manifest in the avoidance of evil. It is as with two iron balls, one cold and smeared with excrement, the other hot and blazing. A sensible person would not take the cold one, being disgusted by it for being smeared with excrement, nor the other, for fear of being burned. So too, a wise person, feeling disgust due to shame, does not commit evil; and through moral dread, being afraid of the plane of misery, does not commit evil. Thus, moral shame is established in the nature of shame, and moral dread is established in the nature of fear.

Kathaṃ sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ? Ekacco hi jātimahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, dāyajjamahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇāti catūhi kāraṇehi tattha gāravena sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti, ekacco attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayanti catūhi kāraṇehi vajjato bhāyanto vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ samuṭṭhāpetvā pāpaṃ na karoti. Ettha ca ajjhattasamuṭṭhānāditā hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana nesaṃ kadāci aññamaññavippayogo. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti.

How is moral shame characterized by reverence, and moral dread characterized by seeing danger in what is blameworthy? One person, by reflecting on four grounds—the greatness of one’s birth, the greatness of the Teacher, the greatness of the inheritance, and the greatness of one’s spiritual companions—arouses, out of reverence for these, the moral shame characterized by reverence and does not commit evil. Another person, fearing four things—self-reproach, reproach by others, punishment, and a bad destination—arouses, by fearing what is blameworthy, the moral dread characterized by seeing danger in what is blameworthy and does not commit evil. Herein, the internal arising of moral shame and the external arising of moral dread are spoken of in terms of their manifest aspects in different contexts, but they are never disjoined from one another. For there is no shame without dread, nor is there dread of evil without shame.

Ime [Pg.153] ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyunti bhikkhave, ime dve anavajjadhammā yadi lokaṃ na rakkheyyuṃ, lokapālakā yadi na bhaveyyuṃ. Nayidha paññāyetha mātāti idha imasmiṃ loke janikā mātā ‘‘ayaṃ me mātā’’ti garucittīkāravasena na paññāyetha, ‘‘ayaṃ mātā’’ti na labbheyya. Sesapadesupi eseva nayo. Mātucchāti mātubhaginī. Mātulānīti mātulabhariyā. Garūnanti mahāpitucūḷapitujeṭṭhabhātuādīnaṃ garuṭṭhāniyānaṃ. Sambhedanti saṅkaraṃ, mariyādabhedaṃ vā. Yathā ajeḷakātiādīhi upamaṃ dasseti. Ete hi sattā ‘‘ayaṃ me mātā’’ti vā ‘‘mātucchā’’ti vā garucittīkāravasena na jānanti, yaṃ vatthuṃ nissāya uppannā, tatthapi vippaṭipajjanti. Tasmā upamaṃ āharanto ajeḷakādayo āhari. Ayañhettha saṅkhepattho – yathā ajeḷakādayo tiracchānā hirottapparahitā mātādisaññaṃ akatvā bhinnamariyādā sabbattha sambhedena vattanti, evamayaṃ manussaloko yadi lokapālakadhammā na bhaveyyuṃ, sabbattha sambhedena vatteyya. Yasmā panime lokapālakadhammā lokaṃ pālenti, tasmā natthi sambhedoti.

‘If, monks, these two bright qualities did not protect the world’ means: if, monks, these two blameless qualities did not guard the world, if they were not guardians of the world. ‘Then here a mother would not be recognized’ means: in this world, one’s birth mother would not be recognized with a reverential attitude as ‘this is my mother’; a ‘mother’ would not be found. The same method applies to the other terms. ‘Mother’s sister’ means the mother’s sister. ‘Maternal uncle’s wife’ means the maternal uncle’s wife. ‘Respected ones’ means those in a position of respect, such as one’s paternal grandfather, paternal uncle, elder brothers, and so on. ‘Promiscuity’ means intermingling, or the breaking of boundaries. This is shown by the comparison with goats and sheep, and so on. For these beings do not recognize with a reverential attitude ‘this is my mother’ or ‘mother’s sister,’ and they even transgress against the one from whom they have arisen. Therefore, when giving a comparison, he brought up goats and sheep and the like. Herein, this is the meaning in brief: just as animals like goats and sheep, being devoid of shame and fear of wrongdoing, do not form the perception of ‘mother,’ and so on, and live with broken boundaries in universal promiscuity, so this human world would live in universal promiscuity if these guardian qualities did not exist. But because these guardian qualities protect the world, there is no promiscuity.

Gāthāsu yesaṃ ce hiriottappanti ceti nipātamattaṃ. Yesaṃ sattānaṃ hirī ca ottappañca sabbadāva sabbakālameva na vijjati na upalabbhati. Vokkantā sukkamūlā teti te sattā kusalamūlapacchedāvahassāpi kammassa karaṇato kusalakammānaṃ patiṭṭhānabhūtānaṃ hirottappānameva vā abhāvato kusalato vokkamitvā, apasakkitvā, ṭhitattā vokkantā sukkamūlā, punappunaṃ jāyanamīyanasabhāvattā jātimaraṇagāmino saṃsāraṃ nātivattantīti attho.

In the verses, in the phrase ‘yesaṃ ce hiriottappaṃ,’ the word ‘ce’ is a mere particle. This refers to those beings in whom shame and fear of wrongdoing are always, at all times, not found, not present. ‘They have departed from the bright root’ means: those beings are ‘departed from the bright root’ because they stand having departed and withdrawn from the wholesome—either because they perform kamma that leads to the cutting off of wholesome roots, or because of the absence of shame and fear of wrongdoing which are the foundation for wholesome kamma. Because of their nature of repeatedly being born and dying, they are ‘goers to birth and death’; the meaning is that they do not transcend saṃsāra.

Yesañca hiriottappanti yesaṃ pana parisuddhamatīnaṃ sattānaṃ hirī ca ottappañcāti ime dhammā sadā sabbakālaṃ rattindivaṃ navamajjhimattherakālesu sammā upagamma ṭhitā pāpā jigucchantā bhāyantā tadaṅgādivasena pāpaṃ pajahantā. Virūḷhabrahmacariyāti sāsanabrahmacariye maggabrahmacariye ca virūḷhaṃ āpannā, aggamaggādhigamena sabbaso santakilesatāya santaguṇatāya vā santo, punabbhavassa khepitattā khīṇapunabbhavā hontīti.

‘And those who possess shame and fear of wrongdoing’ means: those beings with purified minds in whom these qualities—shame and fear of wrongdoing—are always, at all times, day and night, in youth, middle age, and old age, rightly established, abandoning evil by being disgusted by it and fearing it, by such means as substitution of opposites. ‘They have grown in the holy life’ means: they have attained growth in the holy life of the Dispensation and the holy life of the path. Through the attainment of the highest path, they are at peace because their defilements are completely stilled or because they possess peaceful qualities. Because they have destroyed renewed existence, they are ones for whom renewed existence is destroyed.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth sutta is concluded.

6. Ajātasuttavaṇṇanā

6. Commentary on the Ajāta Sutta

43. Chaṭṭhe [Pg.154] atthi, bhikkhaveti kā uppatti? Ekadivasaṃ kira bhagavatā anekapariyāyena saṃsāre ādīnavaṃ pakāsetvā tadupasamanādivasena nibbānapaṭisaṃyuttāya dhammadesanāya katāya bhikkhūnaṃ etadahosi ‘‘ayaṃ saṃsāro bhagavatā avijjādīhi kāraṇehi sahetuko vutto, nibbānassa pana tadupasamassa na kiñci kāraṇaṃ vuttaṃ, tayidaṃ ahetukaṃ kathaṃ saccikaṭṭhaparamatthena upalabbhatī’’ti. Atha bhagavā tesaṃ bhikkhūnaṃ vimatividhamanatthañceva, ‘‘idha samaṇabrāhmaṇānaṃ ‘nibbānaṃ nibbāna’nti vācāvatthumattameva, natthi hi paramatthato nibbānaṃ nāma anupalabbhamānasabhāvattā’’ti lokāyatikādayo viya vippaṭipannānaṃ bahiddhā ca puthudiṭṭhigatikānaṃ micchāvādabhañjanatthañca, amatamahānibbānassa paramatthato atthibhāvadīpanatthaṃ tassa ca nissaraṇabhāvādiānubhāvavantatādīpanatthaṃ pītivegena udānavasena idaṃ suttaṃ abhāsi. Tathā hi idaṃ suttaṃ udānepi (udā. 72-74) saṅgītaṃ.

43. In the sixth sutta, what is the origin of the words, ‘There is, monks’? It is said that one day, after the Blessed One had explained in many ways the danger in saṃsāra, he gave a discourse connected with Nibbāna by way of its pacification. Then it occurred to the monks: ‘This saṃsāra has been declared by the Blessed One to have a cause, with causes such as ignorance. But for Nibbāna, its pacification, no cause has been stated. How, then, is this causeless state to be realized in the ultimate sense?’ Then the Blessed One—in order to dispel the doubt of those monks; and to shatter the wrong view of those who have gone astray, such as the Lokāyatas and other outsiders with worldly views, who say, ‘For ascetics and brahmins, “Nibbāna, Nibbāna” is a mere matter of words; there is no such thing as Nibbāna in an ultimate sense since its nature cannot be found’; and to show the existence in an ultimate sense of the deathless, great Nibbāna, and to show its power as an escape and so on—spoke this sutta as an inspired utterance with a surge of joy. For this sutta is also recited in the Udāna (Ud 8.1–3).

Tattha atthīti vijjati paramatthato upalabbhati. Ajātaṃ abhūtaṃ akataṃ asaṅkhatanti sabbānipi padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā sayameva na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā abhūtattā ca yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatasabhāvo ca nāmarūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhuyya paccayehi katanti saṅkhataṃ, tathā na saṅkhataṃ, saṅkhatalakkhaṇarahitanti ca asaṅkhatanti evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe ‘‘siyā nu kho ekeneva kāraṇena kata’’nti āsaṅkāyaṃ ‘‘na kenaci kata’’nti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ appaccayampi samānaṃ ‘‘sayameva nu kho idaṃ bhūtaṃ pātubhūta’’nti āsaṅkāyaṃ tannivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. Ayañca etassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātidhammattāti dassetuṃ ‘‘ajāta’’nti vuttanti. Evametesaṃ catunnampi padānaṃ sātthakabhāvo veditabbo.

Therein, ‘there is’ means it exists, it is found in an ultimate sense. ‘Unborn, unproduced, unmade, unconditioned’: all these terms are synonyms for one another. Alternatively, unlike feeling and so on, it is not born or produced from a collection of causes called the ‘concurrence of causes and conditions’; thus it is ‘unborn.’ Without a cause, it has not come to be by itself, has not appeared, has not arisen; thus it is ‘unproduced.’ Because it is unborn and unproduced, it is not made by any cause whatsoever; thus it is ‘unmade.’ The nature of being born, produced, and made belongs to conditioned phenomena such as name-and-form, not to Nibbāna, which has an unconditioned nature; to show this, it is called ‘unconditioned.’ Or conversely: what is made by conditions coming together and combining is ‘conditioned’; what is not conditioned in that way, being devoid of the characteristic of the conditioned, is ‘unconditioned.’ Thus, when its production by many causes has been denied, to counter the suspicion, ‘Perhaps it is made by a single cause?’ it is called ‘unmade’ to show that ‘it is not made by anything.’ Similarly, though it is without conditions, to counter the suspicion, ‘Perhaps it has come to be, has appeared, by itself?’ it is called ‘unproduced’ to negate that. And to show that this state of being unconditioned, unmade, and unproduced is entirely due to its nature of not being subject to birth, it is called ‘unborn.’ Thus the significance of these four terms should be understood.

Iti [Pg.155] bhagavā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti paramatthato nibbānassa atthibhāvaṃ vatvā tattha hetuṃ dassento ‘‘no cetaṃ, bhikkhave’’tiādimāha. Tassāyaṃ saṅkhepo – bhikkhave, yadi ajātādisabhāvā asaṅkhatā dhātu na abhavissa na siyā, idha loke jātādisabhāvassa rūpādikkhandhapañcakasaṅkhātassa saṅkhāragatassa nissaraṇaṃ anavasesavaṭṭupasamo na paññāyeyya na upalabbheyya na sambhaveyya. Nibbānañhi ārammaṇaṃ katvā pavattamānā sammādiṭṭhiādayo ariyamaggadhammā anavasesato kilese samucchindanti, tenettha sabbassapi vaṭṭadukkhassa appavatti apagamo nissaraṇaṃ paññāyati.

Thus the Blessed One, having stated the existence of Nibbāna in an ultimate sense with the words, ‘There is, monks, an unborn, unbecome, unmade, unconditioned,’ then showed the reason for it, saying, ‘If this were not, monks…’ and so on. This is its summary: Monks, if this unconditioned element with the nature of the unborn and so forth did not exist, were not to be, then here in the world an escape from what has come to be conditioned—that is, the five aggregates headed by form, which have the nature of being born, etc.—this pacification of the round of existence without remainder, would not be discerned, would not be found, would not be possible. For it is by taking Nibbāna as their object that the qualities of the noble path, such as right view, proceed to cut off the defilements without remainder. Therefore, herein, the non-occurrence, the removal, the escape from all the suffering of the round is discerned.

Evaṃ byatirekavasena nibbānassa atthibhāvaṃ dassetvā idāni anvayavasenapi taṃ dassetuṃ ‘‘yasmā ca kho’’tiādi vuttaṃ, taṃ vuttatthameva. Ettha ca yasmā ‘‘apaccayā dhammā, asaṅkhatā dhammā (dha. sa. dukamātikā 7, 8). Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī (udā. 71). Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo (mahāva. 7; ma. ni. 1.281). Asaṅkhatañca vo, bhikkhave, dhammaṃ desessāmi asaṅkhatagāminiñca paṭipada’’ntiādīhi (saṃ. ni. 4.366) anekehi suttapadehi ‘‘atthi, bhikkhave, ajāta’’nti imināpi suttena nibbānadhātuyā paramatthato sabbhāvo sabbalokaṃ anukampamānena sammāsambuddhena desito, tasmā na paṭikkhipitabbaṃ. Tattha appaccakkhakārīnampi viññūnaṃ kaṅkhā vā vimati vā natthi eva. Ye pana abuddhipuggalā, tesaṃ vimativinodanatthaṃ ayamettha adhippāyaniddhāraṇamukhena yuttivicāraṇā – yathā pariññeyyatāya sauttarānaṃ kāmānaṃ rūpānañca paṭipakkhabhūtaṃ tabbidhurasabhāvaṃ nissaraṇaṃ paññāyati, evaṃ taṃsabhāvānaṃ sabbesaṃ saṅkhatadhammānaṃ paṭipakkhabhūtena tabbidhurasabhāvena nissaraṇena bhavitabbaṃ. Yañcetaṃ nissaraṇaṃ, sā asaṅkhatā dhātu. Kiñca bhiyyo, saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ api anulomañāṇaṃ kilese samucchedavasena pajahituṃ na sakkoti, tathā sammutisaccārammaṇaṃ paṭhamajjhānādīsu ñāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītasabhāvena ārammaṇena bhavitabbaṃ[Pg.156], sā asaṅkhatā dhātu. Tathā ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti idaṃ nibbānassa paramatthato atthibhāvajotakavacanaṃ aviparītatthaṃ bhagavatā bhāsitattā. Yañhi bhagavatā bhāsitaṃ, taṃ aviparītatthaṃ paramatthanti yathā taṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti (dha. pa. 277-279; cūḷani. hemakamāṇavapucchāniddesa 56). Tathā nibbānasaddo katthaci visaye yathābhūtaparamatthavisayo upacāravuttisabbhāvato seyyathāpi sīhasaddo. Atha vā attheva paramatthato asaṅkhatādhātu itaratabbiparītavinimuttasabhāvattā seyyathāpi pathavīdhātu vedanāti. Evamādīhi nayehi yuttitopi asaṅkhatāya dhātuyā paramatthato atthibhāvo veditabbo.

Having thus shown the existence of Nibbāna by way of distinction, now to show it by way of inclusion, the phrase “yasmā ca kho” is stated, which means the same as what has been said. Here, because the Perfectly Self-Enlightened One, out of compassion for the whole world, has taught the ultimate existence of the Nibbāna-element in many sutta passages—such as: “Conditioned phenomena, unconditioned phenomena” (Dhs. Dukamātikā 7, 8); “There is, monks, that base where there is neither earth…” (Ud 8.1); “This state is hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions” (Mv I.5.2; MN 26); “And I will teach you, monks, the unconditioned and the path leading to the unconditioned” (SN 43.12); and by this sutta, “There is, monks, an unborn…”—therefore, it should not be rejected. In this regard, there is no doubt or uncertainty for the wise, even for those who have not directly perceived it. But for those of weak intellect, in order to dispel their doubts, this examination of reasoning is presented here through the method of determining the intended meaning: Just as an escape is discerned that is the counterpart to sensual pleasures and forms along with what is superior to them—an escape that has a nature devoid of them—so too for all conditioned phenomena, there must be an escape that is their counterpart, having a nature devoid of them. And that escape is the unconditioned element. Furthermore, insight knowledge that takes conditioned phenomena as its object, even conformity knowledge, cannot abandon the defilelemns by way of eradication. Similarly, knowledge in the first jhāna and so forth, which takes conventional truth as its object, abandons the defilements only by way of suppression, not by way of eradication. Thus, because knowledge that takes conditioned phenomena or conventional truth as its object is incapable of abandoning the defilements by way of eradication, the noble path knowledge—which accomplishes their eradication—must have an object with a nature contrary to both of those. That is the unconditioned element. Likewise, the statement “There is, monks, an unborn, unbecome, unmade, unconditioned” is a declaration that illuminates the ultimate existence of Nibbāna, spoken by the Blessed One with undistorted meaning. For whatever the Blessed One has spoken has an undistorted meaning and is ultimate, just as: “All formations are impermanent, all formations are suffering, all phenomena are without self” (Dhp 277–279). Similarly, the word “Nibbāna” in some contexts refers to a real, ultimate matter, and this is not negated by the existence of figurative usage, just as with the word “lion.” Or else, the unconditioned element truly exists as an ultimate reality because its nature is free from what is other and contrary to it, just like the earth element or feeling. By these and other lines of reasoning, the ultimate existence of the unconditioned element is to be understood.

Gāthāsu jātanti jāyanaṭṭhena jātaṃ, jātilakkhaṇappattanti attho. Bhūtanti bhavanaṭṭhena bhūtaṃ, ahutvā sambhūtanti attho. Samuppannanti sahitabhāvena uppannaṃ, sahitehi dhammehi ca uppannanti attho. Katanti kāraṇabhūtehi paccayehi nibbattitaṃ. Saṅkhatanti tehiyeva samecca sambhuyya katanti saṅkhataṃ, sabbametaṃ paccayanibbattassa adhivacanaṃ. Niccasārādivirahitato addhuvaṃ. Jarāya maraṇena ca ekanteneva saṅghaṭitaṃ saṃsaṭṭhanti jarāmaraṇasaṅghātaṃ. ‘‘Jarāmaraṇasaṅghaṭṭa’’ntipi paṭhanti, jarāya maraṇena ca upaddutaṃ pīḷitanti attho. Akkhirogādīnaṃ anekesaṃ rogānaṃ nīḷaṃ kulāvakanti roganīḷaṃ. Sarasato upakkamato ca pabhaṅguparamasīlatāya pabhaṅguraṃ.

In the verses: Born (jātaṃ): it is ‘born’ in the sense of being born; the meaning is, it has acquired the characteristic of birth. Become (bhūtaṃ): it is ‘become’ in the sense of becoming; the meaning is, having not been, it has come to be. Arisen (samuppannaṃ): it has ‘arisen’ in the sense of arising together; the meaning is, it has arisen together with its co-nascent states. Made (kataṃ): it is brought into being by causal conditions. Formed (saṅkhataṃ): it is ‘formed’ because it is made by those very same conditions having come together and combined. All this is a designation for what is produced by conditions. Impermanent (addhuvaṃ): because it is devoid of permanence, an essence, and so on. A mass of aging and death (jarāmaraṇasaṅghātaṃ): because it is completely connected and conjoined with aging and death. Some also read ‘jarāmaraṇasaṅghaṭṭaṃ,’ meaning, oppressed and afflicted by aging and death. A nest of diseases (roganīḷaṃ): it is a nest, a lair, for many diseases such as eye disease. Fragile (pabhaṅguraṃ): because it has the nature of breaking up due to its own nature and to external attack.

Catubbidho āhāro ca taṇhāsaṅkhātā netti ca pabhavo samuṭṭhānaṃ etassāti āhāranettippabhavaṃ. Sabbopi vā paccayo āhāro. Idha pana taṇhāya nettiggahaṇena gahitattā taṇhāvajjā veditabbā. Tasmā āhāro ca netti ca pabhavo etassāti āhāranettippabhavaṃ. Āhāro eva vā nayanaṭṭhena pavattanaṭṭhena nettīti evampi āhāranettippabhavaṃ. Nālaṃ tadabhinanditunti taṃ upādānakkhandhapañcakaṃ evaṃ paccayādhīnavuttikaṃ, tato eva aniccaṃ, dukkhañca taṇhādiṭṭhīhi abhinandituṃ assādetuṃ na yuttaṃ.

Having nutriment and the guide as its source (āhāranettippabhavaṃ): the four kinds of nutriment and the guide called craving are its origin, its source. Or, every condition is nutriment. Here, however, since craving is included by taking it as the ‘guide,’ the nutriment should be understood as the conditions apart from craving. Therefore, nutriment and the guide are its source, thus it is ‘having nutriment and the guide as its source.’ Or else, nutriment itself is the ‘guide’ in the sense of leading, in the sense of sustaining; in this way too it is ‘having nutriment and the guide as its source.’ It is not fit to be delighted in (nālaṃ tadabhinandituṃ): it is not proper to delight in and savor with craving and views those five aggregates subject to clinging, which thus have a nature dependent on conditions and are therefore impermanent and suffering.

Tassa [Pg.157] nissaraṇanti ‘‘jātaṃ bhūta’’ntiādinā vuttassa tassa sakkāyassa nissaraṇaṃ nikkamo anupasantasabhāvassa rāgādikilesassa sabbasaṅkhārassa ca abhāvena tadupasamabhāvena pasatthabhāvena ca santaṃ, takkañāṇassa agocarabhāvato atakkāvacaraṃ, niccaṭṭhena dhuvaṃ, tato eva ajātaṃ asamuppannaṃ, sokahetūnaṃ abhāvato asokaṃ, vigatarāgādirajattā virajaṃ, saṃsāradukkhaṭṭitehi paṭipajjitabbattā padaṃ, jātiādidukkhadhammānaṃ nirodhahetutāya nirodho dukkhadhammānaṃ, sabbasaṅkhārānaṃ upasamahetutāya saṅkhārūpasamo, tato eva accantasukhatāya sukhoti sabbapadehi amatamahānibbānameva thometi. Evaṃ bhagavā paṭhamagāthāya byatirekavasena, dutiyagāthāya anvayavasena ca nibbānaṃ vibhāvesi.

The escape from it (tassa nissaraṇaṃ): The escape, the departure from that personal identity described as 'born, become,' etc., is peaceful through the absence of the defilements such as lust and all formations, which have an unpeaceful nature, and through its nature as their pacification and its excellence. It is beyond reasoning (atakkāvacaraṃ) because it is beyond the scope of logical knowledge. It is lasting (dhuvaṃ) in the sense of being permanent. For that very reason it is unborn (ajātaṃ) and unarisen (asamuppannaṃ). It is sorrowless (asokaṃ) because of the absence of the causes of sorrow. It is stainless (virajaṃ) because the dust of lust and so on has departed. It is the state (padaṃ) because it is to be attained by those standing in the suffering of saṃsāra. It is the cessation of suffering states (nirodho dukkhadhammānaṃ) because it is the cause for the cessation of those suffering states, such as birth. It is the stilling of formations (saṅkhārūpasamo) because it is the cause for the pacification of all formations. For that very reason it is bliss (sukhaṃ) because it is the ultimate happiness. Thus with all these terms he extols the deathless, great Nibbāna itself. In this way, the Blessed One explained Nibbāna in the first verse by way of distinction and in the second verse by way of inclusion.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the Sixth Sutta is finished.

7. Nibbānadhātusuttavaṇṇanā

7. Commentary on the Discourse on the Nibbāna-Element

44. Sattame dvemāti dve imā. Vānaṃ vuccati taṇhā, nikkhantaṃ vānato, natthi vā ettha vānaṃ, imasmiṃ vā adhigate vānassa abhāvoti nibbānaṃ, tadeva nissattanijjīvaṭṭhena sabhāvadhāraṇaṭṭhena ca dhātūti nibbānadhātu. Yadipi tassā paramatthato bhedo natthi, pariyāyena pana paññāyatīti taṃ pariyāyabhedaṃ sandhāya ‘‘dvemā, bhikkhave, nibbānadhātuyo’’ti vatvā yathādhippetappabhedaṃ dassetuṃ ‘‘saupādisesā’’tiādi vuttaṃ. Tattha taṇhādīhi phalabhāvena upādīyatīti upādi, khandhapañcakaṃ. Upādiyeva sesoti upādiseso, saha upādisesenāti saupādisesā, tadabhāvato anupādisesā.

44. In the seventh, (the words) 'these two' mean these two (Nibbāna-elements). 'Vāna' is a name for craving. Nibbāna is so called because one has departed (nikkhanta) from that vāna, or because that vāna is absent in it, or because when this is attained there is an absence of vāna. That same (Nibbāna), because it is without a being and without life and because it bears its own intrinsic nature, is an element; thus it is the Nibbāna-element. Although in an ultimate sense there is no division in it, it is designated by way of a figure of speech. Referring to this figurative division, after saying, 'Bhikkhus, there are these two Nibbāna-elements,' the words 'the Nibbāna-element with residue remaining,' etc., were stated to show the intended distinction. Therein, 'upādi' is that which is clung to by craving and so on as their fruit, that is, the five aggregates. The remainder which is just the clung-to (aggregates) is 'upādisesa.' 'Saupādisesā' means with a remainder of what is clung to. 'Anupādisesā' is so called because of its absence.

Arahanti ārakakileso, dūrakilesoti attho. Vuttañhetaṃ bhagavatā –

An arahant is one who is far (āraka) from the defilements; 'far (dūra) from the defilements' is the meaning. For this has been said by the Blessed One:

‘‘Kathañca, bhikkhave, bhikkhu arahaṃ hoti, ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā ponobbhavikā, sadarā [Pg.158] dukkhavipākā, āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti (ma. ni. 1.434).

'And how, bhikkhus, is a bhikkhu an arahant? Evil, unwholesome states that are defiling, productive of renewed existence, accompanied by anguish, resulting in suffering, and conducive to future birth, aging, and death are far from him. It is in this way, bhikkhus, that a bhikkhu is an arahant.' (MN 1:434).

Khīṇāsavoti kāmāsavādayo cattāropi āsavā arahato khīṇā samucchinnā pahīnā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti khīṇāsavo. Vusitavāti garusaṃvāsepi ariyamaggepi dasasu ariyavāsesupi vasi parivasi parivuṭṭho vuṭṭhavāso ciṇṇacaraṇoti vusitavā. Katakaraṇīyoti puthujjanakalyāṇakaṃ upādāya satta sekhā catūhi maggehi karaṇīyaṃ karonti nāma, khīṇāsavassa sabbakaraṇīyāni katāni pariyositāni, natthi uttariṃ karaṇīyaṃ dukkhakkhayādhigamāyāti katakaraṇīyo. Vuttampi cetaṃ –

One whose taints are destroyed (khīṇāsavo): for an arahant, the four taints beginning with the taint of sensual desire are destroyed, eradicated, abandoned, stilled, rendered incapable of arising, and burnt up by the fire of knowledge; thus he is one whose taints are destroyed. One who has lived the holy life (vusitavā): he has lived the weighty co-residence, lived the noble path, and lived in the ten noble dwellings; his living is complete, his practice perfected; thus he is one who has lived the holy life. One who has done what had to be done (katakaraṇīyo): virtuous worldlings and the seven trainees on the four paths have something that must be done, but for one whose taints are destroyed all that had to be done has been done and is finished. There is nothing further for him to do for the sake of attaining the destruction of suffering; thus he is one who has done what had to be done. And this too has been said:

‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;

Katassa paṭicayo natthi, karaṇīyaṃ na vijjatī’’ti. (a. ni. 6.55;

mahāva. 244);

'For that bhikkhu rightly liberated, whose mind is peaceful, there is no piling up of what has been done, and nothing to be done is found.' (AN 6:55; Mv 244).

Ohitabhāroti tayo bhārā – khandhabhāro, kilesabhāro, abhisaṅkhārabhāroti. Tassime tayopi bhārā ohitā oropitā nikkhittā pātitāti ohitabhāro. Anuppattasadatthoti anuppatto sadatthaṃ, sakatthanti vuttaṃ hoti, kakārassa dakāro kato. Anuppatto sadattho etenāti anuppattasadattho, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhaṭṭhena attano avijahanaṭṭhena attano paramatthena ca attano atthattā sakattho hoti. Parikkhīṇabhavasaṃyojanoti kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariyaavijjāsaṃyojananti imāni satte bhavesu. Bhavaṃ vā bhavena saṃyojenti upanibandhantīti bhavasaṃyojanāni nāma. Tāni arahato parikkhīṇāni, pahīnāni, ñāṇagginā, daḍḍhānīti parikkhīṇabhavasaṃyojano. Sammadaññā vimuttoti ettha sammadaññāti sammā aññāya, idaṃ vuttaṃ hoti – khandhānaṃ khandhaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, dukkhassa pīḷanaṭṭhaṃ, samudayassa pabhavaṭṭhaṃ, nirodhassa santaṭṭhaṃ, maggassa dassanaṭṭhaṃ ‘‘sabbe saṅkhārā aniccā’’ti evamādibhedaṃ vā sammā yathābhūtaṃ aññāya jānitvā tīrayitvā tulayitvā vibhāvetvā vibhūtaṃ katvā. Vimuttoti dve vimuttiyo [Pg.159] cittassa ca vimutti nibbānañca. Arahā hi sabbakilesehi vimuttattā cittavimuttiyāpi vimutto, nibbānepi vimuttoti. Tena vuttaṃ ‘‘sammadaññā vimutto’’ti.

One who has laid down the burden (ohitabhāro): there are three burdens—the burden of the aggregates, the burden of the defilements, and the burden of volitional formations. For him, these three burdens have been laid down, set down, put down, and dropped; thus he is one who has laid down the burden. One who has attained his own goal (anuppattasadattho): this means one who has attained his own goal (sakatthaṃ); the 'k' has been changed to a 'd.' He is one by whom his own goal has been attained. And by 'his own goal' arahantship is to be understood. For that is one's own goal because it is bound up with oneself, because it does not abandon oneself, and because it is one's own ultimate good. One whose fetters of existence are destroyed (parikkhīṇabhavasaṃyojano): the fetters of sensual lust, ill will, conceit, views, doubt, adherence to rules and observances, lust for existence, envy, stinginess, and ignorance—these bind beings in existences. Or, they are called 'fetters of existence' because they fetter and bind one existence to another. For an arahant, these are destroyed, abandoned, and burnt up by the fire of knowledge; thus he is one whose fetters of existence are destroyed. Liberated through perfect direct knowledge (sammadaññā vimutto): here 'through perfect direct knowledge' means 'having known rightly.' This is what is meant: having rightly known as it really is the characteristic of the aggregates as aggregates, the characteristic of the sense bases as sense bases, the characteristic of the elements as void, the characteristic of suffering as oppressive, the characteristic of the origin as its source, the characteristic of cessation as peaceful, the characteristic of the path as the means of deliverance, or having known rightly in its various aspects that 'all formations are impermanent,' etc., after having judged, weighed, analyzed, and clarified it. Liberated (vimutto): there are two kinds of liberation—the mind's liberation and Nibbāna. An arahant is liberated by the mind's liberation because he is liberated from all defilements, and he is liberated in Nibbāna. Therefore it is said, 'liberated through perfect direct knowledge.'

Tassa tiṭṭhanteva pañcindriyānīti tassa arahato carimabhavahetubhūtaṃ kammaṃ yāva na khīyati, tāva tiṭṭhantiyeva cakkhādīni pañcindriyāni. Avighātattāti anuppādanirodhavasena aniruddhattā. Manāpāmanāpanti iṭṭhāniṭṭhaṃ rūpādigocaraṃ. Paccanubhotīti vindati paṭilabhati. Sukhadukkhaṃ paṭisaṃvedetīti vipākabhūtaṃ sukhañca dukkhañca paṭisaṃvedeti tehi dvārehi paṭilabhati.

His five faculties still remain: For that arahant, as long as the kamma that is the cause for his final existence is not exhausted, the five faculties beginning with the eye still remain. Because they are undestroyed: because they have not ceased by way of non-arising and cessation. Pleasant and unpleasant: agreeable and disagreeable objects such as forms. He experiences: he finds, he obtains. He feels pleasure and pain: he feels the pleasure and pain that are the result of kamma; he obtains them through those sense doors.

Ettāvatā upādisesaṃ dassetvā idāni saupādisesaṃ nibbānadhātuṃ dassetuṃ ‘‘tassa yo’’tiādi vuttaṃ. Tattha tassāti tassa saupādisesassa sato arahato. Yo rāgakkhayoti rāgassa khayo khīṇākāro abhāvo accantamanuppādo. Esa nayo sesesupi. Ettāvatā rāgādikkhayo saupādisesā nibbānadhātūti dassitaṃ hoti.

Having thus far described the Nibbāna-element without residue, now, in order to explain the Nibbāna-element with residue, the words 'for him, the destruction...' and so on were stated. Therein, 'for him' means for that existing arahant with residue. 'The destruction of lust' means the destruction of lust, its state of being worn away, its absence, its utter non-arising. This method applies to the rest as well. By this much it is shown that the destruction of lust, and so on, is the Nibbāna-element with residue.

Idhevāti imasmiṃyeva attabhāve. Sabbavedayitānīti sukhādayo sabbā abyākatavedanā, kusalākusalavedanā pana pubbeyeva pahīnāti. Anabhinanditānīti taṇhādīhi na abhinanditāni. Sītibhavissantīti accantavūpasamena saṅkhāradarathapaṭippassaddhiyā sītalī bhavissanti, appaṭisandhikanirodhena nirujjhissantīti attho. Na kevalaṃ vedayitāniyeva, sabbepi pana khīṇāsavasantāne pañcakkhandhā nirujjhissanti, vedayitasīsena desanā katā.

Here itself: in this very existence. All feelings: all resultant feelings such as pleasure, etc.; for wholesome and unwholesome feelings have already been abandoned. Not delighted in: not delighted in through craving and so on. They will become cool: they will become cool through the utter appeasement and tranquillization of the fever of formations; the meaning is that they will cease with the cessation that does not lead to a new existence. Not only the feelings, but all five aggregates in the mental continuum of one whose taints are destroyed will cease; the teaching was given with feelings as the heading.

Gāthāsu cakkhumatāti buddhacakkhu, dhammacakkhu, dibbacakkhu, paññācakkhu, samantacakkhūti pañcahi cakkhūhi cakkhumatā. Anissitenāti taṇhādiṭṭhinissayavasena kañci dhammaṃ anissitena, rāgabandhanādīhi vā abandhena. Tādināti chaḷaṅgupekkhāvasena sabbattha iṭṭhādīsu ekasabhāvatāsaṅkhātena tādilakkhaṇena tādinā. Diṭṭhadhammikāti imasmiṃ attabhāve bhavā vattamānā. Bhavanettisaṅkhayāti bhavanettiyā taṇhāya parikkhayā. Samparāyikāti samparāye khandhabhedato parabhāge bhavā. Yamhīti yasmiṃ anupādisesanibbāne. Bhavānīti liṅgavipallāsena vuttaṃ, upapattibhavā sabbaso anavasesā nirujjhanti, na pavattanti.

In the verses, by the one with vision (cakkhumatā): by one endowed with the five kinds of vision: the Buddha-vision, the Dhamma-vision, the divine vision, the wisdom-vision, and the all-round vision. By the unattached one (anissitena): by one who does not rely on any phenomenon through dependence on craving and views, or who is unbound by the bonds of lust and so on. By the Such-like one (tādinā): by one who has the characteristic of being 'such,' which is defined as having the same nature towards all agreeable and disagreeable things by way of the equanimity concerning the six sense objects. Pertaining to this life (diṭṭhadhammikā): those that exist and are present in this very existence. Through the destruction of the guide to existence (bhavanettisaṅkhayā): through the destruction of craving, the guide to existence. Pertaining to the future life (samparāyikā): those that will exist in the future, in the period after the breakup of the aggregates. Wherein (yamhi): in which Nibbāna without residue. Existences (bhavāni): this is stated with a change of gender; it means that future existences of rebirth cease completely and without remainder, they no longer proceed.

Teti [Pg.160] te evaṃ vimuttacittā. Dhammasārādhigamāti vimuttisārattā imassa dhammavinayassa, dhammesu sārabhūtassa arahattassa adhigamanato. Khayeti rāgādikkhayabhūte nibbāne ratā abhiratā. Atha vā niccabhāvato seṭṭhabhāvato ca dhammesu sāranti dhammasāraṃ, nibbānaṃ. Vuttañhetaṃ ‘‘virāgo seṭṭho dhammānaṃ (dha. pa. 273), virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) ca. Tassa dhammasārassa adhigamahetu khaye sabbasaṅkhāraparikkhaye anupādisesanibbāne ratā. Pahaṃsūti pajahiṃsu. Teti nipātamattaṃ. Sesaṃ vuttanayameva.

They (te): those who are thus liberated in mind. Having attained the essence of the Dhamma (dhammasārādhigamā): because of the attainment of arahantship, which is the essence of liberation in this Dhamma and Discipline and the essential state among all states. Delighting in destruction (khaye ratā): they delight and rejoice in Nibbāna, which is the destruction of lust, and so on. Alternatively, the essence of the Dhamma (dhammasāraṃ) is Nibbāna, because it is permanent and excellent among all states. For it is said: 'Dispassion is the best of states' (Dhp 273), and 'Dispassion is declared the chief among them' (Iti 90; AN 4.34). Because of the attainment of that essence of the Dhamma, they delight in destruction (khaye), that is, in the Nibbāna without residue, which is the complete destruction of all formations. They have abandoned (pahaṃsu): they have given up. The 'ti' (in 'pahaṃsūti') is a mere particle. The rest is as already explained.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh sutta is finished.

8. Paṭisallānasuttavaṇṇanā

8. Commentary on the Discourse on Seclusion

45. Aṭṭhame paṭisallānarāmāti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ paṭisallānaṃ, ekavihāro ekamantasevitā, kāyavivekoti attho. Taṃ paṭisallānaṃ ramanti rocantīti paṭisallānarāmā. ‘‘Paṭisallānārāmā’’tipi pāṭho. Yathā vuttaṃ paṭisallānaṃ āramitabbato ārāmo etesanti paṭisallānārāmā. Viharathāti evaṃbhūtā hutvā viharathāti attho. Paṭisallāne ratā niratā sammuditāti paṭisallānaratā. Ettāvatā jāgariyānuyogo, tassa nimittabhūtā vūpakaṭṭhakāyatā ca dassitā. Jāgariyānuyogo, sīlasaṃvaro, indriyesu, guttadvāratā, bhojane mattaññutā, satisampajaññanti imehi dhammehi vinā na vattatīti tepi idha atthato vuttā evāti veditabbā.

45. In the eighth sutta: Those who delight in seclusion means that having turned back from those various formations of beings, seclusion (sallāna) is withdrawal (paṭisallāna), that is, a solitary dwelling, frequenting a secluded place; the meaning is bodily seclusion. They delight in and enjoy that seclusion; thus they are called paṭisallānarāmā. There is also the reading paṭisallānārāmā. As it is said: because seclusion is to be resorted to, it is a resort for them; hence they are paṭisallānārāmā. Dwell means: having become such, dwell. Those who are devoted, dedicated, and joyful in seclusion are paṭisallānaratā. By this much, the practice of wakefulness and its characteristic, bodily withdrawal, are shown. The practice of wakefulness does not proceed without these qualities—restraint in virtue, guarding the sense doors, moderation in eating, and mindfulness and clear comprehension—so it should be understood that these too are stated here by implication.

Ajjhattaṃ cetosamathamanuyuttāti attano cittasamathe anuyuttā. Ajjhattaṃ attanoti ca etaṃ ekatthaṃ, byañjanameva nānaṃ. Bhummatthe cetaṃ samathanti anusaddayogena upayogavacanaṃ. Anirākatajjhānāti bahi anīhatajjhānā avināsitajjhānā vā. Nīharaṇaṃ vināso vāti idaṃ nirākataṃ nāma ‘‘thambhaṃ niraṃkatvā nivātavuttī’’tiādīsu (su. ni. 328) viya. Vipassanāya samannāgatāti sattavidhāya anupassanāya yuttā. Sattavidhā anupassanā nāma [Pg.161] aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanā ca, tā visuddhimagge vitthāritāva.

Devoted to internal serenity of mind means devoted to the serenity of one's own mind. 'Internally' and 'of oneself' are synonymous; only the expression differs. The word samathaṃ is in the accusative case, used with the preposition anu to denote the object of their application. Not having rejected jhāna means not having cast out jhāna or not having destroyed jhāna. Casting out or destruction is what is called 'rejected' (nirākata), as in such passages as: 'having pulled out the post, he lives in a sheltered place' (Snp 328). Endowed with insight means possessed of the sevenfold insight-contemplation. The sevenfold insight-contemplations are: the contemplation of impermanence, the contemplation of suffering, the contemplation of non-self, the contemplation of disenchantment, the contemplation of dispassion, the contemplation of cessation, and the contemplation of relinquishment. These are explained in detail in the Visuddhimagga.

Brūhetāro suññāgārānanti vaḍḍhetāro suññāgārānaṃ. Ettha ca ‘‘suññāgārāna’’nti yaṃkiñci vivittaṃ bhāvanānuyogassa anucchavikaṭṭhānaṃ. Samathavipassanāvasena kammaṭṭhānaṃ gahetvā rattindivaṃ suññāgāraṃ pavisitvā bhāvanānuyogavasena nisīdamānā bhikkhū ‘‘brūhetāro suññāgārāna’’nti veditabbā. Ekabhūmikādipāsādepi pana vāsaṃ kurumānā jhāyino suññāgārānaṃ brūhetārotveva veditabbā.

Augmenters of empty dwellings means developers of empty dwellings. Here, 'empty dwellings' refers to any secluded place suitable for the practice of meditation. Monks who, having taken up a meditation subject in terms of serenity and insight, enter an empty dwelling day and night and sit down applying themselves to meditation, are to be understood as 'augmenters of empty dwellings.' But even meditators dwelling in a one-storied palace and so on are to be understood as augmenters of empty dwellings.

Ettha ca yā ‘‘paṭisallānarāmā, bhikkhave, viharatha paṭisallānaratā’’ti vūpakaṭṭhakāyatā vihitā, sā parisuddhasīlassa, na asīlassa avisuddhasīlassa vā tassa rūpārammaṇādito cittavinivattanasseva abhāvatoti atthato sīlavisuddhi dassitāti vuttovāyamattho. ‘‘Ajjhattaṃ cetosamathamanuyuttā anirākatajjhānā’’ti padadvayena samādhibhāvanā, ‘‘vipassanāya samannāgatā’’ti iminā paññābhāvanā vihitāti lokiyā tisso sikkhā dassitā.

Here, the bodily withdrawal enjoined in the words, 'Bhikkhus, dwell delighting in seclusion, devoted to seclusion,' is for one of pure virtue, not for one who is without virtue or of impure virtue, because for such a person there is no turning of the mind away from forms and other sense objects. Thus, by implication, purification of virtue is shown; this meaning has been stated. By the two phrases 'devoted to internal serenity of mind' and 'not having rejected jhāna,' the development of concentration is enjoined. By the phrase 'endowed with insight,' the development of wisdom is enjoined. Thus the three mundane trainings are shown.

Idāni tāsu patiṭṭhitassa avassaṃbhāviphalaṃ dassetuṃ ‘‘paṭisallānarāmāna’’ntiādi vuttaṃ. Tattha brūhetānanti vaḍḍhetānaṃ. Dvinnaṃ phalānanti tatiyacatutthaphalānaṃ. Pāṭikaṅkhanti icchitabbaṃ avassaṃbhāvī. Aññāti arahattaṃ. Tañhi heṭṭhimamaggañāṇehi ñātamariyādaṃ anatikkamitvā jānanato paripuṇṇajānanattā upari jānanakiccābhāvato ca ‘‘aññā’’ti vuccati. Sati vā upādiseseti sati vā kilesūpādisese, pahātuṃ asakkuṇeyye sati. Ñāṇe hi aparipakke ye tena paripakkena pahātabbakilesā, te na pahīyanti. Taṃ sandhāyāha ‘‘sati vā upādisese’’ti. Sati ca kilese khandhābhisaṅkhārā tiṭṭhanti eva. Iti imasmiṃ sutte anāgāmiphalaṃ arahattanti dve dhammā dassitā. Yathā cettha, evaṃ ito paresu dvīsu suttesu.

Now, to show the inevitable fruit for one established in these, the passage beginning 'for those who delight in seclusion' was stated. Therein, `brūhetānaṃ` means 'of those who develop.' `Dvinnaṃ phalānaṃ` means of the third and fourth fruits. `Pāṭikaṅkhaṃ` means it is to be expected, it is inevitable. `Aññā` is arahantship. For it is called 'final knowledge' because it knows without transgressing the limit known by the lower path-knowledges, because it is complete knowledge, and because there is no further task of knowing above it. `Sati vā upādisese` means if there is a residue of defilements, if there is something that could not be abandoned. For when the knowledge is immature, those defilements that are to be abandoned by that mature knowledge are not abandoned. Referring to this, he said, 'or if there is a residue remaining.' And when there are defilements, the aggregate-formations still remain. Thus in this sutta two things are shown: the fruit of non-returning and arahantship. As here, so also in the following two suttas.

Gāthāsu ye santacittāti ye yogāvacarā tadaṅgavasena vikkhambhanavaseva ca samitakilesatāya santacittā. Nepakkaṃ vuccati paññā, tāya samannāgatattā nipakā. Iminā tesaṃ kammaṭṭhānapariharaṇañāṇaṃ dasseti. Satimanto [Pg.162] ca jhāyinoti ṭhānanisajjādīsu kammaṭṭhānāvijahanahetubhūtāya satiyā satimanto, ārammaṇūpanijjhānalakkhaṇena jhānena jhāyino. Sammā dhammaṃ vipassanti, kāmesu anapekkhinoti pubbeyeva ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 417) vatthukāmesu kilesakāmesu ca ādīnavapaccavekkhaṇena anapekkhino anatthikā te pahāya adhigataṃ upacārasamādhiṃ appanāsamādhiṃ vā pādakaṃ katvā nāmarūpaṃ tassa paccaye ca pariggahetvā kalāpasammasanādikkamena sammā aviparītaṃ pañcakkhandhadhammaṃ aniccādito vipassanti.

In the verses: `Ye santacittā` refers to meditators whose minds are peaceful because their defilements have been calmed by way of substitution and by way of suppression. `Nepakkaṃ` is called wisdom; because they are endowed with it, they are `nipakā` (prudent). By this is shown their knowledge of how to manage their meditation subject. `Satimanto ca jhāyino` means: they are mindful with the mindfulness that is the cause for not abandoning the meditation subject in standing, sitting, and so on; they are meditating with the jhāna that has the characteristic of close contemplation of the object. `Sammā dhammaṃ vipassanti, kāmesu anapekkhino` means: having already become unconcerned and uninterested in both sensual pleasures as objects and sensual pleasures as defilements by reflecting on their danger with such thoughts as 'sensual pleasures are like a skeleton,' etc., and having abandoned them, they make either access concentration or absorption concentration their basis, and after comprehending name-and-form and its conditions, by the method beginning with the comprehension of groups, they rightly and non-pervertedly see with insight the phenomena of the five aggregates as impermanent, etc.

Appamādaratāti vuttappakārāya samathavipassanābhāvanāya appamajjane ratā abhiratā tattha appamādeneva rattindivaṃ vītināmentā. Santāti samānā. ‘‘Sattā’’tipi pāṭho, puggalāti attho. Pamāde bhayadassinoti nirayūpapattiādikaṃ pamāde bhayaṃ passantā. Abhabbā parihānāyāti te evarūpā samathavipassanādhammehi maggaphalehi vā parihānāya abhabbā. Samathavipassanāto hi sampattato na parihāyanti, itarāni ca appattāni pāpuṇanti. Nibbānasseva santiketi nibbānassa ca anupādāparinibbānassa ca santike eva, na cirasseva naṃ adhigamissantīti.

`Appamādaratā` means being devoted and delighting in non-negligence regarding the development of serenity and insight in the aforesaid manner, spending day and night with just such heedfulness. `Santā` means being so. There is also the reading `sattā`, meaning 'beings,' that is, persons. `Pamāde bhayadassino` means seeing the danger in negligence, such as rebirth in hell. `Abhabbā parihānāya` means that such persons are incapable of declining from the qualities of serenity and insight or from the path and fruit. For they do not decline from the attainment of serenity and insight, and they attain other things not yet attained. `Nibbānasseva santike` means they are near to both Nibbāna and to the final Nibbāna without residue of clinging; they will attain it before long.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth sutta is concluded.

9. Sikkhānisaṃsasuttavaṇṇanā

9. Commentary on the Sutta on the Benefits of the Training

46. Navame sikkhānisaṃsāti ettha sikkhitabbāti sikkhā, sā tividhā adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhāti. Tividhāpi cesā sikkhā ānisaṃsā etesaṃ, na lābhasakkārasilokāti sikkhānisaṃsā. Viharathāti sikkhānisaṃsā hutvā viharatha, tīsu sikkhāsu ānisaṃsadassāvino hutvā tāhi sikkhāhi laddhabbaṃ ānisaṃsameva sampassantā viharathāti attho. Paññuttarāti tāsu sikkhāsu yā adhipaññāsikkhāsaṅkhātā paññā, sā uttarā padhānā visiṭṭhā etesanti paññuttarā. Ye hi sikkhānisaṃsā viharanti, te paññuttarā bhavantīti. Vimuttisārāti [Pg.163] arahattaphalasaṅkhātā vimutti sāraṃ etesanti vimuttisārā, yathāvuttaṃ vimuttiṃyeva sārato gahetvā ṭhitāti attho. Ye hi sikkhānisaṃsā paññuttarā ca, na te bhavavisesaṃ patthenti, apica kho vibhavaṃ ākaṅkhantā vimuttiṃyeva sārato paccenti. Satādhipateyyāti jeṭṭhakakaraṇaṭṭhena sati adhipateyyaṃ etesanti satādhipateyyā adhipati eva adhipateyyanti katvā, catūsu satipaṭṭhānesu suppatiṭṭhitacittā kāyānupassanādimukhena samathavipassanābhāvanānuyuttāti attho.

46. In the ninth, on `sikkhānisaṃsā`: Here, 'what is to be trained in' (`sikkhitabbā`) is the training (`sikkhā`). It is threefold: the training in the higher virtue, the training in the higher mind, and the training in the higher wisdom. These three trainings are the benefits (`ānisaṃsā`) for them, not gain, honor, and fame; thus `sikkhānisaṃsā`. `Viharatha` means: you should dwell having the benefits of the training; that is, you should dwell as ones who see the benefits in the three trainings, seeing only the benefit to be obtained through those trainings. `Paññuttarā` means: among those trainings, the wisdom designated as the training in the higher wisdom is supreme, chief, and distinguished for them; thus they are `paññuttarā`. For those who dwell with the benefits of the training become ones who have wisdom as supreme. `Vimuttisārā` means: liberation, designated as the fruit of arahantship, is the essence for them; thus they are `vimuttisārā`. The meaning is that they stand having taken liberation itself as the essence. For those who have the benefits of the training and have wisdom as supreme do not long for any state of existence; rather, desiring non-existence, they proceed toward liberation itself as the essence. `Satādhipateyyā` means: mindfulness is the sovereign power for them in the sense of being the chief factor; thus they are `satādhipateyyā`. Taking 'sovereign power' as 'sovereign,' the meaning is that they are devoted to the development of serenity and insight by way of the contemplation of the body, etc., with minds well established in the four establishments of mindfulness.

Atha vā sikkhānisaṃsāti bhikkhave, evarūpe dullabhakkhaṇapaṭilābhe tividhasikkhāsikkhanameva ānisaṃsaṃ katvā viharatha, evaṃ viharantā ca paññuttarā paññāya uttarā lokuttarapaññāya samannāgatā hutvā viharatha, evaṃbhūtā ca vimuttisārā nibbānasārā anaññasārā viharatha. Tathābhāvassa cāyaṃ upāyo, yaṃ satādhipateyyā viharatha, satipaṭṭhānabhāvanāya yuttappayuttā hotha, sabbattha vā satārakkhena cetasā viharathāti evamettha attho veditabbo. Iti bhagavā tīsu sikkhāsu bhikkhū niyojento yathā tā sikkhitabbā, yena ca pāripūriṃ gacchanti, taṃ saṅkhepeneva dassetvā idāni yathānusiṭṭhaṃ paṭipajjamānānaṃ phalavisesadassanena tassā paṭipattiyā amoghabhāvaṃ pakāsento ‘‘sikkhānisaṃsāna’’ntiādimāha. Taṃ vuttatthameva.

Alternatively, `sikkhānisaṃsā` means: Bhikkhus, having gained such a rare opportune moment, you should dwell having made the very practice of the threefold training your benefit. And dwelling thus, you should dwell as ones who have wisdom as supreme, as ones who are superior by wisdom, endowed with supramundane wisdom. And being thus, you should dwell having liberation as your essence, having Nibbāna as your essence, having no other essence. This is the means for such a state: you should dwell having mindfulness as your sovereign power, you should be yoked and devoted to the development of the establishments of mindfulness, or you should dwell everywhere with a mind guarded by mindfulness—this is how the meaning should be understood here. Thus the Blessed One, having urged the bhikkhus on in the three trainings, and having shown in brief how they are to be trained in and by what means they go to fulfillment, now, by showing the special fruit for those who practice as instructed, in order to proclaim the unfailing nature of that practice, said, 'the benefits of the training,' etc. The meaning is as was stated.

Gāthāsu paripuṇṇasikkhanti aggaphalappattiyā parisuddhasikkhaṃ, asekkhanti attho. Apahānadhammanti ettha pahānadhammā vuccanti kuppā vimuttiyo. Pahānadhammoti hi hānadhammo kuppadhammo. Na pahānadhammoti apahānadhammo, akuppadhammo. ‘‘Appahānadhammo’’tipi pāḷi, so eva attho. Khayo eva antoti khayanto, jātiyā khayanto jātikhayanto, nibbānaṃ. Khayo vā maraṇaṃ, jātikhayanto nibbānameva, tassa diṭṭhattā jātikhayantadassī.

In the verses, 'one who has fulfilled the training' means one whose training is purified through the attainment of the highest fruit; the meaning is 'one beyond training.' 'Not liable to fall away': here, things liable to fall away are called 'shakable liberations.' For 'liable to fall away' means liable to decline, shakable. 'Not liable to fall away' means not liable to decline, unshakable. The Pāli also has 'appahānadhammo,' which has the same meaning. 'The end which is destruction' is the end of destruction; 'the end of the destruction of birth' is the destruction of birth, that is, Nibbāna. Or, destruction is death; the end of the destruction of birth is Nibbāna itself. Because one has seen that, one is 'a seer of the end of the destruction of birth.'

Tasmāti yasmā sikkhāpāripūriyā ayaṃ jarāpāraṅgamanapariyosāno ānisaṃso, tasmā. Sadāti sabbakālaṃ. Jhānaratāti lakkhaṇūpanijjhāne, ārammaṇūpanijjhāneti duvidhepi jhāne ratā, tato eva [Pg.164] samāhitā. Māraṃ sasenaṃ abhibhuyyāti kilesasenāya anaṭṭhasenāya ca sasenaṃ anavasiṭṭhaṃ catubbidhampi māraṃ abhibhavitvā. Devaputtamārassapi hi guṇamāraṇe sahāyabhāvūpagamanato kilesā ‘‘senā’’ti vuccanti. Tathā rogādayo anaṭṭhā maccumārassa. Yathāha –

'Therefore' means: because this benefit, which culminates in crossing beyond old age, results from the fulfillment of the training, therefore. 'Always' means at all times. 'Delighting in jhāna' means delighting in both kinds of jhāna—the close scrutiny of characteristics and the close scrutiny of the object; and for that very reason, concentrated. 'Having vanquished Māra with his army' means having vanquished the fourfold Māra completely, with his army of defilements and his army of calamities. For the defilements are called an 'army' because they act as allies in the killing of wholesome qualities, thus assisting Māra the devaputta. Similarly, sickness and other calamities are the army of the Māra of death. As it is said:

‘‘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 said to be craving.

‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho ca aṭṭhamo.

“Your fifth is sloth and torpor, the sixth is called cowardice; your seventh is doubt, the eighth hypocrisy and stubbornness.

‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse, pare ca avajānati.

“Gain, renown, and honor, and whatever fame is wrongly gained; and whoever extols himself and despises others—

‘‘Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti. (su. ni. 438-441;

mahāni. 28);

“This, Namuci, is your army, the striking force of the Dark One. A non-hero cannot conquer it, but having conquered it, one gains happiness.”

Yathā cāha –

And as it is said:

‘‘Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti. (ma. ni. 3.280;

jā. 2.22.121);

“One should be ardent today, for who knows if death will come tomorrow? For we have no bargain with Death and his great army.”

Bhavatha jātimaraṇassa pāragāti jātiyā maraṇassa ca pāragāmino nibbānagāmino bhavathāti.

'You should become crossers beyond birth and death' means: you should become those who go beyond birth and death, those who go to Nibbāna.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth sutta is concluded.

10. Jāgariyasuttavaṇṇanā

10. The Commentary on the Discourse on Wakefulness

47. Dasame jāgaroti jāgarako vigataniddo jāgariyaṃ anuyutto, rattindivaṃ kammaṭṭhānamanasikāre yuttappayuttoti attho. Vuttañhetaṃ –

47. In the tenth, 'wakeful' means one who is wakeful, devoid of sleep, devoted to wakefulness; the meaning is one who is diligently engaged in the contemplation of the meditation subject day and night. For it is said:

‘‘Kathañca, bhikkhave, bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hoti? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena [Pg.165] nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hotī’’ti (vibha. 519).

“And how, monks, is a monk devoted to the practice of wakefulness in the earlier and later parts of the night? Here, a monk purifies his mind from obstructive states by walking and sitting during the day. In the first watch of the night, he purifies his mind from obstructive states by walking and sitting. In the middle watch of the night, he lies down on his right side in the lion's posture, with one foot overlapping the other, mindful and clearly comprehending, having attended to the perception of rising. In the last watch of the night, having risen, he purifies his mind from obstructive states by walking and sitting. Thus, monks, is a monk devoted to the practice of wakefulness in the earlier and later parts of the night.”

Casaddo sampiṇḍanattho, tena vakkhamāne satādibhāve sampiṇḍeti. Assāti siyā, bhaveyyāti attho. ‘‘Jāgaro ca bhikkhu vihareyyā’’ti ca paṭhanti. Sabbattha sabbadā ca kammaṭṭhānāvijahanavasena satiavippavāsena sato sampajānoti sattaṭṭhāniyassa catubbidhassapi sampajaññassa vasena sampajāno. Samāhitoti upacārasamādhinā appanāsamādhinā ca samāhito ekaggacitto. Pamuditoti paṭipattiyā ānisaṃsadassanena uttaruttari visesādhigamena vīriyārambhassa ca amoghabhāvadassanena pamudito pāmojjabahulo. Vippasannoti tato eva paṭipattibhūtāsu tīsu sikkhāsu paṭipattidesake ca satthari saddhābahulatāya suṭṭhu pasanno. Sabbattha assāti sambandho vihareyyāti vā.

The particle 'ca' has the purpose of conjoining; thereby it conjoins the state of being mindful, etc., which is about to be described. 'Assa' means 'siyā,' that is, 'bhaveyya' (he should be). Some also recite, “And a monk should dwell wakefully.” In all places and at all times, through the non-abandonment of the meditation subject and through non-separation from mindfulness, one is mindful; and one is clearly comprehending by means of the fourfold clear comprehension which has seven grounds. 'Samāhito' means composed through access concentration and absorption concentration, with a one-pointed mind. 'Pamudito' means joyful, full of delight, from seeing the benefits of the practice, from attaining ever higher distinctions, and from seeing that the undertaking of energy is not in vain. 'Vippasanno' means thoroughly serene, due to abundant faith in the threefold training which constitutes the practice and in the Teacher who teaches the practice. The connection is 'assa sabbattha' (he should be in every way), or with 'vihareyya' (should dwell).

Tattha kālavipassī ca kusalesu dhammesūti tasmiṃ kāle vipassako, tattha vā kammaṭṭhānānuyoge kālavipassī kālānurūpaṃ vipassako. Kiṃ vuttaṃ hoti? Vipassanaṃ paṭṭhapetvā kalāpasammasanādivasena sammasanto āvāsādike satta asappāye vajjetvā sappāye sevanto antarā vosānaṃ anāpajjitvā pahitatto cittassa samāhitākāraṃ sallakkhento sakkaccaṃ nirantaraṃ aniccānupassanādiṃ pavattento yasmiṃ kāle vipassanācittaṃ līnaṃ hoti, tasmiṃ dhammavicayavīriyapītisaṅkhātesu, yasmiṃ pana kāle cittaṃ uddhataṃ hoti, tasmiṃ passaddhisamādhiupekkhāsaṅkhātesu kusalesu anavajjesu bojjhaṅgadhammesūti evaṃ tattha tasmiṃ tasmiṃ kāle, tasmiṃ vā kammaṭṭhānānuyoge kālānurūpaṃ vipassako assāti. Satisambojjhaṅgo pana sabbattheva icchitabbo. Vuttañhetaṃ ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234; mi. pa. 2.1.13). Ettāvatā puggalādhiṭṭhānāya desanāya jāgariyaṃ dassetvā yehi dhammehi jāgariyānuyogo sampajjati, te pakāseti.

Herein, 'a timely discerner in regard to wholesome states' means one who discerns at that time, or one who, in the practice of the meditation subject, is a timely discerner, one who discerns in accordance with the occasion. What is being said? Having established insight and reflecting by way of comprehending groups of formations and so on, avoiding the seven unsuitable things such as the dwelling place and resorting to suitable ones, without incurring an interruption midway, with a resolute mind, observing the composed state of the mind, diligently and continuously developing the contemplation of impermanence and so on—at the time when the mind engaged in insight is sluggish, he discerns in the wholesome and blameless enlightenment factors of investigation-of-states, energy, and rapture; but at the time when the mind is restless, he discerns in those of tranquility, concentration, and equanimity. Thus, at each appropriate time, or in the practice of the meditation subject, one should be a timely discerner. However, the enlightenment factor of mindfulness is always to be desired. For it is said: “Mindfulness, O monks, I say is beneficial in all cases.” Thus far, having shown wakefulness by means of a teaching based on a person, he now explains the qualities by which the practice of wakefulness is accomplished.

Evaṃ [Pg.166] bhagavā āraddhavipassakassa bhikkhuno saṅkhepeneva saddhiṃ upakārakadhammehi sammasanacāraṃ dassetvā idāni tathā paṭipajjantassa paṭipattiyā avañjhabhāvaṃ dassento ‘‘jāgarassa, bhikkhave, bhikkhuno’’tiādimāha. Tattha jāgariyānuyoge satisampajaññasamādānāni sabbatthakāni sammodapasādāvahāni, tattha kālavipassanā nāma vipassanāya gabbhaggahaṇaṃ paripākagataṃ. Upakkilesavimutte hi vīthipaṭipanne vipassanāñāṇe tikkhe sūre vahante yogino uḷāraṃ pāmojjaṃ pasādo ca hoti, tehi ca visesādhigamassa santikeyeva. Vuttañhetaṃ –

Thus, the Blessed One, having briefly shown the practice of comprehension along with its supporting qualities to a monk who has aroused insight, now, showing the unfailing nature of the practice for one who practices thus, said what begins with, “For a monk who is wakeful, O monks.” Here, the undertaking of the practice of wakefulness, mindfulness, and clear comprehension are beneficial in all cases, bringing joy and serenity; and timely insight is the conception of insight brought to maturity. For when insight knowledge, freed from corruptions, has entered the path and is proceeding keenly and powerfully, great joy and confidence arise in the yogi, and through these the attainment of higher states is near. As it is said:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.

“Whenever one comprehends the arising and passing away of the aggregates, one obtains joy and delight; that is the deathless for those who know.

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 374, 381);

A monk full of joy, confident in the Buddha’s teaching, may attain the peaceful state, the bliss of the stilling of conditioned formations” (Dhp. 381).

Gāthāsu jāgarantā suṇāthetanti etaṃ mama vacanaṃ ekanteneva pamādaniddāya avijjāniddāya pabodhanatthaṃ jāgarantā satisampajaññādidhammasamāyogena jāgariyaṃ anuyuttā suṇātha. Ye suttā te pabujjhathāti ye yathāvuttaniddāya suttā supanaṃ upagatā, te tumhe jāgariyānuyogavasena indriyabalabojjhaṅge saṅkaḍḍhitvā vipassanaṃ ussukkāpentā appamādapaṭipattiyā tato pabujjhatha atha vā jāgarantāti jāgaranimittā. ‘‘Suṇātheta’’nti ettha ‘‘eta’’nti vuttaṃ, kiṃ taṃ vacananti āha ‘‘ye suttā te pabujjhathā’’tiādi. Tattha ye suttāti ye kilesaniddāya suttā, te tumhe ariyamaggapaṭibodhena pabujjhatha. Suttā jāgaritaṃ seyyoti idaṃ pabodhassa kāraṇavacanaṃ. Yasmā yathāvuttasupato vuttappakāraṃ jāgaritaṃ jāgaraṇaṃ atthakāmassa kulaputtassa seyyo pāsaṃsataro hitasukhāvaho, tasmā pabujjhatha. Natthi jāgarato bhayanti idaṃ tattha ānisaṃsadassanaṃ. Yo hi saddhādīhi jāgaraṇadhammehi samannāgamena jāgaro jaggati, pamādaniddaṃ na upagacchati, tassa attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ jātiādinimittaṃ sabbampi vaṭṭabhayaṃ natthi.

In the verses, the phrase ‘Listen, you who are awake’ means: listen, you who are awake for the express purpose of being roused from the sleep of heedlessness and the sleep of ignorance, you who are devoted to wakefulness through the combination of such qualities as mindfulness and clear comprehension. The phrase ‘Those who are asleep, awaken!’ means: you who are asleep with the aforesaid sleep, who have entered slumber, should awaken from it through the practice of diligence, by applying yourselves to wakefulness, consolidating the spiritual faculties, powers, and enlightenment factors, and making an effort in insight. Or else, ‘being awake’ means possessing the signs of wakefulness. In the phrase ‘Listen to this,’ what is the saying referred to by ‘this’? He states it with the words ‘Those who are asleep, awaken!’ and so on. Therein, ‘those who are asleep’ means those who are asleep with the sleep of the defilements; you should awaken through the awakening to the noble path. ‘Wakefulness is better than sleep’: this states the reason for awakening. Because for a clansman who desires his own welfare, wakefulness of the kind described is better and more praiseworthy than the sleep described, as it brings welfare and happiness, therefore you should awaken. ‘For one who is awake there is no fear’: this shows the benefit in this matter. For one who is awake, who keeps watch by being endowed with the qualities of wakefulness such as faith, and does not fall into the sleep of heedlessness, for him there is no fear of self-reproach, fear of others’ reproach, fear of punishment, fear of a bad destination, nor any fear of the round of existence that is caused by birth and so on.

Kālenāti [Pg.167] āvāsasappāyādīnaṃ laddhakālena. Soti nipātamattaṃ. Sammā dhammaṃ parivīmaṃsamānoti vipassanāya ārammaṇabhūtaṃ tebhūmakadhammaṃ sammā ñāyena yathā nibbindanavirajjanādayo sambhavanti, evaṃ parito vīmaṃsanto, sabbākārena vipassantoti attho. Ekodibhūtoti eko seṭṭho hutvā udetīti ekodi, samādhi. So ekodi bhūto jāto uppanno etassāti ekodibhūto. Aggiāhitādisaddānaṃ viya ettha bhūtasaddassa paravacanaṃ daṭṭhabbaṃ. Ekodiṃ vā bhūto pattoti ekodibhūto. Ettha ca ekodīti maggasamādhi adhippeto, ‘‘samāhito’’ti ettha pana pādakajjhānasamādhinā saddhiṃ vipassanāsamādhi. Atha vā kālenāti maggapaṭivedhakālena. Sammā dhammaṃ parivīmaṃsamānoti sammadeva catusaccadhammaṃ pariññābhisamayādivasena vīmaṃsanto, ekābhisamayena abhisamento. Ekodibhūtoti eko seṭṭho asahāyo vā hutvā udetīti ekodi, catukiccasādhako sammappadhāno. So ekodi bhūto jātoti sabbaṃ purimasadisameva. Vihane tamaṃ soti so evaṃbhūto ariyasāvako arahattamaggena avijjātamaṃ anavasesato vihaneyya samucchindeyya.

‘At the proper time’ means at the time when one has obtained a suitable dwelling and other requisites. ‘So’ is merely a particle. ‘Rightly investigating the Dhamma’ means thoroughly investigating the Dhamma of the three planes, which serves as the object of insight, in the proper way, so that disenchantment, dispassion, and other such states arise; that is, seeing it clearly in all aspects. ‘Having become unified’ (ekodibhūta): ‘ekodi’ is concentration (samādhi), so called because it arises having become one and foremost. He for whom that ‘ekodi’ has become, arisen, been produced, is ‘ekodibhūta.’ Here, the word ‘bhūta’ should be understood as a post-posed word, as in words such as ‘aggiāhita.’ Or, ‘ekodibhūta’ means one who has become, i.e., attained, ‘ekodi.’ In this context, ‘ekodi’ refers to the concentration of the path, whereas ‘composed’ (samāhito) here refers to the concentration of insight along with the concentration of the foundational jhāna. Alternatively, ‘at the proper time’ refers to the time of penetrating the path. ‘Rightly investigating the Dhamma’ means rightly investigating the Dhamma of the Four Noble Truths by way of full understanding, penetration, etc., penetrating them with a single penetration. ‘Having become unified’ (ekodibhūta): ‘ekodi’ is the right striving that accomplishes the four functions, so called because it arises having become one, foremost, or without a companion. He for whom that ‘ekodi’ has become, arisen—all this is the same as before. ‘He would dispel the darkness’ means that such a noble disciple, through the path of arahantship, would completely dispel and destroy the darkness of ignorance without remainder.

Iti bhagavā paṭipattiyā amoghabhāvaṃ dassetvā idāni tattha daḷhaṃ niyojento ‘‘tasmā have’’ti osānagāthamāha. Tattha tasmāti yasmā jāgarato satiavippavāsādinā samathavipassanābhāvanā pāripūriṃ gacchati, anukkamena ariyamaggo pātubhavati, tato cassa sabbaṃ vaṭṭabhayaṃ natthi, tasmā. Haveti ekaṃsena daḷhaṃ vā. Bhajethāti bhajeyya. Evaṃ jāgariyaṃ bhajanto ca ātāpibhāvādiguṇayutto bhikkhu saṃyojanāni bhinditvā aggaphalañāṇasaṅkhātaṃ anuttaraṃ uttararahitaṃ sambodhiṃ phuse pāpuṇeyya. Sesaṃ vuttanayameva.

Thus, having shown the unfailing nature of the practice, the Blessed One now firmly enjoins it with the concluding verse, beginning “Therefore, indeed.” Here, ‘therefore’ means: because for one who is vigilant, through non-separation from mindfulness and the like, the development of serenity and insight reaches fulfillment, and gradually the noble path becomes manifest, and from that all his fear of the round of existence ceases—therefore. ‘Indeed’ (have) means certainly, or firmly. ‘Should cultivate’ (bhajetha) means one should practice (bhajeyya). Thus, a monk who cultivates vigilance and is endowed with qualities such as ardor, having broken the fetters, would touch, would attain, the unsurpassed supreme enlightenment, which is without a superior, known as the knowledge of the highest fruit. The rest is as previously stated.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the tenth sutta is finished.

11. Āpāyikasuttavaṇṇanā

11. Commentary on the Discourse on Those Bound for the Plane of Misery

48. Ekādasame āpāyikāti apāye nibbattissantīti āpāyikā. Tatthāpi niraye nibbattissantīti nerayikā. Idamappahāyāti idaṃ idāni vakkhamānaṃ duvidhaṃ pāpasamācāraṃ appajahitvā, tathāpaṭipattitathāpaggahaṇavasena pavattaṃ vācaṃ cittaṃ diṭṭhiñca appaṭinissajjitvāti attho. Abrahmacārīti [Pg.168] brahmaseṭṭhaṃ caratīti brahmacārī, brahmā vā seṭṭho ācāro etassa atthīti brahmacārī, na brahmacārīti abrahmacārī, brahmacāripaṭirūpako dussīloti attho. Brahmacāripaṭiññoti ‘‘brahmacārī aha’’nti evaṃpaṭiñño. Paripuṇṇanti akhaṇḍādibhāvena avikalaṃ. Parisuddhanti upakkilesābhāvena parisuddhaṃ. Amūlakenāti diṭṭhādimūlavirahitena, diṭṭhaṃ sutaṃ parisaṅkitanti imehi codanāmūlehi vajjitena. Abrahmacariyena aseṭṭhacariyena. Anuddhaṃsetīti ‘‘parisuddho aya’’nti jānantova pārājikavatthunā dhaṃseti padhaṃseti, codeti akkosati vā.

48. In the eleventh sutta: Āpāyikā means those who will be reborn in a plane of misery. Among them, those who will be reborn in hell are nerayikā. 'Not abandoning this' means not having abandoned this twofold bad conduct about to be described, nor having relinquished the speech, mind, and view that proceed from such practice and adherence. 'Not a celibate' (abrahmacārī) means an immoral person who merely appears to be a celibate. 'Claiming to be a celibate' means one who professes, 'I am a celibate.' 'Complete' (paripuṇṇa) means unimpaired, as in being unbroken. 'Perfectly pure' (parisuddha) means pure through the absence of defilements. 'Without basis' (amūlakena) means devoid of a root such as what is seen, heard, or suspected; free from these grounds for accusation. 'With unchaste conduct' (abrahmacariyena) means with ignoble conduct. 'Charges' (anuddhaṃseti) means that even while knowing 'this one is pure,' one assails, demolishes, reproves, or reviles them with a matter entailing defeat.

Gāthāsu abhūtavādīti parassa dosaṃ adisvāva abhūtena tucchena musāvādaṃ katvā paraṃ abbhācikkhanto. Katvāti yo vā pana pāpakammaṃ katvā ‘‘nāhaṃ etaṃ karomī’’ti āha. Ubhopi te pecca samā bhavantīti te ubhopi janā ito paralokaṃ gantvā nirayaṃ upagamanato gatiyā samānā bhavanti. Tattha gatiyeva nesaṃ paricchinnā, na pana āyu. Bahuñhi pāpaṃ katvā ciraṃ niraye paccati, parittaṃ katvā appamattakameva kālaṃ. Yasmā pana tesaṃ ubhinnampi kammaṃ lāmakameva. Tena vuttaṃ ‘‘nihīnakammā manujā paratthā’’ti. ‘‘Paratthā’’ti pana padassa purato ‘‘peccā’’ti padena sambandho – parattha pecca ito gantvā te nihīnakammā samā bhavantīti.

In the verses: 'One who speaks what is not fact' (abhūtavādī) is one who, without having seen another's fault, makes a false, empty statement and accuses the other. 'Having done' means whoever, having done an evil deed, says, 'I did not do this.' 'Both of them, on passing away, become equal' means both these persons, having gone from here to the next world, are equal in their destination, since they go to hell. There, their destination is determined, but not their lifespan. For one who has done much evil is tormented in hell for a long time; one who has done little, for just a short time. But since the kamma of both is base, it is said: 'Humans of inferior deeds in the next world.' The word 'in the next world' (paratthā) is connected with the preceding word 'on passing away' (pecca): having passed away and gone from here to the next world, those of inferior deeds become equal.

Evaṃ bhagavā abhūtabbhakkhānavasena bhūtadosapaṭicchādanavasena ca pavattassa musāvādassa vipākaṃ dassetvā idāni tasmiṃ ṭhāne nisinnānaṃ bahūnaṃ pāpabhikkhūnaṃ duccaritakammassa vipākadassanena saṃvejanatthaṃ dve gāthā abhāsi. Tattha kāsāvakaṇṭhāti kasāvarasapītattā kāsāvena vatthena paliveṭhitakaṇṭhā. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādīhi saññamarahitā. Pāpāti tathārūpā pāpapuggalā, pāpehi kammehi upapajjitvā ‘‘tassa kāyopi āditto sampajjalito sajotibhūto, saṅghāṭipi ādittā’’tiādinā (saṃ. ni. 2.218-219; pārā. 230) lakkhaṇasaṃyutte vuttanayena mahādukkhaṃ anubhavantiyeva.

Thus the Blessed One, having shown the result of false speech that arises from false accusation and from concealing actual faults, now, to stir a sense of spiritual urgency in the many evil monks seated there by showing the result of their misconduct, spoke two verses. Therein, 'with ochre robes around their necks' (kāsāvakaṇṭhā) means those whose necks are wrapped with a cloth dyed with kasāva. 'Of evil nature' (pāpadhammā) means of base qualities. 'Unrestrained' (asaññatā) means those lacking restraint in body and so on. 'Evil ones' (pāpā) means such evil persons who, having been reborn on account of evil deeds, experience great suffering as described in the Lakkhaṇa Saṃyutta: 'His body too is burning, blazing, all aflame, and his outer robe is burning…'

Tatiyagāthāya ayaṃ saṅkhepattho – yañce bhuñjeyya dussīlo nissīlapuggalo kāyādīhi asaññato raṭṭhavāsīhi saddhāya dinnaṃ yaṃ raṭṭhapiṇḍaṃ ‘‘samaṇomhī’’ti paṭijānanto gahetvā bhuñjeyya, tato āditto aggivaṇṇo ayoguḷova bhutto seyyo sundarataro. Kiṃkāraṇā? Tappaccayā [Pg.169] hissa ekova attabhāvo jhāyeyya, dussīlo pana hutvā saddhādeyyaṃ bhuñjitvā anekānipi jātisatāni niraye uppajjeyyāti.

This is the meaning in brief of the third verse: If an immoral person, one without virtue, unrestrained in body and so on, should eat the country's almsfood given in faith by its inhabitants, having accepted it while claiming, 'I am an ascetic,' it would be better for him to have eaten a blazing iron ball, the color of fire. For what reason? Because on account of that, only this one personal existence of his would be burned up; but an immoral person, having eaten an offering of faith, would be reborn in hell for many hundreds of births.

Ekādasamasuttavaṇṇanā niṭṭhitā.

The commentary on the eleventh sutta is finished.

12. Diṭṭhigatasuttavaṇṇanā

12. Commentary on the Discourse on Views

49. Dvādasame dvīhi diṭṭhigatehīti ettha diṭṭhiyova diṭṭhigatāni ‘‘gūthagataṃ muttagata’’ntiādīsu (a. ni. 9.11) viya. Gahitākārasuññatāya vā diṭṭhīnaṃ gatamattānīti diṭṭhigatāni, tehi diṭṭhigatehi. Pariyuṭṭhitāti abhibhūtā palibuddhā vā. Palibodhattho vāpi hi pariyuṭṭhānasaddo ‘‘corā magge pariyuṭṭhiṃsū’’tiādīsu (cūḷava. 430) viya. Devāti upapattidevā. Te hi dibbanti uḷāratamehi kāmaguṇehi jhānādīhi ca kīḷanti, iddhānubhāvena vā yathicchitamatthaṃ gacchanti adhigacchantīti ca devāti vuccanti. Manassa ussannattā manussā, ukkaṭṭhaniddesavasena cetaṃ vuttaṃ yathā ‘‘satthā devamanussāna’’nti. Olīyanti eketi ‘‘sassato attā ca loko cā’’ti bhavesu olīyanābhinivesabhūtena sassatabhāvena ekacce devā manussā ca avalīyanti allīyanti saṅkocaṃ āpajjanti, na tato nissaranti. Atidhāvantīti paramatthato bhinnasabhāvānampi sabhāvadhammānaṃ yvāyaṃ hetuphalabhāvena sambandho, taṃ aggahetvā nānattanayassapi gahaṇena tattha tattheva dhāvanti, tasmā ‘‘ucchijjati attā ca loko ca, na hoti paraṃ maraṇā’’ti ucchede vā bhavanirodhapaṭipattiyā paṭikkhepadhammataṃ atidhāvanti atikkamanti. Cakkhumanto ca passantīti casaddo byatireke. Pubbayogasampattiyā ñāṇaparipākena paññācakkhumanto pana devamanussā teneva paññācakkhunā sassataṃ ucchedañca antadvayaṃ anupagamma majjhimapaṭipattidassanena paccakkhaṃ karonti. Te hi ‘‘nāmarūpamattamidaṃ paṭiccasamuppannaṃ, tasmā na sassataṃ, nāpi ucchijjatī’’ti aviparītato passanti.

49. In the twelfth sutta: 'By two views' (dvīhi diṭṭhigatehi). Here, 'views' (diṭṭhigatāni) just means views (diṭṭhiyo), as in 'gone to excrement, gone to urine.' Or, because they are devoid of any characteristic that has been grasped, they are the mere going of views. 'Beset' (pariyuṭṭhitā) means overwhelmed or obstructed. The word pariyuṭṭhāna also has the sense of obstruction, as in 'thieves beset the road.' 'Gods' (devā) means gods by rebirth. They are called gods because they 'sport' (dibbanti) with the most sublime sensual pleasures and with the jhānas, etc., or because they attain whatever they wish by means of psychic power. 'Humans' (manussā) are so called because of the loftiness of their minds; this is stated in a pre-eminent sense, as in 'teacher of gods and humans.' 'Some lag behind' (olīyanti eke): some gods and humans lag behind, cling, and shrink back, due to their adherence to eternalism—'the self and the world are eternal'—and do not emerge from it. 'They overshoot' (atidhāvanti): without grasping the cause-and-effect connection of things that are ultimately distinct in nature, they run about here and there by grasping a method of diversity. Thus they overshoot into annihilationism—'the self and the world are annihilated; after death there is nothing'—or they transgress by rejecting the practice for the cessation of existence. 'But the one with eyes sees': the word 'but' (ca) indicates contrast. Those gods and humans who possess the eye of wisdom, matured through past practice, with that very eye of wisdom do not fall into the two extremes of eternalism and annihilationism but directly realize the middle practice by seeing it. For they see without distortion: 'This is merely name-and-form, dependently arisen; therefore it is not eternal, nor is it annihilated.'

Evaṃ olīyanādike puggalādhiṭṭhānena uddisituṃ ‘‘kathañca, bhikkhave’’tiādi vuttaṃ. Tattha bhavāti kāmabhavo, rūpabhavo, arūpabhavo. Aparepi tayo [Pg.170] bhavā saññībhavo, asaññībhavo, nevasaññīnāsaññībhavo. Aparepi tayo bhavā ekavokārabhavo, catuvokārabhavo, pañcavokārabhavoti. Etehi bhavehi āramanti abhinandantīti bhavārāmā. Bhavesu ratā abhiratāti bhavaratā. Bhavesu suṭṭhu muditāti bhavasammuditā. Bhavanirodhāyāti tesaṃ bhavānaṃ accantanirodhāya anuppādanatthāya. Dhamme desiyamāneti tathāgatappavedite niyyānikadhamme vuccamāne. Na pakkhandatīti sassatābhiniviṭṭhattā saṃkhittadhammattā na pavisati na ogāhati. Na pasīdatīti pasādaṃ nāpajjati na taṃ saddahati. Na santiṭṭhatīti tassaṃ desanāyaṃ na tiṭṭhati nādhimuccati. Evaṃ sassatato abhinivisanena bhavesu olīyanti.

Thus, to point out the lagging behind and so on with reference to persons, the passage beginning, 'And how, monks...' was spoken. Therein, 'existence' (bhava) means sensual existence, form existence, and formless existence. There are also three other kinds of existence: existence with perception, existence without perception, and existence with neither-perception-nor-non-perception. And there are three further kinds of existence: one-constituent existence, four-constituent existence, and five-constituent existence. They delight and rejoice in these existences, thus they are 'delighters in existence' (bhavārāmā). They are fond of and attached to existences, thus they are 'fond of existence' (bhavaratā). They are greatly pleased with existences, thus they are 'elated by existence' (bhavasammuditā). 'For the cessation of existence' means for the utter cessation of those existences, for the purpose of their non-arising. 'When the Dhamma is being taught' means when the emancipating Dhamma proclaimed by the Tathāgata is being spoken. 'Their mind does not enter': because of their adherence to eternalism and because the Dhamma is concise, their mind does not enter, does not plunge into it. 'It does not become confident': it does not acquire confidence, it does not have faith in it. 'It is not established': it is not established in that teaching, it does not become resolved upon it. Thus, by adhering to eternalism, they lag behind in existences.

Aṭṭīyamānāti bhave jarārogamaraṇādīni vadhabandhanacchedanādīni ca disvā saṃvijjanena tehi samaṅgibhāvena bhavena pīḷiyamānā dukkhāpiyamānā. Harāyamānāti lajjamānā jigucchamānāti paṭikūlato dahantā. Vibhavanti ucchedaṃ. Abhinandantīti taṇhādiṭṭhābhinandanāhi ajjhosāya nandanti. Yato kira bhotiādi tesaṃ abhinandanākāradassanaṃ. Tattha yatoti yadā. Bhoti ālapanaṃ. Ayaṃ attāti kārakādibhāvena attanā parikappitaṃ sandhāya vadati. Ucchijjatīti upacchijjati. Vinassatīti na dissati, vināsaṃ abhāvaṃ gacchati. Na hoti paraṃ maraṇāti maraṇena uddhaṃ na bhavati. Etaṃ santanti yadetaṃ attano ucchedādi, etaṃ sabbabhavavūpasamato sabbasantāpavūpasamato ca santaṃ, santattā eva paṇītaṃ, tacchāviparītabhāvato yāthāvaṃ. Tattha ‘‘santaṃ paṇīta’’nti idaṃ dvayaṃ taṇhābhinandanāya vadanti, ‘‘yāthāva’’nti diṭṭhābhinandanāya. Evanti evaṃ yathāvuttaucchedābhinivesanena.

'Being distressed': seeing aging, sickness, death, etc., and execution, imprisonment, mutilation, etc., in existence, they are oppressed and afflicted by that very existence through agitation. 'Being ashamed': feeling ashamed and disgusted, they are consumed by revulsion. 'Annihilation' (vibhava) means extermination (uccheda). 'They delight in it': they delight in it, clinging to it with the delight of craving and the delight of view. The passage beginning 'Indeed, good sir...' shows the way they delight in it. Therein, 'when' (yato) means 'at which time' (yadā). 'Good sir' (bhoti) is a term of address. 'This self' refers to the self that one has imagined for oneself by way of agency, etc. 'Is annihilated' means is cut off. 'Perishes' means is no longer seen, goes to destruction, to non-existence. 'Does not exist after death' means does not exist beyond death. 'This is peaceful': this annihilation of oneself is peaceful because it is the stilling of all existence and the stilling of all affliction; because it is peaceful, it is sublime; because of its true and unperverted nature, it is real. Therein, they speak the two terms 'peaceful' and 'sublime' out of delight in craving; they speak 'real' out of delight in view. 'Thus' means in this way, through adherence to annihilationism as has been stated.

Bhūtanti khandhapañcakaṃ. Tañhi paccayasambhūtattā paramatthato vijjamānattā ca bhūtanti vuccati. Tenāha ‘‘bhūtamidaṃ, bhikkhave, samanupassathā’’ti (ma. ni. 1.401). Bhūtato aviparītasabhāvato salakkhaṇato sāmaññalakkhaṇato ca passati. Idañhi khandhapañcakaṃ nāmarūpamattaṃ. Tattha ‘‘ime pathavīādayo dhammā rūpaṃ, ime phassādayo dhammā nāmaṃ, imāni nesaṃ lakkhaṇādīni, ime nesaṃ avijjādayo paccayā’’ti evaṃ sapaccayanāmarūpadassanavasena ceva, ‘‘sabbepime dhammā ahutvā sambhonti, hutvā paṭiventi, tasmā aniccā, aniccattā dukkhā, dukkhattā anattā’’ti evaṃ aniccānupassanādivasena ca passatīti [Pg.171] attho. Ettāvatā taruṇavipassanāpariyosānā vipassanābhūmi dassitā. Nibbidāyāti bhūtasaṅkhātassa tebhūmakadhammajātassa nibbindanatthāya, etena balavavipassanaṃ dasseti. Virāgāyāti virāgatthaṃ virajjanatthaṃ, iminā maggaṃ dasseti. Nirodhāyāti nirujjhanatthaṃ, imināpi maggameva dasseti. Nirodhāyāti vā paṭippassaddhinirodhena saddhiṃ anupādisesanibbānaṃ dasseti. Evaṃ kho, bhikkhave, cakkhumanto passantīti evaṃ paññācakkhumanto sapubbabhāgena maggapaññācakkhunā catusaccadhammaṃ passanti.

'What has come to be' (bhūta) is the five aggregates. Because they are produced by conditions and exist in an ultimate sense, they are called 'what has come to be.' Hence it is said: 'Bhikkhus, regard this as what has come to be' (MN 140). One sees it as it has come to be, from its undeviated nature, from its specific characteristic, and from its general characteristic. This fivefold aggregate is merely name-and-form. Herein, one sees name-and-form along with its conditions, thus: 'these phenomena such as the earth element are form; these phenomena such as contact are name; these are their characteristics, etc.; these are their conditions such as ignorance.' Furthermore, one sees through contemplation of impermanence and so on, thus: 'all these phenomena arise having not been, and having been, they vanish. Therefore, they are impermanent. Being impermanent, they are suffering. Being suffering, they are non-self.' Up to this point, the stage of insight is shown, culminating in tender insight. 'For disenchantment' is for the purpose of becoming disenchanted with the phenomena of the three planes of existence designated as 'what has come to be'; by this is shown powerful insight. 'For dispassion' is for the purpose of dispassion, for fading away; by this is shown the path. 'For cessation' is for the purpose of ceasing; by this too is shown the path. Or, 'for cessation' shows Nibbāna without remainder along with cessation by tranquillization. 'Thus, bhikkhus, those with vision see' means: thus those with the eye of wisdom—with the path-wisdom eye that has its preliminary part—see the Dhamma of the Four Truths.

Gāthāsu ye bhūtaṃ bhūtato disvāti ye ariyasāvakā bhūtaṃ khandhapañcakaṃ bhūtato aviparītasabhāvato vipassanāpaññāsahitāya maggapaññāya disvā. Etena pariññābhisamayaṃ dasseti. Bhūtassa ca atikkamanti bhāvanābhisamayaṃ. Ariyamaggo hi bhūtaṃ atikkamati etenāti ‘‘bhūtassa atikkamo’’ti vutto. Yathābhūteti aviparītasaccasabhāve nibbāne. Vimuccanti adhimuccanti, etena sacchikiriyābhisamayaṃ dasseti. Bhavataṇhāparikkhayāti bhavataṇhāya sabbaso khepanā samucchindanato, etena samudayappahānaṃ dasseti.

In the verses, 'Having seen what has come to be as it has come to be' means: those noble disciples who, with the wisdom of the path accompanied by the wisdom of insight, have seen what has come to be—the five aggregates—as it has come to be, from its undeviated nature. By this is shown the breakthrough by full understanding. 'And they transcend what has come to be': this shows the breakthrough by development. For the noble path transcends what has come to be; therefore it is called 'the transcending of what has come to be.' 'As it really is' means in Nibbāna, which has the nature of undeviated truth. 'They are liberated' means they are fully liberated; by this is shown the breakthrough by realization. 'Through the utter destruction of craving for existence' means because of the complete exhaustion and cutting off of craving for existence; by this is shown the abandoning of the origin.

Save bhūtapariñño soti ettha pana saveti nipātamattaṃ. So bhūtapariñño bhūtassa atikkamanūpāyena maggena bhavataṇhāparikkhayā pariññātakkhandho tato eva yathābhūte nibbāne adhimutto. Bhavābhaveti khuddake ceva mahante ca, ucchedādidassane vā vītataṇho bhinnakileso. Bhikkhu bhūtassa upādānakkhandhasaṅkhātassa attabhāvassa vibhavā, āyatiṃ anuppādā punabbhavaṃ nāgacchati, apaññattikabhāvameva gacchatīti anupādisesāya nibbānadhātuyā desanaṃ niṭṭhāpesi.

Herein, in the phrase 'save bhūtapariñño so,' 'save' is just a particle. He, the one who fully understands what has come to be, has fully understood the aggregates by the utter destruction of craving for existence through the path, which is the means for transcending what has come to be, and is thereby fully liberated in Nibbāna as it really is. 'In existence and non-existence' means in lesser and greater existence, or, with regard to views of annihilationism and so on, he is free from craving, with defilements shattered. The bhikkhu, through the annihilation of that individual existence designated as the aggregates of clinging—of what has come to be—does not come back to renewed existence because of its non-arising in the future; he goes to a state that cannot be designated. Thus he concluded the teaching with the Nibbāna-element without residue remaining.

Iti imasmiṃ vagge ekādasame vaṭṭaṃ kathitaṃ, tatiyacatutthapañcamesu pariyosānasutte ca vaṭṭavivaṭṭaṃ kathitaṃ, sesesu vivaṭṭamevāti veditabbaṃ.

Thus, in this chapter, the round of existence is taught in the eleventh sutta; in the third, fourth, fifth, and the concluding sutta, both the round and the rolling back of the round are taught; in the remaining suttas, it should be understood that only the rolling back of the round is taught.

Dvādasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Twelfth Sutta is finished.

Paramatthadīpaniyā khuddakanikāya-aṭṭhakathāya

In the Elucidation of the Ultimate Meaning, the Commentary on the Khuddaka Nikāya

Itivuttakassa dukanipātavaṇṇanā niṭṭhitā.

The commentary on the Book of Twos of the Itivuttaka is finished.

3. Tikanipāto

3. The Book of Threes

1. Paṭhamavaggo

1. The First Chapter

1. Mūlasuttavaṇṇanā

1. Commentary on the Root Sutta

50. Tikanipātassa [Pg.172] paṭhame tīṇīti gaṇanaparicchedo. Imānīti abhimukhīkaraṇaṃ. Akusalamūlānīti paricchinnadhammanidassanaṃ. Tattha akusalāni ca tāni mūlāni cāti akusalamūlāni. Atha vā akusalānaṃ hetupaccayapabhavajanakasamuṭṭhāpakanibbattakaṭṭhena mūlāni cāti akusalamūlāni, akusaladhammānaṃ kāraṇānīti attho. Kāraṇañhi yathā hinoti etasmā phalaṃ pavattatīti hetu, paṭicca etasmā etīti paccayo, pabhavati etasmāti pabhavo, attano phalaṃ janetīti janakaṃ, samuṭṭhāpetīti samuṭṭhāpakaṃ, nibbattetīti nibbattakanti ca vuccati. Evaṃ patiṭṭhaṭṭhena mūlanti, tasmā akusalamūlānīti akusalānaṃ suppatiṭṭhitabhāvasādhanāni, kāraṇānīti vuttaṃ hoti.

50. In the first sutta of the Book of Threes, 'three' is a numerical determination. 'These' is a way of directing attention. 'Unwholesome roots' is an indication of the determined phenomena. Herein, they are unwholesome and they are roots, thus they are 'unwholesome roots.' Or else, they are roots in the sense of being a cause, condition, origin, generator, producer, and source for unwholesome states, thus they are 'unwholesome roots'; the meaning is that they are the causes of unwholesome phenomena. For a cause is called a 'hetu' because the fruit proceeds from it; a 'paccaya' because the effect comes in dependence on it; a 'pabhava' because the effect originates from it; a 'janaka' because it generates its fruit; a 'samuṭṭhāpaka' because it gives rise to it; and a 'nibbattaka' because it produces it. Thus, in the sense of being a foundation, they are roots. Therefore, 'unwholesome roots' means they are the means for the well-established state of unwholesome things; that is to say, they are causes.

Keci pana ‘‘sāliādīnaṃ sālibījādīni viya maṇippabhādīnaṃ maṇivaṇṇādayo viya ca akusalānaṃ akusalabhāvasādhako lobhādīnaṃ mūlaṭṭho’’ti vadanti. Evaṃ sante akusalacittasamuṭṭhānarūpesu tesaṃ hetupaccayabhāvo na siyā. Na hi tāni tesaṃ akusalabhāvaṃ sādhenti, na ca paccayā na honti. Vuttañhetaṃ –

Some, however, say that the root-meaning of greed, etc., is that they establish the unwholesome nature of unwholesome states, just as rice seeds are the roots of rice plants, or as the color is the root of a gem's radiance. But if this were so, they could not be a root-condition for material forms that arise from unwholesome consciousness. For they do not establish the unwholesome nature of those forms, and yet they are indeed their conditions. For it is said:

‘‘Hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.paccayaniddesa.1).

'Roots are a condition for states associated with a root and for the material forms originating from them by way of root-condition.'

Ahetukassa ca mohassa akusalabhāvo na siyā akusalabhāvasādhakassa mūlantarassa abhāvato. Athāpi siyā lobhādīnaṃ sabhāvasiddho akusalādibhāvo, taṃsampayuttānaṃ pana lobhādipaṭibaddhoti. Evampi yathā lobhādīnaṃ, evaṃ alobhādīnampi sabhāvasiddho kusalādibhāvoti alobhādayo kusalā eva siyuṃ, na abyākatā, na ca honti. Tasmā yathā sampayuttesu, evaṃ mūlesupi kusalādibhāvo pariyesitabbo. Yonisomanasikārādiko viya hi kusalabhāvassa, ayonisomanasikārādiko [Pg.173] akusalabhāvassa kāraṇanti gahetabbaṃ. Evaṃ akusalabhāvasādhanavasena lobhādīnaṃ mūlaṭṭhaṃ aggahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na koci doso. Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, heturahitā pana tilabījakādisevālā viya na suppatiṭṭhitāti hetuādiatthena akusalānaṃ upakārakattā mūlānīti akusalamūlāni. Yasmā pana mūlena mutto akusalacittuppādo natthi, tasmā tīhi mūlehi sabbo akusalarāsi pariyādiyitvā dassitoti daṭṭhabbaṃ.

And delusion in a rootless consciousness would not have an unwholesome nature, due to the absence of another root that establishes its unwholesomeness. Or suppose the unwholesome nature of greed and so on is established by their own nature, while that of their associated states is dependent on greed and so on. Even so, just as with greed and so on, so too with non-greed and so on, their wholesome nature would be established by their own nature; thus non-greed and so on would be only wholesome, not indeterminate—but they are not. Therefore, just as with associated states, so too with the roots themselves, their wholesome or unwholesome nature must be sought from other factors. For it should be understood that wise attention and so on is the cause of the wholesome nature, and unwise attention and so on is the cause of the unwholesome nature. Thus, if one does not take the root-meaning of greed and so on as establishing their unwholesome nature, but takes it as establishing their well-established nature, there is no fault. For phenomena that have obtained a root-condition are firm and well-established, like trees with developed roots; but those without a root are not well-established, like duckweed on water. Thus, because they support unwholesome states in the sense of being a root and so on, they are 'unwholesome roots.' Moreover, since no unwholesome consciousness arises that is devoid of a root, it should be understood that the entire mass of unwholesomeness is encompassed and shown by these three roots.

Tāni akusalamūlāni sarūpato dassetuṃ ‘‘lobho akusalamūla’’ntiādi vuttaṃ. Tattha lobhādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Tattha pana tatiyamaggavajjhā lobhādayo āgatā, idha pana anavasesāti ayameva viseso.

To show those unwholesome roots according to their own nature, it is said: 'Greed is an unwholesome root,' and so on. Regarding greed and the others, what is to be said has already been stated earlier. There, however, greed and so on that are to be abandoned by the third path were mentioned, but here they are meant without remainder—this is the only difference.

Gāthāyaṃ pāpacetasanti akusaladhammasamāyogato lāmakacittaṃ. Hiṃsantīti attano pavattikkhaṇe āyatiṃ vipākakkhaṇe ca vibādhenti. Attasambhūtāti attani jātā. Tacasāranti gaṇṭhitaṃ, veḷunti attho. Samphalanti attano phalaṃ. Idaṃ vuttaṃ hoti – khadirasīsapādayo viya antosāro ahutvā bahisāratāya tacasāranti laddhanāmaṃ veḷuādiṃ yathā attasambhūtameva phalaṃ hiṃsati vināseti, evameva anto sīlādisārarahitaṃ lāmakacittaṃ puggalaṃ attasambhūtāyeva lobhādayo vināsentīti.

In the verse, 'of evil mind' means having a base mind due to association with unwholesome states. 'They harm' means they afflict one at the moment of their occurrence and in the future at the moment of their result. 'Arisen from oneself' means born in oneself. 'Whose pith is its bark' means knotted; the meaning is bamboo. 'Its own fruit' means its own fruit. This is what is said: Just as its own fruit, arisen from itself, harms and destroys a bamboo plant—which is called 'bark-pith' because it has its strength in its exterior, not having inner heartwood like the khadira or sissoo trees—so too greed, hatred, and delusion, which have arisen in himself, destroy the person with a base mind who is devoid of the inner substance of virtue and so on.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Sutta is finished.

2. Dhātusuttavaṇṇanā

2. Commentary on the Sutta on the Elements

51. Dutiye dhātuyoti attano phalassa sabhāvassa ca dhāraṇaṭṭhena dhātuyo. Yañcettha phalanibbattakaṃ, taṃ attano phalassa sabhāvassa ca, itaraṃ sabhāvasseva dhāraṇaṭṭhena dhātu. Rūpadhātūti rūpabhavo. Dhātuyā āgataṭṭhāne bhavena paricchinditabbaṃ, bhavassa āgataṭṭhāne dhātuyā paricchinditabbanti idha bhavena paricchedo kathito. Tasmā –

51. In the second sutta, 'elements' (dhātuyo) are so called because they sustain their own fruit and their own nature. And here, that which produces fruit sustains its own fruit and its own nature, while the other is an element because it sustains only its own nature. 'Form element' means form-existence. Where an element is the source, it should be defined by existence; where existence is the source, it should be defined by element. Here, the definition by existence is stated. Therefore:

‘‘Katame [Pg.174] dhammā rūpāvacarā? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve anto karitvā etthāvacarā ettha pariyāpannā khandhadhātuāyatanā, ime dhammā rūpāvacarā’’ti (dha. sa. 1289) –

“What states belong to the form sphere? Taking the Brahma-world as the lower limit and including the Akaniṭṭha gods as the upper limit, the aggregates, elements, and bases that are found and included therein: these states belong to the form sphere.” (Dhs §1289)

Evaṃ vuttā rūpāvacaradhammā rūpadhātu. Arūpadhātūti arūpabhavo. Idhāpi bhavena paricchedo kathitoti –

The form-sphere phenomena thus described are the form element. 'Formless element' means formless existence. Here too, the definition by existence is stated:

‘‘Katame dhammā arūpāvacarā? Heṭṭhato ākāsānañcāyatanūpage deve anto karitvā, uparito nevasaññānāsaññāyatanūpage deve anto karitvā, etthāvacarā ettha pariyāpannā khandhadhātuāyatanā, ime dhammā arūpāvacarā’’ti (dha. sa. 1291) –

“What states belong to the formless sphere? Including the gods who have reached the base of infinite space as the lower limit and including the gods who have reached the base of neither-perception-nor-non-perception as the upper limit, the aggregates, elements, and bases that are found and included therein: these states belong to the formless sphere.” (Dhs §1291)

Evaṃ vuttā arūpāvacaradhammā arūpadhātu. Nirodhadhātūti nibbānaṃ veditabbaṃ.

The formless-sphere phenomena thus described are the formless element. The cessation element should be understood as Nibbāna.

Aparo nayo – rūpasahitā, rūpapaṭibaddhā, dhammappavatti rūpadhātu, pañcavokārabhavo, ekavokārabhavo ca, tena sakalo kāmabhavo rūpabhavo ca saṅgahito. Rūparahitā dhammappavatti arūpadhātu, catuvokārabhavo, tena arūpabhavo saṅgahito. Iti dvīhi padehi tayo bhavā sabbā saṃsārappavatti dassitā. Tatiyapadena pana asaṅkhatadhātuyeva saṅgahitāti maggaphalāni idha tikavinimuttadhammā nāma jātā. Keci pana ‘‘rūpadhātūti rūpasabhāvā dhammā, arūpadhātūti arūpasabhāvā dhammāti padadvayena anavasesato pañcakkhandhā gahitā’’ti. ‘‘Rūpataṇhāya visayabhūtā dhammā rūpadhātu, arūpataṇhāya visayabhūtā arūpadhātū’’ti ca vadanti, taṃ sabbaṃ idha nādhippetaṃ. Tasmā vuttanayeneva attho veditabbo.

Another method: The occurrence of phenomena accompanied by form and connected with form is the form element; this is five-constituent existence and one-constituent existence, and thereby the entire desire existence and form existence are included. The occurrence of phenomena devoid of form is the formless element; this is four-constituent existence, and thereby formless existence is included. Thus by two terms the three kinds of existence and the entire process of saṃsāra are shown. By the third term, however, only the unconditioned element is included; thus the paths and fruits here become what are called 'phenomena released from the triad.' Some, however, say: 'By "form element" is meant phenomena having a material nature, and by "formless element" is meant phenomena having an immaterial nature'; thus by these two terms the five aggregates are included without remainder. And others say: 'Phenomena that are the objective field of craving for form are the form element; phenomena that are the objective field of craving for the formless are the formless element.' But all this is not intended here. Therefore the meaning should be understood only in the way that has been stated.

Gāthāsu rūpadhātuṃ pariññāyāti rūpapaṭibaddhadhammapavattiṃ ñātapariññādīhi tīhi pariññāhi parijānitvā. Āruppesu asaṇṭhitāti arūpāvacaradhammesu bhavarāgavasena bhavadiṭṭhivasena ca na patiṭṭhitā anallīnā. ‘‘Arūpesu asaṇṭhitā’’ti ca paṭhanti, so eva attho. Ettāvatā tebhūmakadhammānaṃ pariññā vuttā. Nirodhe ye vimuccantīti ye nibbāne ārammaṇabhūte aggamaggaphalavasena [Pg.175] samucchedapaṭippassaddhīhi anavasesakilesato vimuccanti. Te janā maccuhāyinoti te khīṇāsavajanā maraṇaṃ samatītā.

In the verses, 'having fully understood the form element' means having fully understood the occurrence of phenomena connected with form by means of the three kinds of full understanding, namely, full understanding as the known, as investigating, and as abandoning. 'Not established in the formless realms' means not being established in or clinging to formless-sphere phenomena through craving for existence or the view of existence. Some also read 'not established in the formless,' which has the same meaning. Thus far, the full understanding of the phenomena of the three planes has been stated. 'Those who are liberated in cessation' means those who, with Nibbāna as their object, are liberated from all defilements without remainder by way of the supreme path and fruit through eradication and tranquilization. 'Those people have left death behind' means those people, the destroyers of the taints, have transcended death.

Evaṃ dhātuttayasamatikkamena amatādhigamaṃ dassetvā ‘‘ayañca paṭipadā mayā gatamaggo ca tumhākaṃ dassito’’ti tattha nesaṃ ussāhaṃ janento dutiyaṃ gāthamāha. Tattha kāyenāti nāmakāyena maggaphalehi. Phusayitvāti patvā. Nirūpadhinti khandhādisabbūpadhirahitaṃ. Upadhippaṭinissagganti tesaṃyeva ca upadhīnaṃ paṭinissajjanakāraṇaṃ. Nibbānassa hi maggañāṇena sacchikiriyāya sabbe upadhayo paṭinissaṭṭhā hontīti taṃ tesaṃ paṭinissajjanakāraṇaṃ. Sacchikatvāti kālena kālaṃ phalasamāpattisamāpajjanena attapaccakkhaṃ katvā anāsavo sammāsambuddho tameva asokaṃ virajaṃ nibbānapadaṃ deseti. Tasmā tadadhigamāya ussukkaṃ kātabbanti.

Having thus shown the attainment of the Deathless by transcending the three elements, arousing their enthusiasm for it by saying, 'This practice, the path trodden by me, has been shown to you,' he spoke the second verse. Therein, 'with the body' means with the mental body, that is, with the path and its fruit. 'Having touched' means having attained. 'Without acquisitions' means devoid of all acquisitions such as the aggregates. 'The relinquishment of acquisitions' means the cause for the relinquishment of those very acquisitions. For, through the realization of Nibbāna by means of path knowledge, all acquisitions are relinquished; thus it is the cause of their relinquishment. 'Having realized' means having directly experienced it from time to time by entering the attainment of fruition. The taintless, Perfectly Self-Enlightened One teaches that very sorrowless, stainless state of Nibbāna. Therefore, one should be zealous for its attainment.

Dutiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Sutta is finished.

3. Paṭhamavedanāsuttavaṇṇanā

3. Commentary on the First Sutta on Feeling

52. Tatiye vedanāti ārammaṇarasaṃ vediyanti anubhavantīti vedanā. Tā vibhāgato dassetuṃ ‘‘sukhā vedanā’’tiādi vuttaṃ. Tattha sukha-saddo atthuddhāravasena heṭṭhā vuttoyeva. Dukkha-saddo pana ‘‘jātipi dukkhā’’tiādīsu (dī. ni. 2.387; vibha. 190) dukkhavatthusmiṃ āgato. ‘‘Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) dukkhārammaṇe. ‘‘Dukkho pāpassa uccayo’’tiādīsu (dha. pa. 117) dukkhapaccaye. ‘‘Yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ, yāva dukkhā nirayā’’tiādīsu (ma. ni. 3.250) dukkhapaccayaṭṭhāne. ‘‘Sukhassa ca pahānā dukkhassa ca pahānā’’tiādīsu (dī. ni. 1.232; dha. sa. 165) dukkhavedanāyaṃ. Idhāpi dukkhavedanāyameva.

52. In the third sutta, 'feeling' (vedanā) is so called because one feels, that is, one experiences, the flavor of an object. To show its classification, 'pleasant feeling,' and so on, is stated. Herein, the word 'pleasant' has already been explained below by way of extracting its meaning. But the word 'painful' occurs in the sense of a basis for suffering in such passages as 'birth is painful'; in the sense of a painful object in such passages as 'Because, Mahāli, form is painful, attended by suffering, steeped in suffering'; in the sense of a condition for suffering in 'Painful is the accumulation of evil'; in the sense of a place that is a condition for suffering in 'So, bhikkhus, it is not easy to describe in words how painful the hells are'; and in the sense of painful feeling in 'with the abandoning of pleasure and pain.' Here, too, it is used only in the sense of painful feeling.

Vacanatthato pana sukhayatīti sukhā. Dukkhayatīti dukkhā. Na dukkhā na sukhāti adukkhamasukhā, makāro padasandhivasena vutto. Tāsu iṭṭhānubhavanalakkhaṇā sukhā, aniṭṭhānubhavanalakkhaṇā dukkhā, ubhayaviparītānubhavanalakkhaṇā adukkhamasukhā. Tasmā sukhadukkhavedanānaṃ uppatti pākaṭā, [Pg.176] na adukkhamasukhāya. Yadā hi sukhaṃ uppajjati, sakalasarīraṃ bhentaṃ maddantaṃ pharamānaṃ satadhotasappiṃ khādāpentaṃ viya, satapākatelaṃ makkhentaṃ viya, ghaṭasahassena pariḷāhaṃ nibbāpayamānaṃ viya ca ‘‘aho sukhaṃ, aho sukha’’nti vācaṃ nicchārayamānameva uppajjati. Yadā dukkhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ tattaphālaṃ pavesentaṃ viya vilīnatambalohaṃ āsiñcantaṃ viya ca ‘‘aho dukkhaṃ, aho dukkha’’nti vippalāpentameva uppajjati. Iti sukhadukkhavedanānaṃ uppatti pākaṭā.

Etymologically, it is 'pleasant' (sukhā) because it makes one feel pleasant; it is 'painful' (dukkhā) because it makes one feel pain. 'Neither-painful-nor-pleasant' (adukkhamasukhā) is what is not painful and not pleasant; the 'm' is inserted for euphonic reasons. Among these, pleasant feeling has the characteristic of experiencing a desirable object; painful feeling has the characteristic of experiencing an undesirable object; and neither-painful-nor-pleasant feeling has the characteristic of experiencing an object that is the opposite of both. Therefore the arising of pleasant and painful feelings is manifest, but not that of neither-painful-nor-pleasant feeling. For when a pleasant feeling arises, it pervades the entire body, shattering and crushing it, as if one were being made to eat ghee washed a hundred times, or being smeared with oil boiled a hundred times, or having a burning fever extinguished by a thousand pots of water, so that one exclaims, 'Oh, what bliss! Oh, what bliss!' as it arises. When a painful feeling arises, it agitates the entire body, shattering and crushing it, as if a hot stake were being driven into one, or as if molten copper were being poured over one, so that one laments, 'Oh, what pain! Oh, what pain!' as it arises. Thus the arising of pleasant and painful feelings is manifest.

Adukkhamasukhā pana dubbijānā duddīpanā andhakārā avibhūtā. Sā sukhadukkhānaṃ apagame sātāsātapaṭipakkhavasena majjhattākārabhūtā nayato gaṇhantasseva pākaṭā hoti. Yathā kiṃ? Yathā pubbāparaṃ sapaṃsuke padese upacaritamaggavasena piṭṭhipāsāṇe migena gatamaggo, evaṃ iṭṭhāniṭṭhārammaṇesu sukhadukkhānubhavanenapi majjhattārammaṇānubhavanabhāvena viññāyati. Majjhattārammaṇaggahaṇaṃ piṭṭhipāsāṇagamanaṃ viya iṭṭhāniṭṭhārammaṇaggahaṇābhāvato. Yañca tatrānubhavanaṃ, sā adukkhamasukhāti.

But neither-painful-nor-pleasant feeling is hard to understand, difficult to point out, obscure, and unmanifest. It becomes manifest only to one who grasps it by inference. With the subsiding of pleasure and pain, it has a neutral character, being the opposite of the agreeable and disagreeable. How so? Just as the path taken by a deer over a flat rock can be inferred from its tracks on the dusty ground before and after, so too, the experience of a neutral object is known from the experience of pleasure and pain with desirable and undesirable objects. The grasping of a neutral object is like the passage over the flat rock, due to the absence of grasping desirable and undesirable objects. And whatever is experienced in that case is neither-painful-nor-pleasant feeling.

Evamettha sukhadukkhaadukkhamasukhabhāvena tidhā vuttāpi katthaci sukhadukkhabhāvena dvidhā vuttā. Yathāha – ‘‘dvepi mayā, ānanda, vedanā vuttā, pariyāyena sukhā vedanā, dukkhā vedanā’’ti (ma. ni. 2.89). Katthaci tissopi visuṃ visuṃ sukhadukkhaadukkhamasukhabhāvena ‘‘sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti (ma. ni. 1.465). Katthaci sabbāpi dukkhabhāvena. Vuttañhetaṃ ‘‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259).

Thus, although feelings are spoken of here in three ways—as pleasant, painful, and neither-painful-nor-pleasant—elsewhere they are spoken of in two ways, as pleasant and painful. As it is said: 'Ānanda, I have spoken of two kinds of feeling from a certain point of view: pleasant feeling and painful feeling' (MN 59). Elsewhere, the three are described separately: 'Pleasant feeling is pleasant in its presence and painful in its change; painful feeling is painful in its presence and pleasant in its change; neither-painful-nor-pleasant feeling is pleasant when known and painful when unknown' (MN 44). Elsewhere, all feeling is spoken of as being of the nature of suffering. For it is said: 'Whatever is felt, that I say is included in suffering' (SN 36.11).

Tattha siyā – yadi tisso vedanā yathā idha vuttā, aññesu ca edisesu suttesu abhidhamme ca evaṃ avatvā kasmā evaṃ vuttaṃ ‘‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti, ‘‘dvepi mayā, ānanda, vedanā vuttā’’ti ca? Sandhāyabhāsitametaṃ, tasmā sā pariyāyadesanā. Vuttañhetaṃ bhagavatā –

Here, it may be asked: If there are three feelings as stated here, why, without stating it thus in other similar suttas and in the Abhidhamma, was it said, 'Whatever is felt, that I say is included in suffering,' and 'Ānanda, I have spoken of two feelings'? This was spoken with a specific reference; therefore, it is a teaching with a qualified meaning. For this was said by the Blessed One:

‘‘Saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmataṃ, ‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasmi’’’nti (saṃ. ni. 4.259).

“Ānanda, it was with reference to the impermanence of formations, to the changing nature of formations, that I said: ‘Whatever is felt, that is included in suffering.’” (SN 36.11)

‘‘Dvepi [Pg.177] mayā, ānanda, vedanā vuttā pariyāyenā’’ti ca (saṃ. ni. 4.259).

“And, Ānanda, I have spoken of two feelings in a qualified way.” (SN 36.11)

Ettha hi sukhā adukkhamasukhāti imāsaṃ dvinnaṃ vedanānaṃ nippariyāyena dukkhabhāvo natthi, veneyyajjhāsayena pana tattha nicchandadassanatthaṃ pariyāyena dukkhabhāvo vuttoti sā tādisī pariyāyadesanā. Ayaṃ pana vedanattayadesanā sabhāvakathāti katvā nippariyāyadesanāti ayamettha ācariyānaṃ samānakathā.

Here, indeed, the nature of suffering does not exist without qualification in these two feelings, pleasant and neither-pleasant-nor-unpleasant. However, with regard to the disposition of those to be trained, the nature of suffering is stated there with qualification for the purpose of seeing the absence of desire. Such is that teaching with qualification. But this teaching of the three feelings, because it is a discourse on their intrinsic nature, is a teaching without qualification. This is the consistent statement of the teachers here.

Vitaṇḍavādī panāha ‘‘dukkhatādvayavacanato pariyāyadesanāva vedanattayadesanā’’ti. So ‘‘mā heva’’ntissa vacanīyo, yasmā bhagavatā sabbāsaṃ vedanānaṃ dukkhabhāvo adhippāyavasena vutto ‘‘saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmataṃ ‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasmi’’’nti. Yadi panettha vedanattayadesanā pariyāyadesanā siyā, ‘‘idaṃ mayā sandhāya bhāsitaṃ tisso vedanā’’ti vattabbaṃ siyā, na panetaṃ vuttaṃ.

The sophist, however, says: 'Because suffering is spoken of in two ways, the teaching of the three feelings is only a figurative teaching.' He should be told, 'Do not say so,' for the Blessed One has stated the nature of suffering for all feelings with an intended meaning: 'Ānanda, it was with reference to the impermanence of formations, with reference to the changeability of formations, that I said: “Whatever is felt is included in suffering.”' If, in this context, the teaching of the three feelings were a figurative teaching, it should have been said, 'This I have spoken with reference to the three feelings,' but this was not said.

Apicāyameva vattabbo ‘‘ko, panāvuso, vedanattayadesanāya adhippāyo’’ti? Sace vadeyya ‘‘mudukā dukkhā vedanā sukhā, adhimattā dukkhā, majjhimā adukkhamasukhāti veneyyajjhāsayena vuttā. Tāsu hi na sattānaṃ sukhādivaḍḍhī’’ti. So vattabbo – ko panāvuso dukkhavedanāya sabhāvo, yena ‘‘sabbā vedanā dukkhā’’ti vucceyyuṃ? Yadi yāya uppannāya sattā viyogameva icchanti, so dukkhavedanāya sabhāvo. Yāya ca pana uppannāya sattā aviyogameva icchanti, yāya na ubhayaṃ icchanti, sā kathaṃ dukkhavedanā siyā? Atha yā attano nissayassa upaghātakārī, sā dukkhā. Yā anuggahakārī, sā kathaṃ dukkhā siyā. Atha pana yadariyā dukkhato passanti, so dukkhavedanāya sabhāvo, saṅkhāradukkhatāya vedanaṃ ariyā dukkhato passanti, sā ca abhiṇhasabhāvāti kathaṃ tāsaṃ vedanānaṃ mudumajjhimādhimattadukkhabhāvo siyā? Yadi ca saṅkhāradukkhatāya eva vedanānaṃ dukkhabhāvo siyā, ‘‘tisso imā, bhikkhave, dukkhatāyo dukkhadukkhatā, vipariṇāmadukkhatā, saṅkhāradukkhatā’’ti (dī. ni. 3.305) ayaṃ dukkhatānaṃ vibhāgadesanā nippayojanā siyā. Tathā ca sati suttameva paṭibāhitaṃ siyā, purimesu ca tīsu rūpāvacarajjhānesu [Pg.178] mudukā dukkhā vedanāti āpajjati sukhavedanāvacanato. Catutthajjhāne arūpajjhānesu ca majjhimā, adukkhamasukhavedanāvacanato. Evaṃ sante purimā tisso rūpāvacarasamāpattiyo catutthajjhānasamāpattiyā arūpasamāpattīhi ca santatarāti āpajjati. Kathaṃ vā santatarappaṇītatarāsu samāpattīsu dukkhavedanāya adhikabhāvo yujjati? Tasmā vedanattayadesanāya pariyāyadesanābhāvo na yuttoti.

Furthermore, this should be said to him: 'Friend, what is the intended meaning of the teaching on the three feelings?' If he should say: 'Pleasant feeling is mildly painful feeling, painful feeling is intensely painful, and neither-painful-nor-unpleasant feeling is moderately painful—this was spoken according to the disposition of those to be trained, for in them there is no increase of pleasure and so on for beings,' he should be told: 'But friend, what is the intrinsic nature of painful feeling, by which it would be said, “All feeling is suffering”? If it is that when it arises beings desire only to be rid of it, that is the intrinsic nature of painful feeling. But when a feeling arises that beings desire not to be rid of, or when they desire neither, how could that be painful feeling? Or else, if what harms its own basis is painful, how could what supports it be painful? Or again, if what the noble ones see as suffering is the intrinsic nature of painful feeling—and the noble ones see feeling as suffering because of the suffering of formations, which is of a constant nature—how could those feelings have the nature of mild, moderate, and intense suffering? And if the nature of suffering in feelings were solely the suffering of formations, then this analysis of suffering in the teaching, “Bhikkhus, there are these three kinds of suffering: suffering as pain, suffering due to change, and suffering of formations,” would be purposeless. This being so, the sutta itself would be contradicted. For it would follow that in the first three form-sphere jhānas there is mild painful feeling, since pleasant feeling is spoken of there; and that in the fourth jhāna and the formless jhānas there is moderate painful feeling, since neither-painful-nor-unpleasant feeling is spoken of there. In that case, it would follow that the first three form-sphere attainments are more peaceful than the fourth jhāna attainment and the formless attainments. But how could a greater amount of painful feeling be consistent with attainments that are more peaceful and sublime? Therefore, it is not proper that the teaching of the three feelings should be a figurative teaching.'

Yaṃ pana vuttaṃ ‘‘dukkhe sukhanti saññāvipallāso’’ti (a. ni. 4.49; paṭi. ma. 1.236), taṃ kathanti? Vipariṇāmadukkhatāya saṅkhāradukkhatāya ca yathābhūtānavabodhena yā ekantato sukhasaññā, yā ca dukkhanimitte sukhanimittasaññā, taṃ sandhāya vuttaṃ. Evampi ‘‘sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā’’ti (itivu. 53) idaṃ pana kathanti? Idaṃ pana vipariṇāmadassane sanniyojanatthaṃ vuttaṃ tassa tattha virāguppattiyā upāyabhāvato sukhavedanāya bahudukkhānugatabhāvato ca. Tathā hi dukkhassa hetubhāvato anekehi dukkhadhammehi anubaddhattā ca paṇḍitā sukhampi dukkhamicceva paṭipannā.

But as for what was said, 'Perceiving pleasure in what is suffering is a distortion of perception,' how is this? This was said with reference to the perception of what is exclusively pleasant that arises from not understanding as it really is the suffering due to change and the suffering of formations, and with reference to perceiving a sign of pleasure in what is a sign of suffering. Also, how is this to be understood: 'Bhikkhus, pleasant feeling should be seen as suffering'? This was said for the purpose of directing the mind to the seeing of change, because it is a means for the arising of dispassion towards it, and because pleasant feeling is followed by much suffering. For indeed, because it is a cause of suffering and is connected with many painful states, the wise are disposed to regard even pleasure as suffering.

Evampi nattheva sukhā vedanā, sukhahetūnaṃ niyamābhāvato. Ye hi sukhavedanāya hetusammatā ghāsacchādanādayo, te eva adhimattaṃ akāle ca paṭiseviyamānā dukkhavedanāya hetubhāvamāpajjanti. Na ca yeneva hetunā sukhaṃ, teneva dukkhanti yuttaṃ vattuṃ. Tasmā na te sukhahetū, dukkhantarāpagame pana aviññūnaṃ sukhasaññā yathā cirataraṃ ṭhānādiiriyāpathasamaṅgī hutvā tadaññairiyāpathasamāyoge mahantañca bhāraṃ vahato bhāranikkhepe ceva vūpasame ca, tasmā nattheva sukhanti? Tayidaṃ sammadeva sukhahetuṃ apariññāya tassa niyamābhāvaparikappanaṃ. Ārammaṇamattameva hi kevalaṃ sukhahetuṃ manasikatvā evaṃ vuttaṃ, ajjhattikasarīrassa avatthāvisesaṃ samuditaṃ pana ekajjhaṃ tadubhayaṃ sukhādihetūti veditabbaṃ. Yādisañca tadubhayaṃ sukhavedanāya hetu, tādisaṃ na kadācipi dukkhavedanāya hetu hotīti vavatthitā eva sukhādihetu. Yathā nāma tejodhātu sāliyavaḍākasassādīnaṃ yādisamavatthantaraṃ patvā sātamadhurabhāvahetu hoti, na tādisameva patvā kadācipi asātaamadhurabhāvahetu hoti, evaṃsampadamidaṃ daṭṭhabbaṃ.

In this way too, it is argued: 'There is no pleasant feeling at all, because there is no fixed rule for the causes of pleasure. For the very things considered causes of pleasant feeling—food, clothing, and so on—become causes of painful feeling when partaken of excessively or at the wrong time. And it is not right to say that the very same cause brings both pleasure and pain. Therefore, those are not causes of pleasure. But for the ignorant, a perception of pleasure arises on the removal of one kind of suffering—just as for one who has been in a standing posture for a long time, on adopting another posture, and for one carrying a heavy load, on putting down the load and being relieved of it. Therefore, is there no pleasure at all?' This imagining that there is no fixed rule for it comes from not properly understanding the cause of pleasure. For this is said having considered only the object itself as the cause of pleasure. But it should be known that the cause of pleasure and so on is the combination of both together: the object and a particular state of the internal body. And such a combination that is a cause of pleasant feeling is never a cause of painful feeling. Thus the causes of pleasure and so on are indeed established. Just as the fire element, having reached a certain state in relation to rice, barley, and other crops, becomes a cause of a pleasant, sweet quality, and having reached that same state is never a cause of an unpleasant, non-sweet quality; so too should this be understood.

Dukkhāpagameva [Pg.179] kadāci sukhavedanantaraṃ upalabbhati. Tattha sukheyeva sukhasaññā, na dukkhāpagamamatte yathā addhānagamanaparissamakilantassa sambāhane iriyāpathaparivattane ca, aññathā kālantarepi parissamāpagame tādisī sukhasaññā siyā. Dukkhāpagamamatte pana sukhanti parikappanā vedanāvisesassa anupalabbhamānattā. Ekanteneva cetaṃ evaṃ sampaṭicchitabbaṃ, yato paṇītappaṇītāniyeva ārammaṇāni mahatā āyāsena sattā abhipatthayanti, na ca nesaṃ yena kenaci yathāladdhamattena paccayena patikāraṃ kātuṃ sakkā taṇhuppādenāti. Vedanāpaccayā hi taṇhāupādi, tathābhāve ca sugandhamadhurasukhasamphassādivatthūnaṃ itarītarabhāvena sukhavisesasaññā jāyamānā katamassa dukkhavisesassa apagamane ghānajivhākāyadvāresu, sotadvāre ca dibbasaṅgītasadisapañcaṅgikatūriyasaddāvadhāraṇe. Tasmā na dukkhavedanāyameva dukkhantarāpagame sukhasaññā, nāpi kevale dukkhāpagamamatteti āgamato yuttitopi vavatthitā tisso vedanāti bhagavato vedanattayadesanā nītatthāyeva, na neyyatthāti saññāpetabbaṃ. Evañcetaṃ upeti, iccetaṃ kusalaṃ, no ce, kammaṃ katvā uyyojetabbo ‘‘gaccha yathāsukha’’nti.

A distinct pleasant feeling is sometimes found only on the cessation of suffering. There, the perception of pleasure is in the pleasure itself, not in the mere cessation of suffering. For example, for one exhausted by the fatigue of a long journey, pleasure arises in being massaged and in changing posture; otherwise, such a perception of pleasure would arise on the cessation of fatigue even at another time. The idea that pleasure is the mere cessation of suffering is a conjecture, because no specific feeling is observed. And this must be accepted as absolutely certain, for beings strive with great effort for ever more sublime objects, and it is not possible to remedy their craving, which arises, with just any requisite one happens to get. For craving is conditioned by feeling. That being so, when a perception of a specific pleasure arises from the diversity of objects—fragrant, sweet, pleasant to touch, and so on—at the nose, tongue, and body doors, or on ascertaining at the ear door the sound of the five-limbed orchestra similar to divine music, on the removal of which specific suffering does it arise? Therefore, the perception of pleasure is not just in painful feeling on the removal of another suffering, nor is it in the mere removal of suffering. Thus, established by both scripture and reason, the Blessed One’s teaching of the three feelings is of explicit meaning, not of a meaning to be inferred. This should be made known. If he accepts this, it is good. If not, having done one's task, he should be dismissed with the words, 'Go as you please.'

Evametā aññamaññapaṭipakkhasabhāvavavatthitalakkhaṇā eva tisso vedanā bhagavatā desitā. Tañca kho vipassanākammikānaṃ yogāvacarānaṃ vedanāmukhena arūpakammaṭṭhānadassanatthaṃ. Duvidhañhi kammaṭṭhānaṃ rūpakammaṭṭhānaṃ, arūpakammaṭṭhānanti. Tattha bhagavā rūpakammaṭṭhānaṃ kathento saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānādivasena vā katheti. Arūpakammaṭṭhānaṃ pana kathento phassavasena vā vedanāvasena vā cittavasena vā katheti. Ekaccassa hi āpāthagate ārammaṇe āvajjato tattha cittacetasikānaṃ paṭhamābhinipāto phasso taṃ ārammaṇaṃ phusanto uppajjamāno pākaṭo hoti, ekaccassa taṃ ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭā hoti, ekaccassa taṃ ārammaṇaṃ vijānantaṃ uppajjamānaṃ viññāṇaṃ pākaṭaṃ hoti. Iti tesaṃ tesaṃ puggalānaṃ ajjhāsayena yathāpākaṭaṃ phassādimukhena tidhā arūpakammaṭṭhānaṃ katheti.

Thus these three feelings have been taught by the Blessed One as having the characteristic of being established by their mutually opposed natures. This was for the purpose of showing the immaterial meditation subject to yogis practicing insight, by way of the gateway of feeling. For the meditation subject is twofold: the material meditation subject and the immaterial meditation subject. Therein, when the Blessed One teaches the material meditation subject, he teaches it by way of brief attention, or by way of detailed attention, or by way of the determination of the four elements, and so on. But when teaching the immaterial meditation subject, he teaches it by way of contact, or by way of feeling, or by way of consciousness. For in one person, when an object has come into range and he attends to it, contact—the first impact of mind and mental factors—arising and touching that object becomes manifest. In another, feeling, arising and experiencing that object, becomes manifest. In another, consciousness, arising and cognizing that object, becomes manifest. Thus, according to the disposition of these various persons and in accordance with what is manifest, he teaches the immaterial meditation subject in three ways, through the gateway of contact and so on.

Tattha [Pg.180] yassa phasso pākaṭo hoti, sopi ‘‘na kevalaṃ phassova uppajjati, tena saddhiṃ tadeva ārammaṇaṃ anubhavamānā vedanāpi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi, vijānamānaṃ viññāṇampi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti. Yassa vedanā pākaṭā hoti, sopi ‘‘na kevalaṃ vedanāva uppajjati, tāya saddhiṃ phusamāno phassopi uppajjati, sañjānamānā saññāpi, cetayamānā cetanāpi, vijānamānaṃ viññāṇampi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti. Yassa viññāṇaṃ pākaṭaṃ hoti, sopi ‘‘na kevalaṃ viññāṇameva uppajjati, tena saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, anubhavamānā vedanāpi, sañjānamānā saññāpi, cetayamānā cetanāpi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti.

Herein, for one to whom contact is manifest, he too comprehends them only as a pentad with contact as the fifth, thinking: 'Not only does contact arise, but along with it feeling also arises, experiencing that very object; perception also arises, perceiving; volition also arises, intending; and consciousness also arises, cognizing.' For one to whom feeling is manifest, he too comprehends them only as a pentad with contact as the fifth, thinking: 'Not only does feeling arise, but along with it contact also arises, contacting; perception also arises, perceiving; volition also arises, intending; and consciousness also arises, cognizing.' For one to whom consciousness is manifest, he too comprehends them only as a pentad with contact as the fifth, thinking: 'Not only does consciousness arise, but along with it contact also arises, contacting that very object; feeling also arises, experiencing; perception also arises, perceiving; and volition also arises, intending.'

So ‘‘ime phassapañcamakā dhammā kiṃnissitā’’ti upadhārento ‘‘vatthunissitā’’ti pajānāti. Vatthu nāma karajakāyo. Yaṃ sandhāya vuttaṃ ‘‘idañca pana me viññāṇaṃ etthasitaṃ etthapaṭibaddha’’nti (dī. ni. 1.235; ma. ni. 2.252). So atthato bhūtā ceva upādārūpāni ca, evamettha vatthu rūpaṃ, phassapañcamakā nāmanti nāmarūpamattameva passati. Rūpañcettha rūpakkhandho, nāmaṃ cattāro arūpino khandhāti pañcakkhandhamattaṃ hoti. Nāmarūpavinimuttā hi pañcakkhandhā, pañcakkhandhavinimuttaṃ vā nāmarūpaṃ natthi. So ‘‘ime pañcakkhandhā kiṃhetukā’’ti upaparikkhanto ‘‘avijjādihetukā’’ti, tato ‘‘paccayo ceva paccayuppannañca idaṃ, añño satto vā puggalo vā natthi, suddhasaṅkhārapuñjamattamevā’’ti sappaccayanāmarūpavasena tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā ‘‘aniccaṃ dukkhamanattā’’ti sammasanto vicarati. So ‘‘ajja ajjā’’ti paṭivedhaṃ ākaṅkhamāno tathārūpe samaye utusappāyaṃ, puggalasappāyaṃ, bhojanasappāyaṃ, dhammassavanasappāyaṃ vā labhitvā ekapallaṅkena nisinnova vipassanaṃ matthakaṃ pāpetvā arahatte patiṭṭhāti. Evaṃ imesaṃ tiṇṇaṃ janānaṃ yāva arahattā kammaṭṭhānaṃ veditabbaṃ. Idha pana bhagavā vedanāvasena bujjhanakānaṃ ajjhāsayena arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. Tattha –

He reflects, 'On what do these five phenomena with contact as the fifth depend?' and understands: 'They depend on a basis.' The basis is the physical body. This is what is meant by the statement: 'And this consciousness of mine is supported by it, bound to it.' In reality, this basis is the primary elements and derived matter. Thus, herein the basis is form, and the pentad with contact as the fifth is name; so he sees only name-and-form. Herein, form is the form aggregate, and name is the four immaterial aggregates; thus it is merely the five aggregates. For the five aggregates are not separate from name-and-form, nor is name-and-form separate from the five aggregates. Investigating, 'What is the cause of these five aggregates?' he understands: 'They are caused by ignorance and so on.' Then, understanding, 'This is just condition and the conditioned; there is no other being or person, only a mere heap of formations,' he applies the three characteristics to name-and-form together with its conditions and, by way of the sequence of insight, dwells contemplating: 'Impermanent, suffering, non-self.' Aspiring for the breakthrough, thinking, 'Today! Today!' at such a time, having obtained suitable conditions—a suitable climate, person, food, or hearing of the Dhamma—he sits in a single cross-legged posture, brings insight to its culmination, and becomes established in arahantship. Thus the meditation subject for these three persons should be understood up to arahantship. Here, however, the Blessed One, teaching the formless meditation subject according to the disposition of those who awaken by way of feeling, taught it by way of feeling. In this regard:

‘‘Lakkhaṇañca adhiṭṭhānaṃ, uppatti anusayo tathā;

Ṭhānaṃ pavattikālo ca, indriyañca dvidhāditā’’ti. –

Characteristic and foundation, origination and the underlying tendency likewise; station, time of occurrence, and the faculty divided in two ways.

Idaṃ [Pg.181] pakiṇṇakaṃ veditabbaṃ – tattha lakkhaṇaṃ heṭṭhā vuttameva. Adhiṭṭhānanti phasso. ‘‘Phassapaccayā vedanā’’ti hi vacanato phasso vedanāya adhiṭṭhānaṃ. Tathā hi so vedanādhiṭṭhānabhāvato niccammagāvīupamāya upamito. Tattha sukhavedanīyo phasso sukhāya vedanāya adhiṭṭhānaṃ, dukkhavedanīyo phasso dukkhāya vedanāya, adukkhamasukhavedanīyo phasso adukkhamasukhāya vedanāya adhiṭṭhānaṃ, āsannakāraṇanti attho. Vedanā kassa padaṭṭhānaṃ? ‘‘Vedanāpaccayā taṇhā’’ti vacanato taṇhāya padaṭṭhānaṃ abhipatthanīyabhāvato. Sukhā vedanā tāva taṇhāya padaṭṭhānaṃ hotu, itarā pana kathanti? Vuccate sukhasamaṅgīpi tāva taṃsadisaṃ tato vā uttaritaraṃ sukhaṃ abhipattheti, kimaṅga pana dukkhasamaṅgībhūto. Adukkhamasukhā ca santabhāvena sukhamicceva vuccatīti tissopi vedanā taṇhāya padaṭṭhānaṃ.

This miscellaneous section should be understood. Therein, the characteristic has already been stated above. 'Foundation' means contact. For it is said, 'With contact as condition, feeling arises'; thus contact is the foundation of feeling. Indeed, because it serves as the foundation for feeling, it has been compared to a flayed cow. Herein, contact productive of pleasant feeling is the foundation for pleasant feeling; contact productive of painful feeling is the foundation for painful feeling; and contact productive of neither-painful-nor-pleasant feeling is the foundation for neither-painful-nor-pleasant feeling. This is the meaning of 'proximate cause.' Of what is feeling the proximate cause? From the statement, 'With feeling as condition, craving arises,' it is the proximate cause of craving because it is desirable. Let pleasant feeling be the proximate cause of craving, but what about the others? It is said: one endowed with pleasure still yearns for similar or even superior pleasure; how much more so one afflicted with pain? And neither-painful-nor-pleasant feeling, because of its peaceful nature, is also called 'pleasant'; thus all three feelings are the proximate cause of craving.

Uppattīti uppattikāraṇaṃ. Iṭṭhārammaṇabhūtā hi sattasaṅkhārā sukhavedanāya uppattikāraṇaṃ, te eva aniṭṭhārammaṇabhūtā dukkhavedanāya, majjhattārammaṇabhūtā adukkhamasukhāya. Vipākato tadākāraggahaṇato cettha iṭṭhāniṭṭhatā veditabbā.

'Origination' means the cause of arising. For formations that have become desirable objects are the cause for the arising of pleasant feeling; those same formations, when they have become undesirable objects, are the cause for painful feeling; and when they have become neutral objects, for neither-painful-nor-pleasant feeling. Herein, their desirability or undesirability should be understood from the viewpoint of result and from grasping them in that manner.

Anusayoti imāsu tīsu vedanāsu sukhāya vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo, adukkhamasukhāya vedanāya avijjānusayo anuseti. Vuttañhetaṃ –

'Underlying tendency': In these three feelings, the underlying tendency to lust lies dormant in pleasant feeling, the underlying tendency to aversion lies dormant in painful feeling, and the underlying tendency to ignorance lies dormant in neither-painful-nor-pleasant feeling. For it has been said:

‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anusetī’’tiādi (ma. ni. 1.465).

'Friend Visākha, the underlying tendency to lust lies latent in pleasant feeling,' and so on.

Diṭṭhimānānusayā cettha rāgapakkhiyā kātabbā. Sukhābhinandanena hi diṭṭhigatikā ‘‘sassata’’ntiādinā sakkāye abhinivisanti, mānajātikā ca mānaṃ jappenti ‘‘seyyohamasmī’’tiādinā. Vicikicchānusayo pana avijjāpakkhiko kātabbo. Tathā hi vuttaṃ paṭiccasamuppādavibhaṅge (vibha. 288-289) ‘‘vedanāpaccayā vicikicchā’’ti. Anusayānañca tattha tattha santāne appahīnabhāvena thāmagamanaṃ. Tasmā ‘‘sukhāya vedanāya rāgānusayo anusetī’’ti maggena appahīnattā anurūpakāraṇalābhe uppajjanāraho rāgo, tattha sayito viya hotīti attho. Esa nayo sesesupi.

Herein, the underlying tendencies to views and conceit should be included on the side of lust. For by delighting in pleasure, those of a speculative disposition adhere to identity with such views as 'it is eternal,' and so on; and those of a conceited nature murmur with conceit, 'I am better,' and so on. The underlying tendency to doubt, however, should be included on the side of ignorance. For it is stated in the Analysis of Dependent Origination: 'With feeling as condition, doubt arises.' And the strengthening of the underlying tendencies is their unabandoned persistence in the mental continuum. Therefore, the meaning of 'the underlying tendency to lust lies dormant in pleasant feeling' is this: because it has not been abandoned by the path, lust is liable to arise when a suitable cause is obtained, as if it were lying there. This is the method for the others as well.

Ṭhānanti [Pg.182] kāyo cittañca vedanāya ṭhānaṃ. Vuttañhetaṃ – ‘‘yaṃ tasmiṃ samaye kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ (dha. sa. 449). Yaṃ tasmiṃ samaye cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayita’’nti (dha. sa. 471) ca.

'Station': The body and the mind are the station for feeling. For it has been said: 'Whatever at that time is bodily pleasure, an agreeable, pleasant feeling born of bodily contact...' (Dhs. 449), and 'Whatever at that time is mental pleasure, an agreeable, pleasant feeling born of mental contact...' (Dhs. 471).

Pavattikāloti pavattikkhaṇo, pavattanākalanañca. Pavattikkhaṇena hi sukhadukkhavedanānaṃ sukhadukkhabhāvo vavatthito. Yathāha –

'Time of occurrence' means the moment of occurrence and the reckoning of its occurrence. For by the moment of occurrence the pleasant or painful nature of pleasant and painful feelings is determined. As it is said:

‘‘Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā kho, āvuso visākha, vedanā ṭhitidukkhā vipariṇāmasukhā’’ti (ma. ni. 1.465).

'Pleasant feeling, friend Visākha, is pleasant while it persists and painful when it changes. Painful feeling, friend Visākha, is painful while it persists and pleasant when it changes.'

Sukhāya vedanāya atthibhāvo sukhaṃ, natthibhāvo dukkhaṃ. Dukkhāya vedanāya atthibhāvo dukkhaṃ, natthibhāvo sukhanti attho. Adukkhamasukhāya vedanāya pavattanākalanaṃ pavattiyā ākalanaṃ anākalanañca jānanaṃ ajānanañca sukhadukkhabhāvavavatthānaṃ. Vuttampi cetaṃ –

The meaning is: for pleasant feeling, its presence is pleasure, its absence is pain. For painful feeling, its presence is pain, its absence is pleasure. For neither-painful-nor-pleasant feeling, the reckoning of its occurrence—that is, the reckoning and non-reckoning of its occurrence, the knowing and not knowing of it—is the determination of its state as pleasant or painful. And this too has been said:

‘‘Adukkhamasukhā kho, āvuso visākha, vedanā ñāṇasukhā aññāṇadukkhā’’ti.

'Neither-painful-nor-pleasant feeling, friend Visākha, is pleasant through knowledge and painful through ignorance.'

Indriyanti etā hi sukhādayo tisso vedanā sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyanti adhipateyyaṭṭhena indriyato pañcadhā vibhattā. Kāyikañhi sātaṃ sukhindriyanti vuttaṃ, asātaṃ dukkhindriyanti. Mānasaṃ pana sātaṃ somanassindriyanti vuttaṃ, asātaṃ domanassindriyanti. Duvidhampi neva sātaṃ nāsātaṃ upekkhindriyanti. Kiṃ panettha kāraṇaṃ – yathā kāyikacetasikā sukhadukkhavedanā ‘‘sukhindriyaṃ somanassindriyaṃ, dukkhindriyaṃ domanassindriya’’nti vibhajitvā vuttā, na evaṃ adukkhamasukhāti? Bhedābhāvato. Yatheva hi anuggahasabhāvā bādhakasabhāvā ca sukhadukkhavedanā aññathā kāyassa anuggahaṃ bādhakañca karonti, cittassa ca aññathā, na evaṃ adukkhamasukhā, tasmā bhedābhāvato vibhajitvā na vuttā.

'Faculty': These three feelings beginning with pleasure are divided fivefold as faculties in the sense of predominance: the pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, and the equanimity faculty. For bodily agreeable feeling is called the pleasure faculty, and bodily disagreeable feeling the pain faculty. Mental agreeable feeling is called the joy faculty, and mental disagreeable feeling the displeasure faculty. That which is of both kinds and is neither agreeable nor disagreeable is called the equanimity faculty. What is the reason here that, just as bodily and mental pleasant and painful feelings are divided and spoken of as 'the pleasure faculty and the joy faculty, the pain faculty and the displeasure faculty,' this is not so for neither-painful-nor-pleasant feeling? Because there is no difference. For just as pleasant and painful feelings, which have the nature of assisting and harming, assist and harm the body in one way and the mind in another, it is not so for neither-painful-nor-pleasant feeling. Therefore, because there is no difference, it is not spoken of as divided.

Dvidhāditāti sabbāpi hi vedanā vedayitaṭṭhena ekavidhāpi nissayabhedena duvidhā – kāyikā cetasikāti, sukhā, dukkhā, adukkhamasukhāti tividhā, catuyonivasena [Pg.183] catubbidhā, indriyavasena, gativasena ca pañcavidhā, dvāravasena ca ārammaṇavasena ca chabbidhā, sattaviññāṇadhātuyogena sattavidhā, aṭṭhalokadhammapaccayatāya aṭṭhavidhā, sukhādīnaṃ paccekaṃ atītādivibhāgena navavidhā, tā eva ajjhattabahiddhābhedena aṭṭhārasavidhā, tathā rūpādīsu chasu ārammaṇesu ekekasmiṃ sukhādivasena tisso tisso katvā. Rūpārammaṇasmiñhi sukhāpi uppajjati, dukkhāpi, adukkhamasukhāpi, evaṃ itaresupi. Atha vā aṭṭhārasamanopavicāravasena aṭṭhārasa. Vuttañhi –

The words twofold, etc. mean this: Indeed, all feelings are one in the sense of being felt, but they become twofold when classified by their basis: bodily and mental. They are threefold as pleasant, painful, and neither-painful-nor-pleasant. They are fourfold by way of the four kinds of generation. They are fivefold by way of the faculties and by way of the destinies. They are sixfold by way of the doors and by way of the objects. They are sevenfold by connection with the seven consciousness-elements. They are eightfold through dependence on the eight worldly conditions. They are ninefold when each of the pleasant, etc., is further divided into past, present, and future. Those same feelings become eighteenfold when divided into internal and external. Similarly, in relation to the six objects such as form, for each one three kinds of feeling are posited: pleasant, painful, and neither-painful-nor-pleasant. For in regard to a form object, a pleasant feeling may arise, or a painful feeling, or a neither-painful-nor-pleasant feeling; and so for the other objects. Alternatively, they are eighteenfold by way of the eighteen kinds of mental exploration. For it is said:

‘‘Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, domanassaṭṭhāniyaṃ, upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ…pe… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati, domanassaṭṭhāniyaṃ, upekkhāṭṭhāniyaṃ dhammaṃ upavicaratī’’ti (a. ni. 3.62).

“Having seen a form with the eye, one explores a form that is a basis for joy, a form that is a basis for sorrow, and a form that is a basis for equanimity. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, one explores a mental phenomenon that is a basis for joy, a mental phenomenon that is a basis for sorrow, and a mental phenomenon that is a basis for equanimity.”

Evaṃ aṭṭhārasavidhā honti. Tathā cha gehassitāni somanassāni, cha gehassitāni domanassāni, cha gehassitā upekkhā, tathā nekkhammassitā somanassādayoti evaṃ chattiṃsavidhā. Atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti aṭṭhuttarasatampi bhavanti. Evamettha dvidhāditā veditabbāti.

Thus, they are of eighteen kinds. Similarly, there are six kinds of joy dependent on the household life, six kinds of sorrow dependent on the household life, and six kinds of equanimity dependent on the household life; and likewise joy, sorrow, and equanimity dependent on renunciation—thus, they are of thirty-six kinds. Thirty-six in the past, thirty-six in the future, and thirty-six in the present—thus they amount to one hundred and eight. In this way, the classification beginning with the twofold division should be understood here.

Pakiṇṇakakathā niṭṭhitā.

The Miscellaneous Section is concluded.

Gāthāsu samāhitoti upacārappanābhedena samādhinā samāhito. Tena samathabhāvanānuyogaṃ dasseti. Sampajānoti sātthakasampajaññādinā catubbidhena sampajaññena sampajāno. Tena vipassanānuyogaṃ dasseti. Satoti satokārī. Tena samathavipassanānayena dhammā bhāvanāpāripūriṃ gacchanti. Tena samannāgatattaṃ dasseti. Vedanā ca pajānātīti ‘‘imā vedanā, ettakā vedanā’’ti sabhāvato vibhāgato ‘‘aniccā dukkhā vipariṇāmadhammā’’ti aniccādilakkhaṇato ca pubbabhāge tīhi pariññāhi parijānanto vipassanaṃ vaḍḍhetvā ariyamaggena pariññāpaṭivedhena pajānāti. Vedanānañca sambhavanti samudayasaccaṃ. Yattha cetā nirujjhantīti ettāvatā vedanā yattha nirujjhanti, taṃ nirodhasaccaṃ. Khayagāminanti vedanānaṃ khayagāminaṃ ariyamaggañca pajānātīti sambandho. Vedanānaṃ khayāti evaṃ cattāri saccāni [Pg.184] paṭivijjhantena ariyamaggena vedanānaṃ anuppādanirodhā. Nicchāto parinibbutoti nittaṇho, pahīnataṇho, kilesaparinibbānena, khandhaparinibbānena ca parinibbuto hoti.

In the verses, composed means composed with concentration, distinguished as access and absorption. This indicates devotion to the development of serenity. Clearly comprehending means clearly comprehending with the fourfold clear comprehension, beginning with comprehension of purpose. This indicates devotion to the development of insight. Mindful means one who acts with mindfulness. By this, states reach fulfillment in development through the method of serenity and insight. This indicates being endowed with them. And he understands feelings means: in the preliminary stage, by discerning them with the three kinds of full understanding—by way of their specific nature and their classification as ‘these are feelings, so many are the feelings,’ and by way of their characteristics of impermanence, suffering, and being subject to change—he develops insight and understands them by the noble path through the penetration of full understanding. And the arising of feelings is the truth of origin. Where they cease: this means that where feelings cease, that is the truth of cessation. Leading to their destruction: the connection is that he understands the noble path that leads to the destruction of feelings. The destruction of feelings: thus, for one who penetrates the four truths with the noble path, there is the non-arising and cessation of feelings. Desireless and fully extinguished means: he is without craving, has abandoned craving, and is fully extinguished through the final Nibbāna of the defilements and the final Nibbāna of the aggregates.

Tatiyasuttavaṇṇanā niṭṭhitā.

Here ends the commentary on the Third Sutta.

4. Dutiyavedanāsuttavaṇṇanā

4. Commentary on the Second Sutta on Feelings

53. Catutthe dukkhato daṭṭhabbāti sukhavedanā vipariṇāmadukkhavasena dukkhāti ñāṇacakkhunā passitabbā. Sallato daṭṭhabbāti dunnīharaṇaṭṭhena antotudanaṭṭhena pīḷanaṭṭhena dukkhadukkhabhāvena dukkhavedanā sallanti passitabbā. Aniccatoti hutvā abhāvato udayabbayavantato tāvakālikato niccapaṭipakkhato ca adukkhamasukhā vedanā aniccāti passitabbā. Kāmañcettha sabbāpi vedanā aniccato passitabbā, aniccadassanato pana sātisayaṃ virāganimittaṃ dukkhadassananti imamatthaṃ dassento satthā ‘‘sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā’’ti āha. Atha vā yattha puthujjanā sukhābhinivesino, tattha nibbedajananatthaṃ tathā vuttaṃ. Tenassā saṅkhāradukkhatāya dukkhabhāvo dassito. Yadaniccaṃ, taṃ dukkhanti vipariṇāmadukkhatāya ‘‘sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā’’ti vatvā ‘‘sukhāpi tāva edisī, dukkhā nu kho kīdisī’’ti cintentānaṃ dukkhadukkhatāya ‘‘dukkhā vedanā sallato daṭṭhabbā’’ti āha, itarā pana saṅkhāradukkhatāya eva dukkhāti dassento ‘‘adukkhamasukhā vedanā aniccato daṭṭhabbā’’ti avoca.

53. In the fourth sutta, should be seen as suffering: pleasant feeling should be seen with the eye of wisdom as suffering by way of the suffering due to change. Should be seen as a dart: painful feeling should be seen as a dart because it is suffering due to pain, and in the sense that it is hard to extract, pierces within, and oppresses. As impermanent: neither-painful-nor-pleasant feeling should be seen as impermanent because it ceases after having come to be, is subject to rise and fall, is temporary, and is the opposite of the permanent. Although here all feelings should be seen as impermanent, the Teacher said, 'Bhikkhus, pleasant feeling should be seen as suffering, painful feeling should be seen as a dart,' in order to show that the seeing of suffering is an especially powerful cause for dispassion that arises from seeing impermanence. Alternatively, it was stated thus in order to generate revulsion in ordinary people who are attached to pleasure. Thereby its nature as suffering was shown by way of the suffering due to formations. Having said, 'Bhikkhus, pleasant feeling should be seen as suffering,' because of the suffering due to change—on the principle 'whatever is impermanent is suffering'—then for those reflecting, 'If pleasant feeling is like this, what must painful feeling be like?', he said, 'Painful feeling should be seen as a dart,' because it is suffering due to pain. But to show that the other feeling is suffering only by way of the suffering due to formations, he said, 'Neither-painful-nor-pleasant feeling should be seen as impermanent.'

Ettha ca ‘‘sukhā vedanā dukkhato daṭṭhabbā’’ti etena rāgassa samugghātanūpāyo dassito. Sukhavedanāya hi rāgānusayo anuseti. ‘‘Dukkhā vedanā sallato daṭṭhabbā’’ti etena dosassa samugghātanūpāyo dassito. Dukkhavedanāya hi paṭighānusayo anuseti. ‘‘Adukkhamasukhā vedanā aniccato daṭṭhabbā’’ti etena mohassa samugghātanūpāyo dassito. Adukkhamasukhavedanāya hi avijjānusayo anuseti.

Here, by the statement 'pleasant feeling should be seen as suffering,' the method for uprooting lust is shown. For the underlying tendency to lust lies latent in pleasant feeling. By the statement 'painful feeling should be seen as a dart,' the method for uprooting aversion is shown. For the underlying tendency to aversion lies latent in painful feeling. By the statement 'neither-painful-nor-pleasant feeling should be seen as impermanent,' the method for uprooting delusion is shown. For the underlying tendency to ignorance lies latent in neither-painful-nor-pleasant feeling.

Tathā [Pg.185] paṭhamena taṇhāsaṃkilesassa pahānaṃ dassitaṃ tassa sukhassādahetukattā, dutiyena duccaritasaṃkilesassa pahānaṃ. Yathābhūtañhi dukkhaṃ aparijānantā tassa pariharaṇatthaṃ duccaritaṃ caranti. Tatiyena diṭṭhisaṃkilesassa pahānaṃ aniccato passantassa diṭṭhisaṃkilesābhāvato avijjānimittattā diṭṭhisaṃkilesassa, avijjānimittañca adukkhamasukhā vedanā. Paṭhamena vā vipariṇāmadukkhapariññā, dutiyena dukkhadukkhapariññā, tatiyena saṅkhāradukkhapariññā. Paṭhamena vā iṭṭhārammaṇapariññā, dutiyena aniṭṭhārammaṇapariññā, tatiyena majjhattārammaṇapariññā. Virattesu hi tadārammaṇadhammesu ārammaṇānipi virattāneva hontīti. Paṭhamena vā rāgappahānaparikittanena dukkhānupassanāya appaṇihitavimokkho dīpito hoti, dutiyena dosappahānaparikittanena aniccānupassanāya animittavimokkho, tatiyena mohappahānaparikittanena anattānupassanāya suññatavimokkho dīpito hotīti veditabbaṃ.

Thus, by the first is shown the abandoning of the defilement of craving, because that feeling is the cause of delight in pleasure. By the second, the abandoning of the defilement of misconduct is shown; for, not fully understanding suffering as it really is, people engage in misconduct to avoid it. By the third, the abandoning of the defilement of views is shown, because one who sees impermanence has no defilement of views, and because the defilement of views has ignorance as its cause, while neither-painful-nor-pleasant feeling is a cause for ignorance. Alternatively, by the first there is the full understanding of suffering due to change; by the second, the full understanding of suffering as pain; by the third, the full understanding of suffering due to formations. Or, by the first there is the full understanding of desirable objects; by the second, the full understanding of undesirable objects; by the third, the full understanding of neutral objects. For when one is dispassionate toward the phenomena dependent on those objects, the objects themselves are objects of dispassion. Alternatively, it should be understood that by the first, through the exposition of the abandoning of lust by means of the contemplation of suffering, the desireless liberation is explained; by the second, through the exposition of the abandoning of aversion by means of the contemplation of impermanence, the signless liberation is explained; by the third, through the exposition of the abandoning of delusion by means of the contemplation of not-self, the emptiness liberation is explained.

Yatoti yadā, yasmā vā. Ariyoti kilesehi ārakā ṭhito parisuddho. Sammaddasoti sabbāsaṃ vedanānaṃ catunnampi vā saccānaṃ aviparītadassāvī. Acchecchi taṇhanti vedanāmūlakaṃ taṇhaṃ aggamaggena chindi, anavasesato samucchindi. Vivattayi saṃyojananti dasavidhaṃ saṃyojanaṃ parivattayi, nimmūlamakāsi. Sammāti hetunā kāraṇena. Mānābhisamayāti mānassa dassanābhisamayā, pahānābhisamayā vā. Arahattamaggo hi kiccavasena mānaṃ passati, ayamassa dassanābhisamayo. Tena diṭṭho pana so tāvadeva pahīyati diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya, ayamassa pahānābhisamayo. Antamakāsi dukkhassāti evaṃ arahattamaggena mānassa diṭṭhattā pahīnattā ca sabbasseva vaṭṭadukkhassa koṭisaṅkhātaṃ antaṃ paricchedaṃ parivaṭumaṃ akāsi, antimasamussayamattāvasesaṃ dukkhamakāsīti vuttaṃ hoti.

‘Yato’ means 'when' or 'because.' ‘Ariya’ means one who is purified, standing far from the defilements. ‘Sammaddaso’ means one who sees without distortion all feelings or the four truths. ‘He cut off craving’ means he cut off craving rooted in feelings with the highest path; he extirpated it without remainder. ‘He turned away the fetter’ means he overturned the tenfold fetter, he made it rootless. ‘Rightly’ means by way of cause and reason. ‘Through the full understanding of conceit’ means through the full understanding of conceit by seeing or by abandoning. For the path of arahantship sees conceit by way of its function—this is its full understanding by seeing. But once seen by it, conceit is immediately abandoned, just as the life of a being seen by a poison-eyed serpent is abandoned—this is its full understanding by abandoning. ‘He made an end of suffering’ means: thus by the path of arahantship, because conceit has been seen and abandoned, he made an end, a limit, a termination to all the suffering of the round of existence; that is, it is said that he made suffering have only the final life-continuum remaining.

Gāthāsu yoti yo ariyasāvako. Addāti addasa, sukhavedanaṃ dukkhato passīti attho. Sukhavedanā hi visamissaṃ viya bhojanaṃ paribhogakāle assādaṃ dadamānā vipariṇāmakāle dukkhāyevāti. Dukkhamaddakkhi sallatoti yathā sallaṃ sarīraṃ anupavisantampi paviṭṭhampi uddhariyamānampi pīḷameva janeti, evaṃ dukkhavedanā uppajjamānāpi ṭhitippattāpi bhijjamānāpi vibādhatiyevāti taṃ sallato vipassīti vuttaṃ. Addakkhi [Pg.186] naṃ aniccatoti sukhadukkhato santasabhāvatāya santatarajātikampi naṃ adukkhamasukhaṃ aniccantikatāya aniccato passi.

In the verses, ‘who’ means a noble disciple. ‘Saw’ means he saw; the meaning is that he sees pleasant feeling as suffering. For pleasant feeling, like food mixed with poison, gives delight at the time of enjoyment but is just suffering at the time of its change. ‘He saw suffering as a dart’: just as a dart generates only affliction whether it is entering the body, has entered it, or is being extracted, so too painful feeling only oppresses whether it is arising, has reached its standing phase, or is breaking up. Thus it is said that he saw it as a dart. ‘He saw it as impermanent’ means: because it has a peaceful nature in comparison to pleasure and pain, and is of a more tranquil kind, he saw that neither-painful-nor-pleasant feeling as impermanent because of its transient nature.

Sa ve sammaddasoti so evaṃ tissannaṃ vedanānaṃ sammadeva dukkhādito dassāvī. Yatoti yasmā. Tatthāti vedanāyaṃ. Vimuccatīti samucchedavimuttivasena vimuccati. Idaṃ vuttaṃ hoti – yasmā sukhādīni dukkhādito addasa, tasmā tattha vedanāya tappaṭibaddhachandarāgappahānena samucchedavasena vimuccati. Yaṃsadde hi vutte taṃsaddo āharitvā vattabbo. Atha vā yatoti kāyavācācittehi saṃyato yatatto, yatati padahatīti vā yato, āyatatīti attho. Abhiññāvositoti vedanāmukhena catusaccakammaṭṭhānaṃ bhāvetvā chaṭṭhābhiññāya pariyosito katakicco. Santoti rāgādikilesavūpasamena santo. Yogātigoti kāmayogādiṃ catubbidhampi yogaṃ atikkanto. Ubhayahitamunanato munīti.

‘He is truly a right-seer’: he is one who rightly sees the three feelings beginning with suffering. ‘Because’ (yato): this means 'since' (yasmā). ‘Therein’ (tattha): in feeling. ‘He is liberated’: he is liberated by way of the liberation of eradication. This is what is meant: since he saw pleasant feelings and so on as suffering and so on, therefore he is liberated from that feeling by way of eradication through the abandoning of desire and lust connected with it. When the word 'yaṃ' is spoken, the word 'taṃ' should be supplied and stated. Alternatively, ‘striving’ (yato) means restrained in body, speech, and mind, self-controlled; or one who strives (yatati), endeavors (padahati), is called ‘striving’ (yato); the meaning is 'he exerts himself.' ‘Consummated in direct knowledge’: having developed the meditation subject of the four truths through the gateway of feeling, he has completed his task with the sixth direct knowledge. ‘Peaceful’: peaceful through the calming of defilements such as lust. ‘Gone beyond yokes’: he has overcome the fourfold yoke, beginning with the yoke of sensual pleasure. ‘A sage’ (muni): because he understands what is for the welfare of both.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the Fourth Sutta is concluded.

5. Paṭhamaesanāsuttavaṇṇanā

5. Commentary on the First Discourse on Seeking

54. Pañcame esanāti gavesanā pariyesanā magganā. Tā vibhāgato dassetuṃ ‘‘kāmesanā’’tiādi vuttaṃ. Tattha kāmesanāti kāmānaṃ esanā, kāmasaṅkhātā vā esanā kāmesanā. Vuttañhetaṃ –

54. In the fifth sutta, 'seeking' (esanā) means searching, looking for, questing. To show its divisions, 'the seeking for sensual pleasures,' etc., is said. Therein, 'the seeking for sensual pleasures' (kāmesanā) is the seeking for sensual pleasures, or the seeking designated as sensual pleasure is 'the seeking for sensual pleasures.' For this has been said:

‘‘Tattha katamā kāmesanā? Yo kāmesu kāmacchando, kāmarāgo, kāmanandī, kāmasneho, kāmapipāsā, kāmamucchā, kāmajjhosānaṃ, ayaṃ vuccati kāmesanā’’ti (vibha. 919).

“Therein, what is the seeking for sensual pleasures? Whatever desire for sensual pleasures, lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, thirst for sensual pleasures, infatuation with sensual pleasures, attachment to sensual pleasures—this is called the seeking for sensual pleasures.” (Vibh. 919).

Tasmā kāmarāgo kāmesanāti veditabbo. Bhavesanāyapi eseva nayo. Vuttampi cetaṃ –

Therefore, lust for sensual pleasures should be understood as the seeking for sensual pleasures. This same method applies also to the seeking for existence. And this has been said:

‘‘Tattha katamā bhavesanā? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ, ayaṃ vuccati bhavesanā’’ti (vibha. 919).

“Therein, what is the seeking for existence? Whatever desire for existence ...pe... attachment to existence—this is called the seeking for existence.” (Vibh. 919).

Tasmā bhavesanarāgo rūpārūpabhavapatthanā bhavesanāti veditabbā. Brahmacariyassa esanā brahmacariyesanā. Yathāha –

Therefore, lust for existence, the aspiration for existence in the form and formless realms, should be understood as the seeking for existence. The seeking for the holy life is ‘brahmacariyesanā.’ As it is said:

‘‘Tattha [Pg.187] katamā brahmacariyesanā? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919).

Therein, what is the seeking for the holy life? 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'the soul is the same as the body,' or 'the soul is one thing and the body another,' or 'the Tathāgata exists after death,' or 'the Tathāgata does not exist after death,' or 'the Tathāgata both exists and does not exist after death,' or 'the Tathāgata neither exists nor does not exist after death'—whatever such view, standpoint of view, jungle of view, wilderness of view, contortion of view, vacillation of view, fetter of view, grasping, taking a stand, adherence, misapprehension, wrong path, wrong way, wrongness, sectarian basis, perverse grasping, this is called the seeking for the holy life. (Vibh. 919).

Tasmā diṭṭhigatasammatassa brahmacariyassa esanā diṭṭhibrahmacariyesanāti veditabbāti. Ettāvatā rāgadiṭṭhiyo esanāti dassitā honti. Na kevalañca rāgadiṭṭhiyova esanā, tadekaṭṭhaṃ kammampi. Vuttampi cetaṃ –

Therefore, the seeking for a holy life that is approved of as a standpoint of view should be understood as the seeking for a holy life based on views. By this much, lust and views are shown to be 'seekings.' And not only are lust and views 'seekings,' but also the kamma associated with them. For this has been said:

‘‘Tattha katamā kāmesanā? Kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ, vacīkammaṃ, manokammaṃ, ayaṃ vuccati brahmacariyesanā’’ti (vibha. 919) –

Therein, what is the seeking for sensual pleasures? Lust for sensual pleasures and the unwholesome bodily, verbal, and mental kamma associated with it—this is called the seeking for sensual pleasures. Therein, what is the seeking for existence? Lust for existence and the unwholesome bodily, verbal, and mental kamma associated with it—this is called the seeking for existence. Therein, what is the seeking for the holy life? The view that grasps at extremes and the unwholesome bodily, verbal, and mental kamma associated with it—this is called the seeking for the holy life. (Vibh. 919).

Evametā tisso esanā veditabbā.

Thus these three seekings should be understood.

Gāthāsu sambhavanti ettha esanānaṃ uppattihetubhūtā avijjādayo taṇhā cāti sambhavo, samudayoti attho. Yattha cetā nirujjhantīti brahmacariyesanā paṭhamamaggena nirujjhati, kāmesanā anāgāmimaggena, bhavesanā arahattamaggena nirujjhatīti veditabbaṃ. Sesaṃ vuttanayameva.

In the verses, 'origin' (sambhavo) means that wherein the seekings arise (sambhavanti), that is, ignorance, craving, etc., which are the cause of their arising; the meaning is 'origination' (samudayo). 'Where they cease': it should be understood that the seeking for the holy life ceases with the first path, the seeking for sensual pleasures with the path of the non-returner, and the seeking for existence with the path of arahantship. The rest is in the way already stated.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the Fifth Sutta is concluded.

6. Dutiyaesanāsuttavaṇṇanā

6. Commentary on the Second Discourse on Seeking

55. Chaṭṭhe [Pg.188] brahmacariyesanā sahāti brahmacariyesanāya saddhiṃ. Vibhattilopena hi ayaṃ niddeso, karaṇatthe vā etaṃ paccattavacanaṃ. Idaṃ vuttaṃ hoti ‘‘brahmacariyesanāya saddhiṃ kāmesanā, bhavesanāti tisso esanā’’ti. Tāsu brahmacariyesanaṃ sarūpato dassetuṃ ‘‘itisaccaparāmāso, diṭṭhiṭṭhānā samussayā’’ti vuttaṃ. Tassattho – iti evaṃ saccanti parāmāso itisaccaparāmāso. Idameva saccaṃ, moghamaññanti diṭṭhiyā pavattiākāraṃ dasseti. Diṭṭhiyo eva sabbānatthahetubhāvato diṭṭhiṭṭhānā. Vuttañhetaṃ – ‘‘micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī’’ti (a. ni. 1.310). Tā eva ca uparūpari vaḍḍhamānā lobhādikilesasamussayena ca samussayā, ‘‘idameva saccaṃ, moghamañña’’nti micchābhinivisamānā sabbānatthahetubhūtā kilesadukkhūpacayahetubhūtā ca diṭṭhiyo brahmacariyesanāti vuttaṃ hoti. Etena pavattiākārato nibbattito ca brahmacariyesanā dassitāti veditabbā.

55. In the sixth sutta, 'with the seeking for the holy life' (brahmacariyesanā sahā) means 'together with the seeking for the holy life' (brahmacariyesanāya saddhiṃ). This is an exposition with an elided case ending, or this is a singular term in the instrumental sense. This is what is meant: 'The seeking for sensual pleasures and the seeking for existence along with the seeking for the holy life—these are the three seekings.' Among them, to show the seeking for the holy life in its own nature, it is said: 'Misapprehension of truth as such, the standpoints of view are accumulations.' Its meaning is: misapprehension (parāmāso) that 'this is thus true' is 'misapprehension of truth as such' (itisaccaparāmāso). This shows the mode of occurrence of the view, 'This alone is true, other things are worthless.' Views themselves are 'standpoints of view' (diṭṭhiṭṭhānā) because they are the cause of all ruin. For this has been said: 'Bhikkhus, I say that wrong view is the supreme fault' (AN 1.310). And those same views, growing more and more, are 'accumulations' (samussayā) because of the accumulation of defilements such as greed. What is meant is that views—which wrongly adhere to the idea 'This alone is true, other things are worthless,' which are the cause of all ruin, and which are the cause for the piling up of defilements and suffering—are called 'the seeking for the holy life.' By this, it should be understood that the seeking for the holy life is shown in terms of its mode of occurrence and its production.

Sabbarāgavirattassāti sabbehi kāmarāgabhavarāgehi virattassa. Tato eva taṇhakkhayasaṅkhāte nibbāne vimuttattā taṇhakkhayavimuttino arahato. Esanā paṭinissaṭṭhāti kāmesanā, bhavesanā ca sabbaso nissaṭṭhā pahīnā. Diṭṭhiṭṭhānā samūhatāti brahmacariyesanāsaṅkhātā diṭṭhiṭṭhānā ca paṭhamamaggeneva samugghātitā. Esanānaṃ khayāti evametāsaṃ tissannaṃ esanānaṃ khayā anuppādanirodhā bhinnakilesattā. Bhikkhūti ca sabbaso āsābhā vā. Nirāsoti ca diṭṭhekaṭṭhassa vicikicchākathaṃkathāsallassa pahīnattā akathaṃkathīti ca vuccatīti.

'Of one detached from all lust' means of one detached from all lust for sensual pleasures and lust for existence. Because of that, since he is liberated in Nibbāna, which is designated as the destruction of craving, he is an arahant, 'one liberated by the destruction of craving.' 'His seekings are relinquished' means the seeking for sensual pleasures and the seeking for existence are entirely relinquished, abandoned. 'The standpoints of view are uprooted' means the standpoints of view designated as the seeking for the holy life have been eradicated by the very first path. 'From the destruction of seekings': because of the destruction—the non-arising and cessation—of these three seekings, and because his defilements are broken. He is a 'bhikkhu' because his defilements are broken (bhinnakilesattā), or because he is entirely without craving (āsābhāvā). He is 'without craving' (nirāso) and, because the dart of doubt and perplexity associated with views has been abandoned, he is also called 'one without perplexity' (akathaṃkathī).

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the Sixth Sutta is concluded.

7-8. Āsavasuttadvayavaṇṇanā

7-8. The Commentary on the Two Suttas on Taints

56-57. Sattame kāmāsavoti kāmesu āsavo, kāmasaṅkhāto vā āsavo kāmāsavo, atthato pana kāmarāgo rūpādiabhirati ca kāmāsavo. Rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahagato [Pg.189] rāgo bhavapatthanā ca bhavāsavo. Avijjāva avijjāsavo.

56-57. In the seventh sutta, ‘the taint of sensual desire’ (kāmāsavo) is the taint in regard to sensual pleasures, or the taint called sensual desire. In meaning, however, the taint of sensual desire is sensual lust and delight in forms and so on. The taint of existence (bhavāsavo) is desire and lust for the form and formless kinds of existence, delight in the jhānas, the lust that accompanies the eternalist view, and the longing for existence. The taint of ignorance (avijjāsavo) is just ignorance itself.

Āsavānañca sambhavanti ettha ayonisomanasikāro avijjādayo ca kilesā āsavānaṃ sambhavo. Vuttañhetaṃ –

And here, the origin of the taints is unwise attention and the defilements headed by ignorance. For it has been said:

‘‘Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhantī’’ti (ma. ni. 1.15).

“Bhikkhus, for one who attends unwisely, unarisen taints arise and arisen taints increase.”

‘‘Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappa’’nti (itivu. 40) ca.

“Bhikkhus, ignorance is the forerunner for the attainment of unwholesome states, followed by shamelessness and fearlessness of wrongdoing.”

Maggañca khayagāminanti āsavānaṃ khayagāminaṃ ariyamaggañca. Tattha kāmāsavo anāgāmimaggena pahīyati, bhavāsavo avijjāsavo ca arahattamaggena. Kāmupādānaṃ viya kāmāsavopi aggamaggavajjhoti ca vadanti. Sesaṃ vuttanayameva. Aṭṭhame apubbaṃ natthi.

‘And the path leading to their destruction’ means the noble path leading to the destruction of the taints. Therein, the taint of sensual desire is abandoned by the path of the non-returner, while the taint of existence and the taint of ignorance are abandoned by the path of arahantship. And some say that, like the clinging to sensual pleasures, the taint of sensual desire is also to be abandoned by the highest path. The rest is as has been explained. In the eighth sutta, there is nothing new.

Sattamaaṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh and eighth suttas is finished.

9. Taṇhāsuttavaṇṇanā

9. The Commentary on the Sutta on Craving

58. Navame taṇhāyanaṭṭhena taṇhā, rūpādivisayaṃ tasatīti vā taṇhā. Idāni taṃ vibhajitvā dassetuṃ ‘‘kāmataṇhā’’tiādi vuttaṃ. Tattha pañcakāmaguṇiko rāgo kāmataṇhā. Rūpārūpabhavesu chandarāgo jhānanikanti sassatadiṭṭhisahagato rāgo bhavavasena patthanā ca bhavataṇhā. Ucchedadiṭṭhisahagato rāgo vibhavataṇhā. Apica pacchimataṇhādvayaṃ ṭhapetvā sesā sabbāpi taṇhā kāmataṇhā eva. Yathāha –

58. In the ninth, it is ‘craving’ (taṇhā) in the sense that it thirsts, or it is ‘craving’ because it thirsts for objects such as forms. Now, to show this by way of analysis, the passage beginning ‘sensual craving’ has been stated. Therein, lust for the five cords of sensual pleasure is sensual craving. Desire and lust for the form and formless kinds of existence, delight in the jhānas, the lust that accompanies the eternalist view, and the longing that occurs by way of existence constitute craving for existence. The lust that accompanies the annihilationist view is craving for non-existence. Moreover, setting aside the latter two kinds of craving, all the remaining craving is just sensual craving. As it is said:

‘‘Tattha katamā bhavataṇhā? Sassatadiṭṭhisahagato rāgo sārāgo cittassa sārāgo – ayaṃ vuccati bhavataṇhā. Tattha katamā vibhavataṇhā? Ucchedadiṭṭhisahagato rāgo sārāgo cittassa sārāgo, ayaṃ vuccati vibhavataṇhā. Avasesā taṇhā kāmataṇhā’’ti (vibha. 916).

“Herein, what is craving for existence? The lust accompanied by the eternalist view, passion, the passion of the mind—this is called craving for existence. Herein, what is craving for non-existence? The lust accompanied by the annihilationist view, passion, the passion of the mind—this is called craving for non-existence. The remaining craving is sensual craving.”

Imā [Pg.190] ca tisso taṇhā rūpataṇhā…pe… dhammataṇhāti visayabhedato paccekaṃ chabbidhāti katvā aṭṭhārasa honti. Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa, iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti vibhāgato aṭṭhasataṃ honti. Puna saṅgahe kariyamāne kālabhedaṃ anāmasitvā gayhamānā chattiṃseva honti, rūpādīnaṃ ajjhattikabāhiravibhāge akariyamāne aṭṭhāraseva, rūpādiārammaṇavibhāgamatte gayhamāne chaḷeva, ārammaṇavibhāgampi akatvā gayhamānā tissoyeva hontīti.

These three cravings—craving for forms…pe…craving for mental phenomena—become sixfold each through the distinction of their objects, thus making eighteen. These eighteen in regard to internal forms, etc., and eighteen in regard to external forms, etc., make thirty-six. Thus, by division into thirty-six past, thirty-six future, and thirty-six present, they become one hundred and eight. Again, when they are taken in summary without considering the division by time, they are just thirty-six. When the internal-external division of forms, etc., is not made, they are just eighteen. When only the division by object—form, etc.—is taken, they are just six. And when they are taken without making the division by object, they are just three.

Gāthāsu taṇhāyogenāti taṇhāsaṅkhātena yogena, kāmayogena, bhavayogena ca. Saṃyuttāti sambandhā, bhavādīsu saṃyojitā vā. Tenevāha ‘‘rattacittā bhavābhave’’ti. Khuddake ceva mahante ca bhave laggacittāti attho. Atha vā bhavoti sassatadiṭṭhi, abhavoti ucchedadiṭṭhi. Tasmā bhavābhave sassatucchedadiṭṭhīsu sattavisattacittāti. Etena bhavataṇhā, vibhavataṇhā ca dassitā. Imasmiṃ pakkhe ‘‘taṇhāyogenā’’ti iminā kāmataṇhāva dassitāti veditabbā. Te yogayuttā mārassāti te evaṃbhūtā puggalā mārassa pāsasaṅkhātena yogena yuttā baddhā. Rāgo hi mārayogo mārapāsoti vuccati. Yathāha –

In the verses: ‘By the yoke of craving’ means by the yoke called craving, by the yoke of sensuality, and by the yoke of existence. ‘Yoked’ means connected, or yoked to existence and so on. Thus it is said, ‘with minds impassioned for existence and non-existence.’ The meaning is: with minds attached to both minor and major kinds of existence. Or, ‘existence’ is the eternalist view and ‘non-existence’ is the annihilationist view. Therefore, ‘for existence and non-existence’ means with minds attached and clinging to the views of eternalism and annihilationism. By this, craving for existence and craving for non-existence are shown. In this alternative interpretation, it should be understood that by ‘by the yoke of craving,’ only sensual craving is indicated. ‘Those yoked to the yoke of Māra’ means: those persons of such a kind are yoked, bound, by the yoke called Māra’s snare. For lust is called Māra’s yoke, Māra’s snare. As it is said:

‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso;

Tena taṃ bādhayissāmi, na me samaṇa mokkhasī’’ti. (saṃ. ni. 1.151;

mahāva. 33);

“The snare that moves through the sky, this mental one that roams about; with that I will bind you, ascetic, you shall not escape from me.”

Catūhi yogehi anupaddutattā yogakkhemaṃ, nibbānaṃ arahattañca, tassa anadhigamena ayogakkhemino. Uparūpari kilesābhisaṅkhārānaṃ jananato janā, pāṇino. Rūpādīsu sattā visattāti sattā.

‘Security from yokes’ (yogakkhema) is Nibbāna and arahantship, so called because it is untroubled by the four yokes. ‘Not secure from yokes’ (ayogakkhemino) are those who have not attained that. ‘People’ (janā) or ‘living beings’ (pāṇino) are so called because they generate defilements and volitional formations over and over again. ‘Beings’ (sattā) are so called because they are attached and clinging to forms and so on.

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

“The sequence of the aggregates, and of the elements and bases, occurring without interruption, is called saṃsāra.”

Evaṃ vuttaṃ khandhādīnaṃ aparāparuppattisaṅkhātaṃ saṃsāraṃ gacchanti, tato na muccanti. Kasmā? Taṇhāyogayuttattā. Jātimaraṇagāmino punappunaṃ jananamaraṇasseva upagamanasīlāti. Ettāvatā vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ [Pg.191] ‘‘ye ca taṇhaṃ pahantvānā’’ti gāthamāha. Sā heṭṭhā vuttanayattā suviññeyyāva.

They go through saṃsāra, which is defined as the successive arising of the aggregates and so on as explained, and they are not freed from it. Why? Because they are yoked by the yoke of craving. ‘Going to birth and death’ means they are disposed to repeatedly undergo birth and death. Having thus far shown the round of existence, now, to show the rolling back of the round, he spoke the verse beginning, ‘And those who, having abandoned craving….’ This is easy to understand as the method has been explained above.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth sutta is finished.

10. Māradheyyasuttavaṇṇanā

10. Commentary on the Māradheyya Sutta.

59. Dasamassa kā uppatti? Ekadivasaṃ kira satthā sekkhabahulāya parisāya parivuto nisinno tesaṃ ajjhāsayaṃ oloketvā upari visesādhigamāya ussāhaṃ janetuṃ asekkhabhūmiṃ thomento idaṃ suttaṃ abhāsi. Tattha atikkammātiādīsu ayaṃ saṅkhepattho – atikkamma atikkamitvā abhibhavitvā. Māradheyyaṃ mārassa visayaṃ issariyaṭṭhānaṃ. Ādiccova yathā ādicco abbhādiupakkilesavimutto attano iddhiyā ānubhāvena tejasāti tīhi guṇehi samannāgato nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamaṃ atikkamma atikkamitvā abhibhavitvā vidhamitvā virocati, obhāsati, tapati; evameva khīṇāsavo bhikkhu tīhi dhammehi samannāgato sabbupakkilesavimutto māradheyyasaṅkhātaṃ tebhūmakadhammappavattaṃ abhibhavitvā virocatīti.

59. What is the origin of the tenth discourse? It is said that one day the Teacher, seated and surrounded by an assembly abounding in trainees, observed their dispositions and, to inspire them toward higher special attainments, praised the plane of the one beyond training and spoke this discourse. Herein, the concise meaning of 'having transcended' and so on is: having transcended, having surpassed, having overcome. 'Māra's domain' means the realm of Māra, the sphere of his dominion. Just as the sun, freed from such impurities as clouds, endowed with its three qualities—power, influence, and radiance—rises into the sky, and having transcended, surpassed, overcome, and dispelled all the darkness in the sky, it shines, illuminates, and blazes; so too, a bhikkhu whose taints are destroyed, endowed with three qualities, liberated from all impurities, having overcome what is called Māra's domain—the ongoing phenomena of the three planes—shines forth.

Asekkhenāti ettha sikkhāsu jātāti sekkhā, sattannaṃ sekkhānaṃ eteti vā sekkhā, apariyositasikkhattā sayameva sikkhantīti vā sekkhā maggadhammā heṭṭhimaphalattayadhammā ca. Aggaphaladhammā pana upari sikkhitabbābhāvena na sekkhāti asekkhā. Yattha hi sekkhabhāvāsaṅkā atthi, tatthāyaṃ paṭisedhoti lokiyadhammesu nibbāne ca asekkhabhāvānāpatti daṭṭhabbā. Sīlasamādhipaññāsaṅkhātā hi sikkhā attano paṭipakkhakilesehi vippayuttā parisuddhā upakkilesānaṃ ārammaṇabhāvampi anupagamanato sātisayaṃ sikkhāti vattuṃ yuttā, aṭṭhasupi maggaphalesu vijjanti; tasmā catumaggaheṭṭhimaphalattayadhammā viya arahattaphaladhammāpi ‘‘tāsu sikkhāsu jātā’’ti ca, taṃsikkhāsamaṅgino arahato itaresaṃ viya sekkhatte sati ‘‘sekkhassa ete’’ti ca ‘‘sikkhā sīlaṃ etesa’’nti ca sekkhāti āsaṅkā siyunti tadāsaṅkānivattanatthaṃ asekkhāti yathāvuttasekkhabhāvappaṭisedhaṃ katvā vuttaṃ. Arahattaphale pavattamānā hi sikkhā pariniṭṭhitakiccattā [Pg.192] na sikkhākiccaṃ karonti, kevalaṃ sikkhāphalabhāvena pavattanti. Tasmā tā na sikkhāvacanaṃ arahanti, nāpi taṃsamaṅgino sekkhavacanaṃ, na ca taṃsampayuttadhammā sikkhanasīlā. ‘‘Sikkhāsu jātā’’ti evamādiatthehi aggaphaladhammā sekkhā na honti. Heṭṭhimaphalesu pana sikkhā sakadāgāmimaggavipassanādīnaṃ upanissayabhāvato sikkhākiccaṃ karontīti sikkhāvacanaṃ arahanti, taṃsamaṅgino ca sekkhavacanaṃ, taṃsampayuttā dhammā ca sikkhanasīlā. Sekkhadhammā yathāvuttehi atthehi sekkhā hontiyeva.

Regarding 'by one beyond training': Here, 'learners' (sekkhā) are so called because they are 'born in the trainings' (sikkhāsu jātā); or because 'these belong to the seven learners' (sattannaṃ sekkhānaṃ ete); or because 'they train' (sikkhanti) on account of their training being unfinished—these are the path-states and the states of the three lower fruitions. But the states of the highest fruition, because there is nothing further to be trained in, are not 'learners,' thus they are 'beyond training' (asekkhā). For wherever there is a possible misconception of them as being in a state of training, this negation is applied. Thus it should be understood that mundane states and Nibbāna do not come to be in the state of one beyond training. The trainings, designated as virtue, concentration, and wisdom, being dissociated from their opposing defilements and purified, are fit to be called 'training' in a pre-eminent sense because they do not even become an object for impurities; and they are found in all eight paths and fruitions. Therefore, just as with the states of the four paths and the three lower fruitions, a misconception could arise that the states of the fruition of arahantship are also 'born in those trainings'; and that if an arahant, like the others, possesses those trainings, then 'these belong to a learner' or 'training is their nature.' To dispel such a misconception, the term 'beyond training' is stated, having made a negation of the aforesaid state of being a learner. For the trainings that are occurring in the fruition of arahantship do not perform the function of training, since their task is completed; they occur merely as the fruit of training. Therefore, they do not merit the term 'training,' nor does one who possesses them merit the term 'learner,' nor are the associated states of a nature to train. By such meanings as 'born in the trainings,' the states of the highest fruition are not learners. In the lower fruitions, however, the trainings do perform the function of training because they are a decisive support for the path of the once-returner, for insight, and so on. Thus they merit the term 'training,' one who possesses them merits the term 'learner,' and the associated states are of a nature to train. The states of a learner are indeed learners by the meanings described.

Atha vā sekkhāti apariyositasikkhānaṃ vacananti, asekkhāti padaṃ pariyositasikkhānaṃ dassananti na lokiyadhammanibbānānaṃ asekkhabhāvāpatti. Vuḍḍhippattā sekkhā asekkhā ca sekkhadhammesu eva kesañci vuḍḍhippattānaṃ asekkhatā āpajjatīti arahattamaggadhammā vuḍḍhippattā. Yathāvuttehi ca atthehi sekkhāti katvā asekkhā āpannāti ce? Taṃ na, sadisesu tabbohārato. Arahattamaggato hi ninnānākaraṇaṃ arahattaphalaṃ ṭhapetvā pariññādikiccakaraṇaṃ vipākabhāvañca, tasmā te eva sekkhā dhammā arahattaphalabhāvaṃ āpannāti sakkā vattuṃ. Kusalasukhato ca vipākasukhaṃ santataratāya paṇītataranti vuḍḍhippattāva te dhammā hontīti ‘‘asekkhā’’ti vuccanti.

Alternatively, since the term 'learner' is a designation for those whose training is unfinished, and the word 'beyond training' indicates those whose training is finished, mundane states and Nibbāna do not come to be in the state of one beyond training. Learners who have reached growth become those beyond training. It is with respect to certain learner-states that have reached growth that the state of being beyond training occurs; thus the path-states of arahantship have reached growth. And if it is asked: 'By the meanings stated, having been a learner, does one become one beyond training?' That is not so, because that designation is used for similar things. For, setting aside its performing the function of full understanding, etc., and its nature as a resultant, the fruition of arahantship is not different from the path of arahantship. Therefore, it can be said that those very same learner-states have attained the state of the fruition of arahantship. And because resultant happiness is more peaceful and more sublime than wholesome happiness, those states have indeed reached growth and are thus called 'beyond training.'

Te pana asekkhadhamme khandhavasena idha tidhā vibhajitvā tehi samannāgamena khīṇāsavassa ānubhāvaṃ vibhāvento bhagavā ‘‘asekkhena sīlakkhandhenā’’tiādimāha. Tattha sīlasaddassa attho heṭṭhā vutto. Khandhasaddo pana rāsimhi paññattiyaṃ ruḷhiyaṃ guṇeti bahūsu atthesu diṭṭhappayogo. Tathā hi ‘‘asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchatī’’tiādīsu (a. ni. 4.51; 6.37) rāsimhi āgato. ‘‘Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’ntiādīsu (saṃ. ni. 4.241) paññattiyaṃ. ‘‘Cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ viññāṇaṃ viññāṇakkhandho’’tiādīsu (dha. sa. 63, 65) ruḷhiyaṃ. ‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso [Pg.193] visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’tiādīsu (ma. ni. 1.462) guṇe. Idhāpi guṇeyeva daṭṭhabbo. Tasmā asekkhena sīlasaṅkhātena guṇenāti attho. Samannāgatoti sampayutto samaṅgībhūto. Samādahati etena, sayaṃ vā samādahati, samādhānameva vāti samādhi. Pakārehi jānāti yathāsabhāvaṃ paṭivijjhatīti paññā. Sīlameva khandho sīlakkhandho. Sesesupi eseva nayo.

Now the Blessed One, having here divided those states of one beyond training in three ways by way of aggregates, and explaining the power of one whose taints are destroyed through his endowment with them, said: 'By the aggregate of virtue of one beyond training,' and so on. Therein, the meaning of the word 'virtue' has been stated previously. The word 'aggregate' (khandha) is seen to be used in many senses, such as in the sense of a mass, a concept, a convention, or a quality. For instance: in passages such as 'incalculable, immeasurable, it is reckoned as a great mass of water,' it is used in the sense of a mass. In passages such as 'the Blessed One saw a great log of wood being carried along by the stream of the river Ganges,' it is used in the sense of a concept. In passages such as 'mind, intellect, consciousness, heart, the radiant, the mind-base, consciousness, the consciousness aggregate,' it is used in the sense of a convention. In passages such as 'Friend Visākha, the three aggregates are not comprised by the Noble Eightfold Path, but the Noble Eightfold Path is comprised by the three aggregates,' it is used in the sense of a quality. Here too, it should be understood as being in the sense of a quality. Therefore, the meaning is 'by the quality designated as the virtue of one beyond training.' 'Endowed with' means associated with, possessed of. 'Concentration' (samādhi) is that by which one concentrates, or one concentrates oneself, or it is simply concentration. 'Wisdom' (paññā) is that by which one knows in various ways, one penetrates things as they really are. 'Virtue itself as an aggregate' is the aggregate of virtue. The same method applies to the remaining cases.

Tattha aggaphalabhūtā sammāvācā, sammākammanto, sammāājīvo ca sabhāveneva asekkho sīlakkhandho nāma, tathā sammāsamādhi asekkho samādhikkhandho. Tadupakārakato pana sammāvāyāmasammāsatiyo samādhikkhandhe saṅgahaṃ gacchanti. Tathā sammādiṭṭhi asekkho paññākkhandho. Tadupakārakato sammāsaṅkappo paññākkhandhe saṅgahaṃ gacchatīti evamettha aṭṭhapi arahattaphaladhammā tīhi khandhehi saṅgahetvā dassitāti veditabbaṃ.

Therein, right speech, right action, and right livelihood, which constitute the highest fruit, are by their very nature the aggregate of virtue of one beyond training. Likewise, right concentration is the aggregate of concentration of one beyond training. But right effort and right mindfulness, because they are supportive of it, are included in the aggregate of concentration. Similarly, right view is the aggregate of wisdom of one beyond training. Right intention, because it is supportive of it, is included in the aggregate of wisdom. Thus it should be understood that in this way all eight states of the fruition of arahantship are shown as comprised by the three aggregates.

Yassa ete subhāvitāti yena arahatā ete sīlādayo asekkhadhammakkhandhā subhāvitā suṭṭhu vaḍḍhitā, so ādiccova virocatīti sambandho. ‘‘Yassa cete’’tipi paṭhanti. Tesañca saddo nipātamattaṃ. Evametasmiṃ vagge paṭhamasutte vaṭṭaṃ, pariyosānasutte vivaṭṭaṃ, itaresu vaṭṭavivaṭṭaṃ kathitaṃ.

The connection for 'He for whom these are well developed' is: 'that arahant by whom these aggregates of the states of one beyond training, beginning with virtue, have been well developed, thoroughly augmented, shines like the sun.' Some also read it as 'Yassa cete.' For them, the 'ca' is a mere particle. Thus in this chapter, the first discourse discusses the round of existence, the final discourse discusses what transcends the round, and the others discuss both the round and what transcends it.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Tenth Discourse is finished.

Paṭhamavaggavaṇṇanā niṭṭhitā.

The commentary on the First Chapter is finished.

2. Dutiyavaggo

2. The Second Chapter

1. Puññakiriyavatthusuttavaṇṇanā

1. Commentary on the Discourse on the Grounds for Meritorious Action

60. Dutiyavaggassa paṭhame puññakiriyavatthūnīti pujjabhavaphalaṃ nibbattenti, attano santānaṃ punantīti vā puññāni, puññāni ca tāni hetupaccayehi kattabbato kiriyā cāti puññakiriyā. Tā eva ca tesaṃ tesaṃ ānisaṃsānaṃ [Pg.194] vatthubhāvato puññakiriyavatthūni. Dānamayanti anupacchinnabhavamūlassa anuggahavasena pūjāvasena vā attano deyyadhammassa paresaṃ pariccāgacetanā dīyati etāyāti dānaṃ, dānameva dānamayaṃ. Cīvarādīsu hi catūsu paccayesu annādīsu vā dasasu dānavatthūsu rūpādīsu vā chasu ārammaṇesu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge pariccāgakāle pacchā somanassacittena anussaraṇe cāti tīsu kālesu vuttanayena pavattacetanā dānamayaṃ puññakiriyavatthu nāma.

60. In the first sutta of the second chapter: 'Grounds for meritorious action' (puññakiriyavatthūni) are so called because they generate the fruit of a worthy becoming, or because they purify one’s own mental continuum; thus they are 'merits' (puññāni). And since those merits are actions to be done by way of causes and conditions, they are 'meritorious actions' (puññakiriyā). And these very things, because they are the basis for their respective benefits, are the 'grounds for meritorious action.' 'Consisting of giving' (dānamayaṃ) is the volition to relinquish one’s own giftable items to others, either by way of supporting one with an uninterrupted root of existence or by way of worship. That by which one gives is 'giving' (dāna); giving itself is what is 'consisting of giving.' For when one gives one of the four requisites such as robes, or one of the ten bases of giving such as food, or one of the six sense objects such as forms, the volition that arises in the three periods—in the preliminary stage beginning with the production of those items, at the time of relinquishing them, and afterwards when recollecting them with a joyful mind—this, in the way described, is the ground for meritorious action called 'consisting of giving.'

Sīlamayanti niccasīlauposathaniyamādivasena pañca, aṭṭha, dasa vā sīlāni samādiyantassa sīlapūraṇatthaṃ pabbajissāmīti vihāraṃ gacchantassa pabbajantassa manorathaṃ matthakaṃ pāpetvā ‘‘pabbajito vatamhi sādhu suṭṭhū’’ti āvajjentassa saddhāya pātimokkhaṃ paripūrentassa paññāya cīvarādike paccavekkhantassa satiyā āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa vīriyena ājīvaṃ sodhentassa ca pavattā cetanā sīlatīti sīlamayaṃ puññakiriyavatthu nāma.

The ground for meritorious action called 'consisting of virtue' (sīlamayaṃ) is the volition that occurs in one who undertakes the five, eight, or ten precepts by way of regular virtue, Uposatha observance, and so on; in one who goes to a monastery thinking, 'I will go forth to fulfill my virtue'; in one who, having gone forth and brought his aspiration to its consummation, reflects, 'Indeed, I have gone forth! Good! Excellent!'; in one who fulfills the Pātimokkha with faith; in one who reflects on the robes and other requisites with wisdom; in one who, with mindfulness, restrains the eye-door and other sense doors in regard to forms and other sense objects that have come into their range; and in one who purifies his livelihood with energy. This volition constitutes virtuous conduct, and thus it is called the ground for meritorious action 'consisting of virtue.'

Tathā paṭisambhidāyaṃ (paṭi. ma. 1.48) vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato vipassantassa sotaṃ, ghānaṃ, jivhaṃ, kāyaṃ, manaṃ. Rūpe…pe… dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ. Rūpasaññaṃ…pe… dhammasaññaṃ. Jarāmaraṇaṃ aniccato dukkhato anattato vipassantassa yā cetanā, yā ca pathavīkasiṇādīsu aṭṭhatiṃsāya ārammaṇesu pavattā jhānacetanā, yā ca anavajjesu kammāyatanasippāyatanavijjāṭṭhānesu paricayamanasikārādivasena pavattā cetanā, sabbā bhāveti etāyāti bhāvanāmayaṃ vuttanayena puññakiriyavatthu cāti.

Similarly, there is the volition of one who, by the path of insight spoken of in the Paṭisambhidāmagga (Paṭi. Ma. 1.48), contemplates as impermanent, suffering, and non-self: the eye, ear, nose, tongue, body, and mind; forms … mental phenomena; eye-consciousness … mind-consciousness; eye-contact … mind-contact; feeling born of eye-contact … feeling born of mind-contact; perception of forms … perception of mental phenomena; … aging and death. Also, there is the jhāna-volition that occurs in relation to the thirty-eight meditation objects beginning with the earth kasiṇa; and the volition that occurs by way of practice, attention, etc., in regard to blameless fields of work, fields of craft, and branches of knowledge. Because by this volition one develops, it is called ‘consisting of development’ (bhāvanāmayaṃ), and in the way described, it is a ground for meritorious action.

Ekamekañcettha yathārahaṃ pubbabhāgato paṭṭhāya kāyena karontassa kāyakammaṃ hoti, tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ, kāyaṅgaṃ vācaṅgañca acopetvā manasā cintentassa manokammaṃ. Annādīni dentassa cāpi ‘‘annadānādīni demī’’ti vā dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. Vattasīse ṭhatvā dadato sīlamayaṃ, khayato [Pg.195] vayato kammato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti.

Here, in each of these cases, as is appropriate, when one acts with the body, beginning from the preliminary stage, it is bodily kamma. When one utters speech for that purpose, it is verbal kamma. When one thinks with the mind without moving a bodily or verbal limb, it is mental kamma. Further, for one who gives food and the like, the ground for meritorious action consisting of giving arises at the time of giving, either by thinking, 'I am giving gifts of food, etc.,' or by adverting to the perfection of giving. For one who gives while established in the foremost observances, it is a ground for meritorious action consisting of virtue. For one who gives after establishing comprehension of destruction, of passing away, and of the action itself, it is a ground for meritorious action consisting of development.

Aparānipi satta puññakiriyavatthūni – apacitisahagataṃ puññakiriyavatthu veyyāvaccasahagataṃ pattianuppadānaṃ abbhanumodanaṃ desanāmayaṃ savanamayaṃ diṭṭhijugataṃ puññakiriyavatthūti. Saraṇagamanampi hi diṭṭhijugateneva saṅgayhati. Yaṃ panettha vattabbaṃ, taṃ parato āvi bhavissati.

There are seven other grounds for meritorious action: the ground for meritorious action accompanied by reverence, that accompanied by service, the giving of a share of merit, rejoicing in merit, that consisting of teaching, that consisting of listening, and the straightening of one’s view. For taking refuge is also included under the straightening of one’s view. Whatever should be said on this will become clear later.

Tattha vuḍḍhataraṃ disvā paccuggamanapattacīvarapaṭiggahaṇābhivādanamaggasampadānādivasena apacāyanasahagataṃ veditabbaṃ. Vuḍḍhatarānaṃ vattapaṭipattikaraṇavasena, gāmaṃ piṇḍāya paviṭṭhaṃ bhikkhuṃ disvā pattaṃ gahetvā gāme bhikkhaṃ sampādetvā upasaṃharaṇavasena ‘‘gaccha bhikkhūnaṃ pattaṃ āharā’’ti sutvā vegena gantvā pattāharaṇādivasena ca veyyāvaccasahagataṃ veditabbaṃ. Cattāro paccaye datvā pupphagandhādīhi ratanattayassa pūjaṃ katvā aññaṃ vā tādisaṃ puññaṃ katvā ‘‘sabbasattānaṃ patti hotū’’ti pariṇāmavasena pattianuppadānaṃ veditabbaṃ. Tathā parehi dinnāya pattiyā kevalaṃ vā parehi kataṃ puññaṃ ‘‘sādhu, suṭṭhū’’ti anumodanavasena abbhanumodanaṃ veditabbaṃ. Attano paguṇadhammaṃ apaccāsīsanto hitajjhāsayena paresaṃ deseti – idaṃ desanāmayaṃ puññakiriyavatthu nāma. Yaṃ pana eko ‘‘evaṃ maṃ dhammakathikoti jānissantī’’ti icchāya ṭhatvā lābhasakkārasilokasannissito dhammaṃ deseti, taṃ na mahapphalaṃ hoti. ‘‘Addhā ayaṃ attahitaparahitānaṃ paṭipajjanūpāyo’’ti yonisomanasikārapurecārikahitapharaṇena muducittena dhammaṃ suṇāti, idaṃ savanamayaṃ puññakiriyavatthu hoti. Yaṃ paneko ‘‘iti maṃ saddhoti jānissantī’’ti suṇāti, taṃ na mahapphalaṃ hoti. Diṭṭhiyā ujugamanaṃ diṭṭhijugataṃ, ‘‘atthi dinna’’ntiādinayappavattassa sammādassanassa etaṃ adhivacanaṃ. Idañhi pubbabhāge vā pacchābhāge vā ñāṇavippayuttampi ujukaraṇakāle ñāṇasampayuttameva hoti. Apare panāhu ‘‘vijānanapajānanavasena dassanaṃ diṭṭhi kusalañca viññāṇaṃ kammassakatāñāṇādi ca sammādassana’’nti. Tattha kusalena viññāṇena ñāṇassa anuppādepi attanā katapuññānussaraṇavaṇṇārahavaṇṇanādīnaṃ saṅgaho, kammassakatāñāṇena kammapathasammādiṭṭhiyā[Pg.196]. Itaraṃ pana diṭṭhijugataṃ sabbesaṃ niyamalakkhaṇaṃ. Yañhi kiñci puññaṃ karontassa diṭṭhiyā ujubhāveneva taṃ mahapphalaṃ hoti.

Among these: (1) That accompanied by reverence should be understood by way of such acts as rising up to greet a senior, receiving his bowl and robes, paying homage, and making way for him. (2) That accompanied by service should be understood by way of performing one’s duties and services for seniors; and by way of seeing a bhikkhu who has entered a village for alms, taking his bowl, providing him with alms in the village, and bringing it to him; and, on hearing the words, 'Go, fetch the bhikkhus’ bowls,' by way of going quickly and fetching their bowls. (3) The giving of a share of merit should be understood as the dedication of merit made after one has given the four requisites, or worshipped the Triple Gem with flowers, scents, etc., or done some other similar meritorious deed, with the thought: 'May all beings have a share of this merit!' (4) Appreciative joy should be understood as rejoicing in the merit shared by others, or simply in the merit done by others, saying, 'Good! Excellent!' (5) This is the ground for meritorious action consisting of teaching: one teaches to others the Dhamma with which one is proficient, with a helpful intention, not hoping for anything in return. But when someone teaches the Dhamma with the desire, 'Thus they will know me as a teacher of the Dhamma,' based on gain, honor, and fame, this is not of great fruit. (6) This is the ground for meritorious action consisting of listening: one listens to the Dhamma with a tender mind, preceded by wise attention and pervaded by a beneficial thought, thinking, 'Surely this is the way to practice for one’s own welfare and the welfare of others.' But when someone listens thinking, 'Thus they will know me as a faithful lay follower,' this is not of great fruit. (7) The straightening of view (diṭṭhijugataṃ) is the making straight of one’s view; this is a term for the right view that proceeds by way of the principle, 'There is what is given,' etc. For this view, though it may be dissociated from knowledge in the preliminary or subsequent stage, at the very moment of straightening it is associated with knowledge. But others say: 'Seeing by way of knowing and understanding is view (diṭṭhi); and wholesome consciousness, knowledge of kamma as one’s own property, etc., is right view.' Herein, by wholesome consciousness, even when knowledge does not arise, there is the inclusion of such things as recollecting one’s own meritorious deeds and praising those worthy of praise; and by the knowledge of kamma as one’s own property, there is the inclusion of the right view of the paths of kamma. However, the straightening of view is a defining characteristic of all of them. For whatever merit one does, it becomes of great fruit precisely through the straightness of one’s view.

Imesaṃ pana sattannaṃ puññakiriyavatthūnaṃ purimehi tīhi dānamayādīhi puññakiriyavatthūhi saṅgaho. Tattha hi apacāyanaveyyāvaccāni sīlamaye, pattianuppadānaabbhanumodanāni dānamaye, dhammadesanāsavanāni bhāvanāmaye, diṭṭhijugataṃ tīsupi. Tenāha bhagavā –

But these seven grounds for meritorious action are included in the first three grounds for meritorious action, beginning with that consisting of giving. For therein, reverence and service are included in that consisting of virtue; giving a share of merit and rejoicing in merit are included in that consisting of giving; teaching and listening to the Dhamma are included in that consisting of development; and the straightening of one’s view is included in all three. Therefore the Blessed One said:

‘‘Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ…pe… bhāvanāmayaṃ puññakiriyavatthū’’ti (a. ni. 8.36).

“Bhikkhus, there are these three grounds for meritorious action. What three? The ground for meritorious action consisting of giving … the ground for meritorious action consisting of development.”

Ettha ca aṭṭhannaṃ kāmāvacarakusalacetanānaṃ vasena tiṇṇampi puññakiriyavatthūnaṃ pavatti hoti. Yathā hi paguṇaṃ dhammaṃ parivattentassa ekacce anusandhiṃ asallakkhentasseva gacchanti, evaṃ paguṇaṃ samathavipassanābhāvanaṃ anuyuñjantassa antarantarā ñāṇavippayuttacittenāpi manasikāro pavattati. Sabbaṃ taṃ pana mahaggatakusalacetanānaṃ vasena bhāvanāmayameva puññakiriyavatthu hoti, na itarāni. Gāthāya attho heṭṭhā vuttoyeva.

Here, the occurrence of all three grounds for meritorious action is by way of the eight wholesome volitions of the sense sphere. For just as, when one is reciting a familiar Dhamma text, some connections pass by without being noticed, so too, for one practicing the cultivation of serenity and insight with which one is proficient, attention occurs from time to time even with a mind dissociated from knowledge. However, all that is the ground for meritorious action consisting of development only, by way of the wholesome volitions of the sublime sphere, not the other two. The meaning of the verse has already been stated above.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Sutta is finished.

2. Cakkhusuttavaṇṇanā

2. Commentary on the Eye Discourse

61. Dutiye cakkhūnīti cakkhantīti cakkhūni, samavisamaṃ ācikkhantāni viya pavattantīti attho. Atha vā cakkhanaṭṭhena cakkhūni. Kimidaṃ cakkhanaṃ nāma? Assādanaṃ, tathā hi vadanti ‘‘madhuṃ cakkhati byañjanaṃ cakkhatī’’ti imāni ca ārammaṇarasaṃ anubhavantāni assādentāni viya hontīti cakkhanaṭṭhena cakkhūni. Tāni pana saṅkhepato dve cakkhūni – ñāṇacakkhu, maṃsacakkhu cāti. Tesu maṃsacakkhu heṭṭhā vuttameva. Ñāṇacakkhu dibbacakkhu, paññācakkhūti idha dvidhā katvā vuttaṃ.

61. In the second sutta, 'eyes' (cakkhūni) are so called because they see (cakkhanti), functioning as if indicating what is even and uneven—this is the meaning. Or alternatively, they are called eyes by reason of their function of tasting (cakkhana). What is this tasting? It is savoring. Thus they say, 'He tastes honey, he tastes the seasoning.' These too, as if savoring by experiencing the flavor of their objects, are called eyes by reason of tasting. In brief, there are two kinds of eyes: the eye of knowledge (ñāṇacakkhu) and the flesh-eye (maṃsacakkhu). Among these, the flesh-eye has already been explained above. The eye of knowledge is here spoken of as twofold: the divine eye (dibbacakkhu) and the eye of wisdom (paññācakkhu).

Tattha [Pg.197] dibbacakkhūti dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaggahaṇasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attano ca dibbavihārasannissitattā ālokapariggahena mahājutikattā. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhukiccakaraṇena cakkhumivātipi cakkhu, dibbañca taṃ cakkhu cāti dibbacakkhu.

Herein, the divine eye is called 'divine' because it is like the divine. For the divine eye of deities, produced by good conduct, is unobstructed by bile, phlegm, blood, etc., and is capable of grasping objects even from afar due to its freedom from defilements. This eye of knowledge, produced by the power of effort and development, is just like that—thus it is called 'divine' because it is like the divine. It is also called 'divine' because it is attained through the divine abidings, is dependent on one’s own divine abidings, is greatly luminous due to the acquisition of light, and has great range due to seeing forms beyond walls, etc. All this should be understood in accordance with the texts and treatises. It is called an 'eye' because it performs the function of seeing, like an eye; and it is 'divine'—thus, the divine eye.

Pajānātīti paññā. Kiṃ pajānāti? Cattāri ariyasaccāni ‘‘idaṃ dukkha’’ntiādinā. Vuttañhetaṃ –

One understands (pajānāti); therefore it is called wisdom (paññā). What does one understand? The Four Noble Truths: 'This is suffering,' and so on. For it has been said:

‘‘Pajānātīti kho, āvuso, tasmā paññāti vuccati. Kiñca pajānāti? Idaṃ dukkha’’ntiādi (ma. ni. 1.449).

'One understands,' friend; therefore it is called wisdom. And what does one understand? 'This is suffering,' and so on (MN 43).

Aṭṭhakathāyaṃ pana ‘‘paññāpanavasena paññā. Kinti paññāpeti? Aniccanti paññāpeti, dukkhanti paññāpeti, anattāti paññāpetī’’ti vuttaṃ. Sā panāyaṃ lakkhaṇādito yathāsabhāvapaṭivedhalakkhaṇā, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesako viya. Visesato panettha āsavakkhayañāṇasaṅkhātā paññā catusaccadassanaṭṭhena paññācakkhūti adhippetā. Yaṃ sandhāya vuttaṃ ‘‘cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī’’ti (saṃ. ni. 5.1081; mahāva. 15).

In the commentary, however, it is said: 'Wisdom is so called because it makes known. How does it make known? It makes known impermanence, it makes known suffering, it makes known not-self.' This wisdom has the characteristic of penetrating things in their true nature, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer. Its function is to illuminate its object, like a lamp. Its manifestation is non-delusion, like a good guide for one who has gone into a forest. Specifically here, the wisdom designated as the knowledge of the destruction of the taints is intended as the eye of wisdom, in the sense of seeing the Four Truths. It is with reference to this that it was said: 'The eye arose, knowledge arose, wisdom arose, true knowledge arose, light arose' (SN 56.11; Vin I 11).

Etesu ca maṃsacakkhu parittaṃ, dibbacakkhu mahaggataṃ, itaraṃ appamāṇaṃ. Maṃsacakkhu rūpaṃ, itarāni arūpāni. Maṃsacakkhu dibbacakkhu ca lokiyāni sāsavāni rūpavisayāni, itaraṃ lokuttaraṃ anāsavaṃ catusaccavisayaṃ. Maṃsacakkhu abyākataṃ, dibbacakkhu siyā kusalaṃ siyā abyākataṃ, tathā paññācakkhu. Maṃsacakkhu kāmāvacaraṃ, dibbacakkhu rūpāvacaraṃ, itaraṃ lokuttaranti evamādi vibhāgā veditabbā.

Among these, the flesh-eye is limited, the divine eye is exalted, and the other is immeasurable. The flesh-eye is corporeal, the others are incorporeal. The flesh-eye and the divine eye are mundane, tainted, and have form as their object; the other is supramundane, taintless, and has the Four Truths as its object. The flesh-eye is indeterminate; the divine eye may be wholesome or indeterminate; so too the eye of wisdom. The flesh-eye pertains to the sense sphere, the divine eye to the form sphere, and the other is supramundane. These and other such distinctions should be understood.

Gāthāsu anuttaranti paññācakkhuṃ sandhāya vuttaṃ. Tañhi āsavakkhayañāṇabhāvato anuttaraṃ. Akkhāsi purisuttamoti purisānaṃ uttamo aggo [Pg.198] sammāsambuddho desesi. Uppādoti maṃsacakkhussa pavatti. Maggoti upāyo, dibbacakkhussa kāraṇaṃ. Pakaticakkhumato eva hi dibbacakkhu uppajjati, yasmā kasiṇālokaṃ vaḍḍhetvā dibbacakkhuñāṇassa uppādanaṃ, so ca kasiṇamaṇḍale uggahanimittena vinā natthīti. Yatoti yadā. Ñāṇanti āsavakkhayañāṇaṃ. Tenevāha ‘‘paññācakkhu anuttara’’nti. Yassa cakkhussa paṭilābhāti yassa ariyassa paññācakkhussa uppattiyā bhāvanāya sabbasmā vaṭṭadukkhato pamuccati parimuccatīti.

In the verses, 'unexcelled' is said with reference to the eye of wisdom. For it is unexcelled because it is the knowledge of the destruction of the taints. 'The supreme person declared' means: the supreme one among persons, the highest, the Perfectly Self-Enlightened One, taught. 'Arisen' refers to the occurrence of the physical eye. 'The path' is the means, the cause of the divine eye. For the divine eye arises only in one who possesses the ordinary eye, since the arising of the knowledge of the divine eye comes by developing the kasiṇa light, and that is not possible without the learning sign in the kasiṇa disk. 'When' means when. 'Knowledge' is the knowledge of the destruction of the taints. Therefore he said: 'The eye of wisdom is unexcelled.' 'By the attainment of which eye' means: by the arising and development of that noble one's eye of wisdom, one is freed, one is completely liberated from all the suffering of the round of existence.

Dutiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Discourse is finished.

3. Indriyasuttavaṇṇanā

3. Commentary on the Faculties Discourse

62. Tatiye indriyānīti adhipateyyaṭṭhena indriyāni. Yāni hi sahajātadhammesu issarā viya hutvā tehi anuvattitabbāni, tāni indriyāni nāma. Apica indo bhagavā dhammissaro paramena cittissariyena samannāgato. Tena indena sabbapaṭhamaṃ diṭṭhattā adhigatattā paresañca diṭṭhattā desitattā vihitattā gocarabhāvanāsevanāhi diṭṭhattā ca indriyāni. Indaṃ vā maggādhigamassa upanissayabhūtaṃ puññakammaṃ, tassa liṅgānītipi indriyāni. Anaññātaññassāmītindriyanti ‘‘anamatagge saṃsāre anaññātaṃ anadhigataṃ amatapadaṃ catusaccadhammameva vā jānissāmī’’ti paṭipannassa iminā pubbabhāgena uppannaṃ indriyaṃ, sotāpattimaggapaññāyetaṃ adhivacanaṃ. Aññindriyanti ājānanaindriyaṃ. Tatrāyaṃ vacanattho – ājānāti paṭhamamaggañāṇena diṭṭhamariyādaṃ anatikkamitvāva jānātīti aññā. Yatheva hi paṭhamamaggapaññā dukkhādīsu pariññābhisamayādivasena pavattati, tatheva ayampi pavattatīti aññā ca sā yathāvuttenaṭṭhena indriyaṃ cāti aññindriyaṃ. Ājānanaṭṭheneva aññassa vā ariyapuggalassa indriyanti aññindriyaṃ, sotāpattiphalato paṭṭhāya chasu ṭhānesu ñāṇassetaṃ adhivacanaṃ. Aññātāvindriyanti aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ. Ettha ca paṭhamapacchimāni paṭhamamaggacatutthaphalavasena ekaṭṭhānikāni, itaraṃ itaramaggaphalavasena chaṭṭhānikanti veditabbaṃ.

62. In the third sutta, 'faculties' (indriyāni) are so called in the sense of sovereignty (adhipateyya). For those things that are like lords over their co-nascent states and must be followed by them are called faculties. Moreover, Inda, the Blessed One, is the lord of the Dhamma, endowed with supreme mastery of mind. Because they were first seen, attained, taught to others as seen, established, and seen through the development and cultivation of their domain by that Inda, they are called faculties. Or, Inda is the meritorious action that is the supporting condition for the attainment of the path, and the faculties are its signs. The faculty 'I shall come to know the unknown' is the faculty that arises in the preliminary stage for one who has entered upon the way thinking, 'In this beginningless saṃsāra, I shall know the unknown, the unattained, the deathless state, or the Dhamma of the Four Truths.' This is a designation for the wisdom of the path of stream-entry. The faculty of final knowledge (aññindriya) is the faculty of knowing. Herein, this is the word-meaning: one knows without transgressing the limit seen by the knowledge of the first path; thus it is 'final knowledge' (aññā). For just as the wisdom of the first path proceeds by way of full understanding, realization, etc., in regard to suffering, etc., so this too proceeds. Thus it is final knowledge and a faculty in the sense explained; hence, the faculty of final knowledge. Or, in the sense of knowing, it is the faculty of another noble person; this is a designation for the knowledge in the six instances beginning from the fruit of stream-entry. The faculty of one who has final knowledge is so called because it arises in one who has final knowledge, an arahant whose task of knowledge regarding the Four Truths is completed, and because the meaning of a faculty is present. Herein, it should be understood that the first and the last faculties occur at a single stage—in the sense of the first path and the fourth fruit respectively—while the middle one occurs at six stages, in the sense of the other paths and fruits.

Gāthāsu [Pg.199] sikkhamānassāti adhisīlasikkhādayo sikkhamānassa bhāventassa. Ujumaggānusārinoti ujumaggo vuccati ariyamaggo, antadvayavivajjitattā tassa anussaraṇato ujumaggānusārino, paṭipāṭiyā magge uppādentassāti attho. Khayasminti anavasesakilesānaṃ khepanato khayasaṅkhāte aggamagge ñāṇaṃ paṭhamaṃ pureyeva uppajjati. Tato aññā anantarāti tato maggañāṇato anantarā arahattaṃ uppajjati. Atha vā ujumaggānusārinoti līnuddhaccapatiṭṭhānāyūhanādike vajjetvā samathavipassanaṃ yuganaddhaṃ katvā bhāvanāvasena pavattaṃ pubbabhāgamaggaṃ anussarantassa anugacchantassa paṭipajjantassa gotrabhuñāṇānantaraṃ diṭṭhekaṭṭhānaṃ kilesānaṃ khepanato khayasmiṃ sotāpattimagge paṭhamaṃ ñāṇaṃ anaññātaññassāmītindriyaṃ uppajjati. Tato aññā anantarāti tato paṭhamañāṇato anantarā anantarato paṭṭhāya yāva aggamaggā aññā aññindriyaṃ uppajjati.

In the verses, 'of one who is training' means of one who is training in and developing the trainings in the higher virtue and so on. 'Following the straight path': the noble path is called the straight path because it avoids the two extremes. Following it means following it in sequence, developing the path. This is the meaning. 'In destruction': on the supreme path, designated 'destruction' because it destroys the defilements without remainder, knowledge arises first. 'Then final knowledge immediately after': immediately after that path knowledge, the fruit of arahantship arises. Alternatively, 'following the straight path' means: for one who avoids sinking, restlessness, settling, and striving, etc., and who follows, pursues, and practices the preliminary path that proceeds by way of development with serenity and insight yoked together, immediately after the change-of-lineage knowledge, on the path of stream-entry—which is 'destruction' because it destroys the defilements that are seen at a single stage—the first knowledge arises, the faculty 'I shall come to know the unknown.' 'Then final knowledge immediately after': immediately after that first knowledge, beginning from the next moment up to the supreme path, final knowledge, the faculty of final knowledge, arises.

Tato aññā vimuttassāti tato aññā aññindriyato pacchā arahattamaggañāṇānantarā arahattaphalena paññāvimuttiyā aññātāvindriyena vimuttassa. Ñāṇaṃ ve hoti tādinoti arahattaphaluppattito uttarakāle iṭṭhāniṭṭhādīsu tādilakkhaṇappattassa khīṇāsavassa paccavekkhaṇañāṇaṃ uppajjati. Kathaṃ uppajjatīti āha ‘‘akuppā me vimuttī’’ti. Tassa akuppabhāvassa kāraṇaṃ dasseti ‘‘bhavasaṃyojanakkhayā’’ti.

'Then of one liberated by final knowledge' means: of one liberated after the final knowledge (the faculty of final knowledge), immediately after the knowledge of the path of arahantship, by the fruit of arahantship, by the liberation by wisdom, by the faculty of one who has final knowledge. 'For such a one there is knowledge' means: in the period after the arising of the fruit of arahantship, the reviewing knowledge arises for the one who has destroyed the taints, who has attained the characteristic of being 'such' in regard to desirable and undesirable things. How does it arise? He says: 'My liberation is unshakeable.' He shows the reason for its unshakeable nature: 'through the destruction of the fetter of existence.'

Idāni tādisaṃ khīṇāsavaṃ thomento ‘‘sa ve indriyasampanno’’ti tatiyaṃ gāthamāha. Tattha indriyasampannoti yathāvuttehi tīhi lokuttarindriyehi samannāgato, suddhehipi vā paṭippassaddhiladdhehi saddhādīhi indriyehi samannāgato paripuṇṇo, tato eva cakkhādīhi suṭṭhu vūpasantehi nibbisevanehi indriyehi samannāgato. Tenāha ‘‘santo’’ti, sabbakilesapariḷāhavūpasamena upasantoti attho. Santipade ratoti nibbāne abhirato adhimutto. Ettha ca ‘‘indriyasampanno’’ti etena bhāvitamaggatā, pariññātakkhandhatā cassa dassitā. ‘‘Santo’’ti etena pahīnakilesatā, ‘‘santipade rato’’ti etena sacchikatanirodhatāti. Sesaṃ vuttanayameva.

Now, praising such a one who has destroyed the taints, he speaks the third verse: 'He is indeed endowed with faculties.' Here, 'endowed with faculties' means: endowed with the three supramundane faculties as described; or endowed and replete with the purified faculties such as faith, etc., obtained through calming; and therefore endowed with faculties such as the eye, etc., that are well pacified and not indulged in. Hence he says, 'peaceful,' meaning pacified by the calming of the torment of all defilements. 'Delighting in the state of peace' means delighting in and intent on Nibbāna. Here, by 'endowed with faculties' is shown his development of the path and full understanding of the aggregates. By 'peaceful' is shown his abandonment of defilements. By 'delighting in the state of peace' is shown his realization of cessation. The rest is as already explained.

Tatiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Third Sutta is finished.

4. Addhāsuttavaṇṇanā

4. Commentary on the Addhāsutta

63. Catutthe [Pg.200] addhāti kālā. Atīto addhātiādīsu dve pariyāyā – suttantapariyāyo, abhidhammapariyāyo ca. Tattha suttantapariyāyena paṭisandhito pubbe atīto addhā nāma, cutito pacchā anāgato addhā nāma, saha cutipaṭisandhīhi tadanantaraṃ paccuppanno addhā nāma. Abhidhammapariyāyena uppādo, ṭhiti, bhaṅgoti ime tayo khaṇe patvā niruddhadhammā atīto addhā nāma, tayopi khaṇe asampattā anāgato addhā nāma, khaṇattayasamaṅgino paccuppanno addhā nāma.

63. In the fourth sutta, 'addhā' means time. Regarding 'past time' and similar terms, there are two approaches—the Suttanta approach and the Abhidhamma approach. According to the Suttanta approach, the period before rebirth-linking is called the past time, the period after death is called the future time, and the period from rebirth-linking until death is called the present time. According to the Abhidhamma approach, phenomena that have reached the three moments—arising, presence, and dissolution—and ceased are called the past time; those that have not yet reached these three moments are called the future time; and those endowed with the three moments are called the present time.

Aparo nayo – ayañhi atītādivibhāgo addhāsantatisamayakhaṇavasena catudhā veditabbo. Tesu addhāvibhāgo vutto. Santativasena sabhāgā ekautusamuṭṭhānā, ekāhārasamuṭṭhānā ca pubbāpariyavasena vattamānāpi paccuppannā. Tato pubbe visabhāgautuāhārasamuṭṭhānā atītā pacchā anāgatā. Cittajā ekavīthiekajavanaekasamāpattisamuṭṭhānā paccuppannā nāma, tato pubbe atītā, pacchā anāgatā. Kammasamuṭṭhānānaṃ pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaṃyeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo. Samayavasena ekamuhuttapubbaṇhasāyanharattidivādīsu samayesu santānavasena pavattamānā taṃtaṃsamaye paccuppannā nāma, tato pubbe atītā, pacchā anāgatā. Ayaṃ tāva rūpadhammesu nayo. Arūpadhammesu pana khaṇavasena uppādādikkhaṇattayapariyāpannā paccuppannā, tato pubbe atītā, pacchā anāgatā. Apica atikkantahetupaccayakiccā atītā, niṭṭhitahetukiccā aniṭṭhitapaccayakiccā paccuppannā, ubhayakiccaṃ asampattā anāgatā. Attano vā kiccakkhaṇe paccuppannā, tato pubbe atītā, pacchā anāgatā. Ettha ca khaṇādikathāva nippariyāyā, sesā pariyāyā. Ayañhi atītādibhedo nāma dhammānaṃ hoti, na kālassa. Atītādibhede pana dhamme upādāya paramatthato avijjamānopi kālo idha teneva vohārena atītotiādinā vuttoti veditabbo.

Another method. This division into past, etc., should be understood in four ways: by way of duration, continuity, occasion, and moment. Among these, the division by duration has been explained. In terms of continuity, homogeneous phenomena arising from the same season or from the same nutriment, whether occurring earlier or later, and thus continuing, are considered present. Those arising from dissimilar seasons or nutriments before this are past, and those after are future. Mind-born phenomena arising from a single cognitive process, a single impulsion, or a single attainment are called present; those before are past, and those after are future. For phenomena arising from kamma, there is no separate division into past, etc., based on their own continuity alone. However, their past, etc., nature should be understood in terms of their supporting conditions, namely, season, nutriment, or mind. In terms of occasion, phenomena occurring during specific periods—such as a moment, forenoon, afternoon, night, or day—are called present during those times; those before are past, and those after are future. This, so far, is the method regarding material phenomena. For immaterial phenomena, those included in the three moments—arising, presence, and dissolution—are present; those before are past, and those after are future. Furthermore, phenomena whose function as cause and condition has passed are past; those whose function as a cause is finished but whose function as a condition is unfinished are present; and those that have not yet attained either function are future. Alternatively, phenomena at the moment of their own function are present; those before are past, and those after are future. Herein, the discussion of moments is the definitive meaning, while the rest are interpretive. This division into past, etc., applies to phenomena, not to time itself. It should be understood that although time does not ultimately exist, it is conventionally spoken of here as past, etc., based on the division of phenomena.

Gāthāsu [Pg.201] akkheyyasaññinoti ettha akkhāyati, kathīyati, paññāpīyatīti akkheyyaṃ, kathāvatthu, atthato rūpādayo pañcakkhandhā. Vuttañhetaṃ –

In the verses, regarding 'akkheyyasaññino': here, 'akkheyya' means what is declared, spoken, or designated; the topic of discussion; in meaning, the five aggregates, namely, form, etc. For it has been said:

‘‘Atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya, anāgataṃ vā…pe… paccuppannaṃ vā addhānaṃ ārabbha kathaṃ katheyyā’’ti (dī. ni. 3.305).

“One might speak a talk concerning the past period, or the future period … or one might speak a talk concerning the present period.”

Tathā –

Similarly:

‘‘Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti; na tassa saṅkhā atthīti, na tassa saṅkhā bhavissatī’’ti (saṃ. ni. 3.62) –

“Bhikkhus, whatever form is past, has ceased, and has changed, ‘it was’ is its reckoning, ‘it was’ is its designation, ‘it was’ is its concept. For that, there is no reckoning ‘it is,’ nor will there be a reckoning ‘it will be.’”

Evaṃ vuttena niruttipathasuttenapi ettha attho dīpetabbo. Evaṃ kathāvatthubhāvena akkheyyasaṅkhāte khandhapañcake ahanti ca mamanti ca devoti ca manussoti ca itthīti ca purisoti ca ādinā pavattasaññāvasena akkheyyasaññino, pañcasu upādānakkhandhesu sattapuggalādisaññinoti attho. Akkheyyasmiṃ taṇhādiṭṭhiggāhavasena patiṭṭhitā, rāgādivasena vā aṭṭhahākārehi patiṭṭhitā. Ratto hi rāgavasena patiṭṭhito hoti, duṭṭho dosavasena, mūḷho mohavasena, parāmaṭṭho diṭṭhivasena, thāmagato anusayavasena, vinibaddho mānavasena, aniṭṭhaṅgato vicikicchāvasena, vikkhepagato uddhaccavasena patiṭṭhito hotīti.

The meaning here should also be clarified by means of the Niruttipathasutta. Thus, 'those with perception of the expressible' refers to those who, regarding the five aggregates designated as 'expressible' because they are the subject of discourse, have perceptions such as 'I am,' 'mine,' 'a deity,' 'a human,' 'a woman,' 'a man,' and so on. The meaning is: those who perceive a being, a person, and so on, in the five aggregates subject to clinging. They are established in the expressible through the grasp of craving and views, or established in eight ways through lust and other defilements. For one who is lustful is established through lust; one who is hateful, through hatred; one who is deluded, through delusion; one who misapprehends, through views; one who is stubborn, through underlying tendencies; one who is fettered, through conceit; one who is unsettled, through doubt; and one who is agitated, through restlessness.

Akkheyyaṃ apariññāyāti taṃ akkheyyaṃ tebhūmakadhamme tīhi pariññāhi aparijānitvā tassa aparijānanahetu. Yogamāyanti maccunoti maraṇassa yogaṃ tena saṃyogaṃ upagacchanti, na visaṃyoganti attho.

'Not fully understanding the expressible' means: not having fully understood with the three kinds of full understanding that expressible—the phenomena of the three planes—because of that lack of full understanding. 'They come to the yoke of death' means: they come to the yoke of death, to union with it, not to disunion from it.

Atha vā yoganti upāyaṃ, tena yojitaṃ pasāritaṃ mārasenaṭṭhāniyaṃ anatthajālaṃ kilesajālañca upagacchantīti vuttaṃ hoti. Tathā hi vuttaṃ –

Or else, 'yoke' means stratagem. By this it is said that they approach the net of misfortune and the net of defilements—the domain of Māra's army—which is set up and spread out. For so it is said:

‘‘Na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti. (ma. ni. 3.272;

jā. 2.22.121;

netti. 103);

“For we have no pact with him, with Death and his great army.”

Ettāvatā vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassetuṃ ‘‘akkheyyañca pariññāyā’’tiādi vuttaṃ. Tattha ca-saddo byatireke, tena akkheyyaparijānanena laddhabbaṃ vakkhamānameva visesaṃ joteti. Pariññāyāti vipassanāsahitāya [Pg.202] maggapaññāya dukkhanti paricchijja jānitvā, tappaṭibaddhakilesappahānena vā taṃ samatikkamitvā tissannampi pariññānaṃ kiccaṃ matthakaṃ pāpetvā. Akkhātāraṃ na maññatīti sabbaso maññanānaṃ pahīnattā khīṇāsavo akkhātāraṃ na maññati, kārakādisabhāvaṃ kiñci attānaṃ na paccetīti attho. Phuṭṭho vimokkho manasā, santipadamanuttaranti yasmā sabbasaṅkhatavimuttattā ‘‘vimokkho’’ti sabbakilesasantāpavūpasamanaṭṭhānatāya ‘‘santipada’’nti laddhanāmo nibbānadhammo phuṭṭho phusito patto, tasmā akkhātāraṃ na maññatīti. Atha vā ‘‘pariññāyā’’ti padena dukkhasaccassa pariññābhisamayaṃ samudayasaccassa pahānābhisamayañca vatvā idāni ‘‘phuṭṭho vimokkho manasā, santipadamanuttara’’nti iminā magganirodhānaṃ bhāvanāsacchikiriyābhisamayaṃ vadati. Tassattho – samucchedavasena sabbakilesehi vimuccatīti vimokkho, ariyamaggo. So panassa maggacittena phuṭṭho phusito bhāvito, teneva anuttaraṃ santipadaṃ nibbānaṃ phuṭṭhaṃ phusitaṃ sacchikatanti.

Having thus far shown the round of existence, now to show what is not the round, the words 'And having fully understood the expressible...' are said. Herein, the word 'ca' (and) is used in the sense of contrast; it illuminates the special attainment, about to be described, that is to be gained by that full understanding of the expressible. 'Having fully understood' means: having known by defining 'this is suffering' with the wisdom of the path accompanied by insight, or having transcended it by abandoning the defilements connected with it, thereby bringing the function of the three kinds of full understanding to its culmination. 'He does not conceive a declarer' means that because all conceivings have been abandoned, the one whose taints are destroyed does not conceive a declarer; the meaning is that he does not assume any self with the nature of an agent, etc. 'Liberation has been touched by the mind, the unsurpassed state of peace'—because the Dhamma of Nibbāna—which has gained the names 'liberation' because it is liberated from all that is conditioned, and 'state of peace' because it is the state of allaying all the fevers of the defilements—has been touched, contacted, and attained, therefore he does not conceive a declarer. Alternatively, with the word 'having fully understood,' he speaks of the comprehension through full understanding of the truth of suffering and the comprehension through abandoning of the truth of origin. Now, with 'liberation has been touched by the mind, the unsurpassed state of peace,' he speaks of the comprehension through development and realization of the truths of the path and cessation. The meaning is: liberation is the noble path, because one is liberated from all defilements by way of cutting them off. That path has been touched, contacted, and developed by his path-consciousness. By that very means, the unsurpassed state of peace, Nibbāna, has been touched, contacted, and realized.

Akkheyyasampannoti akkheyyanimittaṃ vividhāhi vipattīhi upaddute loke pahīnavipallāsatāya tato suparimutto akkheyyapariññābhinibbattāhi sampattīhi sampanno samannāgato. Saṅkhāya sevīti paññāvepullappattiyā cīvarādipaccaye saṅkhāya parituletvāva sevanasīlo, saṅkhātadhammattā ca āpāthagataṃ sabbampi visayaṃ chaḷaṅgupekkhāvasena saṅkhāya sevanasīlo. Dhammaṭṭhoti asekkhadhammesu nibbānadhamme eva vā ṭhito. Vedagūti veditabbassa catusaccassa pāraṅgatattā vedagū. Evaṃguṇo arahā bhavādīsu katthaci āyatiṃ punabbhavābhāvato manussadevāti saṅkhyaṃ na upeti, apaññattikabhāvameva gacchatīti anupādāparinibbānena desanaṃ niṭṭhāpesi.

'Accomplished in the expressible' means: being accomplished in and endowed with the attainments produced by the full understanding of the expressible, he is well liberated from the world afflicted by various calamities—which are the sign of the expressible—due to the abandonment of distortions. 'One who partakes with understanding' means: having the habit of using robes and other requisites only after wisely considering them, due to the attainment of abundant wisdom; and because he has the nature of one who has understood things, he has the habit of wisely considering all objects that come into range with six-factored equanimity. 'Established in the Dhamma' means established in the dhammas of the adept, or in the Dhamma of Nibbāna itself. 'Vedagū' means he is a vedagū because he has gone to the far shore of what is to be known, the four truths. An arahant with such qualities does not enter into any reckoning as a human or a deva in the future, because there is no more becoming for him; he simply reaches a state of non-designation. Thus the discourse is concluded with the final Nibbāna without residue of clinging.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth sutta is finished.

5. Duccaritasuttavaṇṇanā

5. Commentary on the Discourse on Misconduct

64. Pañcame duṭṭhu caritāni, duṭṭhāni vā caritāni duccaritāni. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritaṃ kāyaduccaritaṃ. Sesesupi eseva nayo[Pg.203]. Imāni ca duccaritāni paññattiyā vā kathetabbāni kammapathehi vā. Tattha paññattiyā tāva kāyadvāre paññattasikkhāpadassa vītikkamo kāyaduccaritaṃ, vacīdvāre paññattasikkhāpadassa vītikkamo vacīduccaritaṃ, ubhayattha paññattassa vītikkamo manoduccaritanti ayaṃ paññattikathā. Pāṇātipātādayo pana tisso cetanā kāyadvārepi, vacīdvārepi, uppannā kāyaduccaritaṃ, tathā catasso musāvādādicetanā vacīduccaritaṃ, abhijjhā, byāpādo, micchādiṭṭhīti tayo cetanāsampayuttadhammā manoduccaritanti ayaṃ kammapathakathā.

64. In the fifth, misconduct (duccarita) is bad conduct or evil conduct. Misconduct by way of the body, or misconduct proceeding from the body, is bodily misconduct. The same method applies to the rest. These instances of misconduct are to be explained either by way of designation or by way of the courses of action. Therein, by way of designation: the transgression of a training rule designated at the body-door is bodily misconduct; the transgression of a training rule designated at the speech-door is verbal misconduct; the transgression of what is designated in both respects is mental misconduct. This is the explanation by way of designation. But the three volitions beginning with the destruction of life, having arisen at the body-door or at the speech-door, are bodily misconduct; similarly, the four volitions beginning with false speech are verbal misconduct; and the three states associated with volition—covetousness, ill will, and wrong view—are mental misconduct. This is the explanation by way of the courses of action.

Gāthāyaṃ kammapathappattoyeva pāpadhammo kāyaduccaritādibhāvena vuttoti tadaññaṃ pāpadhammaṃ saṅgaṇhituṃ ‘‘yañcaññaṃ dosasañhita’’nti vuttaṃ. Tattha dosasañhitanti rāgādikilesasaṃhitaṃ. Sesaṃ suviññeyyameva.

In the verse, it is only the evil state that has reached the course of action that is spoken of in terms of bodily misconduct and so on. To include other evil states, it is said, 'and whatever else is connected with aversion.' Here, 'connected with aversion' means connected with defilements such as greed. The rest is easily understood.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth discourse is concluded.

6. Sucaritasuttavaṇṇanā

6. Commentary on the Discourse on Good Conduct

65. Chaṭṭhe suṭṭhu caritāni, sundarāni vā caritāni sucaritāni. Kāyena sucaritaṃ, kāyato vā pavattaṃ sucaritaṃ kāyasucaritaṃ. Sesesupi eseva nayo. Idhāpi pana paññattivasena, kammapathavasena cāti duvidhā kathā. Tattha kāyadvāre paññattasikkhāpadassa avītikkamo kāyasucaritaṃ, vacīdvāre paññattasikkhāpadassa avītikkamo vacīsucaritaṃ, ubhayattha paññattassa avītikkamo manosucaritanti ayaṃ paññattikathā. Pāṇātipātādīhi pana viramantassa uppannā tisso cetanāpi viratiyopi kāyasucaritaṃ, musāvādādīhi viramantassa catasso cetanāpi viratiyopi vacīsucaritaṃ, anabhijjhā, abyāpādo, sammādiṭṭhīti tayo cetanāsampayuttadhammā manosucaritanti ayaṃ kammapathakathā. Sesaṃ vuttanayameva.

65. In the sixth, good conduct (sucarita) is conduct that is good, or conduct that is beautiful. Good bodily conduct (kāyasucarita) is good conduct by way of the body, or good conduct originating from the body. The same method applies to the rest. Here too, the explanation is twofold: by way of designation and by way of the courses of action. Therein, by way of designation: the non-transgression of a training rule designated at the body-door is good bodily conduct; the non-transgression of a training rule designated at the speech-door is good verbal conduct; the non-transgression of what is designated in both respects is good mental conduct. This is the explanation by way of designation. But for one abstaining from the destruction of life and so on, the three volitions that arise, as well as the abstinences themselves, constitute good bodily conduct; for one abstaining from false speech and so on, the four volitions that arise, as well as the abstinences themselves, constitute good verbal conduct; and non-covetousness, non-ill will, and right view—these three states associated with volition—constitute good mental conduct. This is the explanation by way of the courses of action. The rest is as has been said.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth discourse is concluded.

7. Soceyyasuttavaṇṇanā

7. Commentary on the Discourse on Purity

66. Sattame [Pg.204] soceyyānīti sucibhāvā. Kāyasoceyyanti kāyasucaritaṃ, vacīmanosoceyyānipi vacīmanosucaritāneva. Tathā hi vuttaṃ ‘‘tattha katamaṃ kāyasoceyyaṃ? Pāṇātipātā veramaṇī’’tiādi (a. ni. 3.121-122).

66. In the seventh, 'purities' (soceyyāni) means the state of being pure. Bodily purity is good bodily conduct; verbal and mental purities are likewise good verbal and mental conduct. For so it is said: 'Therein, what is bodily purity? Abstinence from the destruction of life,' and so on (AN 3:121–122).

Gāthāyaṃ samucchedavasena pahīnasabbakāyaduccaritattā kāyena sucīti kāyasuci. Soceyyasampannanti paṭippassaddhakilesattā suparisuddhāya soceyyasampattiyā upetaṃ. Sesaṃ vuttanayameva.

In the verse, because all bodily misconduct has been abandoned by way of eradication, one is 'pure in body.' 'Endowed with purity' means possessed of the attainment of thorough purity because the defilements have been pacified. The rest is as has been said.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh discourse is concluded.

8. Moneyyasuttavaṇṇanā

8. Commentary on the Discourse on Sagehood

67. Aṭṭhame moneyyānīti ettha idhalokaparalokaṃ attahitaparahitañca munātīti muni, kalyāṇaputhujjanena saddhiṃ satta sekkhā arahā ca. Idha pana arahāva adhippeto. Munino bhāvāti moneyyāni, arahato kāyavacīmanosamācārā.

67. In the eighth, regarding 'sagehoods' (moneyyāni): a 'sage' (muni) is one who knows this world and the other world, one's own welfare and the welfare of others. This includes the virtuous worldling, the seven trainees, and the Arahant. Here, however, only the Arahant is intended. The state of a sage is sagehood; it is the bodily, verbal, and mental conduct of an Arahant.

Atha vā munibhāvakarā moneyyapaṭipadādhammā moneyyāni. Tesamayaṃ vitthāro –

Alternatively, the states of the practice for sagehood that bring about the state of a sage are 'sagehoods.' This is their detailed explanation:

‘‘Tattha katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāyasmiṃ chandarāgappahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodhā catutthajjhānasamāpatti kāyamoneyyaṃ.

Therein, what is bodily sagehood? The abandonment of the threefold bodily misconduct is bodily sagehood; the threefold bodily good conduct is bodily sagehood; knowledge regarding the body as object is bodily sagehood; full understanding of the body is bodily sagehood; the path accompanied by full understanding is bodily sagehood; the abandonment of desire and lust for the body is bodily sagehood; the attainment of the fourth jhāna through the cessation of the bodily formation is bodily sagehood.

‘‘Tattha katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ, vācārammaṇe ñāṇaṃ, vācāpariññā, pariññāsahagato maggo, vācāya chandarāgappahānaṃ, vacīsaṅkhāranirodhā dutiyajjhānasamāpatti vacīmoneyyaṃ.

Therein, what is verbal sagehood? The abandonment of the fourfold verbal misconduct is verbal sagehood; the fourfold verbal good conduct is verbal sagehood; knowledge regarding speech as object is verbal sagehood; full understanding of speech is verbal sagehood; the path accompanied by full understanding is verbal sagehood; the abandonment of desire and lust for speech is verbal sagehood; the attainment of the second jhāna through the cessation of the verbal formation is verbal sagehood.

‘‘Tattha [Pg.205] katamaṃ manomoneyyaṃ? Tividhamanoduccaritassa pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ, manārammaṇe ñāṇaṃ, manopariññā, pariññāsahagato maggo, manasmiṃ chandarāgappahānaṃ, cittasaṅkhāranirodhā saññāvedayitanirodhasamāpatti manomoneyya’’nti (mahāni. 14; cūḷani. mettagūmāṇavapucchāniddesa 21).

Therein, what is mental sagehood? The abandonment of the threefold mental misconduct is mental sagehood; the threefold mental good conduct is mental sagehood; knowledge regarding the mind as object is mental sagehood; full understanding of the mind is mental sagehood; the path accompanied by full understanding is mental sagehood; the abandonment of desire and lust for the mind is mental sagehood; the attainment of the cessation of perception and feeling through the cessation of the mental formation is mental sagehood. (Mahāniddesa 14; Cūḷaniddesa, Mettagūmāṇavapucchāniddesa 21)

Ninhātapāpakanti aggamaggajalena suṭṭhu vikkhālitapāpamalaṃ.

'One who has washed away evil' means one whose stain of evil has been thoroughly cleansed by the water of the supreme path.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth discourse is concluded.

9. Paṭhamarāgasuttavaṇṇanā

9. The Commentary on the First Discourse on Lust

68. Navame yassa kassacīti aniyamitavacanaṃ, tasmā yassa kassaci puggalassa gahaṭṭhassa vā pabbajitassa vā. Rāgo appahīnoti rañjanaṭṭhena rāgo samucchedavasena na pahīno, maggena anuppattidhammataṃ na āpādito. Dosamohesupi eseva nayo. Tattha apāyagamanīyā rāgadosamohā paṭhamamaggena, oḷārikā kāmarāgadosā dutiyamaggena, teyeva anavasesā tatiyamaggena, bhavarāgo avasiṭṭhamoho ca catutthamaggena pahīyanti. Evametesu pahīyantesu tadekaṭṭhato sabbepi kilesā pahīyanteva. Evamete rāgādayo yassa kassaci bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā maggena appahīnā. Baddho mārassāti kilesamārena baddhoti vuccati. Yadaggena ca kilesamārena baddho, tadaggena abhisaṅkhāramārādīhipi baddhoyeva hoti. Paṭimukkassa mārapāsoti paṭimukko assa anena appahīnakilesena puggalena tāyeva appahīnakilesatāya mārapāsasaṅkhāto kileso attano cittasantāne paṭimukko pavesito, tena sayaṃ bandhāpitoti attho. Atha vā paṭimukko assa bhaveyya mārapāso. Sukkapakkhe omukkassāti avamukko mocito apanīto assa. Sesaṃ vuttavipariyāyena veditabbaṃ.

68. In the ninth sutta, 'for whomsoever' is an indefinite expression; therefore it refers to any person, whether a householder or one who has gone forth. 'Lust is not abandoned' means that lust, in the sense of attachment, has not been abandoned by way of eradication; it has not been brought by the path to a state of non-arising. The same principle applies to hatred and delusion. Herein, the lust, hatred, and delusion that lead to the plane of misery are abandoned by the first path; gross sensual lust and hatred by the second path; these same without remainder by the third path; and lust for existence and the remaining delusion by the fourth path. When these are abandoned, all defilements associated with them are also abandoned. Thus, for any monk, nun, male lay follower, or female lay follower in whom these things such as lust have not been abandoned by the path, it is said of them: 'Bound by Māra' means one is said to be bound by Māra as defilement. And to the extent that one is bound by Māra as defilement, to that extent one is also bound by Māra as formations, and so on. 'The snare of Māra is fastened on him' means: by this person with unabandoned defilements, on account of that very state of having unabandoned defilements, the defilement called 'the snare of Māra' is fastened on, introduced into, his own mental continuum. The meaning is that he has caused himself to be bound by it. Alternatively: the snare of Māra would be fastened on him. In the bright side, 'released' means it is cast off, freed, removed from him. The rest should be understood in the opposite way to what has been said.

Idha gāthā sukkapakkhavaseneva āgatā. Tatrāyaṃ saṅkhepattho – yassa ariyapuggalassa rāgadosāvijjā virājitā aggamaggena nirodhitā, taṃ bhāvitakāyasīlacittapaññatāya [Pg.206] bhāvitattesu arahantesu aññataraṃ abbhantaraṃ ekaṃ brahmabhūtaṃ brahmaṃ vā seṭṭhaṃ arahattaphalaṃ pattaṃ. Yathā aññe khīṇāsavā pubbūpanissayasampattisamannāgatā hutvā āgatā, yathā ca te antadvayarahitāya sīlasamādhipaññākkhandhasahagatāya majjhimāya paṭipadāya nibbānaṃ gatā adhigatā. Yathā vā te khandhādīnaṃ tathalakkhaṇaṃ yāthāvato paṭivijjhiṃsu, yathā ca te tathadhamme dukkhādayo aviparītato abbhaññiṃsu, rūpādike ca visaye yathā te diṭṭhamattādivaseneva passiṃsu, yathā vā pana te aṭṭha anariyavohāre vajjetvā ariyavohāravaseneva pavattavācā, vācānurūpañca pavattakāyā, kāyānurūpañca pavattavācā, tathā ayampi ariyapuggaloti tathāgataṃ, catusaccabuddhatāya buddhaṃ, puggalaveraṃ kilesaveraṃ attānuvādādibhayañca atikkantanti verabhayātītaṃ. Sabbesaṃ kilesābhisaṅkhārādīnaṃ pahīnattā sabbappahāyinaṃ buddhādayo ariyā āhu kathenti kittentīti.

Here the verse is given in terms of the bright side. This is the concise meaning: That noble person whose lust, hatred, and ignorance have been made to fade away and have been eradicated by the supreme path—that one, because of having developed body, virtue, mind, and wisdom, is included among the developed ones, the arahants; he has become divine, or has attained the supreme, the excellent fruit of arahantship. Just as other destroyers of the taints came, endowed with the asset of a supportive condition from the past, and just as they, devoid of the two extremes, went to and attained Nibbāna by the middle way accompanied by the aggregates of virtue, concentration, and wisdom; or just as they penetrated in accordance with reality the true nature of the aggregates, etc., and just as they directly knew without distortion the true nature of things such as suffering, and just as they saw objects such as forms merely in terms of what is seen, etc.; or just as they, having avoided the eight kinds of ignoble speech, spoke only in terms of noble speech, their bodily conduct conforming to their speech and their speech conforming to their bodily conduct—so too is this noble person called a Tathāgata, a Buddha because of his awakening to the Four Truths, one who has transcended enmity toward persons, the enmity of the defilements, and the fear of self-reproach, etc., thus he is 'one who has passed beyond enmity and fear.' Because he has abandoned all defilements, formations, etc., the Buddhas and other noble ones call, declare, and celebrate him as 'one who has abandoned all'.

Navamasuttavaṇṇanā niṭṭhitā.

The Commentary on the Ninth Sutta is finished.

10. Dutiyarāgasuttavaṇṇanā

10. The Commentary on the Second Discourse on Lust

69. Dasame atarīti tiṇṇo, na tiṇṇo atiṇṇo. Samuddanti saṃsārasamuddaṃ, cakkhāyatanādisamuddaṃ vā. Tadubhayampi duppūraṇaṭṭhena samuddo viyāti samuddaṃ. Atha vā samuddanaṭṭhena samuddaṃ, kilesavassanena sattasantānassa kilesasadanatoti attho. Savīcinti kodhūpāyāsavīcīhi savīciṃ. Vuttañhetaṃ ‘‘vīcibhayanti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacana’’nti (itivu. 109; ma. ni. 2.162). Sāvaṭṭanti pañcakāmaguṇāvaṭṭehi saha āvaṭṭaṃ. Vuttampi cetaṃ ‘‘āvaṭṭabhayanti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti (itivu. 109; ma. ni. 2.164; a. ni. 4.122). Sagahaṃ sarakkhasanti attano gocaragatānaṃ anatthajananato caṇḍamakaramacchakacchaparakkhasasadisehi visabhāgapuggalehi sahitaṃ. Tathā cāha ‘‘sagahaṃ sarakkhasanti kho, bhikkhu, mātugāmassetaṃ adhivacana’’nti (itivu. 109). Atarīti maggapaññānāvāya yathāvuttaṃ samuddaṃ uttari. Tiṇṇoti nittiṇṇo. Pāraṅgatoti [Pg.207] tassa samuddassa pāraṃ paratīraṃ nirodhaṃ upagato. Thale tiṭṭhatīti tato eva saṃsāramahoghaṃ kāmādimahoghañca atikkamitvā thale paratīre nibbāne bāhitapāpabrāhmaṇo tiṭṭhatīti vuccati.

69. In the tenth, 'he has crossed over' means he has crossed; one who has not crossed is 'uncrossed.' 'The ocean' means the ocean of saṃsāra, or the ocean of the sense bases such as the eye. Both are like an ocean because they are difficult to fill, thus 'ocean.' Or it is an 'ocean' in the sense of drenching, meaning it drenches the mental continuums of beings with the rain of defilements. 'With waves' means with the waves of anger and despair. For it is said: 'The fear of waves, O bhikkhus, is a term for anger and despair.' 'With whirlpools' means with the whirlpools of the five cords of sensual pleasure. For this too is said: 'The fear of a whirlpool, O bhikkhus, is a term for the five cords of sensual pleasure.' 'With sea-monsters and demons' means together with hostile persons who are like fierce sea-monsters, fish, turtles, and demons, who bring harm to those who enter their domain. And so he said: 'With sea-monsters and demons, O bhikkhus, is a term for womankind.' 'He has crossed': he has crossed over the aforesaid ocean by the boat of the path and wisdom. 'Crossed' means completely crossed. 'Gone to the far shore' means he has gone to the far shore of that ocean, the further bank, which is cessation. 'He stands on high ground': having thus crossed over the great flood of saṃsāra and the great floods of sensual pleasures and so forth, the brahmin who has cast out evil is said to stand on high ground, the further shore, Nibbāna.

Idhāpi gāthā sukkapakkhavaseneva āgatā. Tattha ūmibhayanti yathāvuttaūmibhayaṃ, bhāyitabbaṃ etasmāti taṃ ūmi bhayaṃ. Duttaranti duratikkamaṃ. Accatārīti atikkami.

Here too the verse is given in terms of the bright side. Therein, 'the fear of waves' is the fear of waves as described above. One should be afraid of it, thus it is the 'fear of waves.' 'Hard to cross' means difficult to get past. 'He has crossed beyond' means he has overcome.

Saṅgātigoti rāgādīnaṃ pañcannaṃ saṅgānaṃ atikkantattā pahīnattā saṅgātigo. Atthaṅgato so na pamāṇametīti so evaṃbhūto arahā rāgādīnaṃ pamāṇakaradhammānaṃ accantameva atthaṃ gatattā atthaṅgato, tato eva sīlādidhammakkhandhapāripūriyā ca ‘‘ediso sīlena samādhinā paññāyā’’ti kenaci pamiṇituṃ asakkuṇeyyo pamāṇaṃ na eti, atha vā anupādisesanibbānasaṅkhātaṃ atthaṃ gato so arahā ‘‘imāya nāma gatiyā ṭhito, ediso ca nāmagottenā’’ti pamiṇituṃ asakkuṇeyyatāya pamāṇaṃ na eti na upagacchati. Tato eva amohayi maccurājaṃ, tena anubandhituṃ asakkuṇeyyoti vadāmīti anupādisesanibbānadhātuyāva desanaṃ niṭṭhāpesi. Iti imasmiṃ vagge paṭhamapañcamachaṭṭhesu vaṭṭaṃ kathitaṃ, dutiyasattamaaṭṭhamesu vivaṭṭaṃ, sesesu vaṭṭavivaṭṭaṃ kathitanti veditabbaṃ.

'One who has overcome attachment': because he has overcome and abandoned the five attachments such as lust, he is one who has overcome attachment. 'He has gone to rest, he does not enter into measure': such an arahant has 'gone to rest' because the things that constitute a measure, such as lust, have gone completely to rest. Then, because of the fulfillment of the aggregates of phenomena such as virtue, he cannot be measured by anyone as, 'He is such in virtue, in concentration, in wisdom'; he does not enter into measure. Alternatively, that arahant has gone to the goal called the Nibbāna-element with no residue remaining; because he cannot be measured as, 'He is established in such a destination, and is of such a name and clan,' he does not enter into, does not come under, a measure. Therefore 'he has baffled the King of Death,' meaning, 'I say that he cannot be traced by him.' He concludes the discourse with the Nibbāna-element with no residue remaining. Thus it should be understood that in this chapter, the first, fifth, and sixth suttas speak of the round of existence; the second, seventh, and eighth speak of the unbinding from the round; and the rest speak of both the round and the unbinding from it.

Dasamasuttavaṇṇanā niṭṭhitā.

The Commentary on the Tenth Sutta is finished.

Dutiyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Second Chapter is finished.

3. Tatiyavaggo

3. The Third Chapter

1. Micchādiṭṭhikasuttavaṇṇanā

1. Commentary on the Discourse on Wrong View

70. Tatiyavaggassa paṭhame diṭṭhā mayāti mayā diṭṭhā, mama samantacakkhunā dibbacakkhunā cāti dvīhipi cakkhūhi diṭṭhā paccakkhato viditā. Tena anussavādiṃ paṭikkhipati, ayañca attho idāneva pāḷiyaṃ āgamissati. Kāyaduccaritena samannāgatāti kāyaduccaritena samaṅgībhūtā. Ariyānaṃ upavādakāti buddhādīnaṃ ariyānaṃ antamaso gihisotāpannānampi guṇaparidhaṃsanena abhūtabbhakkhānena upavādakā akkosakā garahakā. Micchādiṭṭhikāti [Pg.208] viparītadassanā. Micchādiṭṭhikammasamādānāti micchādassanahetu samādinnanānāvidhakammā ye ca, micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Ettha ca vacīmanoduccaritaggahaṇeneva ariyūpavādamicchādiṭṭhīsu gahitāsu punavacanaṃ mahāsāvajjabhāvadassanatthaṃ nesaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha –

70. In the first discourse of the third chapter, “seen by me” means seen by me, known directly by my all-encompassing eye and by the divine eye; thus, seen by both eyes, known at first hand. By this, he rejects what is based on hearsay, and this meaning will soon become clear in the Pāli text. “Endowed with bodily misconduct” means being associated with bodily misconduct. “Revilers of the noble ones” means those who revile, insult, or blame the noble ones—such as the Buddha and others, down to lay stream-enterers—by disparaging their qualities with false accusations. “Holding wrong view” means having perverse views. “Undertaking actions based on wrong view” refers to those who have undertaken various kinds of kamma due to wrong view, and also those who incite others to bodily actions and so on that are rooted in wrong view. Here, although reviling the noble ones and wrong view are already included under verbal and mental misconduct, they are mentioned again to show how gravely faulty they are. For reviling the noble ones is a very grave fault, similar to an action with immediate result. As it is said:

‘‘Seyyathāpi, sāriputta, bhikkhu sīlasampanno, samādhisampanno, paññāsampanno, diṭṭheva dhamme aññaṃ ārādheyya; evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya, taṃ cittaṃ appahāya, taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’’ti (ma. ni. 1.149).

“Sāriputta, just as a bhikkhu accomplished in virtue, accomplished in concentration, and accomplished in wisdom might attain final knowledge in this very life, so too, Sāriputta, I say that without abandoning that speech, without abandoning that mind, without relinquishing that view, one is deposited in hell as if brought and placed there.”

Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha –

And there is nothing more gravely faulty than wrong view. As it is said:

‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjataraṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

“Bhikkhus, I do not see even one other thing so gravely faulty as this: wrong view. Bhikkhus, wrong view is the gravest of faults.”

Taṃ kho panātiādi yathāvuttassa atthassa attapaccakkhabhāvaṃ daḷhataraṃ katvā dassetuṃ āraddhaṃ. Tampi suviññeyyameva.

The passage beginning “Now, that…” is stated in order to show more firmly the direct personal experience of the meaning already explained. This too is easily understood.

Gāthāsu micchā manaṃ paṇidhāyāti abhijjhādīnaṃ vasena cittaṃ ayoniso ṭhapetvā. Micchā vācañca bhāsiyāti micchā musāvādādivasena vācaṃ bhāsitvā. Micchā kammāni katvānāti pāṇātipātādivasena kāyakammāni katvā. Atha vā micchā manaṃ paṇidhāyāti micchādiṭṭhivasena cittaṃ viparītaṃ ṭhapetvā. Sesapadadvayepi eseva nayo. Idānissa tathā duccaritacaraṇe kāraṇaṃ dasseti appassutoti, attano paresañca hitāvahena sutena virahitoti attho. Apuññakaroti tato eva ariyadhammassa akovidatāya kibbisakārī pāpadhammo. Appasmiṃ idha jīviteti idha manussaloke jīvite atiparitte. Tathā cāha ‘‘yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti (dī. ni. 2.93; saṃ. ni. 1.145), ‘‘appamāyu manussāna’’nti (saṃ. ni. 1.145; mahāni. 10) ca. Tasmā bahussuto sappañño sīghaṃ puññāni katvā saggūpago nibbānapatiṭṭho [Pg.209] vā hoti. Yo pana appassuto apuññakaro, kāyassa bhedā duppañño nirayaṃ so upapajjatīti.

In the verses, “having wrongly directed the mind” means establishing the mind improperly through covetousness and so on. “And having spoken wrong speech” means speaking wrongly through false speech and so on. “And having done wrong actions” means performing bodily actions such as killing living beings and so on. Alternatively, “having wrongly directed the mind” means establishing the mind perversely through wrong view. The same method applies to the other two phrases. Now he shows the reason for such misconduct: “of little learning” means devoid of learning that is beneficial for oneself and others. “A maker of demerit” means that, because of being unskilled in the noble Dhamma, one does evil and is of a wicked nature. “In this short life” means that life in this human world is extremely short. As it is said, “One who lives long lives for a hundred years or a little more,” and “short is the life of humans.” Therefore, one who is learned and wise quickly performs meritorious deeds and goes to heaven or is established in Nibbāna. But one who is of little learning and a maker of demerit—that unwise person, at the breakup of the body, is reborn in hell.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Discourse is finished.

2. Sammādiṭṭhikasuttavaṇṇanā

2. Commentary on the Discourse on Right View

71. Dutiye paṭhamasutte vuttavipariyāyena attho veditabbo.

71. In the second discourse, the meaning should be understood in the opposite way to what was stated in the first discourse.

Dutiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Discourse is finished.

3. Nissaraṇiyasuttavaṇṇanā

3. Commentary on the Discourse on Escape

72. Tatiye nissaraṇiyāti nissaraṇapaṭisaṃyuttā. Dhātuyoti sattasuññasabhāvā. Kāmānanti kilesakāmānañceva vatthukāmānañca. Atha vā kāmānanti kilesakāmānaṃ. Kilesakāmato hi nissaraṇā vatthukāmehipi nissaraṇaṃyeva hoti, na aññathā. Vuttañhetaṃ –

72. In the third discourse, “leading to escape” means connected with escape. “Elements” means things that are by nature empty of a being. “Of sensual pleasures” means of both the defilements of sensuality and the objects of sensuality. Alternatively, “of sensual pleasures” means of the defilements of sensuality. For escape from the defilements of sensuality is indeed also an escape from the objects of sensuality, not otherwise. This has been said:

‘‘Na te kāmā yāni citrāni loke,Saṅkapparāgo purisassa kāmo;

Tiṭṭhanti citrāni tatheva loke,Athettha dhīrā vinayanti chanda’’nti. (a. ni. 6.63);

“The beautiful things in the world are not sensual pleasures; a man’s sensual pleasure is lustful thought. The beautiful things remain as they are in the world, but the wise subdue their desire for them.”

Nissaraṇanti apagamo. Nekkhammanti paṭhamajjhānaṃ, visesato taṃ asubhārammaṇaṃ daṭṭhabbaṃ. Yo pana taṃ jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā tatiyamaggaṃ patvā anāgāmimaggena nibbānaṃ sacchikaroti, tassa cittaṃ accantameva kāmehi nissaṭanti idaṃ ukkaṭṭhato kāmānaṃ nissaraṇaṃ veditabbaṃ. Rūpānanti rūpadhammānaṃ, visesena saddhiṃ ārammaṇehi kusalavipākakiriyābhedato sabbesaṃ rūpāvacaradhammānaṃ. Āruppanti arūpāvacarajjhānaṃ. Keci pana ‘‘kāmāna’’nti padassa ‘‘sabbesaṃ kāmāvacaradhammāna’’nti atthaṃ vadanti. ‘‘Nekkhamma’’nti ca ‘‘pañca rūpāvacarajjhānānī’’ti. Taṃ aṭṭhakathāsu [Pg.210] natthi, na yujjati ca. Bhūtanti jātaṃ. Saṅkhatanti samecca sambhuyya paccayehi kataṃ. Paṭiccasamuppannanti kāraṇato nibbattaṃ. Tīhipi padehi tebhūmake dhamme anavasesato pariyādiyati. Nirodhoti nibbānaṃ. Ettha ca paṭhamāya dhātuyā kāmapariññā vuttā, dutiyāya rūpapariññā, tatiyāya sabbasaṅkhatapariññā sabbabhavasamatikkamo vutto.

“Escape” means departure. “Renunciation” is the first jhāna; in particular, it should be seen as that with an unattractive object. But as for one who, having made that jhāna a basis, comprehends formations, attains the third path, and realizes Nibbāna with the path of non-returning, their mind is utterly released from sensual pleasures. This should be understood as the supreme escape from sensual pleasures. “Of forms” means of form-phenomena; in particular, of all form-sphere phenomena—classified as wholesome, resultant, and functional—along with their objects. “The formless” is the formless-sphere jhāna. Some, however, say that the meaning of the term “of sensual pleasures” is “of all sensual-sphere phenomena,” and that “renunciation” is “the five form-sphere jhānas.” But this is not found in the commentaries, nor is it tenable. “What has come to be” means born. “Conditioned” means made from causes that have come together and combined. “Dependently arisen” means produced from a cause. By these three terms, all phenomena of the three planes of existence are included without remainder. “Cessation” is Nibbāna. Here, by the first element, the full understanding of sensual pleasures is stated; by the second, the full understanding of form; by the third, the full understanding of all conditioned phenomena and the transcending of all existence is stated.

Gāthāsu kāmanissaraṇaṃ ñatvāti ‘‘idaṃ kāmanissaraṇaṃ – evañca kāmato nissaraṇa’’nti jānitvā. Atikkamati etenāti atikkamo, atikkamanūpāyo, taṃ atikkamaṃ āruppaṃ ñatvā. Sabbe saṅkhārā samanti vūpasamanti etthāti sabbasaṅkhārasamatho, nibbānaṃ, taṃ phusaṃ phusanto. Sesaṃ heṭṭhā vuttanayameva.

In the verses, “having known the escape from sensual pleasures” means having known: “This is the escape from sensual pleasures, and in this way there is escape from sensual pleasures.” “The means of transcending”: that by which one transcends is the means of transcending; having known that means of transcending to be the formless attainment. “The stilling of all formations”: all formations are stilled, are pacified herein, thus it is the stilling of all formations, Nibbāna; “touching” it means experiencing it. The rest is as stated above.

Tatiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Third Discourse is finished.

4. Santatarasuttavaṇṇanā

4. Commentary on the Santatara Sutta

73. Catutthe rūpehīti rūpāvacaradhammehi. Santatarāti atisayena santā. Rūpāvacaradhammā hi kilesavikkhambhanato vitakkādioḷārikaṅgappahānato samādhibhūmibhāvato ca santā nāma, āruppā pana tehipi aṅgasantatāya ceva ārammaṇasantatāya ca atisayena santavuttikā, tena santatarāti vuttā. Nirodhoti nibbānaṃ. Saṅkhārāvasesasukhumabhāvappattitopi hi catutthāruppato phalasamāpattiyova santatarā kilesadarathapaṭipassaddhito nibbānārammaṇato ca, kimaṅgaṃ pana sabbasaṅkhārasamatho nibbānaṃ. Tena vuttaṃ ‘‘āruppehi nirodho santataro’’ti.

73. In the fourth sutta, “by forms” means by the form-sphere phenomena. “More peaceful” means exceedingly peaceful. For the form-sphere phenomena are called peaceful because they suppress the defilements, because they abandon coarse factors such as thought, and because they are a basis for concentration. But the formless states are said to be even more peaceful in nature than these, due to the peacefulness of their factors and the peacefulness of their objects; hence they are called “more peaceful.” “Cessation” is Nibbāna. Indeed, even than the fourth formless attainment, which has reached a state of subtle remaining formations, the attainment of fruition is more peaceful because of the calming of the fever of the defilements and because it has Nibbāna as its object. How much more so, then, is Nibbāna, the stilling of all formations? Therefore it is said, “Cessation is more peaceful than the formless states.”

Gāthāsu rūpūpagāti rūpabhavūpagā. Rūpabhavo hi idha rūpanti vutto, ‘‘rūpūpapattiyā maggaṃ bhāvetī’’tiādīsu viya. Arūpaṭṭhāyinoti arūpāvacarā. Nirodhaṃ appajānantā, āgantāro punabbhavanti etena rūpārūpāvacaradhammehi nirodhassa santabhāvameva dasseti. Arūpesu asaṇṭhitāti arūparāgena arūpabhavesu appatiṭṭhahantā, tepi parijānantāti attho. Nirodhe ye vimuccantīti ettha yeti nipātamattaṃ. Sesaṃ heṭṭhā vuttanayameva.

In the verses, “those who go to form” (rūpūpagā) means those who go to form existence (rūpabhavūpagā). For here form existence is called “form,” as in such passages as, “one develops the path for rebirth in the form realm.” “Those established in the formless” (arūpaṭṭhāyino) means those belonging to the formless sphere. By the words “not understanding cessation, they come back to renewed existence,” he shows the peaceful nature of cessation in contrast to the phenomena of the form and formless spheres. “Not established in the formless” (arūpesu asaṇṭhitā) means not taking a stance in the formless existences through lust for the formless; the meaning is that they fully understand those existences. In the phrase “those who are liberated in cessation” (nirodhe ye vimuccanti), the word ‘ye’ is a mere particle. The rest is as stated above.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth sutta is finished.

5. Puttasuttavaṇṇanā

5. Commentary on the Sutta on Sons

74. Pañcame [Pg.211] puttāti atrajā orasaputtā, dinnakādayopi vā. Santoti bhavantā saṃvijjamānā lokasminti imasmiṃ loke upalabbhamānā. Atthibhāvena santo, pākaṭabhāvena vijjamānā. Atijātoti attano guṇehi mātāpitaro atikkamitvā jāto, tehi adhikaguṇoti attho. Anujātoti guṇehi mātāpitūnaṃ anurūpo hutvā jāto, tehi samānaguṇoti attho. Avajātoti guṇehi mātāpitūnaṃ adhamo hutvā jāto, tehi hīnaguṇoti attho. Yehi pana guṇehi yutto mātāpitūnaṃ adhiko samo hīnoti ca adhippeto, te vibhajitvā dassetuṃ ‘‘kathañca, bhikkhave, putto atijāto hotī’’ti kathetukamyatāya pucchaṃ katvā ‘‘idha, bhikkhave, puttassā’’tiādinā niddeso āraddho.

74. In the fifth sutta, 'sons' (puttā) refers to one's own offspring, sons born from the breast, or else adopted children and so on. 'Existing' (santo) means being, being found, discoverable in this world. Existing in actuality, present in manifestation. 'Superior' (atijāto) means one born having surpassed one's parents in qualities; the meaning is one with superior qualities. 'Conformable' (anujāto) means one born conforming to the qualities of one's parents; the meaning is one with equal qualities. 'Inferior' (avajāto) means one born being lower than one's parents in qualities; the meaning is one with inferior qualities. Now, in order to divide and show the qualities by which one is meant to be superior, equal, or inferior to one's parents, having posed a question out of a desire to speak—'And how, bhikkhus, is a son superior?'—the exposition is begun with the words, 'Here, bhikkhus, a son’s…'

Tattha na buddhaṃ saraṇaṃ gatātiādīsu buddhoti sabbadhammesu appaṭihatañāṇanimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ, sabbaññutaññāṇapadaṭṭhānaṃ vā saccābhisambodhiṃ upādāya paññattiko sattātisayo buddho. Yathāha –

Therein, in the passage beginning 'have not gone for refuge to the Buddha,' 'Buddha' refers to the continuum of aggregates cultivated by the attainment of unsurpassed liberation, which is the mark of unobstructed knowledge in regard to all phenomena; or, the Buddha is a supreme being designated on the basis of the full awakening to the truths, which is the proximate cause of the knowledge of omniscience. As it is said:

‘‘Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti (cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161) –

'The Buddha' is that Blessed One who, being self-become, without a teacher, by himself fully awakened to the truths concerning things unheard of before, and who therein attained omniscience and mastery over the powers.

Ayaṃ tāva atthato buddhavibhāvanā.

This, for a start, is the explanation of 'Buddha' in terms of meaning.

Byañjanato pana savāsanāya kilesaniddāya accantavigamena buddhavā paṭibuddhavāti buddho, buddhiyā vā vikasitabhāvena buddhavā vibuddhavāti buddho, bujjhitāti buddho, bodhetāti buddhoti evamādinā nayena veditabbo. Yathāha –

But in terms of etymology: he has awakened (buddha) from the sleep of the defilements with their latent tendencies through their final removal, as one awakens from sleep (paṭibuddha), thus he is the Buddha. Or, he has awakened (buddha) through the blossoming of his wisdom, as a lotus blossoms (vibuddha), thus he is the Buddha. He has understood (bujjhitā), thus he is the Buddha. He awakens others (bodhetā), thus he is the Buddha. It should be understood in this and other ways. As it is said:

‘‘Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti [Pg.212] buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhāti buddho, buddhoti cetaṃ nāmaṃ na mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, atha kho vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti, yadidaṃ buddho’’ti (cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162).

'He has understood the truths, thus he is the Buddha; he awakens the generation, thus he is the Buddha; because of his omniscience, he is the Buddha; because of his all-seeingness, he is the Buddha; because he is not to be led by another, he is the Buddha; because he has spewed out the poisons, he is the Buddha; because he is reckoned as one whose taints are destroyed, he is the Buddha; because he is reckoned as one without defilements, he is the Buddha; he is utterly free from lust, thus he is the Buddha; he is utterly free from hatred, thus he is the Buddha; he is utterly free from delusion, thus he is the Buddha; he is utterly without defilements, thus he is the Buddha; he has gone on the sole path, thus he is the Buddha; he alone has fully awakened to the unsurpassed perfect self-enlightenment, thus he is the Buddha; because ignorance has been destroyed and wisdom has been attained, he is the Buddha. And 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 associates, nor by his relatives and kinsmen, nor by ascetics and brahmins, nor by deities. Rather, this is a designation pertaining to liberation, a directly experienced designation of the Buddhas, the Blessed Ones, made at the foot of the Bodhi tree along with the attainment of the knowledge of omniscience—that is, 'the Buddha.'

Hiṃsatīti saraṇaṃ, sabbaṃ anatthaṃ apāyadukkhaṃ sabbaṃ saṃsāradukkhaṃ hiṃsati vināseti viddhaṃsetīti attho. Saraṇaṃ gatāti ‘‘buddho bhagavā amhākaṃ saraṇaṃ gati parāyaṇaṃ paṭisaraṇaṃ aghassa hantā hitassa vidhātā’’ti iminā adhippāyena buddhaṃ bhagavantaṃ gacchāma bhajāma sevāma payirupāsāma. Evaṃ vā jānāma bujjhāmāti evaṃ gatā upagatā buddhaṃ saraṇaṃ gatā. Tappaṭikkhepena na buddhaṃ saraṇaṃ gatā.

Refuge (saraṇaṃ) is so called because it destroys (hiṃsati). The meaning is that it destroys, ruins, and demolishes all that is unbeneficial, the suffering of the lower realms, and all the suffering of saṃsāra. 'Gone for refuge' means that with the intention, 'The Blessed One, the Buddha, is our refuge, our destination, our final resort, our shelter, the destroyer of evil, the provider of what is beneficial,' we go to the Blessed One, the Buddha; we associate with him, serve him, and attend upon him. Or, 'We know thus, we understand thus'—having gone thus, having approached thus, one has gone for refuge to the Buddha. By the rejection of that, one has not gone for refuge to the Buddha.

Dhammaṃ saraṇaṃ gatāti adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne catūsu apāyesu apatamāne katvā dhāretīti dhammo. So atthato ariyamaggo ceva nibbānañca. Vuttañhetaṃ –

'Gone for refuge to the Dhamma': The Dhamma is so called because it supports (dhāreti) those who practice as instructed in regard to the path that has been attained and the cessation that has been realized, preventing them from falling into the four planes of misery. In terms of meaning, this is both the noble path and Nibbāna. For this has been said:

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti vitthāro (a. ni. 4.34).

'Bhikkhus, as far as there are conditioned phenomena, the Noble Eightfold Path is declared the foremost among them,' and so on in detail.

Na kevalañca ariyamagganibbānāni eva, apica kho ariyaphalehi saddhiṃ pariyattidhammo ca. Vuttañhetaṃ chattamāṇavakavimāne –

And it is not only the noble path and Nibbāna, but also the Dhamma of the scriptures together with the noble fruits. This has been said in the Chattamāṇavaka Vimāna:

‘‘Rāgavirāgamanejamasokaṃ,Dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ,Dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);

'Fading of lust, imperturbable, sorrowless, The Dhamma unconditioned, unopposed; Sweet, accomplished, well-expounded, Go for refuge to this Dhamma.'

Tattha hi rāgavirāgoti maggo kathito, anejamasokanti phalaṃ, dhammasaṅkhatanti nibbānaṃ, appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā [Pg.213] sabbadhammakkhandhā kathitā. Taṃ dhammaṃ vuttanayena saraṇanti gatā dhammaṃ saraṇaṃ gatā. Tappaṭikkhepena na dhammaṃ saraṇaṃ gatā.

For therein, by 'fading of lust' the path is stated; by 'imperturbable and sorrowless,' the fruit; by 'the unconditioned Dhamma,' Nibbāna. By 'unopposed, this sweet, accomplished, well-expounded,' all the aggregates of the Dhamma, divided into the three Piṭakas, are stated. Those who have gone for refuge to that Dhamma in the way stated have gone for refuge to the Dhamma. By the rejection of that, they have not gone for refuge to the Dhamma.

Diṭṭhisīlasaṅghātena saṃhatoti saṅgho. So atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiṃ eva vimāne –

Because it is bound together (saṃhato) by the bond of view and virtue, it is the Saṅgha. In terms of meaning, it is the community of the eight noble persons. This has been said in that same celestial mansion:

‘‘Yattha ca dinna mahapphalamāhu,Catūsu sucīsu purisayugesu;

Aṭṭha ca puggala dhammadasā te,Saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);

'That wherein a gift is said to have great fruit, The four pure pairs of persons, The eight individuals who are seers of the Dhamma— Go for refuge to this Saṅgha.'

Taṃ saṅghaṃ vuttanayena saraṇanti gatā saṅghaṃ saraṇaṃ gatā. Tappaṭikkhepena na saṅghaṃ saraṇaṃ gatāti.

Those who, in the way stated, go for refuge to the Saṅgha have gone for refuge to the Saṅgha. By the rejection of that, they have not gone for refuge to the Saṅgha.

Ettha ca saraṇagamanakosallatthaṃ saraṇaṃ saraṇagamanaṃ, yo ca saraṇaṃ gacchati saraṇagamanappabhedo, phalaṃ, saṃkileso, bhedo, vodānanti ayaṃ vidhi veditabbo.

And here, for the sake of skill in going for refuge, this procedure should be understood: the refuge, the going for refuge, the one who goes for refuge, the kinds of going for refuge, the fruit, the defilement, the breaking, and the purification.

Tattha padatthato tāva hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikilesaṃ hanati vināsetīti attho, ratanattayassetaṃ adhivacanaṃ. Atha vā hite pavattanena ahitā nivattanena ca sattānaṃ bhayaṃ hiṃsatīti buddho saraṇaṃ, bhavakantārato uttāraṇena assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. Tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. Tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. Taṃsamaṅgisatto saraṇaṃ gacchati, vuttappakārena cittuppādena ‘‘etāni me tīṇi ratanāni saraṇaṃ, etāni parāyaṇa’’nti evaṃ upetīti attho. Evaṃ tāva saraṇaṃ saraṇagamanaṃ, yo ca saraṇaṃ gacchatīti idaṃ tayaṃ veditabbaṃ.

Therein, to begin with, in terms of the word's meaning: it destroys (hiṃsati), thus it is a refuge (saraṇaṃ). The meaning is that for those who have gone for refuge, by that very act of going for refuge, it strikes down and destroys fear, terror, suffering, a bad destination, and defilement. This is a designation for the Triple Gem. Alternatively: the Buddha is a refuge because he destroys the fear of beings by encouraging them in what is beneficial and restraining them from what is unbeneficial. The Dhamma is a refuge by leading them across the wilderness of existence and by giving them consolation. The Saṅgha is a refuge by causing even small services done to it to bring a vast acquisition of fruit. Therefore in this way too the Triple Gem is a refuge. The going for refuge is the arising of a thought which has dispelled defilements through confidence and high regard for them, and which proceeds in the manner of being devoted to them. A being endowed with this goes for refuge. The meaning is that with a thought-arising of the kind described, one approaches, thinking: 'These three jewels are my refuge, they are my final resort.' Thus, for a start, these three should be understood: the refuge, the going for refuge, and the one who goes for refuge.

Pabhedato pana duvidhaṃ saraṇagamanaṃ – lokiyaṃ, lokuttarañca. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati, lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati. Taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho[Pg.214], saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati.

By way of classification, the going for refuge is twofold: mundane and supramundane. Therein, the supramundane going for refuge, which occurs at the moment of the path for those who have seen the truths, is accomplished in respect to the entire Triple Gem in its function, having Nibbāna as its object, and by eradicating the corruptions of going for refuge. The mundane going for refuge, which occurs for worldlings, is accomplished by suppressing the corruptions of going for refuge, having the qualities of the Buddha and so on as its object. In meaning, this is the acquisition of faith in the objects, the Buddha and so on, and it is the right view rooted in faith that is called 'the straightening of one's views' in regard to the ten grounds for meritorious action.

Tayidaṃ catudhā pavattati – attasanniyyātanena, tapparāyaṇatāya, sissabhāvūpagamanena, paṇipātenāti. Tattha attasanniyyātanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃ attapariccajanaṃ. Tapparāyaṇaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo iti maṃ dhārehī’’ti evaṃ tappaṭisaraṇabhāvo tapparāyaṇatā. Sissabhāvūpagamanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ buddhassa antevāsiko, dhammassa, saṅghassa iti maṃ dhāretū’’ti evaṃ sissabhāvassa upagamanaṃ. Paṇipāto nāma ‘‘ajja ādiṃ katvā ahaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ buddhādīnaṃ eva tiṇṇaṃ vatthūnaṃ karomi iti maṃ dhāretū’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnaṃ ākārānaṃ aññataraṃ karontena gahitaṃ eva hoti saraṇagamanaṃ.

This occurs in four ways: by self-surrender, by having them as one's supreme resort, by accepting the state of a disciple, and by prostration. Herein, self-surrender is the giving over of oneself to the Buddha, the Dhamma, and the Sangha, thus: 'From today onward, I surrender myself to the Buddha, to the Dhamma, to the Sangha.' Having them as one's supreme resort is the state of having them as one's refuge, thus: 'From today onward, I have the Buddha as my supreme resort, the Dhamma as my supreme resort, the Sangha as my supreme resort; may you remember me so.' Accepting the state of a disciple is the undertaking of the state of a disciple, thus: 'From today onward, I am a disciple of the Buddha, of the Dhamma, of the Sangha; may you remember me so.' Prostration is the showing of extreme humility towards the Buddha and the other two objects, thus: 'From today onward, I will perform acts of veneration, rising up, reverential salutation, and proper conduct only towards the three objects, the Buddha and so on; may you remember me so.' For when one performs any one of these four modes, the going for refuge is indeed taken.

Apica ‘‘bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccatto eva me attā jīvitañca, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ tāṇaṃ leṇa’’nti evampi attasanniyyātanaṃ veditabbaṃ. ‘‘Satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sammāsambuddhañca vatāhaṃ passeyyaṃ; bhagavantameva passeyya’’nti (saṃ. ni. 2.154) evaṃ mahākassapattherassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ daṭṭhabbaṃ.

Furthermore, self-surrender should be understood thus: 'I relinquish myself to the Blessed One, I relinquish myself to the Dhamma, I relinquish myself to the Sangha; I relinquish my life. My self and my life are relinquished. For as long as life lasts, I go for refuge to the Buddha. The Buddha is my refuge, my protection, my shelter.' And accepting the state of a disciple should be seen as in the case of the Elder Mahākassapa’s going for refuge: 'Oh, that I might see the Teacher, that I might see the Blessed One! Oh, that I might see the Well-farer, that I might see the Blessed One! Oh, that I might see the Perfectly Enlightened One, that I might see the Blessed One!'

‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

Namassamāno sambuddhaṃ, dhammassa ca sudhammata’’nti. (saṃ. ni. 1.246;

su. ni. 194) –

"And so I will wander from village to village, from town to town, paying homage to the Perfectly Enlightened One and to the excellence of the Dhamma."

Evaṃ āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. ‘‘Atha kho, brahmāyu, brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti ‘brahmāyu ahaṃ, bho gotama, brāhmaṇo, brahmāyu ahaṃ, bho gotama, brāhmaṇo’’’ti (ma. ni. 2.394) evaṃ paṇipāto daṭṭhabbo.

In such a way, having them as one's supreme resort should be understood as in the case of the going for refuge of Āḷavaka and others. Prostration should be seen thus: 'Then the brahmin Brahmāyu rose from his seat, arranged his upper robe over one shoulder, and fell with his head at the Blessed One’s feet. He kissed the Blessed One's feet and massaged them with his hands, and he announced his name: “I am the brahmin Brahmāyu, Master Gotama! I am the brahmin Brahmāyu, Master Gotama!”'

So [Pg.215] panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. Tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. Seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati. Tasmā yo ‘‘ayameva loke sabbasattuttamo aggadakkhiṇeyyo’’ti vandati, teneva saraṇaṃ gahitaṃ hoti, na ñātibhayācariyasaññāya vandantena. Evaṃ gahitasaraṇassa upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ‘‘ñātako me aya’’nti vandato saraṇaṃ na bhijjati, pageva apabbajitaṃ. Tathā rājānaṃ bhayena vandato. So hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. Tathā yaṃkiñci sippaṃ sikkhāpakaṃ titthiyampi ‘‘ācariyo me aya’’nti vandatopi na bhijjati. Evaṃ saraṇagamanassa pabhedo veditabbo.

This prostration, however, is fourfold: that due to kinship, fear, a teacher, or one worthy of offerings. Among these, the going for refuge is accomplished by prostration to one worthy of offerings, not by the others. For refuge is taken by way of what is highest, and it is broken by way of what is highest. Therefore, when one pays homage thinking, 'This is the highest of all beings in the world, the foremost worthy of offerings,' by that the refuge is taken, not by one who pays homage with the perception of a relative, out of fear, or to a teacher. For a male or female lay follower who has thus taken refuge, their refuge is not broken when they pay homage even to an ordained member of another sect thinking, 'This is my relative,' still less to one who is not ordained. Similarly, it is not broken when one pays homage to a king out of fear, for since he is honored by the country, he might cause harm if not honored. Likewise, it is not broken even when one pays homage to a sectarian who teaches some craft, thinking, 'This is my teacher.' In this way, the classification of the going for refuge should be understood.

Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. Vuttañhetaṃ –

Herein, for the supramundane going for refuge, the four fruits of recluseship are the fruit-as-result, and the destruction of all suffering is the fruit-as-benefit. For this has been said:

‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Cattāri ariyasaccāni, sammappaññāya passati.

“Whoever has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with perfect wisdom the Four Noble Truths:

‘‘Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Suffering, the origin of suffering, the overcoming of suffering, and the Noble Eightfold Path that leads to the appeasement of suffering.

‘‘Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192);

“This indeed is a secure refuge, this is the supreme refuge. Having come to this refuge, one is released from all suffering.”

Apica niccato anupagamanādīnipi etassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ –

Furthermore, not approaching things as permanent and so on should also be understood as the fruit-as-benefit of this. For this has been said:

‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ jīvitā voropeyya, arahantaṃ jīvitā voropeyya, duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.127-128; a. ni. 1.268-276; vibha. 809).

“Bhikkhus, it is impossible, it cannot happen, that a person accomplished in view would approach any conditioned formation as permanent, or as pleasant, or would approach any phenomenon as self; that they would deprive their mother of life, deprive their father of life, deprive an arahant of life; that with a mind of hate they would cause a Tathāgata’s blood to flow; that they would create a schism in the Sangha; or that they would designate another as their teacher. No such case exists.”

Lokiyassa [Pg.216] pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –

But for the mundane going for refuge, both the attainment of good destinations and the attainment of wealth are its fruit. For this has been said:

‘‘Ye keci buddhaṃ saraṇaṃ gatāse,Na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ,Devakāyaṃ paripūressantī’’ti. (saṃ. ni. 1.37);

“Whoever has gone to the Buddha for refuge will not go to the plane of misery; having abandoned the human body, they will fill the host of devas.”

Aparampi vuttaṃ –

And again it has been said:

‘‘Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – ‘sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti. Buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi…pe… dhammaṃ, saṅghaṃ…pe… phoṭṭhabbehī’’’ti (saṃ. ni. 4.341).

“Then Sakka, lord of the devas, together with eighty thousand devas, approached the Venerable Mahāmoggallāna… Standing to one side, the Venerable Mahāmoggallāna said this to Sakka, lord of the devas: ‘It is good, lord of the devas, to go for refuge to the Buddha. For on account of going for refuge to the Buddha, lord of the devas, some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world. They surpass the other devas in ten respects: in divine lifespan, divine beauty, divine happiness, divine glory, divine sovereignty, divine forms, divine sounds, divine odors, divine tastes, and divine tangible objects… the Dhamma… the Sangha… tangible objects.’”

Velāmasuttādivasenapi (a. ni. 9.20) saraṇagamanassa phalaviseso veditabbo. Evaṃ saraṇagamanassa phalaṃ veditabbaṃ.

The special fruit of the going for refuge should also be understood by way of the Velāma Sutta and others. Thus the fruit of the going for refuge should be understood.

Lokiyasaraṇagamanañcettha tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti na mahāvipphāraṃ. Lokuttarassa pana saṃkileso natthi. Lokiyassa ca saraṇagamanassa duvidho bhedo – sāvajjo, anavajjo ca. Tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so aniṭṭhaphalo. Anavajjo kālakiriyāya, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññaṃ satthāraṃ na uddisatīti evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabbo.

Herein, the mundane going for refuge is corrupted by ignorance, doubt, wrong knowledge, and so on in regard to the three objects; it is not of great lustre nor of great pervasiveness. But for the supramundane there is no corruption. The breach of the mundane going for refuge is twofold: with transgression and without transgression. Therein, the one with transgression occurs through self-surrender and so on to other teachers, and it has an undesirable fruit. The one without transgression occurs at the time of death; since it is without result, it is fruitless. But for the supramundane there is no breach at all. For even in another existence a noble disciple does not designate another as their teacher. Thus the corruption and the breach of the going for refuge should be understood.

Vodānampi [Pg.217] ca lokiyasseva yassa hi saṃkileso, tasseva tato vodānena bhavitabbaṃ. Lokuttaraṃ pana niccavodānamevāti.

And purification, too, is only for the mundane. For one who has corruption, for them there must be purification from it. But the supramundane is ever-pure.

Pāṇātipātāti ettha pāṇassa saraseneva patanasabhāvassa antarā eva atipātanaṃ atipāto, saṇikaṃ patituṃ adatvā sīghaṃ pātananti attho. Atikkamma vā satthādīhi abhibhavitvā pātanaṃ atipāto, pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha khandhasantāno, yo sattoti voharīyati, paramatthato rūpārūpajīvitindriyaṃ. Rūpajīvitindriye hi vikopite itarampi taṃsambandhatāya vinassatīti. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. Yāya hi cetanāya pavattamānassa jīvitindriyassa nissayabhūtesu upakkamakaraṇahetukamahābhūtapaccayā uppajjanakamahābhūtā purimasadisā na uppajjanti, visadisā eva uppajjanti, sā tādisappayogasamuṭṭhāpikā cetanā pāṇātipāto. Laddhūpakkamāni hi bhūtāni purimabhūtāni viya na visadānīti samānajātiyānaṃ kāraṇāni na hontīti. ‘‘Kāyavacīdvārānaṃ aññataradvārappavattā’’ti idaṃ manodvāre pavattāya vadhakacetanāya pāṇātipātatāsambhavadassanaṃ. Kulumbasuttepi hi ‘‘idhekacco samaṇo vā brāhmaṇo vā iddhimā ceto vasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasā anupekkhitā hotī’’ti vijjāmayiddhi adhippetā. Sā ca vacīdvāraṃ muñcitvā na sakkā nibbattetunti vacīdvāravaseneva nippajjati. Ye pana ‘‘bhāvanāmayiddhi tattha adhippetā’’ti vadanti, tesaṃ vādo kusalattikavedanattikavitakkattikabhūmantarehi virujjhati.

Herein, 'destruction of life' is the premature felling of a living being, which by its own nature is bound to fall. The meaning is not allowing it to fall slowly but causing it to fall quickly. Or, it is felling by overpowering with weapons and so on; this is called 'the slaughter of life.' Herein, 'living being' is the continuum of aggregates that is designated as a 'sentient being.' In the ultimate sense, it is the life faculty of form and formless phenomena. For when the life faculty of form is damaged, the other also perishes because of its connection with it. In regard to that living being, the destruction of life is the volition to kill, arising through one of the doors, the bodily or the verbal, which originates an undertaking to cut off the life faculty in one who is percipient of it as a living being. For, by which volition, for the ongoing life faculty, the great elements that are to arise, conditioned by the great elements that are the cause for the performance of the undertaking and are its support, do not arise similar to the previous ones, but dissimilar ones arise. That volition, which originates such an application, is the destruction of life. For the elements that have been subjected to the undertaking are not pure like the previous elements, and thus they are not causes for those of a similar kind. The phrase 'arising through one of the doors, the bodily or the verbal,' shows that it is impossible for destruction of life to occur through a volition to kill that arises at the mind door. For in the Kulumba Sutta too, it is said: 'Here, some ascetic or brahmin, possessing psychic power and mastery over the mind, regards the fetus in another’s womb with a malevolent mind.' Here, psychic power based on knowledge is intended. And since that cannot be produced without the verbal door, it is accomplished by means of the verbal door. As for those who say, 'Here, psychic power based on meditation is intended,' their assertion is contradicted by the Triad on Wholesome States, the Triad on Feeling, the Triad on Thought, and the Section on Planes of Existence.

Svāyaṃ pāṇātipāto guṇarahitesu tiracchānagatādīsu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatādīhi mahāsāvajjo, guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjo.

This destruction of life is of little blame in the case of small beings devoid of virtue, such as animals, but of great blame in the case of large-bodied beings. Why? Because of the magnitude of the effort. Even when the effort is the same, it is of great blame because of the magnitude of the object, etc. In the case of virtuous beings such as humans, it is of little blame in the case of a being with little virtue, but of great blame in the case of one with great virtue. But when the physical size and the virtues are the same, it is of little blame because of the mildness of the defilements and the undertaking, and of great blame because of their intensity.

Ettha ca payogavatthumahantatādīhi mahāsāvajjatā tehi paccayehi uppajjamānāya cetanāya balavabhāvato veditabbā. Yathādhippetassa payogassa [Pg.218] sahasā nipphādanavasena sakiccasādhikāya bahukkhattuṃ pavattajavanehi laddhāsevanāya ca sanniṭṭhāpakacetanāya payogassa mahantabhāvo. Satipi kadāci khuddake ceva mahante ca pāṇe payogassa samabhāve mahantaṃ hanantassa cetanā tibbatarā uppajjatīti vatthumahantatāpi cetanāya balavabhāvassa kāraṇaṃ. Iti ubhayampetaṃ cetanābalavabhāveneva mahāsāvajjatāya hetu hoti. Tathā hantabbassa mahāguṇabhāve tattha pavattaupakāracetanā viya khettavisesanipphattiyā apakāracetanāpi balavatī tibbatarā uppajjatīti tassa mahāsāvajjatā daṭṭhabbā. Tasmā payogavatthuādipaccayānaṃ amahattepi guṇamahantatādipaccayehi cetanāya balavabhāvavaseneva mahāsāvajjatā veditabbā.

Herein, great blameworthiness should be understood as due to the strength of the volition that arises from such conditions as the magnitude of the effort and of the object. The magnitude of the effort consists in the decisive volition, which has become practiced through frequently repeated impulsion moments that accomplish their task by bringing about the intended result quickly. Even if the effort is sometimes the same in the case of a small being and a large one, the volition of one who kills a large being arises more intensely; thus the magnitude of the object is also a cause for the strength of the volition. Therefore, both of these are a cause for great blameworthiness precisely through the strength of the volition. Similarly, when the being to be killed possesses great virtue, just as a volition to help directed towards such a one produces a special field, so a volition to harm arises strong and more intense; thus its great blameworthiness should be seen. Therefore, even when conditions such as the effort and the object are not great, great blameworthiness should be understood as due solely to the strength of the volition on account of conditions such as the greatness of the virtues.

Tassa pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti pañca sambhārā. Pañcasambhārayutto pāṇātipātoti pañcasambhārāvinimutto daṭṭhabbo. Tesu pāṇasaññitāvadhakacittāni pubbabhāgiyānipi honti, upakkamo vadhakacetanāsamuṭṭhāpito. Tassa cha payogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Tesu sahatthena nibbatto sāhatthiko. Paresaṃ āṇāpanavasena pavatto āṇattiko. Ususattiādīnaṃ nissajjanavasena pavatto nissaggiyo. Opātakhaṇanādivasena pavatto thāvaro. Āthabbaṇikādīnaṃ viya mantaparijappanapayogo vijjāmayo. Dāṭhākoṭṭanādīnaṃ viya kammavipākajiddhimayo.

It has five components: (1) a living being; (2) the perception of it as a living being; (3) the thought of killing; (4) the undertaking; and (5) death as a result. The destruction of life is constituted by these five components; it should be understood as not occurring without them. Among these, the perception of a living being and the thought of killing can also be preliminary stages. The undertaking is initiated by the volition to kill. It has six kinds of application: by one’s own hand, by command, by missile, by fixed device, by sorcery, and by psychic power. Among these, that accomplished by one’s own hand is the 'by one’s own hand' application. That which proceeds by way of ordering others is the 'by command' application. That which proceeds by way of releasing arrows, spears, etc., is the 'by missile' application. That which proceeds by way of digging a pitfall, etc., is the 'by fixed device' application. The application of muttering spells, as by Atharvan sorcerers, is the 'by sorcery' application. That which is psychic power born of kamma-result, as with fanged demons and the like, is the 'by psychic power' application.

Etthāha – khaṇe khaṇe nirujjhanasabhāvesu saṅkhāresu, ko hantā, ko vā haññati? Yadi cittacetasikasantāno, so arūpitāya na chedanabhedanādivasena vikopanasamattho, nāpi vikopanīyo, atha rūpasantāno, so acetanatāya kaṭṭhakaliṅgarūpamoti na tattha chedanādinā pāṇātipāto labbhati, yathā matasarīre. Payogopi pāṇātipātassa yathāvutto paharaṇappahārādiko atītesu saṅkhāresu bhaveyya anāgatesu paccuppannesu vā. Tattha na tāva atītesu anāgatesu ca sambhavati tesaṃ avijjamānasabhāvattā, paccuppannesu [Pg.219] ca saṅkhārānaṃ khaṇikattā saraseneva nirujjhanasabhāvatāya vināsābhimukhesu nippayojano payogo siyā, vināsassa ca kāraṇarahitattā na paharaṇappahārādippayogahetukaṃ maraṇaṃ, nirīhattā ca saṅkhārānaṃ kassa so payogo, khaṇikabhāvena vadhādhippāyasamakālameva bhijjanakassa yāva kiriyāpariyosānakālamanavaṭṭhānato kassa vā pāṇātipāto kammabandhoti?

Here one might ask: Among formations that have the nature of ceasing from moment to moment, who is the killer and who is killed? If it is the continuum of mind and mental factors, being formless, it is not able to be damaged by way of cutting, breaking, etc., nor can it be damaged. If it is the continuum of form, being non-sentient like a log or a clod of earth, the destruction of life is not obtained there by cutting, etc., just as in a dead body. Further, the application for the destruction of life, the aforesaid striking, hitting, etc., would have to be on past, future, or present formations. Now, it is not possible on past and future ones, because they are non-existent by nature. And in the case of present formations, because of their momentariness, since they have a nature of ceasing on their own and are heading for destruction, the application would be useless. And since destruction is without a cause, death is not caused by the application of striking, hitting, etc. And since formations are inert, whose application is it? And since, due to its momentariness, that which has the intention to kill breaks up at that very same time and does not last until the completion of the act, for whom is there the destruction of life and the binding by kamma?

Vuccate – yathāvuttavadhakacetanāsamaṅgī saṅkhārānaṃ puñjo sattasaṅkhāto hantā. Tena pavattitavadhappayoganimittaṃ apagatusmāviññāṇajīvitindriyo matoti vohārassa vatthubhūto yathāvuttavadhappayogākaraṇe pubbe viya uddhaṃ pavattanāraho rūpārūpadhammapuñjo haññati, cittacetasikasantāno eva vā. Vadhappayogāvisayabhāvepi tassa pañcavokārabhave rūpasantānādhīnavuttitāya bhūtarūpesu katappayogavasena jīvitindriyavicchedena sopi vicchijjatīti na pāṇātipātassa asambhavo, nāpi ahetuko, na ca payogo nippayojano. Paccuppannesu saṅkhāresu katappayogavasena tadanantaraṃ uppajjanārahassa saṅkhārakalāpassa tathā anuppattito khaṇikānañca saṅkhārānaṃ khaṇikamaraṇassa idha maraṇabhāvena anadhippetattā santatimaraṇassa ca yathāvuttanayena sahetukabhāvato na ahetukaṃ maraṇaṃ, nirīhakesupi saṅkhāresu yathāpaccayaṃ uppajjitvā atthibhāvamatteneva attano attano anurūpaphaluppādananiyatāni kāraṇāniyeva karontīti vuccati, yathā padīpo pakāsetīti, tatheva ghātakavohāro. Na ca kevalassa vadhādhippāyasahabhuno cittacetasikakalāpassa pāṇātipāto icchito, santānavasena vattamānasseva pana icchitoti attheva pāṇātipātena kammabandho. Santānavasena vattamānānañca padīpādīnaṃ atthakiriyāsiddhi dissatīti. Ayañca vicāraṇā adinnādānādīsupi yathāsambhavaṃ vibhāvetabbā. Tasmā pāṇātipātā. Na paṭiviratāti appaṭiviratā.

It is said: The heap of formations endowed with the aforesaid volition to kill, designated as a 'being,' is the killer. What is killed is the heap of form and formless phenomena—or the continuum of mind and mental factors—which is the basis for the designation 'dead' when, on account of the application of killing set in motion by that killer, its warmth, consciousness, and life faculty have departed; and which, when that application is not made, is capable of continuing on as before. Even though this continuum of mind is not an object for the application of killing, since in the five-constituent existence its occurrence is dependent on the continuum of form, it too is cut off by the cutting off of the life faculty by means of the application made to the primary elements of form. Thus, the destruction of life is not impossible, nor is it without a cause, nor is the application useless. Because, through the application made to present formations, the group of formations that was due to arise immediately after does not arise in that way. And since the momentary death of momentary formations is not intended here as death, but rather the death of the continuity, and since this has a cause in the way described, death is not without a cause. Even though formations are inert, it is said that by arising according to conditions, merely by their existence they perform causes that are fixed to produce their own appropriate results, just as a lamp is said to illuminate; in the same way the designation 'killer' is used. And the destruction of life is not intended for the mere group of mind and mental factors that co-arises with the intention to kill, but it is intended for that which exists as a continuity. Therefore, there is indeed a binding by kamma through the destruction of life. And the accomplishment of a function is seen in things like lamps that exist as a continuity. This investigation should be applied, as may be appropriate, to theft and so on. Therefore, from destruction of life. 'One who does not abstain' (na paṭiviratā) means 'unrestrained' (appaṭiviratā).

Adinnassa ādānaṃ adinnādānaṃ, parassa haraṇaṃ theyyaṃ corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. Tasmiṃ parapariggahite [Pg.220] parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Tathā khuddake parasantake appasāvajjaṃ, mahante mahāsāvajjaṃ. Kasmā? Vatthumahantatāya payogamahantatāya ca. Vatthusamatte pana sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ, taṃtaṃguṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. Vatthuguṇānaṃ pana samabhāve sati kilesānaṃ payogassa ca mudubhāve appasāvajjaṃ, tibbabhāve mahāsāvajjaṃ.

'Taking what is not given' (adinnādāna) means the taking of what belongs to another, theft, or thievery. Herein, 'what is not given' means what is possessed by another, with which the owner may do as they wish without being liable to punishment and without being blameworthy. In regard to that which is possessed by another, adinnādāna is the volition of theft which, in one who perceives it as possessed by another, originates an undertaking to take it. This is of little blame when the property of another is inferior, of great blame when it is superior. Why? Because of the superior quality of the object. Similarly, it is of little blame when the property of another is small, of great blame when it is large. Why? Because of the magnitude of the object and the magnitude of the effort. But when the objects are the same, it is of great blame in the case of an object belonging to those of superior virtue; and correspondingly, it is of little blame in the case of an object belonging to one of inferior virtue. But when the qualities of the object are the same, it is of little blame when the defilements and the effort are mild, and of great blame when they are intense.

Tassa pañca sambhārā – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, parikappāvahāro, paṭicchannāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattā. Ettha ca mantaparijappanena parasantakaharaṇaṃ vijjāmayo payogo. Vinā mantena tādisena iddhānubhāvasiddhena kāyavacīpayogena parasantakassa ākaḍḍhanaṃ iddhimayo payogoti veditabbo.

Its five components are: an object belonging to another, the perception that it belongs to another, the intention to steal, the effort, and the consequent removal of the object. There are six kinds of application, beginning with that by one's own hand. And these proceed by way of the following kinds of removal, as may be appropriate: removal by stealth, removal by force, removal by fraudulent means, removal by concealment, and removal by a lot. Herein, the removal of another's property by muttering spells is an application based on incantation. It should be understood that without such a spell, the drawing of another's property by bodily or verbal effort accomplished through the power of psychic potency is an application based on psychic power.

Kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesu micchācāro. Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitādayo dasa, dhanakkītādayo dasāti vīsati itthiyo, itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññapurisā. Svāyaṃ micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Guṇarahitepi ca abhibhavitvā micchā carantassa mahāsāvajjo, ubhinnaṃ samānacchandatāya appasāvajjo. Samānacchandabhāvepi kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjo. Tassa cattāro sambhārā – agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. Tattha attano ruciyā pavattitassa tayo, balakkārena pavattitassa tayoti anavasesaggahaṇena cattāro daṭṭhabbā, atthasiddhi pana tīheva. Eko payogo sāhatthikova.

'In sensual pleasures' means in sexual conduct. 'Misconduct' means conduct that is utterly censurable and base. By way of characteristic, however, sexual misconduct is the volition, proceeding through the body-door with a lustful intention, that transgresses with an illicit partner. Herein, an illicit partner for men means twenty kinds of women: ten such as those protected by their mother, and ten such as those purchased with wealth. For women, it means other men in the case of twelve kinds of women: the two who are protected and under penalty, and the ten such as those purchased with wealth. This misconduct is of little blame when committed with an illicit partner who is devoid of such qualities as virtue; it is of great blame when committed with one endowed with such qualities as virtue. Even with one devoid of qualities, it is of great blame for one who commits misconduct by overpowering the other; it is of little blame when there is mutual consent. Even when there is mutual consent, it is of little blame if the defilements and the undertaking are mild; it is of great blame if they are intense. Its four components are: (1) an illicit partner, (2) the thought of engaging in intercourse with that partner, (3) the effort to engage, and (4) the consent to the union of the paths. Herein, since there are three components for one who proceeds by their own inclination and three for one who proceeds by force, the four should be understood by taking them all into account. The purpose, however, is achieved with three. The one application is that done by one's own hand.

Musāti [Pg.221] visaṃvādanapurekkhārassa atthabhañjako kāyavacīpayogo, visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo musāti abhūtaṃ vatthu, vādoti tassa bhūtato tacchato viññāpanaṃ. Tasmā atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññāpanapayogasamuṭṭhāpikā cetanā musāvādo.

'Lying' is the bodily or verbal application, preceded by the intention to deceive, that spoils the truth. False speech, however, is the volition, having the intention to deceive, that originates the bodily or verbal application for deceiving another. Another method: 'Musā' is an unreal matter; 'vāda' is the communication of that as being real and factual. Therefore, for one who desires to make known to another an unreal matter as real, false speech is the volition that originates the application for making it known in that way.

So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthīti ādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanavasena vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana ‘‘diṭṭha’’ntiādinā nayena vadantānaṃ mahāsāvajjo. Tathā yassa atthaṃ bhañjati, tassa appaguṇatāya appasāvajjo, mahāguṇatāya mahāsāvajjo. Kilesānaṃ mudutibbatāvasena ca appasāvajjamahāsāvajjatā labbhateva.

When one spoils some advantage, if it is a small one, it is of little blame; if it is a great one, it is of great blame. Furthermore, for householders, a lie uttered out of an unwillingness to give what is one's own, such as saying, 'There is none,' is of little blame; but a lie told as a witness in a way that spoils the advantage is of great blame. For the ordained, having received a little oil or ghee, to speak with playful intent in the manner of an exaggeration, such as, 'Today, I think a river of oil is flowing in the village,' is of little blame; but to speak in a way such as saying 'I saw' what was not seen is of great blame. Similarly, with regard to the person whose advantage one spoils, if they are of little virtue, it is of little blame; if they are of great virtue, it is of great blame. And the state of being of little or great blame is indeed obtained based on the mildness or intensity of the defilements.

Tassa cattāro sambhārā – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Visaṃvādanādhippāyena hi payoge katepi parena tasmiṃ atthe aviññāte visaṃvādanassa asijjhanato parassa tadatthavijānanampi eko sambhāro veditabbo. Keci pana ‘‘abhūtavacanaṃ, visaṃvādanacittaṃ, parassa tadatthavijānananti tayo sambhārā’’ti vadanti. Sace pana paro dandhatāya vicāretvā tamatthaṃ jānāti, sanniṭṭhāpakacetanāya pavattattā kiriyāsamuṭṭhāpakacetanākkhaṇeyeva musāvādakammunā bajjhati.

It has four components: an unreal matter, the thought of deceiving, the corresponding effort, and the other's understanding of that meaning. For even when an application is made with the intention to deceive, if the other does not understand that meaning, the deception is not accomplished. Therefore, the other's understanding of that meaning should also be understood as one component. Some, however, say there are three components: untrue speech, the thought of deceiving, and the other's understanding of that meaning. But if the other person, being slow, understands that meaning after investigating, since it proceeds with a determining volition, one is bound by the kamma of false speech at the very moment of the volition that originates the action.

Surāti piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo, phalāsavo, madhvāsavo, guḷāsavo sambhārasaṃyuttoti pañca āsavā. Tadubhayampi madanīyaṭṭhena majjaṃ. Yāya cetanāya taṃ pivati, sā pamādakāraṇattā pamādaṭṭhānaṃ. Lakkhaṇato pana yathāvuttassa surāmerayasaṅkhātassa majjassa bījato paṭṭhāya madavasena kāyadvārappavattā pamādacetanā surāmerayamajjapamādaṭṭhānaṃ. Tassa majjabhāvo, pātukamyatācittaṃ, tajjo vāyāmo, ajjhoharaṇanti cattāro sambhārā. Akusalacitteneva cassa pātabbato ekantena sāvajjabhāvo[Pg.222]. Ariyasāvakānaṃ pana vatthuṃ ajānantānampi mukhaṃ na pavisati, pageva jānantānaṃ. Aḍḍhapasatamattassa pānaṃ appasāvajjaṃ, addhāḷhakamattassa pānaṃ tato mahantaṃ mahāsāvajjaṃ, kāyasañcālanasamatthaṃ bahuṃ pivitvā gāmaghātakādikammaṃ karontassa mahāsāvajjameva. Pāpakammañhi pāṇātipātaṃ patvā khīṇāsave mahāsāvajjaṃ, adinnādānaṃ patvā khīṇāsavassa santake mahāsāvajjaṃ, micchācāraṃ patvā khīṇāsavāya bhikkhuniyā vītikkame, musāvādaṃ patvā musāvādena saṅghabhede, surāpānaṃ patvā kāyasañcālanasamatthaṃ bahuṃ pivitvā gāmaghātakādikammaṃ mahāsāvajjaṃ. Sabbehipi cetehi musāvādena saṅghabhedova mahāsāvajjo. Tañhi katvā kappaṃ niraye paccati.

'Liquor' means the five kinds of liquor: that made from flour, from cakes, from cooked rice, that to which yeast is added, and that blended with ingredients. 'Fermented liquor' means the five kinds of fermented liquor: that made from flowers, from fruits, from honey, from molasses, and that blended with ingredients. Both of these are intoxicants in the sense of causing intoxication. The volition with which one drinks it, being a cause of heedlessness, is a basis for heedlessness. By way of characteristic, the basis for heedlessness consisting of liquor and fermented intoxicants is the volition of heedlessness, proceeding through the body-door by way of intoxication, beginning from the seed of the aforesaid liquor and fermented liquor. It has four components: the state of being an intoxicant, the thought of wishing to drink it, the corresponding effort, and the swallowing of it. And since it is to be drunk only with an unwholesome mind, it is entirely blameworthy. For noble disciples, it does not enter the mouth even if they do not know the substance, how much more so if they do know. Drinking a half-pasata measure is of little blame; drinking a half-āḷhaka measure is of greater blame than that; drinking a large amount, enough to cause bodily staggering, and then committing an act such as raiding a village, is of great blame. Indeed, among evil deeds, with respect to killing a living being, killing one whose taints are destroyed is of great blame; with respect to taking what is not given, stealing the property of one whose taints are destroyed is of great blame; with respect to sexual misconduct, transgressing against a bhikkhunī whose taints are destroyed is of great blame; with respect to false speech, causing a schism in the Sangha through false speech is of great blame; with respect to drinking intoxicants, drinking a large amount, enough to cause bodily staggering, and then committing an act such as raiding a village is of great blame. Among all these, causing a schism in the Sangha through false speech is of the greatest blame. For having done that, one is boiled in hell for an eon.

Idāni etesu sabhāvato, ārammaṇato, vedanato, mūlato, kammato, phalatoti chahi ākārehi vinicchayo veditabbo. Tattha sabhāvato pāṇātipātādayo sabbepi cetanāsabhāvāva. Ārammaṇato pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo, adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā, micchācāro phoṭṭhabbavasena saṅkhārārammaṇo, sattārammaṇoti eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā, surāpānaṃ saṅkhārārammaṇaṃ. Vedanato pāṇātipāto dukkhavedano, adinnādānaṃ tivedanaṃ, micchācāro sukhamajjhattavasena dvivedano, tathā surāpānaṃ. Sanniṭṭhāpakacittena pana ubhayampi majjhattavedanaṃ na hoti. Musāvādo tivedano. Mūlato pāṇātipāto dosamohavasena dvimūlako, adinnādānaṃ musāvādo ca dosamohavasena vā lobhamohavasena vā, micchācāro surāpānañca lobhamohavasena dvimūlaṃ. Kammato musāvādoyevettha vacīkammaṃ, sesaṃ catubbidhampi kāyakammameva. Phalato sabbepi apāyūpapattiphalā ceva sugatiyampi appāyukatādinānāvidhaaniṭṭhaphalā cāti evamettha sabhāvādito vinicchayo veditabbo.

Now, the analysis of these should be understood in six aspects: by nature, by object, by feeling, by root, by action, and by result. Herein, by nature, killing living beings and the others are all of the nature of volition. By object, killing living beings has the life-faculty as its object, and thus has a formation as its object. Taking what is not given has a being or a formation as its object. Sexual misconduct has a formation as its object by way of the tangible; some say it has a being as its object. False speech has a being or a formation as its object. Drinking intoxicants has a formation as its object. By feeling, killing living beings is accompanied by painful feeling. Taking what is not given is accompanied by any of the three feelings. Sexual misconduct is accompanied by two feelings, pleasure and equanimity; the same for drinking intoxicants. With a determining mind, however, neither is accompanied by equanimous feeling. False speech is accompanied by any of the three feelings. By root, killing living beings has two roots, being rooted in hatred and delusion. Taking what is not given and false speech are rooted either in hatred and delusion or in greed and delusion. Sexual misconduct and drinking intoxicants have two roots, being rooted in greed and delusion. By action, only false speech here is verbal action; the other four are all bodily action. By result, all have rebirth in the plane of misery as their result, and even in a happy destination they have various undesirable results such as a short life-span, and so on. Thus should the analysis here be understood in terms of nature and the other aspects.

Appaṭiviratāti samādānaviratiyā sampattaviratiyā ca abhāvena na paṭiviratā. Dussīlāti tato eva pañcasīlamattassāpi abhāvena nissīlā. Pāpadhammāti lāmakadhammā, hīnācārā. Pāṇātipātā paṭiviratoti [Pg.223] sikkhāpadasamādānena pāṇātipātato virato, ārakā ṭhito. Esa nayo sesesupi.

'Not abstaining' means not having refrained, due to the absence of both abstinence by undertaking and abstinence on encountering an occasion. 'Unvirtuous' means being without virtue because of the absence of even the mere five precepts. 'Of evil nature' means having base qualities, of low conduct. 'Abstaining from the destruction of life' means one who has refrained from the destruction of life by undertaking the training rule, one who stands aloof from it. This is the method for the remaining cases as well.

Idhāpi pāṇātipātāveramaṇiādīnaṃ sabhāvato ārammaṇato, vedanato, mūlato, kammato, samādānato, bhedato, phalato ca viññātabbo vinicchayo. Tattha sabhāvato pañcapi cetanāyopi honti viratiyopi, virativasena pana desanā āgatā. Yā pāṇātipātā viramantassa ‘‘yā tasmiṃ samaye pāṇātipātā ārati viratī’’ti evaṃ vuttā kusalacittasampayuttā virati. Sā pabhedato tividhā – sampattavirati, samādānavirati, samucchedaviratīti. Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘‘ayuttametaṃ amhākaṃ kātu’’nti sampattavatthuṃ avītikkamantānaṃ uppajjamānā virati sampattavirati nāma. Samādinnasikkhāpadānaṃ sikkhāpadasamādāne taduttari ca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānavirati nāma. Ariyamaggasampayuttā pana virati samucchedavirati nāma, yassā uppattito paṭṭhāya ariyapuggalānaṃ ‘‘pāṇaṃ ghātessāmā’’ti cittampi na uppajjati. Tāsu samādānavirati idhādhippetā.

Here, too, the analysis of abstaining from the destruction of life, etc., should be understood in terms of its nature, object, feeling, root, action, undertaking, division, and result. As to its nature, the five are both volitions and abstinences, but the teaching is given in terms of abstinence. The abstinence of one who refrains from the destruction of life is the abstinence associated with a wholesome consciousness, as stated: 'the refraining, the abstaining from the destruction of life at that time.' By way of division, it is threefold: abstinence on occasion, abstinence by undertaking, and abstinence by eradication. Among these, the abstinence that arises in those who have not undertaken the training rules, who, having reflected on their own birth, age, learning, etc., do not transgress when an occasion for it arises, thinking, 'It is not proper for us to do this,' is called abstinence on occasion. The abstinence that arises in those who have undertaken the training rules, who, from the time of undertaking them and thereafter, do not transgress, even by giving up their own lives, is called abstinence by undertaking. The abstinence associated with the noble path, from the arising of which not even the thought 'I will kill a living being' occurs in noble persons, is called abstinence by eradication. Among these, it is abstinence by undertaking that is intended here.

Ārammaṇato pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni. Vītikkamitabbatoyeva hi virati nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāyeva ete kusaladhammā pāṇātipātādīni dussīlyāni pajahanti. Vedanato sabbāpi sukhavedanāva.

As to the object, the objects of the destruction of life, etc., are the very objects of these abstinences. For abstinence is so called because there is something to be transgressed. Just as the noble path, which has Nibbāna as its object, abandons the defilements, so too these wholesome states, which have the life faculty, etc., as their objects, abandon immoralities such as the destruction of life. As to feeling, all are accompanied by pleasant feeling.

Mūlato ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti, ñāṇavippayuttacittena viramantassa alobhaadosavasena dvimūlā. Kammato musāvādā veramaṇi vacīkammaṃ, sesā kāyakammaṃ. Samādānato aññassa garuṭṭhāniyassa santike taṃ alabhantena sayameva vā pañca sīlāni ekajjhaṃ pāṭiyekkaṃ vā samādiyantena samādinnāni honti. Bhedato gahaṭṭhānaṃ yaṃ yaṃ vītikkantaṃ, taṃ tadeva bhijjati, itaraṃ na bhijjati. Kasmā? Gahaṭṭhā hi anibaddhasīlā honti, yaṃ yaṃ sakkonti, taṃ tadeva rakkhanti. Pabbajitānaṃ pana ekasmiṃ vītikkante sabbāni bhijjantīti.

As to the root: for one abstaining with a consciousness associated with knowledge, they are triple-rooted through non-greed, non-hatred, and non-delusion; for one abstaining with a consciousness dissociated from knowledge, they are double-rooted through non-greed and non-hatred. As to action: abstinence from false speech is verbal action; the rest are bodily actions. As to undertaking: they are undertaken by one who, unable to receive them from another venerable person, undertakes the five precepts by oneself, either all at once or individually. As to breaking: for householders, whichever is transgressed, only that one is broken, not the others. Why? Because householders have non-binding virtue; they protect whichever they can. But for the renunciants, if one is transgressed, all are broken.

Phalatoti [Pg.224] pāṇātipātā veramaṇiyā cettha aṅgapaccaṅgasampannatā, ārohapariṇāhasampatti, javanasampatti, suppatiṭṭhitapādatā, cārutā, mudutā, sucitā, sūratā, mahabbalatā, vissaṭṭhavacanatā, sattānaṃ piyamanāpatā, abhijjaparisatā, acchambhitā, duppadhaṃsiyatā, parūpakkamena amaraṇatā, mahāparivāratā, suvaṇṇatā, susaṇṭhānatā, appābādhatā, asokatā, piyamanāpehi avippayogo, dīghāyukatāti evamādīni phalāni.

As to the result: of abstinence from the destruction of life, the fruits are such as these: completeness of limbs major and minor, well-proportioned stature and girth, swiftness, firmly planted feet, gracefulness, tenderness, cleanliness, courage, great strength, clear speech, being dear and agreeable to beings, having an undivided retinue, fearlessness, invincibility, not dying through the aggression of others, having a large retinue, a beautiful complexion, a well-proportioned form, freedom from illness, freedom from sorrow, not being separated from what is dear and agreeable, and long life.

Adinnādānā veramaṇiyā mahādhanadhaññatā, anantabhogatā, thirabhogatā, icchitānaṃ bhogānaṃ khippaṃ paṭilābho, rājādīhi asādhāraṇabhogatā, uḷārabhogatā, tattha tattha jeṭṭhakabhāvo, natthibhāvassa ajānanatā, sukhavihāritāti evamādīni.

Of abstinence from taking what is not given, the fruits are such as these: great wealth and grain, endless possessions, stable possessions, quick acquisition of desired riches, possessions not shared with kings and others, magnificent possessions, attaining seniority wherever one is, not knowing what it is to be without, and dwelling happily.

Abrahmacariyā veramaṇiyā vigatapaccatthikatā, sabbasattānaṃ piyamanāpatā, annapānavatthacchādanādīnaṃ lābhitā, sukhasupanatā, sukhapaṭibujjhanatā, apāyabhayavimokkho, itthibhāvanapuṃsakabhāvānaṃ abhabbatā, akkodhanatā, saccakāritā, amaṅkutā, ārādhanasukhatā, paripuṇṇindriyatā, paripuṇṇalakkhaṇatā, nirāsaṅkatā, appossukkatā, sukhavihāritā, akutobhayatā, piyavippayogābhāvoti evamādīni. Yasmā pana micchācārāveramaṇiyā phalānipi ettheva antogadhāni, tasmā (abrahmacariyā veramaṇiyā).

Of abstinence from unchastity, the fruits are such as these: having no enemies, being dear and agreeable to all beings, obtaining food, drink, clothing, and shelter, sleeping in comfort, waking in comfort, release from fear of the plane of misery, not being reborn as a female or a eunuch, being without anger, being truthful, not being sullen, being easy to please, completeness of faculties, completeness of characteristics, being free from suspicion, lack of longing, dwelling in comfort, having no fear from any quarter, and no separation from what is dear. Since the fruits of abstinence from sexual misconduct are also included herein, it is said 'of abstinence from unchastity'.

Musāvādā veramaṇiyā vippasannindriyatā, vissaṭṭhamadhurabhāṇitā, samasitasuddhadantatā, nātithūlatā, nātikisatā, nātirassatā, nātidīghatā, sukhasamphassatā, uppalagandhamukhatā, sussūsakaparisatā, ādeyyavacanatā, kamaladalasadisamudulohitatanujivhatā, alīnatā, anuddhatatāti evamādīni.

Of abstinence from false speech, the fruits are such as these: serene faculties, clear and sweet speech, evenly set and clean teeth, being neither too stout nor too thin, neither too short nor too tall, having a pleasant touch, a mouth smelling like a blue lotus, a retinue eager to listen, speech that is acceptable, a tongue as soft and red as a lotus petal, lack of sluggishness, and lack of conceit.

Surāmerayamajjapamādaṭṭhānā veramaṇiyā atītānāgatapaccuppannesu kiccakaraṇīyesu appamādatā, ñāṇavantatā, sadā upaṭṭhitassatitā, uppannesu kiccakaraṇīyesu ṭhānuppattikapaṭibhānavantatā, analasatā, ajaḷatā, anummattatā, acchambhitā, asārambhitā, anissukitā, amaccharitā, saccavāditā, apisuṇaapharusaasamphappalāpavāditā, kataññutā, kataveditā, cāgavantatā, sīlavantatā, ujukatā, akkodhanatā, hirottappasampannatā[Pg.225], ujudiṭṭhitā, mahantatā, paṇḍitatā, atthānatthakusalatāti evamādīni phalāni. Evamettha pāṇātipātāveramaṇiādīnampi sabhāvādito vinicchayo veditabbo.

Of abstinence from liquor, wine, and intoxicants, which are a basis for heedlessness, the fruits are such as these: heedfulness regarding duties past, future, and present; possessing knowledge; always having mindfulness established; possessing ready wit regarding duties that arise; lack of laziness; lack of stupidity; lack of madness; fearlessness; lack of contention; lack of envy; lack of miserliness; truthfulness; abstaining from divisive, harsh, and idle speech; gratitude; thankfulness; generosity; virtue; uprightness; lack of anger; possession of moral shame and moral dread; right view; greatness; wisdom; and skill in what is beneficial and unbeneficial. Thus the exposition of abstinence from the destruction of life, etc., should be understood in terms of its nature and so on.

Sīlavāti yathāvuttapañcasīlavasena sīlavā. Kalyāṇadhammoti sundaradhammo, saraṇagamanaparidīpitāya diṭṭhisampattiyā sampannapaññoti attho. Yo pana putto mātāpitūsu assaddhesu dussīlesu ca sayampi tādiso, sopi avajātoyevāti veditabbo. Assaddhiyādayo hi idha avajātabhāvassa lakkhaṇaṃ vuttā, te ca tasmiṃ saṃvijjanti. Mātāpitaro pana upādāya puttassa atijātādibhāvo vuccatīti.

Virtuous (sīlavā): he is virtuous by way of the five precepts as stated. Of good character (kalyāṇadhammo): of beautiful qualities; the meaning is that he is endowed with the wisdom indicated by the attainment of right view through having gone for refuge. But a son who is himself faithless and immoral when his parents are also faithless and immoral should be understood as being baseborn (avajāta). For here faithlessness and so on are stated as the characteristics of the baseborn state, and these are found in him. A son's state of being superior born (atijāta) and so on, however, is spoken of in relation to his parents.

Yo hoti kulagandhanoti kulacchedako kulavināsako. Chedanattho hi idha gandhasaddo, ‘‘uppalagandhapaccatthikā’’tiādīsu (pārā. 65) viya. Keci pana ‘‘kuladhaṃsano’’ti paṭhanti, so evattho.

One who is a disgrace to the family (kulagandhano): a family-cutter, a family-destroyer. For here the word 'gandha' has the meaning of cutting, as in such phrases as 'enemies of the water lily's stalk' (Pārā. 65). Some, however, read 'kuladhaṃsano' (family-destroyer); the meaning is the same.

Ete kho puttā lokasminti ete atijātādayo tayo puttā eva imasmiṃ sattaloke puttā nāma, na ito vinimuttā atthi. Imesu pana ye bhavanti upāsakā ye saraṇagamanasampattiyā upāsakā bhavanti kammassakatāñāṇena kammassa kovidā, te ca paṇḍitā paññavanto, pañcasīladasasīlena sampannā paripuṇṇā. Yācakānaṃ vacanaṃ jānanti, tesaṃ mukhākāradassaneneva adhippāyapūraṇatoti vadaññū, tesaṃ vā ‘‘dehī’’ti vacanaṃ sutvā ‘‘ime pubbe dānaṃ adatvā evaṃbhūtā, mayā pana evaṃ na bhavitabba’’nti tesaṃ pariccāgena tadatthaṃ jānantīti vadaññū, paṇḍitānaṃ vā kammassakatādidīpakaṃ vacanaṃ jānantīti vadaññū. ‘‘Padaññū’’ti ca paṭhanti, padāniyā pariccāgasīlāti attho. Tato eva vigatamaccheramalattā vītamaccharā. Abbhaghanāti abbhasaṅkhātā ghanā, ghanameghapaṭalā vā mutto candoviya, upāsakādiparisāsu khattiyādiparisāsu ca virocare virocanti, sobhantīti attho.

These indeed are the sons in the world: these three kinds of sons—the superior born and so on—are indeed called sons in this world of beings; there are none apart from these. Among them, those who are lay followers, who are lay followers by the accomplishment of having gone for refuge, skilled in kamma through the knowledge of ownership of kamma, wise and intelligent, endowed with and perfected in the five and ten precepts. They are generous (vadaññū) because they know the speech of supplicants, fulfilling their wish just by seeing their facial expression; or, having heard their word 'Give!', they are generous because they know the meaning of this through their own giving, thinking: 'Having not given in the past, these have become like this; but it should not be so for me'; or, they are generous because they know the speech of the wise that illuminates ownership of kamma and so on. Some read 'padaññū'; the meaning is that their practice is giving and virtue. Therefore, because the stain of stinginess is gone, they are free from stinginess. From a mass of clouds: like the moon freed from a dense mass of clouds, they shine (virocare) in assemblies of lay followers, etc., and in assemblies of khattiyas, etc.; the meaning is they are resplendent.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth sutta is concluded.

6. Avuṭṭhikasuttavaṇṇanā

6. The Commentary on the Avuṭṭhika Sutta

75. Chaṭṭhe [Pg.226] avuṭṭhikasamoti avuṭṭhikameghasamo. Ekacco hi megho satapaṭalasahassapaṭalo hutvā uṭṭhahitvā thananto gajjanto vijjotanto ekaṃ udakabindumpi apātetvā vigacchati, tathūpamo ekacco puggaloti dassento āha ‘‘avuṭṭhikasamo’’ti. Padesavassīti ekadesavassimeghasamo. Padesavassī viyāti hi padesavassī. Ekacco ekasmiṃyeva ṭhāne ṭhitesu manussesu yathā ekacce tementi, ekacce na tementi, evaṃ mandaṃ vassati, tathūpamaṃ ekaccaṃ puggalaṃ dasseti ‘‘padesavassī’’ti. Sabbatthābhivassīti sabbasmiṃ pathavīpabbatasamuddādike jagatippadese abhivassimeghasamo. Ekacco hi sakalacakkavāḷagabbhaṃ pattharitvā sabbatthakameva abhivassati, taṃ cātuddīpikamahāmeghaṃ ekaccassa puggalassa upamaṃ katvā vuttaṃ ‘‘sabbatthābhivassī’’ti.

75. In the sixth, 'like a rainless one' means like a rainless cloud. For a certain cloud, having risen up with a hundred or a thousand layers, thundering, roaring, and flashing with lightning, departs without letting fall even a single drop of water. To show that a certain person is similar to that, he said, 'like a rainless one.' 'One who rains in some places' means like a cloud that rains in one area. For he is like one who rains in a region. Just as a certain cloud rains gently, so that among people standing in one spot, some are drenched while others are not, in the same way a certain person is shown to be 'one who rains in some places.' 'One who rains everywhere' means like a cloud that rains everywhere over the entire region of the world, including the earth, mountains, and oceans. For a certain cloud spreads over the entire world-system and rains everywhere. Having made such a great cloud of the four continents a comparison for a certain person, it is said, 'one who rains everywhere.'

Sabbesānanti sabbesaṃ, ayameva vā pāṭho. Na dātā hotīti adānasīlo hoti, thaddhamaccharitāya na kassaci kiñci detīti attho. Idāni dānassa khettaṃ deyyadhammañca vibhāgena dassetuṃ ‘‘samaṇabrāhmaṇā’’tiādimāha. Tattha samitapāpasamaṇā ceva pabbajjamattasamaṇā ca bāhitapāpabrāhmaṇā ceva jātimattabrāhmaṇā ca idha ‘‘samaṇabrāhmaṇā’’ti adhippetā. Kapaṇā nāma duggatā daliddamanussā. Addhikā nāma pathāvino paribbayavihīnā. Vanibbakā nāma ye ‘‘iṭṭhaṃ detha kantaṃ manāpaṃ kālena anavajjaṃ udaggacittā pasannacittā, evaṃ dentā gacchatha sugatiṃ, gacchatha brahmaloka’’ntiādinā nayena dāne niyojentā dānassa vaṇṇaṃ thomentā vicaranti. Yācakā nāma ye kevalaṃ ‘‘muṭṭhimattaṃ detha, pasatamattaṃ detha, sarāvamattaṃ dethā’’ti appakampi yācamānā vicaranti. Tattha samaṇabrāhmaṇaggahaṇena guṇakhettaṃ upakārikhettañca dasseti, kapaṇādiggahaṇena karuṇākhettaṃ. Annanti yaṃkiñci khādanīyaṃ bhojanīyaṃ. Pānanti ambapānādipānakaṃ. Vatthanti nivāsanapārupanādiacchādanaṃ. Yānanti rathavayhādi antamaso upāhanaṃ upādāya gamanasādhanaṃ. Mālāti ganthitāganthitabhedaṃ sabbaṃ pupphaṃ. Gandhanti yaṃkiñci gandhajātaṃ pisitaṃ apisitaṃ gandhūpakaraṇañca. Vilepananti chavirāgakaraṇaṃ. Seyyāti mañcapīṭhādi ceva pāvārakojavādi ca sayitabbavatthu. Seyyaggahaṇena cettha āsanampi gahitanti daṭṭhabbaṃ. Āvasathanti vātātapādiparissayavinodanaṃ patissayaṃ. Padīpeyyanti dīpakapallikādipadīpūpakaraṇaṃ.

'For all' means for all; or this is the reading. 'Not a giver' means one who is disinclined to give; the meaning is that out of stubborn miserliness he does not give anything to anyone. Now, to explain in detail the field for generosity and the objects fit for giving, it begins with 'ascetics and brahmins.' Herein, 'ascetics and brahmins' refers to both ascetics who have stilled evil and those who are ascetics merely by ordination, as well as to brahmins who have discarded evil and those who are brahmins merely by birth. 'The destitute' are poor and impoverished people. 'Wayfarers' are travelers who lack provisions. 'Solicitors' are those who go about encouraging generosity and praising its virtues, saying: 'Give what is desirable, lovely, and pleasing at the right time, faultlessly, with uplifted and clear minds. Giving thus, you will go to a good destination, you will go to the Brahma-world,' and so on. 'Beggars' are those who go about merely asking: 'Give a handful, give a scoop, give a bowlful,' requesting even small amounts. Here, the mention of 'ascetics and brahmins' indicates the field of virtue and the field of benefactors, while the mention of 'the destitute' and others indicates the field of compassion. 'Food' refers to anything edible or consumable. 'Drink' means beverages such as mango juice. 'Clothing' includes garments for wearing and covering. 'Vehicle' refers to chariots, litters, and even footwear—anything that facilitates travel. 'Garlands' include all flowers, whether strung or unstrung. 'Perfumes' mean any kind of scented substance, whether ground or unground, as well as perfuming accessories. 'Ointments' are applications for coloring the skin. 'Beds' include couches, chairs, and fine bedding materials such as rugs and coverlets. And it should be understood that by mentioning 'beds,' seats are also included. 'Lodging' means a shelter that dispels dangers such as wind and sun. 'Lighting' refers to lamp stands, small lamps, and other accessories for lighting.

Evaṃ [Pg.227] kho, bhikkhaveti vijjamānepi deyyadhamme paṭiggāhakānaṃ evaṃ dātabbavatthuṃ sabbena sabbaṃ adento puggalo avassikameghasadiso hoti. Idaṃ vuttaṃ hoti – bhikkhave, yathā so megho satapaṭalasahassapaṭalo hutvā uṭṭhahitvā na kiñci vassi vigacchati, evameva yo uḷāraṃ vipulañca bhogaṃ saṃharitvā gehaṃ āvasanto kassaci kaṭacchumattaṃ bhikkhaṃ vā uḷuṅkamattaṃ yāguṃ vā adatvā vigacchati, vivaso maccuvasaṃ gacchati, so avuṭṭhikasamo nāma hotīti. Iminā nayena sesesupi nigamanaṃ veditabbaṃ. Imesu ca tīsu puggalesu paṭhamo ekaṃseneva garahitabbo, dutiyo pasaṃsanīyo, tatiyo, pasaṃsanīyataro. Paṭhamo vā ekanteneva sabbanihīno, dutiyo majjhimo, tatiyo uttamoti veditabbo.

Thus, monks, even when there are things to be given and recipients for them, a person who gives absolutely none of the donatable items is like a rainless cloud. This is what is meant: monks, just as a cloud, rising with a hundred or a thousand layers, does not rain at all and vanishes, so too one who gathers abundant, extensive wealth, dwells in a house, and yet gives not even a spoonful of almsfood or a ladleful of rice-gruel, and then vanishes—powerless, going under the sway of death—is called ‘like a rainless one.’ In this way, the conclusion should be understood in the remaining cases as well. And among these three persons, the first is entirely blameworthy, the second praiseworthy, and the third more praiseworthy. Or, the first is utterly base, the second middling, and the third supreme—this should be understood.

Gāthāsu samaṇeti upayogavasena bahuvacanaṃ tathā sesesupi. Laddhānāti labhitvā, samaṇe dakkhiṇeyye pavāretvā puṭṭho na saṃvibhajati. Annaṃ pānañca bhojananti annaṃ vā pānaṃ vā aññaṃ vā bhuñjitabbayuttakaṃ bhojanaṃ, taṃ na saṃvibhajati. Ayañhettha saṅkhepattho – yo atthikabhāvena upagate sampaṭiggāhake labhitvā annādinā saṃvibhāgamattampi na karoti, kiṃ so aññaṃ dānaṃ dassati, taṃ evarūpaṃ thaddhamacchariyaṃ purisādhamaṃ nihīnapuggalaṃ paṇḍitā avuṭṭhikasamoti āhu kathayantīti.

In the verses, 'ascetics' is in the plural by way of application; the same for the other terms. 'Having obtained' means having acquired. Having invited worthy ascetics, when asked, he does not share. 'Food, drink, and edibles' means food, drink, or other appropriate sustenance to be consumed, which he does not share. This is the concise meaning here: one who, having encountered recipients who have approached him out of need, does not make even a minimal sharing of food and so on—what other gift will he give? The wise declare such a stubborn, miserly, base man, a lowly person, to be 'like a rainless one.'

Ekaccānaṃ na dadātīti vijjamānepi mahati dātabbadhamme ekesaṃ sattānaṃ tesu kodhavasena vā, deyyadhamme lobhavasena vā na dadāti. Ekaccānaṃ pavecchatīti ekesaṃyeva pana dadāti. Medhāvinoti paññavanto paṇḍitā janā.

'To some he does not give': even when there is a great amount of things to be given, he does not give to some beings, either because of anger towards them or because of greed for the things to be given. 'To some he provides': he gives only to some. 'The intelligent': wise, learned people.

Subhikkhavācoti yo upagatānaṃ yācakānaṃ ‘‘annaṃ detha, pānaṃ dethā’’tiādinā taṃ taṃ dāpeti, so sulabhabhikkhatāya subhikkhā vācā etassāti subhikkhavāco. ‘‘Subhikkhavassī’’tipi paṭhanti. Yathā loko subhikkho hoti, evaṃ sabbatthābhivassitamahāmegho subhikkhavassī nāma hoti. Evamayampi mahādānehi sabbatthābhivassī subhikkhavassīti. Āmodamāno pakiretīti tuṭṭhahaṭṭhamānaso sahatthena dānaṃ dento paṭiggāhakakhette deyyadhammaṃ pakirento viya hoti, vācāyapi ‘‘detha dethā’’ti bhāsati.

'One whose speech is of abundance': he who, for beggars who have approached, causes this and that to be given, saying, 'Give food, give drink,' etc. Because alms are easily obtained through his speech, he is 'one whose speech is of abundance.' Some also read 'one who rains abundance.' Just as the world becomes abundant, so a great cloud raining everywhere is called 'one who rains abundance.' So too this person, raining everywhere with great gifts, is 'one who rains abundance.' 'Rejoicing, he scatters': with a pleased and happy mind, giving the gift with his own hand, he is as if scattering the things to be given in the field of recipients, and with his voice too he says, 'Give, give!'

Idāni [Pg.228] naṃ subhikkhavassitabhāvaṃ dassetuṃ ‘‘yathāpi megho’’tiādi vuttaṃ. Tatrāyaṃ saṅkhepattho – yathā mahāmegho paṭhamaṃ mandanigghosena thanayitvā puna sakalanadīkandarāni ekaninnādaṃ karonto gajjayitvā pavassati, sabbatthakameva vārinā udakena thalaṃ ninnañca abhisandanto pūreti ekoghaṃ karoti, evameva idha imasmiṃ sattaloke ekacco uḷārapuggalo sabbasamatāya so mahāmegho viya vassitabbattā tādiso yathā dhanaṃ uṭṭhānādhigataṃ attano uṭṭhānavīriyābhinibbattaṃ hoti, evaṃ analaso hutvā tañca dhammena ñāyena saṃharitvā tannibbattena annena pānena aññena ca deyyadhammena patte sampatte vanibbake sammā sammadeva desakālānurūpañceva icchānurūpañca tappeti sampavāretīti.

Now, to illustrate his state of being one who rains abundance, it is said, 'Just as a cloud,' etc. Here is the concise meaning: Just as a great cloud first thunders with a soft rumble, then, roaring with a single sound filling all the rivers and valleys, it pours down rain, flooding both high ground and low ground with water, making it one mass of water—in the same way, here in this world of beings, there is a certain noble person. Like that great cloud, he ought to rain down with complete impartiality. Having righteously and justly collected wealth that is acquired by exertion and produced by his own effort and energy, being energetic, he properly and rightly satisfies and provides for the worthy solicitors who have arrived with the food, drink, and other things to be given produced from that wealth, in accordance with place and time and in accordance with their wishes.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth sutta is completed.

7. Sukhapatthanāsuttavaṇṇanā

7. Commentary on the Sutta on the Aspiration for Happiness

76. Sattame sukhānīti sukhanimittāni. Patthayamānoti icchamāno ākaṅkhamāno. Sīlanti gahaṭṭhasīlaṃ pabbajitasīlañca. Gahaṭṭho ce gahaṭṭhasīlaṃ, pabbajito ce catupārisuddhisīlanti adhippāyo. Rakkheyyāti samādiyitvā avītikkamanto sammadeva gopeyya. Pasaṃsā me āgacchatūti ‘‘mama kalyāṇo kittisaddo āgacchatū’’ti icchanto paṇḍito sappañño sīlaṃ rakkheyya. Sīlavato hi gahaṭṭhassa tāva ‘‘asuko asukakulassa putto sīlavā kalyāṇadhammo saddho pasanno dāyako kārako’’tiādinā parisamajjhe kalyāṇo kittisaddo abbhuggacchati, pabbajitassa ‘‘asuko nāma bhikkhu sīlavā vattasampanno sorato sukhasaṃvāso sagāravo sappatisso’’tiādinā…pe… abbhuggacchatīti. Vuttañhetaṃ –

76. In the seventh sutta, `sukhāni` means signs of happiness. `Patthayamāno` means desiring, wishing, longing. `Sīlaṃ` refers to the moral conduct of both householders and those who have gone forth. The meaning is that if one is a householder, it is the householder's moral conduct; if one has gone forth, it is the fourfold purification of moral conduct. `Rakkheyya` means that having undertaken it, one should guard it rightly, without transgressing it. `Pasaṃsā me āgacchatu` means “May praise come to me.” Thus a wise person endowed with wisdom, desiring “May a good report of my fame come to me,” should guard his moral conduct. For a virtuous householder, a good report of his fame spreads in the midst of an assembly, such as: “This son of such-and-such a family is virtuous, of good character, faithful, confident, a donor, a doer,” and so on. For one who has gone forth, it spreads thus: “The bhikkhu named so-and-so is virtuous, accomplished in the observances, gentle, easy to live with, respectful, and deferential,” and so on. For this has been said:

‘‘Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchatī’’ti (a. ni. 5.213; udā. 76; mahāva. 285).

“Furthermore, householders, for a virtuous person, one accomplished in virtue, a good report of his fame spreads.”

Tathā [Pg.229] –

So too:

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘sabrahmacārīnaṃ piyo cassaṃ manāpo, garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.65).

“Bhikkhus, if a bhikkhu should wish: ‘May I be dear and agreeable to my companions in the holy life, respected and esteemed,’ he should be one who fulfills the moral rules,” and so on.

Bhogā me uppajjantūti ettha gahaṭṭhassa tāva sīlavato kalyāṇadhammassa yena yena sippaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi rājaporisena, taṃ taṃ yathākālaṃ yathāvidhiñca ativiya appamattabhāvato athassa anuppannā ceva bhogā uppajjanti, uppannā ca bhogā phātiṃ gamissanti. Pabbajitassa pana sīlācārasampannassa appamādavihārissa sato sīlasampannassa sīlasampadāya appicchatādiguṇesu ca pasannā manussā uḷāruḷāre paccaye abhiharanti, evamassa anuppannā ceva bhogā uppajjanti, uppannā ca thirā honti. Tathā hi vuttaṃ –

Regarding “May wealth arise for me”: Here, in the case of a virtuous householder of good character, by whatever craft he makes his living—whether by agriculture, trade, or royal service—because he is extremely heedful in regard to it, undertaking it at the proper time and in the proper way, unarisen wealth arises for him and his arisen wealth increases. As for one who has gone forth, who is accomplished in moral conduct and behavior, who dwells heedfully and is endowed with virtue, people with confidence in his accomplishment in virtue and in his qualities such as fewness of wishes bring him abundant requisites. Thus for him unarisen wealth arises and his arisen wealth becomes stable. For so it has been said:

‘‘Puna caparaṃ, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchatī’’ti (a. ni. 5.213; udā. 76; mahāva. 285).

“Furthermore, householders, a virtuous person, one accomplished in virtue, on account of his heedfulness, acquires a great mass of wealth.”

Tathā –

So too:

‘‘Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’nti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65) ca –

“And, bhikkhus, if a bhikkhu should wish: ‘May I be a gainer of robes, almsfood, lodgings, and medicinal requisites for the sick,’ he should be one who fulfills the moral rules.”

Sesaṃ vuttanayameva.

The rest is just as has been stated.

Gāthāsu patthayānoti patthayanto. Tayo sukheti tīṇi sukhāni. Vittalābhanti dhanalābhaṃ, bhoguppattinti attho. Visesato cettha pasaṃsāya cetasikasukhaṃ, bhogehi kāyikasukhaṃ, itarena upapattisukhaṃ; tathā paṭhamena diṭṭhadhammasukhaṃ, tatiyena samparāyasukhaṃ, dutiyena ubhayasukhaṃ gahitanti veditabbaṃ.

In the verses, `patthayāno` means one who aspires. `Tayo sukhe` means three kinds of happiness. `Vittalābhaṃ` means the gain of wealth, that is, the arising of possessions; this is the meaning. Here, in particular, by praise is meant mental happiness; by possessions, bodily happiness; and by the other, the happiness of rebirth. So too, it should be understood that by the first is taken the happiness in this present life; by the third, the happiness in the future life; and by the second, both kinds of happiness are taken.

Idāni pasaṃsādikāraṇassa sīlassa viya pasaṃsādīnampi visesakāraṇaṃ pāpamittaparivajjanaṃ kalyāṇamittasevanañca ādīnavānisaṃsehi saddhiṃ dassento ‘‘akaronto’’tiādimāha. Tattha saṅkiyoti pāpasmiṃ parisaṅkitabbo ‘‘addhā iminā pāpaṃ kataṃ vā karissati vā, tathā hesa [Pg.230] pāpapurisehi saddhiṃ sañcaratī’’ti. Assāti imassa pāpajanasevino puggalassa upari, assa vā puggalassa avaṇṇo abhūtopi pāpajanasevitāya ruhati virūḷhiṃ vepullaṃ āpajjati pattharati. Assāti vā bhummatthe sāmivacanaṃ, tasmiṃ puggaleti attho. Sa ve tādisako hotīti yo yādisaṃ pāpamittaṃ vā kalyāṇamittaṃ vā bhajati upasevati ca, so puggalo bhūmibhāgavasena udakaṃ viya tādisova hoti, pāpadhammo kalyāṇadhammo vā hoti. Kasmā? Sahavāso hi tādiso; yasmā sahavāso saṃsaggo uparāgo viya phalikamaṇīsu purisaupanissayabhūtaṃ puggalākāraṃ gāhāpeti, tasmā pāpapuggalena saha vāso na kātabboti adhippāyo.

Now, just as moral conduct is a cause of praise and so on, he shows the special cause of praise and so on—namely, the avoidance of bad friends and association with good friends, along with their dangers and benefits—by stating the passage beginning “Not doing….” Herein, `saṅkiyo` means one is to be suspected of evil: “Surely this person has done or will do evil, for he associates with evil people.” `Assā`: Dispraise of this person who associates with evil people, even if it is non-existent, arises, grows, reaches abundance, and spreads because of his association with evil people. Or `assā` is the genitive in the sense of the locative, meaning “in regard to that person.” `Sa ve tādisako hoti`: Whatever kind of bad friend or good friend one associates with and attends upon, that person becomes just like them—of an evil nature or a good nature—like water in relation to a region of the earth. Why? Because companionship is of such a kind. Since companionship and association, like a dye in a crystal gem, cause one to take on the character of the person one depends on, the meaning is that one should not live together with an evil person.

Sevamāno sevamānanti paraṃ pakatisuddhaṃ puggalaṃ kālena kālaṃ attānaṃ sevamānaṃ sevamāno bhajamāno pāpapuggalo, tena vā seviyamāno. Samphuṭṭho samphusanti tena pakatisuddhena puggalena sahavāsena saṃsaggena samphuṭṭho pāpapuggalo sayampi, tathā taṃ phusanto. Saro diddho kalāpaṃ vāti yathā nāma saro visena diddho litto sarakalāpagato sarasamūhasaṅkhātaṃ sarakalāpaṃ attanā phuṭṭhaṃ alittampi upalimpati, evaṃ pāpena upalepabhayā dhīroti dhitisampannattā dhīro paṇḍitapuriso pāpasahāyo na bhaveyya.

`Sevamāno sevamānaṃ`: An evil person associating with and attending upon another person who is naturally pure, who from time to time associates with him, or who is associated with by him. `Samphuṭṭho samphusantaṃ`: The evil person is touched by co-residence and association with that naturally pure person, and he himself also touches him. `Saro diddho kalāpaṃ vā`: Just as an arrow smeared with poison, when placed in a quiver, taints even an unsmeared arrow in that quiver which it has touched, so, out of fear of being tainted by evil, a wise person—`dhīro` because he is endowed with fortitude (`dhitisampannattā`)—should not have an evil companion.

Pūtimacchaṃ kusaggenāti yathā kucchitabhāvena pūtibhūtaṃ macchaṃ kusatiṇaggena yo puriso upanayhati puṭabandhavasena bandhati, tassa te kusā apūtikāpi pūtimacchasambandhena pūti duggandhameva vāyanti. Evaṃ bālūpasevanāti evaṃsampadā bālajanūpasevanā daṭṭhabbā. Evaṃ dhīrūpasevanāti yathā asurabhinopi pattā tagarasambandhena surabhiṃ vāyanti, evaṃ paṇḍitūpasevanā pakatiyā asīlavato sīlasamādānādivasena sīlagandhavāyanassa kāraṇaṃ hoti.

`Pūtimacchaṃ kusaggena`: Just as, when a person wraps a putrid fish with blades of kusa grass, binding it as a packet, those kusa grass blades, though not themselves putrid, emit a foul, putrid smell because of their connection with the putrid fish. `Evaṃ bālūpasevanā`: In such a way is association with fools to be seen. `Evaṃ dhīrūpasevanā`: Just as leaves, though not themselves fragrant, emit a fragrance through connection with tagara powder, so association with the wise becomes a cause for one who is by nature immoral to emit the fragrance of virtue by way of undertaking the moral rules and so on.

Tasmāti yasmā akalyāṇamittasevanāya kalyāṇamittasevanāya ca ayaṃ ediso ādīnavo ānisaṃso ca, tasmā pattapuṭasseva palāsapuṭassa viya duggandhasugandhavatthusaṃsaggena asādhusādhujanasannissayena ca. Ñatvā sampākamattanoti attano dukkhudrayaṃ sukhudrayañca phalanipphattiṃ [Pg.231] ñatvā jānitvā asante pāpamitte na upaseveyya, sante upasante vantadose pasatthe vā paṇḍite seveyya. Tathā hi asanto nirayaṃ nenti, santo pāpenti suggatinti. Iti bhagavā paṭhamagāthāya yathāvuttāni tīṇi sukhanimittāni dassetvā tato parāhi pañcahi gāthāhi paṭipakkhaparivajjanena saddhiṃ pasaṃsāsukhassa āgamanaṃ dassetvā osānagāthāya tiṇṇampi sukhānaṃ āgamanakāraṇena saddhiṃ osānasukhaṃ dasseti.

Therefore, since this is the danger in associating with bad friends and the benefit in associating with good friends—like a leaf-wrap through contact with foul and fragrant things, and through reliance on bad and good people—having known one’s own ripening, that is, having understood the fruition that is one’s own suffering and happiness, one should not associate with the bad, with evil friends, but should associate with the good, the peaceful, those who have relinquished their faults, the praiseworthy, the wise. For the bad lead to hell, while the good lead to a good destination. Thus the Blessed One, having shown in the first verse the three signs of happiness as stated, and then in the following five verses having shown the arrival of the happiness of praise along with the avoidance of its opposite, in the concluding verse shows the final happiness along with the cause for the arrival of all three kinds of happiness.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the Seventh Sutta is concluded.

8. Bhidurasuttavaṇṇanā

8. The Commentary on the Bhidura Sutta

77. Aṭṭhame bhidurāyanti bhiduro ayaṃ. Kāyoti rūpakāyo. So hi aṅgapaccaṅgānaṃ kesādīnañca samūhaṭṭhena, evaṃ kucchitānaṃ jegucchānaṃ āyo uppattidesotipi kāyo. Tatrāyaṃ vacanattho – āyanti etthāti āyo. Ke āyanti? Kucchitā kesādayo. Iti kucchitānaṃ āyotipi kāyo. Atthato pana catusantativasena pavattamānānaṃ bhūtupādāyadhammānaṃ puñjo. Idaṃ vuttaṃ hoti – bhikkhave, ayaṃ catumahābhūtamayo rūpakāyo bhiduro bhedanasīlo bhedanasabhāvo khaṇe khaṇe viddhaṃsanasabhāvoti. ‘‘Bhindarāya’’ntipi pāṭho, so evattho. Viññāṇanti tebhūmakaṃ kusalādicittaṃ. Vacanattho pana – taṃ taṃ ārammaṇaṃ vijānātīti viññāṇaṃ. Yañhi sañjānanapajānanavidhuraṃ ārammaṇavijānanaṃ upaladdhi, taṃ viññāṇaṃ. Virāgadhammanti virajjanadhammaṃ, palujjanasabhāvanti attho. Sabbe upadhīti khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhi, pañcakāmaguṇūpadhīti ete ‘‘upadhīyati ettha dukkha’’nti upadhisaññitā sabbepi upādānakkhandhakilesābhisaṅkhārapañcakāmaguṇadhammā hutvā abhāvaṭṭhena aniccā, udayabbayappaṭipīḷanaṭṭhena dukkhā, jarāya maraṇena cāti dvidhā vipariṇāmetabbasabhāvatāya pakativijahanaṭṭhena vipariṇāmadhammā. Evamettha aniccadassanasukhatāya rūpadhamme viññāṇañca visuṃ gahetvā puna upadhivibhāgena sabbepi tebhūmakadhamme ekajjhaṃ gahetvā aniccadukkhānupassanāmukhena tathābujjhanakānaṃ puggalānaṃ ajjhāsayena sammasanacāro.kathito. Kāmañcettha [Pg.232] lakkhaṇadvayameva pāḷiyaṃ āgataṃ, ‘‘yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15) pana vacanato dukkhalakkhaṇeneva anattalakkhaṇampi dassitamevāti veditabbaṃ.

77. In the eighth, `bhidurāyaṃ` means 'this is fragile.' Body refers to the material body. Indeed, it is called 'body' because it is a collection of major and minor limbs, hair, and so on, and also because it is the source, the place of origin, of vile and disgusting things. Here, the etymology is: 'they come (āyanti) here,' thus it is a source (āyo). What comes here? Vile things like hair and so on. Thus, the body is also the source of vile things. In essence, it is a mass of primary elements and derived phenomena that persist through the four continuities. This is what is said: 'Bhikkhus, this material body, composed of the four great elements, is fragile, prone to breaking, of a breaking nature, and of a nature to disintegrate moment by moment.' The reading `bhindarāyaṃ` is also found, with the same meaning. Consciousness refers to wholesome, unwholesome, and indeterminate mind encompassing the three planes of existence. The etymology is: it cognizes various objects, thus it is called 'consciousness.' That which is an apprehension, the cognition of an object, distinct from perceiving and discerning, is consciousness. Subject to fading means having the nature of dispassion, the nature of dissolving. All substrates refers to the substrate of the aggregates, the substrate of the defilements, the substrate of volitional formations, and the substrate of the five cords of sensual pleasure. These are called 'substrates' because 'suffering is deposited (upadhīyati) therein.' All these—the aggregates subject to clinging, defilements, volitional formations, and the five cords of sensual pleasure—are impermanent in the sense of passing out of existence, suffering in the sense of being oppressed by rise and fall, and subject to change in the sense of abandoning their natural state, being transformable in two ways: by old age and by death. Thus, here, for ease in seeing impermanence, by separately considering material phenomena and consciousness, and then gathering all phenomena of the three planes together through the analysis of the substrates, the practice of contemplation is explained through the gateway of the contemplation of impermanence and suffering for individuals inclined to understand in this way, in accordance with their disposition. Although only two characteristics are mentioned in the Pāli, from the statement 'what is suffering, that is nonself' (SN 22.15), it should be understood that the characteristic of nonself is also shown through the characteristic of suffering.

Gāthāyaṃ upadhīsu bhayaṃ disvāti upadhīsu bhayatupaṭṭhānañāṇavasena bhayaṃ disvā, tesaṃ bhāyitabbataṃ passitvā. Iminā balavavipassanaṃ dasseti. Bhayatupaṭṭhānañāṇameva hi vibhajitvā visesavasena ādīnavānupassanā nibbidānupassanāti ca vuccati. Jātimaraṇamaccagāti evaṃ sammasanto vipassanāñāṇaṃ maggena ghaṭetvā maggaparamparāya arahattaṃ patto jātimaraṇaṃ atīto nāma hoti. Kathaṃ? Sampatvā paramaṃ santinti paramaṃ uttamaṃ anuttaraṃ santiṃ sabbasaṅkhārūpasamaṃ nibbānaṃ adhigantvā. Evaṃbhūto ca kālaṃ kaṅkhati bhāvitattoti catunnaṃ ariyamaggānaṃ vasena bhāvanābhisamayanipphattiyā bhāvitakāyasīlacittapaññattā bhāvitatto maraṇaṃ jīvitañca anabhinandanto kevalaṃ attano khandhaparinibbānakālaṃ kaṅkhati udikkhati, na tassa katthaci patthanā hotīti. Tenāha –

In the verse, `upadhīsu bhayaṃ disvā` means having seen danger by way of the knowledge of the appearance of things as fearful in regard to the substrates, having perceived them as something to be feared. By this, he shows powerful insight. For it is the knowledge of the appearance of things as fearful that, when analyzed in a special way, is called the contemplation of danger and the contemplation of disenchantment. `Jātimaraṇamaccagā` means: by contemplating thus, having yoked insight knowledge to the path, having attained arahantship through the sequence of paths, he is called one who has gone beyond birth and death. How? `Sampatvā paramaṃ santiṃ` means: by attaining the supreme, highest, unsurpassed peace, the stilling of all formations, Nibbāna. And being such, `kālaṃ kaṅkhati bhāvitatto` means: because his body, virtue, mind, and wisdom are developed through the accomplishment of development and realization by means of the four noble paths, he is one with a developed self. Not delighting in death or life, he simply awaits and looks for the time of the final passing away of his aggregates; he has no longing for anything anywhere. Therefore he said:

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 606);

“I do not delight in death, I do not delight in life; I await my time, like a hireling his wages.” (Thag 606)

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the Eighth Sutta is concluded.

9. Dhātusosaṃsandanasuttavaṇṇanā

9. The Commentary on the Dhātuso-saṃsandana Sutta

78. Navame dhātusoti dhātuto. Dhātūti ca ajjhāsayadhātu ajjhāsayasabhāvo adhippeto, yo adhimuttītipi vuccati. Saṃsandantīti tāya dhātusabhāgatāya yathādhātu yathāajjhāsayaṃ allīyanti ekato honti. Samentīti tāya eva samānajjhāsayatāya ekacittā hutvā samāgacchanti aññamaññaṃ bhajanti upasaṅkamanti, attano rucibhāvakhantidiṭṭhiyo vā tattha tattha same karontā pavattanti. Hīnādhimuttikāti hīne kāmaguṇādike adhimutti etesanti hīnādhimuttikā, hīnajjhāsayā. Kalyāṇādhimuttikāti kalyāṇe nekkhammādike adhimutti etesanti kalyāṇādhimuttikā, paṇītajjhāsayā. Sace hi ācariyupajjhāyā na sīlavanto[Pg.233], antevāsikasaddhivihārikā ca sīlavanto, te ācariyupajjhāyepi na upasaṅkamanti, attano sadise sāruppabhikkhūyeva upasaṅkamanti. Sace pana ācariyupajjhāyā sīlavanto, itare na sīlavanto, tepi na ācariyupajjhāye upasaṅkamanti, attano sadise hīnādhimuttikeyeva upasaṅkamanti. Evaṃ upasaṅkamanaṃ pana na kevalaṃ etarahi eva, atha kho atītānāgatepīti dassento ‘‘atītampi, bhikkhave’’tiādimāha. Saṅkhepato saṃkilesadhammesu abhiniviṭṭhā hīnādhimuttikā, vodānadhammesu abhiniviṭṭhā kalyāṇādhimuttikā.

78. In the ninth, 'by element' means 'from an element.' 'Element' here is intended to mean the element of disposition, the nature of one's disposition, which is also called 'inclination.' 'They converge' means that through that commonality of element, in accordance with their element and disposition, they cleave together and become one. 'They come together' means that due to this very same common disposition, they assemble with one mind, associate with each other, and approach one another; or they proceed while harmonizing their preferences, forbearance, and views here and there. 'Those of inferior inclination' are those whose inclination is towards inferior things like sensual pleasures; thus, they are of inferior disposition. 'Those of fine inclination' are those whose inclination is towards fine things like renunciation; thus, they are of sublime disposition. For if teachers and preceptors are not virtuous, but the pupils and co-residents are virtuous, these pupils will not approach the teachers and preceptors but will instead approach suitable bhikkhus similar to themselves. Conversely, if the teachers and preceptors are virtuous but the others are not, these pupils will not approach the teachers and preceptors but will instead approach those of inferior inclination like themselves. Showing that this approaching occurs not only now but also in the past and future, he says, 'In the past too, Bhikkhus,' and so on. In brief, those of inferior inclination are intent on defiling states, while those of fine inclination are intent on cleansing states.

Idaṃ pana dussīlānaṃ dussīlasevanameva, sīlavantānaṃ sīlavantasevanameva, duppaññānaṃ duppaññasevanameva, paññavantānaṃ paññavantasevanameva ko niyāmetīti? Ajjhāsayadhātu niyāmeti. Sambahulā kira bhikkhū ekasmiṃ gāme bhikkhācāraṃ caranti. Te manussā bahuṃ bhattaṃ āharitvā pattāni pūretvā ‘‘yathāsabhāgaṃ paribhuñjathā’’ti vatvā uyyojesuṃ. Bhikkhū āhaṃsu ‘‘āvuso, manussā dhātusaṃyuttakamme payojentī’’ti. Evaṃ ajjhāsayadhātu niyāmetīti. Dhātusaṃyuttena ayamattho dīpetabbo – gijjhakūṭapabbatasmiñhi gilānaseyyāya nipanno bhagavā ārakkhatthāya parivāretvā vasantesu sāriputtamoggallānādīsu ekamekaṃ attano parisāya saddhiṃ caṅkamantaṃ oloketvā bhikkhū āmantesi ‘‘passatha no tumhe, bhikkhave, sāriputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantanti. Evaṃ, bhante. Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā’’ti (saṃ. ni. 2.99) sabbaṃ vitthāretabbaṃ.

But as to this—the unvirtuous associating only with the unvirtuous, the virtuous only with the virtuous, the unwise only with the unwise, and the wise only with the wise—what determines this? The element of disposition determines it. It seems that a number of bhikkhus were wandering for alms in a certain village. The people brought much food, filled their bowls, and, after saying, 'Partake according to your share,' dismissed them. The bhikkhus said, 'Friends, the people are engaging us in an act connected with the elements.' Thus the element of disposition determines it. This meaning should be illustrated by the Dhātusaṃyutta: On Vulture Peak, while the Blessed One was lying on his sickbed, he looked at Sāriputta, Moggallāna, and others, who were dwelling around him for his protection, each walking up and down with his own retinue, and he addressed the bhikkhus: 'Do you see, Bhikkhus, Sāriputta walking up and down with many bhikkhus?' 'Yes, venerable sir.' 'All these bhikkhus, Bhikkhus, are of great wisdom.' (The entire sutta should be elaborated.) (SN 14.15)

Gāthāsu saṃsaggāti saṃkilesato sahavāsādivasena samāyogato, atha vā dassanasaṃsaggo, savanasaṃsaggo, samullāpasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti evaṃ pañcavidhe saṃsagge yato kutoci saṃsaggato. Vanatho jātoti kileso uppanno maggena asamūhato. Asaṃsaggena chijjatīti saṃsaggapaṭikkhepena kāyavivekādinā pubbabhāge chijjitvā puna accantāsaṃsaggena samucchedavivekena chijjati pahīyati. Ettāvatā saṅkhepato hīnādhimuttiyā samudayo atthaṅgamo ca dassito hoti.

In the verses, 'from association' means from connection by way of co-residence, etc., due to defilement; or from any kind of association among the five kinds: association by sight, by hearing, by conversation, by sharing, and by bodily contact. 'A tangle is born' means a defilement has arisen that has not been uprooted by the path. 'It is cut off by non-association' means it is cut off in the preliminary stage by the rejection of association through bodily seclusion and so on, and then it is cut off and abandoned by ultimate non-association, by the seclusion of eradication. By this much, the arising and passing away of inferior inclination has been shown in brief.

Yasmā [Pg.234] pana te saṃsaggā te ca kilesā kosajjavasena uppajjanti ceva vaḍḍhanti ca, na vīriyārambhavasena, tasmā hīnādhimuttike kusītapuggale vajjetvā kalyāṇādhimuttike āraddhavīriye sevantena asaṃsaggena saṃsaggajo vanatho chinditabboti yathāvuttamatthaṃ vitthārato dassento kusītasevanāya tāva ādīnavaṃ pakāsetuṃ ‘‘parittaṃ dāru’’ntiādimāha.

But since that association and those defilements arise and grow by way of laziness, not by way of aroused energy, therefore, by avoiding lazy persons of inferior inclination and associating with energetic persons of fine inclination, the tangle born of association should be cut off by non-association. To show this meaning in detail as stated, and first to declare the danger in associating with the lazy, he said, 'A small piece of wood,' etc.

Tattha parittaṃ dārunti khuddakaṃ kaṭṭhamayaṃ kullaṃ. Yathā sīde mahaṇṇaveti yathā khuddakaṃ kullaṃ āruhitvā mahāsamuddaṃ taritukāmo tīraṃ appatvā samuddamajjheyeva sīdeyya, patitvā macchakacchapabhakkho bhaveyya. Evaṃ kusītaṃ āgamma, sādhujīvīpi sīdatīti evameva kusītaṃ vīriyārambharahitaṃ kilesavasikaṃ puggalaṃ nissāya tena katasaṃsaggo sādhujīvīpi parisuddhājīvo parisuddhasīlopi samāno hīnasaṃsaggato uppannehi kāmavitakkādīhi khajjamāno pāraṃ gantuṃ asamattho saṃsāraṇṇaveyeva sīdati. Tasmāti yasmā evaṃ anatthāvaho kusītasaṃsaggo, tasmā taṃ āgamma ālasiyānuyogena kucchitaṃ sīdatīti kusītaṃ. Tato eva hīnavīriyaṃ nibbīriyaṃ akalyāṇamittaṃ parivajjeyya. Ekanteneva pana kāyavivekādīnañceva tadaṅgavivekādīnañca vasena pavivittehi, tato eva kilesehi ārakattā ariyehi parisuddhehi nibbānaṃ paṭipesitattabhāvato pahitattehi ārammaṇalakkhaṇūpanijjhānānaṃ vasena jhāyanato jhāyīhi sabbakālaṃ paggahitavīriyatāya āraddhavīriyehi paṇḍitehi sappaññehiyeva saha āvaseyya saṃvaseyyāti.

Therein, 'a small piece of wood' means a small wooden raft. 'Just as one might sink in the great ocean': just as one who, having boarded a small raft intending to cross the great ocean, might sink in the middle of the ocean without reaching the shore and become food for fish and turtles. 'So too, relying on a lazy person, even one of good livelihood sinks': in the same way, by relying on a lazy person—one devoid of aroused effort and under the sway of the defilements—even a person of good livelihood, pure livelihood, and pure virtue is devoured by sensual thoughts and the like that arise from bad association. Unable to get to the far shore, one sinks right in the ocean of saṃsāra. 'Therefore,' means: because association with a lazy person is so harmful, one should avoid that lazy person (kusīta), so called because by resorting to him one sinks (sīdati) wretchedly (kucchitaṃ) through devotion to idleness. For that very reason, one should avoid one of inferior energy, who is without vigor, a bad friend. Instead, one should exclusively dwell and associate with those who are secluded by way of bodily and momentary seclusion; with the noble ones, who are far from the defilements and purified; with those who have dispatched their minds toward Nibbāna; with the meditators, who meditate by closely examining their object; with those of aroused energy, whose energy is ever exerted; and with the wise, who are endowed with wisdom.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the Ninth Sutta is finished.

10. Parihānasuttavaṇṇanā

10. Commentary on the Discourse on Decline

79. Dasame parihānāya saṃvattantīti avuddhiyā bhavanti, maggādhigamassa paripanthāya honti. Adhigatassa pana maggassa parihāni nāma natthi. ‘‘Tayo dhammā’’ti dhammādhiṭṭhānavasena uddiṭṭhadhamme puggalādhiṭṭhānāya desanāya vibhajanto ‘‘idha, bhikkhave, sekho bhikkhū’’tiādimāha.

79. In the tenth sutta, 'they conduce to decline' means they are for non-growth, they are an obstruction to the attainment of the path. But there is no such thing as decline of a path that has been attained. With the words 'Three things,' the Blessed One indicated these things based on principles. Analyzing them with a teaching based on persons, he said: 'Here, bhikkhus, a bhikkhu in training...' and so on.

Tattha kammaṃ āramitabbato ārāmo etassāti kammārāmo. Kamme ratoti kammarato. Kammārāmataṃ kammābhiratiṃ anuyutto payuttoti [Pg.235] kammārāmatamanuyutto. Tattha kammaṃ nāma itikattabbaṃ kammaṃ, seyyathidaṃ – cīvaravicāraṇaṃ, cīvarakaraṇaṃ, upatthambhanaṃ, pattatthavikaṃ, aṃsabandhanaṃ, kāyabandhanaṃ, dhamakaraṇaṃ, ādhārakaṃ, pādakathalikaṃ, sammajjanīti evamādīnaṃ upakaraṇānaṃ karaṇaṃ, yañca vihāre khaṇḍaphullādipaṭisaṅkharaṇaṃ. Ekacco hi etāni karonto sakaladivasaṃ etāneva karoti. Taṃ sandhāyetaṃ vuttaṃ. Yo pana etesaṃ karaṇavelāyameva etāni karoti, uddesavelāyaṃ uddesaṃ gaṇhāti, sajjhāyavelāyaṃ sajjhāyati, cetiyaṅgaṇavattādikaraṇavelāyaṃ cetiyaṅgaṇavattādīni karoti, manasikāravelāyaṃ manasikāraṃ karoti sabbatthakakammaṭṭhāne vā pārihāriyakammaṭṭhāne vā, na so kammārāmo nāma. Tassa taṃ –

Therein, one is called 'delighting in work' (kammārāmo) because work (kamma) is his delight (ārāma) since it is to be undertaken. 'Fond of work' (kammarato): he is fond of work. 'Devoted to delighting in work' (kammārāmatamanuyutto): he is devoted to and engaged in the delight in work, the fondness for work. Here, 'work' means tasks to be done, such as: inspecting robes, making robes, mending, making a bowl-bag, a shoulder-strap, a waistband, a water-strainer, a stand, a foot-scraper, and a broom; and also repairing what is broken and dilapidated in the monastery. A certain person spends the entire day doing just these things. This was said in reference to him. But one who does these things only at the appropriate time—who takes up a recitation at the time for recitation, recites at the time for recitation, does the duties connected with the cetiya-courtyard at the time for doing them, and practices mindfulness at the time for mindfulness, whether on a meditation subject for all occasions or a regularly practiced one—is not one who delights in work. For him, that is—

‘‘Yāni kho pana tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātu’’nti (dī. ni. 3.345; a. ni. 10.18) –

‘And whatever various services there are to be done for his companions in the holy life, he is skillful and not lazy in them, endowed with an inquiring mind into the ways and means, able to do them and to arrange them.’

Ādinā satthārā anuññātakaraṇameva hoti.

By this and other such passages, it is simply the doing of what has been permitted by the Teacher.

Bhassārāmoti yo bhagavatā paṭikkhittarājakathādivasena rattindivaṃ vītināmeti, ayaṃ bhasse pariyantakārī na hotīti bhassārāmo nāma. Yo pana rattimpi divāpi dhammaṃ katheti, pañhaṃ vissajjeti, ayaṃ appabhasso bhasse pariyantakārīyeva. Kasmā? ‘‘Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo’’ti (ma. ni. 1.273) vuttavidhiṃyeva paṭipannoti.

One who delights in talk (bhassārāmo) is one who passes day and night with talk about kings and so on, which has been rejected by the Blessed One. He is called 'one who delights in talk' because he does not set a limit to talk. But one who speaks on the Dhamma and answers questions day and night is of little talk and indeed sets a limit to talk. Why? Because he has undertaken the very method stated: 'When you have assembled, bhikkhus, you should do one of two things: either hold a Dhamma discussion or maintain noble silence' (MN 26).

Niddārāmoti yo yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ, passasukhaṃ, middhasukhaṃ anuyuñjati, yo ca gacchantopi nisinnopi ṭhitopi thinamiddhābhibhūto niddāyati, ayaṃ niddārāmo nāma. Yassa pana karajakāyagelaññena cittaṃ bhavaṅgaṃ otarati, nāyaṃ niddārāmo, tenevāha –

'One who delights in sleep' (niddārāmo) is one who, having eaten his fill, devotes himself to the pleasure of lying down, the pleasure of reclining, and the pleasure of torpor; and who, being overcome by sloth and torpor, falls asleep even while walking, sitting, or standing. This is one who delights in sleep. But one whose mind descends into the life-continuum due to an ailment of this sullied body is not one who delights in sleep. For that reason, he said:

‘‘Abhijānāmi kho panāhaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātappaṭikkanto catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti (ma. ni. 1.387).

‘I recall, Aggivessana, in the last month of the hot season, after my meal on returning from the alms round, having folded my outer robe in four, I entered into sleep on my right side, mindful and fully aware’ (MN 36).

Ettha [Pg.236] ca puthujjanakalyāṇakopi sekhotveva veditabbo. Tasmā tassa sabbassapi visesādhigamassa itaresaṃ upari visesādhigamassa ca parihānāya vattantīti veditabbaṃ. Sukkapakkhassa vuttavipariyāyena atthavibhāvanā veditabbā.

Here, even a virtuous worldling should be understood as a trainee. Therefore, it should be understood that these things conduce to the decline of all his special attainments and of the special attainments he has over others. The explanation of the meaning for the bright side should be understood as the reverse of what has been said.

Gāthāsu uddhatoti cittavikkhepakarena uddhaccena uddhato avūpasanto. Appakiccassāti anuññātassapi vuttappakārassa kiccassa yuttappayuttakāleyeva karaṇato appakicco assa bhaveyya. Appamiddhoti ‘‘divasaṃ caṅkamena nisajjāyā’’tiādinā vuttajāgariyānuyogena niddārahito assa. Anuddhatoti bhassārāmatāya uppajjanakacittavikkhepassa abhassārāmo hutvā parivajjanena na uddhato vūpasantacitto, samāhitoti attho. Sesaṃ pubbe vuttanayattā suviññeyyameva. Iti imasmiṃ vagge paṭhamadutiyapañcamachaṭṭhasattamaaṭṭhamanavamesu suttesu vaṭṭaṃ kathitaṃ, itaresu vaṭṭavivaṭṭaṃ.

In the verses, 'agitated' means agitated by restlessness, which causes mental distraction; hence, uncalmed. 'Of few duties' means he would have few duties because he performs even the aforesaid kind of permitted duty only at the proper time. 'Of little torpor' means he would be without sleep due to practicing wakefulness as described in the passage beginning, 'by day, by walking and by sitting.' 'Not agitated' means, by not delighting in talk, he avoids the mental distraction that arises from it; thus he is not agitated, his mind is calmed; the meaning is 'concentrated.' The rest is easy to understand as it follows the method explained before. Thus, in this chapter, the first, second, fifth, sixth, seventh, eighth, and ninth suttas discuss the round of existence; the others discuss the round and its rolling back.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Tenth Sutta is finished.

Tatiyavaggavaṇṇanā niṭṭhitā.

The commentary on the Third Chapter is finished.

4. Catutthavaggo

4. The Fourth Chapter

1. Vitakkasuttavaṇṇanā

1. Commentary on the Vitakkasutta

80. Catutthavaggassa paṭhame akusalavitakkāti akosallasambhūtā vitakkā, micchāvitakkāti attho. Anavaññattipaṭisaṃyuttoti ettha anavaññattīti anavaññā parehi attano ahīḷitatā aparibhūtatā, ‘‘aho vata maṃ pare na avajāneyyu’’nti evaṃ pavatto icchācāro, tāya anavaññattiyā paṭisaṃyutto saṃsaṭṭho, taṃ vā ārabbha pavatto anavaññattipaṭisaṃyutto vitakko. Tasmā ‘‘kathaṃ nu kho maṃ pare gahaṭṭhā ceva pabbajitā ca na orakato daheyyu’’nti sambhāvanakamyatāya icchācāre, ṭhatvā pavattitavitakkassetaṃ adhivacanaṃ. Lābhasakkārasilokapaṭisaṃyuttoti cīvarādilābhena ceva sakkārena ca kittisaddena [Pg.237] ca ārammaṇakaraṇavasena paṭisaṃyutto. Parānuddayatāpaṭisaṃyuttoti paresu anuddayatāpatirūpakena gehasitapemena paṭisaṃyutto. Yaṃ sandhāya vuttaṃ –

80. In the first sutta of the Fourth Chapter, 'unwholesome thoughts' means thoughts born of unskillfulness, that is, wrong thoughts. Here, 'connected with not being held in contempt': not being held in contempt means not being despised or humiliated by others, the desire expressed as, ‘Oh, may others not look down on me!’—such is conduct driven by desire. A thought connected with this non-contempt is associated with it, or arises in relation to it. Therefore, this is a designation for a thought that arises while one stands in conduct driven by the desire for esteem, thinking: ‘How now might householders and renunciants not consider me of little worth?’ 'Connected with gain, honor, and fame' means connected by way of making them an object with gain of robes and so on, with honor, and with the sound of praise. 'Connected with sympathy for others' means connected with household-based affection that takes the guise of sympathy for others. In reference to this it was said:

‘‘Saṃsaṭṭho viharati rājūhi rājamahāmattehi brāhmaṇehi gahapatikehi titthiyehi titthiyasāvakehi sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanāva yogaṃ āpajjatī’’ti (saṃ. ni. 3.3; 4.241; vibha. 888).

“He dwells associating with kings, royal ministers, brahmins, householders, sectarians, and disciples of sectarians; he rejoices with them and sorrows with them; he is happy when they are happy and sad when they are sad; and when tasks and duties arise, he applies himself to them.”

Gāthāsu anavaññattiyā paṭisaṃyutto puggalo anavaññattisaṃyutto. Lābhasakkāre gāravo etassa, na dhammeti lābhasakkāragāravo. Sukhadukkhesu amā saha bhavāti amaccā, sahāyasadisā upaṭṭhākā. Tehi gehasitapemavasena saha nandanasīlo sahanandī amaccehi, iminā parānuddayatāpaṭisaṃyuttaṃ vitakkaṃ dasseti. Ārā saṃyojanakkhayāti imehi tīhi vitakkehi abhibhūto puggalo saṃyojanakkhayato arahattato dūre, tassa taṃ dullabhanti attho.

In the verses, a person connected with not being held in contempt is one connected with non-contempt. He has respect for gain and honor, not for the Dhamma; thus he is one who respects gain and honor. Ministers (amaccā) are so called because they are with one (amā saha) in happiness and sorrow; they are supporters like companions. One who has the habit of rejoicing together with these ministers out of household-based affection is one who rejoices with his ministers; by this he shows a thought connected with sympathy for others. Far from the destruction of the fetters: a person overcome by these three thoughts is far from the destruction of the fetters, that is, from arahantship. The meaning is that this is difficult for him to attain.

Puttapasunti putte ca pasavo ca. Puttasaddena cettha dārādayo; pasusaddena assamahiṃsakhettavatthādayo ca saṅgahitā. Vivāheti vivāhakārāpane. Iminā āvāhopi saṅgahito. Saṃharānīti pariggahāni, parikkhārasaṅgahānīti attho. ‘‘Santhavānī’’ti ca paṭhanti, mittasanthavānīti attho. Sabbattha hitvāti sambandho. Bhabbo so tādiso bhikkhūti so yathāvuttaṃ sabbaṃ papañcaṃ pariccajitvā yathā satthārā vuttāya sammāpaṭipattiyā, tathā passitabbato tādiso saṃsāre bhayaṃ ikkhatīti bhikkhu uttamaṃ sambodhiṃ arahattaṃ pattuṃ arahati.

Children and cattle: this means children and livestock. Here, by the word 'children,' wives and so on are included; by the word 'livestock,' horses, buffaloes, fields, lands, and so on are included. He arranges marriages: this refers to causing marriages to be arranged. By this, giving a daughter in marriage is also included. I will gather: this means possessions; the meaning is the collection of requisites. Some also read 'I will form intimacies,' meaning, 'I will make friendships.' Having abandoned all: this connects to everything. Such a monk is capable: having relinquished all the proliferation as described, practicing rightly as taught by the Teacher, and thus to be seen as such, that monk, who sees the danger in saṃsāra, is worthy of attaining the supreme enlightenment, arahantship.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Sutta is finished.

2. Sakkārasuttavaṇṇanā

2. Commentary on the Sakkāra Sutta

81. Dutiye sakkārenāti sakkārena hetubhūtena, atha vā sakkārenāti sakkārahetunā, sakkārahetukena vā. Sakkārañhi nissāya [Pg.238] idhekacce puggalā pāpicchā icchāpakatā icchācāre ṭhatvā ‘‘sakkāraṃ nibbattessāmā’’ti anekavihitaṃ anesanaṃ appatirūpaṃ āpajjitvā ito cutā apāyesu nibbattanti, apare yathāsakkāraṃ labhitvā tannimittaṃ mānamadamacchariyādivasena pamādaṃ āpajjitvā ito cutā apāyesu nibbattanti. Yaṃ sandhāya vuttaṃ – ‘‘sakkārena abhibhūtā pariyādinnacittā’’ti. Tattha abhibhūtāti ajjhotthaṭā. Pariyādinnacittāti khepitacittā, icchācārena mānamadādinā ca khayaṃ pāpitakusalacittā. Atha vā pariyādinnacittāti parito ādinnacittā, vuttappakārena akusalakoṭṭhāsena yathā kusalacittassa uppattivāro na hoti, evaṃ samantato gahitacittasantānāti attho. Asakkārenāti hīḷetvā paribhavitvā parehi attani pavattitena asakkārena hetunā, asakkārahetukena vā mānādinā. Sakkārena ca asakkārena cāti kehici pavattitena sakkārena kehici pavattitena asakkārena ca. Ye hi kehici paṭhamaṃ sakkatā hutvā tehiyeva asārabhāvaṃ ñatvā pacchā asakkatā honti, tādise sandhāya vuttaṃ ‘‘sakkārena ca asakkārena cā’’ti.

81. In the second sutta, 'by honor' means with honor as the cause, or 'by honor' means because of honor, or caused by honor. For some persons here, being of evil desires and overcome by wishes, stand in conduct driven by desire and think, ‘We will generate honor.’ Having engaged in various kinds of wrong and unsuitable livelihood, they pass away from here and are reborn in the planes of misery. Others, having obtained honor, become negligent on account of it through conceit, intoxication, stinginess, and so on, and having passed away from here, they are reborn in the planes of misery. In reference to this it was said: ‘overcome by honor, with minds obsessed.’ Here, 'overcome' means overwhelmed. 'With minds obsessed' means with minds ruined, with wholesome minds brought to destruction by conduct driven by desire, conceit, intoxication, and so on. Or alternatively, 'with minds obsessed' means with minds seized all around; the meaning is that their mental continuities are grasped on all sides by the unwholesome portion in such a way that there is no opportunity for a wholesome mind to arise. 'By dishonor' means by the dishonor directed at oneself by others who despise and revile one, with that dishonor as the cause, or with conceit and so on caused by dishonor. 'By honor and by dishonor' means by honor shown by some and by dishonor shown by others. For some are first honored by certain people, but later, when their lack of substance is recognized by those same people, they are dishonored. It is in reference to such persons that it is said ‘by honor and by dishonor.’

Ettha sakkārena abhibhūtā devadattādayo nidassetabbā. Vuttampi cetaṃ –

Here, Devadatta and others who were overcome by honor should be pointed out. And this has been said:

‘‘Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā’’ti. (saṃ. ni. 1.183;

a. ni. 4.68;

cūḷava. 335);

“Its fruit destroys the plantain tree, its fruit the bamboo, its fruit the reed; honor destroys the wicked person, as the fetus destroys the she-mule.”

Sādhūnaṃ upari katena asakkārena abhibhūtā daṇḍakīrājakāliṅgarājamajjharājādayo nidassetabbā. Vuttampi cetaṃ –

King Daṇḍakī, King Kāliṅga, King Majjha, and others who were overcome by the dishonor they had shown to good people should be pointed out. And it is said:

‘‘Kisañhi vacchaṃ avakiriya daṇḍakī,Ucchinnamūlo sajano saraṭṭho;

Kukkuḷanāme nirayamhi paccati,Tassa phuliṅgāni patanti kāye.

“Having reviled Kisavaccha, Daṇḍakī, uprooted with his people and his realm, is tormented in the hell named Kukkuḷa; sparks fall upon his body.

‘‘Yo [Pg.239] saññate pabbajite avañcayi,Dhammaṃ bhaṇante samaṇe adūsake;

Taṃ nāḷikeraṃ sunakhā parattha,Saṅgamma khādanti viphandamānaṃ’’. (jā. 2.17.70-71);

“He who wronged the restrained one who has gone forth, the blameless recluse who speaks the Dhamma, him the dogs in the next world gather together and devour, writhing like a coconut.”

‘‘Upahacca manaṃ majjho, mātaṅgasmiṃ yasassine;

Sapārisajjo ucchinno, majjhāraññaṃ tadā ahū’’ti. (jā. 2.19.96);

“Having offended the mind of glorious Mātanga, Majjha was destroyed along with his retinue; his kingdom then became the Majjhārañña, the Majjha Forest.”

Sakkārena ca asakkārena ca abhibhūtā aññatitthiyā nāṭaputtādayo nidassetabbā.

Sectarians such as Nigaṇṭha Nātaputta, who were overcome by both honor and dishonor, should be pointed out.

Gāthāsu ubhayanti ubhayena sakkārena ca asakkārena ca. Samādhi na vikampatīti na calati, ekaggabhāvena tiṭṭhati. Kassa pana na calatīti āha ‘‘appamādavihārino’’ti. Yo pamādakaradhammānaṃ rāgādīnaṃ suṭṭhu pahīnattā appamādavihārī arahā, tassa. So hi lokadhammehi na vikampati. Sukhumadiṭṭhivipassakanti phalasamāpattiatthaṃ sukhumāya diṭṭhiyā paññāya abhiṇhaṃ pavattavipassanattā sukhumadiṭṭhivipassakaṃ. Upādānakkhayārāmanti catunnaṃ upādānānaṃ khayaṃ pariyosānabhūtaṃ arahattaphalaṃ āramitabbaṃ etassāti upādānakkhayārāmaṃ. Sesaṃ vuttanayameva.

In the verses, 'both' means by both: by honor and by dishonor. 'His concentration does not waver' means it does not shake, it stands with one-pointedness. But whose does not shake? He says, ‘of one dwelling heedfully.’ This refers to the arahant who dwells heedfully because he has thoroughly abandoned the things that cause negligence, such as lust. For he is not shaken by worldly conditions. 'One who sees with subtle view and insight': he is one who sees with subtle view and insight because, for the sake of attaining the fruition attainment, he constantly practices insight with a subtle view, that is, with wisdom. 'Delighting in the destruction of clinging': one for whom the destruction of the four kinds of clinging—the fruit of arahantship which is its culmination—is a resort. The rest is as already explained.

Dutiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Sutta is finished.

3. Devasaddasuttavaṇṇanā

3. Commentary on the Devasadda Sutta

82. Tatiye devesūti ṭhapetvā arūpāvacaradeve ceva asaññadeve ca tadaññesu upapattidevesu. Devasaddāti devānaṃ pītisamudāhārasaddā. Niccharantīti aññamaññaṃ ālāpasallāpavasena pavattanti. Samayā samayaṃ upādāyāti samayato samayaṃ paṭicca. Idaṃ vuttaṃ hoti – yasmiṃ kāle ṭhitā te devā taṃ kālaṃ āgamma naṃ passissanti, tato taṃ samayaṃ sampattaṃ āgammāti. ‘‘Samayaṃ samayaṃ upādāyā’’ti ca keci paṭhanti, tesaṃ [Pg.240] taṃ taṃ samayaṃ paṭiccāti attho. Yasmiṃ samayeti yadā ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 417), ‘‘sambādho gharāvāso’’tiādinā (dī. ni. 1.191; saṃ. ni. 2.154) ca kāmesu gharāvāse ca ādīnavā, tappaṭipakkhato nekkhamme ānisaṃsā ca sudiṭṭhā honti, tasmiṃ samaye. Tadā hissa ekantena pabbajjāya cittaṃ namati. Ariyasāvakoti ariyassa buddhassa bhagavato sāvako, sāvakabhāvaṃ upagantukāmo, ariyasāvako vā avassaṃbhāvī. Antimabhavikaṃ sāvakabodhisattaṃ sandhāya ayamārambho. Kesamassuṃ ohāretvāti kese ca massuñca ohāretvā apanetvā. Kāsāyāni vatthāni acchādetvāti kasāyena rattatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni nivāsetvā ceva pārupitvā ca. Agārasmā anagāriyaṃ pabbajjāya cetetīti agārasmā gharā nikkhamitvā anagāriyaṃ pabbajjaṃ pabbajeyyanti pabbajjāya ceteti pakappeti, pabbajatīti attho. Ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi, tasmā pabbajjā anagāriyanti ñātabbā.

82. In the third, 'among the gods' (devesu) means among the gods by rebirth, excluding the gods of the formless sphere and the non-percipient gods. 'The sound of the gods' means the sound of the gods' joyous utterance. 'They utter' means they proceed by way of conversation and discussion with one another. 'From time to time' means depending on the time, on the occasion. This is what is meant: at whatever time those gods are present, they will see him, having come to that time; thus, having arrived at that occasion. Some read 'samayaṃ samayaṃ upādāya,' for them the meaning is 'depending on this or that occasion.' 'At that time' means: at the time when the danger in sensual pleasures and in the household life has been well seen through such texts as 'sensual pleasures are like a skeleton' (MN 1.234; Pāc. 417) and 'the household life is confining' (DN 1.191; SN 2.154), and the benefit in renunciation as its opposite has also been well seen. At that time his mind inclines exclusively towards going forth. 'A noble disciple' means a disciple of the noble one, the Buddha, the Blessed One; one who wishes to become a disciple, or one who is an inevitable noble disciple. This statement is made with reference to a disciple-bodhisatta in his final existence. 'Having shaved off hair and beard' means having shaved off and removed his hair and beard. 'Having put on ochre robes' means having donned and draped himself in ochre robes, that is, garments dyed with an astringent dye, which are suitable for those practicing the holy life. 'He considers going forth from the home life into homelessness' means, having left the home, he considers going forth into the homeless life; that is, he resolves on going forth, he plans it, he goes forth. And here it should be understood that since work beneficial to the household, such as agriculture and commerce, is called 'of the home' (agāriya), and this is absent in the state of going forth, the going forth is called 'the homeless state' (anagāriya).

Mārenāti kilesamārena. Saṅgāmāya cetetīti yujjhanatthāya cittaṃ uppādeti, māraṃ abhivijetuṃ sannayhati. Yasmā pana evarūpassa paṭipajjanakapuggalassa devaputtamāropi antarāyāya upakkamati, tasmā tassapi vasena mārenāti ettha devaputtamārenātipi attho veditabbo. Tassāpi ayaṃ icchāvighātaṃ karissatevāti. Yasmā pana pabbajitadivasato paṭṭhāya khuraggato vā paṭṭhāya sīlāni samādiyanto parisodhento samathavipassanāsu kammaṃ karonto yathārahaṃ tadaṅgappahānavikkhambhanappahānānaṃ vasena kilesamāraṃ paripāteti nāma, na yujjhati nāma sampahārassa abhāvato, tasmā vuttaṃ ‘‘mārena saddhiṃ saṅgāmāya cetetī’’ti.

'By Māra' is meant the Māra of the defilements. 'Intends to do battle' means he arouses his mind for the purpose of battle; he arms himself to conquer Māra. However, since the Māra who is a devaputta also approaches such a practicing person to create an obstacle, therefore here 'by Māra' should also be understood as 'by the Māra who is a devaputta.' This one too will certainly obstruct his wish. But since, from the day of his going forth—or from the razor's edge—undertaking and purifying the precepts, and doing the work on serenity and insight, he overthrows the Māra of the defilements as appropriate by means of abandonment by substitution of opposites and abandonment by suppression, he does not, it is said, engage in battle, as there is no clash. Therefore it is said: 'He intends to do battle with Māra.'

Sattannanti koṭṭhāsato sattannaṃ, pabhedato pana te sattatiṃsa honti. Kathaṃ? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti. Evaṃ pabhedato sattatiṃsavidhāpi satipaṭṭhānādikoṭṭhāsato satteva hontīti vuttaṃ ‘‘sattanna’’nti. Bodhipakkhiyānanti bujjhanaṭṭhena bodhīti laddhanāmassa ariyapuggalassa maggañāṇasseva vā pakkhe bhavānaṃ bodhipakkhiyānaṃ[Pg.241], bodhikoṭṭhāsiyānanti attho. ‘‘Bodhipakkhikāna’’ntipi pāṭho, bodhipakkhavantānaṃ, bodhipakkhe vā niyuttānanti attho. Bhāvanānuyogamanuyuttoti vipassanaṃ ussukkāpetvā ariyamaggabhāvanānuyogamanuyutto. Vipassanākkhaṇe hi satipaṭṭhānādayo pariyāyena bodhipakkhiyā nāma, maggakkhaṇeyeva pana te nippariyāyena bodhipakkhiyā nāma honti.

'Of the seven' refers to the seven categories, but by way of division, they amount to thirty-seven. How so? The four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path. Thus, though they are of thirty-seven kinds by way of division, from the perspective of categories such as the foundations of mindfulness, they are only seven—hence, it is said 'of the seven.' 'Of the factors of enlightenment' refers to those that belong to the side of the path-knowledge of a noble person, which is termed 'enlightenment' in the sense of awakening, or to the side of the path-knowledge itself; the meaning is 'constituents of enlightenment.' There is also the reading 'bodhipakkhikānaṃ,' meaning 'of those possessing the side of enlightenment,' or 'of those engaged on the side of enlightenment.' 'Devoted to the practice of development' means being diligently engaged in the cultivation of the noble path, having made an effort in insight meditation. For during the moment of insight, the foundations of mindfulness and the like are called 'factors of enlightenment' only figuratively, but at the moment of the path, they are called 'factors of enlightenment' literally.

Āsavānaṃ khayāti kāmāsavādīnaṃ sabbesaṃ āsavānaṃ khayā. Āsavesu hi khīṇesu sabbe kilesā khīṇāyeva honti. Tena arahattamaggo vutto hoti. Anāsavanti āsavavirahitaṃ. Cetovimuttiṃ paññāvimuttinti ettha cetovacanena arahattaphalasamādhi, paññāvacanena taṃsampayuttā ca paññā vuttā. Tattha samādhi rāgato vimuttattā cetovimutti, paññā avijjāya vimuttattā paññāvimuttīti veditabbā. Vuttañhetaṃ bhagavatā –

'Through the destruction of the taints' means through the destruction of all taints, including the taint of sensual desire, etc. For when the taints are destroyed, all defilements are destroyed as well. By this the path of arahantship is stated. 'Taintless' means devoid of taints. Regarding 'the liberation of mind and liberation by wisdom': here, by the word 'mind' is meant the concentration of arahantship fruition, and by the word 'wisdom' is meant the wisdom associated with it. Therein, concentration should be understood as 'liberation of mind' because it is liberated from lust, and wisdom should be understood as 'liberation by wisdom' because it is liberated from ignorance. For this has been said by the Blessed One:

‘‘Yo hissa, bhikkhave, samādhi, tadassa samādhindriyaṃ. Yā hissa, bhikkhave, paññā, tadassa paññindriyaṃ. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī’’ti (saṃ. ni. 5.516).

“Bhikkhus, whatever concentration he has, that is his faculty of concentration. Whatever wisdom he has, that is his faculty of wisdom. Thus, bhikkhus, liberation of mind is through dispassion for lust; liberation by wisdom is through dispassion for ignorance.”

Apicettha samathaphalaṃ cetovimutti, vipassanāphalaṃ paññāvimuttīti veditabbā. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva abhivisiṭṭhāya paññāya paccakkhaṃ katvā aparappaccayena ñatvā. Upasampajja viharatīti pāpuṇitvā sampādetvā viharati. Tameva saṅgāmasīsaṃ abhivijiya ajjhāvasatīti māraṃ abhivijinitvā vijitavijayattā tena katasaṅgāmasaṅkhātassa ariyamaggassa sīsabhūtaṃ arahattaphalasamāpattiissariyaṭṭhānaṃ, abhibhavanto āvasati, samāpajjati icceva attho. Ime ca devasaddā diṭṭhasaccesu devesu pavattanti, visesato suddhāvāsadevesūti veditabbaṃ.

Moreover, here it should be understood that the fruit of serenity is liberation of mind, and the fruit of insight is liberation by wisdom. 'In this very life' means in this very same existence. 'Having realized it for himself with direct knowledge' means having made it manifest with his own superior wisdom, having known it without relying on another. 'Having entered upon and abided in it' means having reached it, having accomplished it, he dwells. 'Having conquered that very head of the battle, he dwells in it' means: having conquered Māra, since his victory is won, he dwells overpowering the state of mastery that is the fruition attainment of arahantship, which is the head of the noble path designated as the battle he has fought; this simply means he attains it. And it should be understood that these 'sounds of the gods' occur among the gods who have seen the truths, especially among the gods of the Pure Abodes.

Gāthāsu mahantanti sīlādiguṇamahattena mahantaṃ. Vītasāradanti sārajjakarānaṃ kilesānaṃ abhāvena vigatasārajjaṃ apagatamaṅkubhāvaṃ. Purisājaññāti assādīsu assājānīyādayo viya purisesu ājānīyabhūtā [Pg.242] uttamapurisā. Dujjayamajjhabhūti pacurajanehi jetuṃ asakkuṇeyyaṃ kilesavāhiniṃ abhibhavi ajjhotthari. ‘‘Ajjayī’’tipi paṭhanti, ajinīti attho. Jetvāna maccuno senaṃ, vimokkhena anāvaranti lokattayābhibyāpanato diyaḍḍhasahassādivibhāgato ca vipulattā aññehi āvarituṃ paṭisedhetuṃ asakkuṇeyyattā ca anāvaraṃ, maccuno mārassa senaṃ vimokkhena ariyamaggena jetvā yo tvaṃ dujjayaṃ ajayi, tassa namo, te purisājaññāti sambandho.

In the verses, 'great' means great by the greatness of his virtues such as moral discipline. 'Without timidity' means without timidity because of the absence of defilements that cause timidity; with agitation departed. 'Thoroughbred of men' means supreme men among men, like thoroughbreds among horses. 'Having overcome what is hard to conquer' means he has overcome and overwhelmed the army of defilements, which is unconquerable by the multitude. Some also read 'ajjayī'; the meaning is 'he conquered.' Explaining 'Jetvāna maccuno senaṃ, vimokkhena anāvaraṃ' (Having conquered the army of Death with unhindered liberation): 'unhindered' (anāvaraṃ) because it cannot be obstructed or blocked by others, due to its vastness in pervading the three worlds and its division into one and a half thousand, etc. The connection of the words is: 'Homage to you, O thoroughbred of men (purisājañña), you who (yo tvaṃ), having conquered (jetvā) the army (senaṃ) of Death (maccuno), that is, of Māra, with liberation (vimokkhena), that is, with the noble path, have conquered (ajayi) what is hard to conquer (dujjayaṃ).'

Itīti vuttappakārena. Hi-iti nipātamattaṃ. Etaṃ pattamānasaṃ adhigatārahattaṃ khīṇāsavaṃ devatā namassantīti vuttamevatthaṃ nigamanavasena dasseti. Atha vā itīti iminā kāraṇena. Kiṃ pana etaṃ kāraṇaṃ? Namucisenāvijayena pattamānasattaṃ. Iminā kāraṇena taṃ devatā namassantīti attho. Idāni taṃ kāraṇaṃ phalato dassetuṃ ‘‘tañhi tassa na passanti, yena maccuvasaṃ vaje’’ti vuttaṃ. Tassattho – yasmā tassa purisājaññassa paṇidhāya gavesantāpi devā aṇumattampi taṃ kāraṇaṃ na passanti, yena so maccuno maraṇassa vasaṃ vaje upagaccheyya. Tasmā taṃ visuddhidevā namassantīti.

'Iti' means in the way stated. The word 'hi' is just a particle. It shows by way of conclusion the meaning already stated: 'The devatās pay homage to this one who has attained the mind's goal, who has reached arahantship, the one with taints destroyed.' Alternatively, 'iti' means 'for this reason.' And what is this reason? The state of having attained the mind's goal through the conquest of Namuci's army. For this reason the devatās pay homage to him; this is the meaning. Now, to show that reason from the standpoint of its fruit, it is said: 'For they do not see in him that by which he might go under the sway of Death.' Its meaning is: because the devas, though searching with attention, do not see even a minute cause in that thoroughbred of men by which he might go under the sway of Death, of dying, therefore the pure devas pay homage to him.

Tatiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Third Sutta is finished.

4. Pañcapubbanimittasuttavaṇṇanā

4. Commentary on the Discourse on the Five Preliminary Signs

83. Catutthe yadāti yasmiṃ kāle. Devoti upapattidevo. Tayo hi devā – sammutidevā, upapattidevā, visuddhidevāti. Tesu sammutidevā nāma rājāno khattiyā. Upapattidevā nāma cātumahārājikato paṭṭhāya taduparidevā. Visuddhidevā nāma khīṇāsavā. Idha pana kāmāvacaradevo adhippeto. Tena vuttaṃ ‘‘devoti upapattidevo’’ti. Devakāyāti devasamūhato, devaṭṭhānato vā, devalokatoti attho. Samūhanivāsavācako hi ayaṃ kāyasaddo. Cavanadhammoti maraṇadhammo, āyukkhayena vā puññakkhayena vā upaṭṭhitamaraṇoti attho.

83. In the fourth discourse. 'Yadā' (when): that is, at which time. 'Devo' (a deva): a deva by rebirth. For there are three kinds of devas: devas by convention, devas by rebirth, and devas of purification. Among these, devas by convention are kings and nobles. Devas by rebirth are those from the realm of the Four Great Kings upwards. Devas of purification are the arahants. Here, however, a deva of the sensual sphere is intended. Therefore it was said: “'Devo': a deva by rebirth.” 'Devakāyā' (from the host of devas): from the group of devas, or from the abode of devas, or from the deva world—this is the meaning. For this word 'kāya' denotes a group or a dwelling. 'Cavanadhammo' (subject to passing away): subject to death; that is, one whose death has approached either through the exhaustion of the lifespan or through the exhaustion of merit.

Pañcassa [Pg.243] pubbanimittāni pātubhavantīti assa upaṭṭhitamaraṇassa devaputtassa pañca maraṇassa pubbanimittāni uppajjanti, pakāsāni vā honti. Mālā milāyantīti tena piḷandhitamālā majjhanhikasamaye ātape khittā viya milātā vihatasobhā honti.

'Pañcassa pubbanimittāni pātubhavanti' (Five preliminary signs appear for him): for this son of the devas whose death is imminent, five preliminary signs of death arise or become manifest. 'Mālā milāyanti' (The garlands wither): the garlands he wears wither as if thrown into the sun at midday, their splendor lost.

Vatthāni kilissantīti saradasamaye vigatavalāhake ākāse abbhussakkamānabālasūriyasadisappabhāni nānāvirāgavaṇṇāni tena nivatthapārutavatthāni taṃ khaṇaṃyeva kaddame khipitvā madditāni viya vihatappabhāni malināni honti.

'Vatthāni kilissanti' (The garments become soiled): his garments, worn and draped, which were of various hues and had a splendor like the rising morning sun in a cloudless autumn sky, at that very moment become soiled and lose their luster as if they had been thrown into mud and trampled.

Kacchehi sedā muccantīti suparisuddhajātimaṇi viya susikkhitasippācariyaracitasuvaṇṇapaṭimā viya ca pubbe sedamalajallikārahitasarīrassa tasmiṃ khaṇe ubhohi kacchehi sedadhārā sandanti paggharanti. Na kevalañca kacchehiyeva, sakalasarīratopi panassa sedajalakaṇṇikā muccatiyeva, yena āmuttamuttājālagavacchito viya tassa kāyo hoti.

'Kacchehi sedā muccanti' (Sweat is released from the armpits): for him whose body was previously free from sweat, dirt, and grime—like a perfectly pure, genuine gem or like a golden image fashioned by a well-trained master craftsman—at that moment streams of sweat flow and trickle from both armpits. And not only from the armpits, but droplets of sweat are also released from his entire body, so that his body becomes as if covered by a net of strung pearls.

Kāye dubbaṇṇiyaṃ okkamatīti pubbe paṭisandhito paṭṭhāya yathānubhāvaṃ ekayojanaṃ dviyojanaṃ yāva dvādasayojanamattampi padesaṃ ābhāya pharitvā vijjotamāno kāyo hoti khaṇḍiccapāliccādivirahito, na sītaṃ na uṇhaṃ upaghātakaṃ, devadhītā soḷasavassuddesikā viya hoti, devaputto vīsativassuddesiko viya, taṃ khaṇaṃyeva nippabhe nitteje kāye virūpabhāvo anupavisati saṇṭhāti.

'Kāye dubbaṇṇiyaṃ okkamati' (A bad complexion descends upon the body): previously, from rebirth onwards, his body was radiant, pervading a region of one yojana, two yojanas, up to as much as twelve yojanas with its light, according to its power. It was free from such defects as broken teeth and gray hair, and was not afflicted by injurious cold or heat; a goddess is like one sixteen years of age, a god like one twenty years of age. At that very moment, disfigurement enters and becomes established in his lusterless, powerless body.

Sake devo devāsane nābhiramatīti attano accharāgaṇehi saddhiṃ kīḷanaparicaraṇakadibbāsane na ramati, na cittassādaṃ labhati. Tassa kira manussagaṇanāya sattahi divasehi maraṇaṃ bhavissatīti imāni pubbanimittāni pātubhavanti. So tesaṃ uppattiyā ‘‘evarūpāya nāma sampattiyā vinā bhavissāmī’’ti balavasokābhibhūto hoti. Tenassa kāye mahāpariḷāho uppajjati, tena sabbato gattehi sedā muccanti. Cirataraṃ kālaṃ aparicitadukkho taṃ adhivāsetuṃ asakkonto ekacco ‘‘dayhāmi dayhāmī’’ti kandanto paridevanto katthaci assādaṃ alabhanto vijappanto vilapanto tahiṃ tahiṃ āhiṇḍati. Ekacco satiṃ upaṭṭhapetvā [Pg.244] kāyavācāhi vikāraṃ akarontopi piyavippayogadukkhaṃ asahanto vihaññamāno vicarati.

'Sake devo devāsane nābhiramati' (A deva does not delight in his own deva-seat): he does not enjoy his divine seat for playing with and being attended by his own troupe of nymphs, nor does he find pleasure of mind. It is said that his death will occur in seven days by human reckoning, and so these preliminary signs appear. On their arising, he is overwhelmed by powerful sorrow, thinking, “I will be deprived of such good fortune!” Because of this, a great fever arises in his body, which causes sweat to be released from all his limbs. One, being unfamiliar with suffering for a very long time and unable to endure it, wanders about here and there, crying and lamenting, “I’m burning, I’m burning!” Finding no satisfaction anywhere, he mutters and wails. Another, having established mindfulness and making no untoward physical or verbal display, still wanders about tormented, unable to bear the suffering of separation from what is dear.

Imāni pana pubbanimittāni yathā loke mahāpuññānaṃ rājarājamahāmattādīnaṃyeva ukkāpātabhūmicālacandaggāhādīni nimittāni paññāyanti, na sabbesaṃ; evameva mahesakkhadevānaṃyeva paññāyati. Uppannāni ca tāni ‘‘imāni maraṇassa pubbanimittāni nāmā’’ti keci devā jānanti, na sabbe. Tattha yo mandena kusalakammena nibbatto, so ‘‘idāni ko jānāti, ‘kuhiṃ nibbattissāmī’’’ti bhāyati. Yo pana mahāpuñño, so ‘‘bahuṃ mayā dānaṃ dinnaṃ, sīlaṃ rakkhitaṃ, puññaṃ upacitaṃ, ito cutassa me sugatiyeva pāṭikaṅkhā’’ti na bhāyati na vikampati. Evaṃ upaṭṭhitapubbanimittaṃ pana taṃ gahetvā devatā nandanavanaṃ pavesenti sabbadevalokesu nandanavanaṃ atthiyeva.

However, these preliminary signs appear only to devas of great power, just as in the world signs such as falling meteors, earthquakes, and lunar eclipses appear only for those of great merit—such as kings, royal ministers, and so on—not for everyone. And when they have arisen, some devas, but not all, know: “These are the preliminary signs of death.” Among them, one who has been reborn through weak wholesome kamma fears, thinking: “Who knows now where I will be reborn?” But one of great merit does not fear or tremble, thinking: “I have given many gifts, I have observed the moral precepts, I have accumulated merit; for me, having passed away from here, a good destination is to be expected.” Then the devatās take him for whom the preliminary signs have appeared and lead him into the Nandana Grove, for a Nandana Grove exists in all the deva worlds.

Tīhi vācāhi anumodentīti idāni vuccamānehi tīhi vacanehi anumodenti, modaṃ pamodaṃ uppādenti, assāsenti, abhivadanavasena vā taṃkhaṇānurūpaṃ pamodaṃ karonti. Keci pana ‘‘anumodentī’’ti padassa ‘‘ovadantī’’ti vadanti. Itoti devalokato. Bhoti ālapanaṃ. Sugatinti sundaragatiṃ, manussalokaṃ sandhāya vadanti. Gacchāti paṭisandhiggahaṇavasena upehi.

Tīhi vācāhi anumodenti (They rejoice with three utterances): they rejoice with the three statements now being spoken; they generate joy and gladness; they console; or, by way of salutation, they produce a gladness appropriate to the moment. Some, however, say that the word anumodenti means “they admonish.” Ito (from here): from the deva world. Bho (good sirs): this is a term of address. Sugatiṃ (to a good destination): they say this in reference to the human world. Gacchā (go): go, in the sense of taking up a new rebirth-linking.

Evaṃ vutteti evaṃ tadā tehi devehi tassa ‘‘ito bho sugatiṃ gacchā’’tiādinā vattabbavacane bhagavatā vutte aññataro nāmagottena apākaṭo tassaṃ parisāyaṃ nisinno anusandhikusalo eko bhikkhu ‘‘ete sugatiādayo bhagavatā avisesato vuttā avibhūtā, handa te vibhūtatare kārāpessāmī’’ti etaṃ ‘‘kiṃnu kho, bhante’’tiādivacanaṃ avoca. Saddhādiguṇavisesapaṭilābhakāraṇato devūpapattihetuto ca manussattaṃ devānaṃ abhisammatanti āha ‘‘manussattaṃ kho bhikkhu devānaṃ sugatigamanasaṅkhāta’’nti.

Evaṃ vutte (When this was said): When the Blessed One had spoken that statement to be uttered by those devas—“Go from here, good sirs, to a good destination,” etc.—a certain monk sitting in that assembly, who was not prominent by name or clan but was skilled in making connections, thought: “These things such as ‘good destination’ have been stated by the Blessed One without distinction and are not clear. Come now, I will have them made clearer.” Thus he spoke the words beginning, “What now, venerable sir?” Because it is a reason for acquiring special qualities such as faith, and because it is a cause for rebirth among devas, human existence is approved of by the devas. Thus he said: “Manussattaṃ kho bhikkhu devānaṃ sugatigamanasaṅkhātaṃ: Human existence, bhikkhu, is reckoned by the devas as a good destination.”

Sugatigamanasaṅkhātanti ‘‘sugatigamana’’nti sammā kathitaṃ, vaṇṇitaṃ thomitanti attho. Yaṃ manussabhūtoti ettha yanti kiriyāparāmasanaṃ, tena paṭilabhatīti ettha paṭilabhanakiriyā āmasīyati, yo saddhāpaṭilābhoti attho. Manussabhūtoti manussesu uppanno, manussabhāvaṃ vā [Pg.245] patto. Yasmā devaloke uppannānaṃ tathāgatassa dhammadesanā yebhuyyena dullabhā savanāya, na tathā manussānaṃ, tasmā vuttaṃ ‘‘manussabhūto’’ti. Tathāgatappavedite dhammavinayeti tathāgatena bhagavatā desite sikkhattayasaṅgahe sāsane. Tañhi dhammato anapetattā dhammo ca, āsayānurūpaṃ vineyyānaṃ vinayanato vinayo cāti dhammavinayo, upanissayasampattiyā vā dhammato anapetattā dhammaṃ apparajakkhajātikaṃ vinetīti dhammavinayo. Dhammeneva vā vinayo, na daṇḍasatthehīti dhammavinayo, dhammayutto vā vinayoti dhammavinayo, dhammāya vā saha maggaphalanibbānāya vinayoti dhammavinayo, mahākaruṇāsabbaññutaññāṇādidhammato vā pavatto vinayoti dhammavinayo. Dhammo vā bhagavā dhammabhūto dhammakāyo dhammassāmī, tassa dhammassa vinayo, na takkiyānanti dhammavinayo, dhamme vā maggaphale nipphādetabbavisayabhūte vā pavatto vinayoti dhammavinayoti vuccati. Tasmiṃ dhammavinaye.

Sugatigamanasaṅkhātaṃ (reckoned as a good destination): This means it is rightly spoken of, described, and praised as a “good destination.” In the phrase yaṃ manussabhūto, the word yaṃ is a reference to an action; by it the action of attaining in the word paṭilabhati is referred to. The meaning is: the attainment of faith which… Manussabhūto (being human): born among humans, or having attained the human state. Because for those born in a deva world, hearing the Tathāgata’s teaching of the Dhamma is for the most part difficult to come by, but it is not so for humans, therefore it was said, “manussabhūto.” Tathāgatappavedite dhammavinaye (in the Dhamma and Vinaya made known by the Tathāgata): that is, in the teaching taught by the Blessed One, the Tathāgata, which comprises the threefold training. For it is called “Dhamma and Vinaya” because (1) it is not separate from the Dhamma, so it is Dhamma, and it disciplines those to be disciplined according to their dispositions, so it is Vinaya. Or (2) because, through the accomplishment of supporting conditions, it is not separate from the Dhamma, it disciplines by means of the Dhamma those with little dust in their eyes. Or (3) the discipline is through the Dhamma itself, not by rod or weapon. Or (4) the discipline is connected with the Dhamma. Or (5) it is the discipline together with the Dhamma, that is, for the sake of the path, fruition, and Nibbāna. Or (6) the discipline proceeds from the Dhamma, that is, from qualities such as great compassion and the knowledge of omniscience. Or (7) the Blessed One is the Dhamma, the Dhamma-become, the Dhamma-body, the master of the Dhamma; it is the discipline of that Dhamma, not of the logicians. Or (8) the discipline operates in regard to the Dhamma, that is, in regard to the path and fruition as the sphere in which they are to be produced. In that Dhamma and Vinaya.

Saddhaṃ paṭilabhatīti ‘‘svākkhāto bhagavatā dhammo’’tiādinā saddhaṃ uppādeti. Saddho hi imasmiṃ dhammavinaye yathānusiṭṭhaṃ paṭipajjamāno diṭṭhadhammikasamparāyikaparamatthe ārādhessati. Suladdhalābhasaṅkhātanti ettha yathā hiraññasuvaṇṇakhettavatthādilābho sattānaṃ upabhogasukhaṃ āvahati, khuppipāsādidukkhaṃ paṭibāhati, dhanadāliddiyaṃ vūpasameti, muttādiratanapaṭilābhahetu hoti, lokasantatiñca āvahati; evaṃ lokiyalokuttarā saddhāpi yathāsambhavaṃ lokiyalokuttaraṃ vipākasukhamāvahati, saddhādhurena paṭipannānaṃ jātijarādidukkhaṃ paṭibāhati, guṇadāliddiyaṃ vūpasameti, satisambojjhaṅgādiratanapaṭilābhahetu hoti, lokasantatiñca āvahati. Vuttañhetaṃ –

Saddhaṃ paṭilabhati (he acquires faith): he generates faith by reflecting, “Well proclaimed is the Dhamma by the Blessed One,” and so on. For a person of faith, by practicing in this Dhamma and Vinaya as instructed, will succeed in regard to the good visible in this present life, the good relating to future lives, and the ultimate good. Suladdhalābhasaṅkhātaṃ (reckoned as a gain well-gained): Here, just as the gain of gold, silver, fields, fabrics, and so on brings beings the happiness of enjoyment, wards off the suffering of hunger and thirst, allays the poverty of wealth, becomes a cause for obtaining gems such as pearls, and brings about the continuity of the world; so too, mundane and supramundane faith, as may be possible, brings the happiness of its mundane and supramundane result. For those who practice with faith as their yoke, it wards off the suffering of birth, aging, and so on, allays the poverty of virtues, becomes a cause for obtaining gems such as the enlightenment factor of mindfulness, and brings about the continuity of the world. For it has been said:

‘‘Saddho sīlena sampanno, yaso bhogasamappito;

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito’’ti. (dha. pa. 303);

“Faithful, endowed with virtue, renowned, and blessed with wealth, whatever land he visits, in that very land he is revered.”

Evaṃ saddhāpaṭilābhassa suladdhalābhatā veditabbā. Yasmā panāyaṃ saddhāpaṭilābho anugāmiko anaññasādhāraṇo sabbasampattihetu, lokiyassa ca hiraññasuvaṇṇādidhanalābhassa kāraṇaṃ. Saddhoyeva hi dānādīni puññāni katvā uḷāruḷāravittūpakaraṇāni adhigacchati, tehi ca attano [Pg.246] paresañca atthameva sampādeti. Assaddhassa pana tāni anatthāvahāni honti, idha ceva samparāye cāti, evampi saddhāya suladdhalābhatā veditabbā. Tathā hi –

Thus, the acquisition of faith should be understood as a well-gained gain. For this acquisition of faith is concomitant, unshared by others, and the cause of all success. It is also the cause for worldly gains such as gold, silver, and other wealth. Indeed, it is through faith that, by performing meritorious deeds such as giving, one attains vast and abundant resources, and with them accomplishes the benefit of both oneself and others. But for the faithless, those very things become bearers of harm, both in this life and the next. In this way too, the acquisition of faith should be understood as a well-gained gain. For:

‘‘Saddhā bandhati pātheyyaṃ’’. (Saṃ. ni. 1.79).

“Faith prepares provisions for the journey.”

‘‘Saddhā dutiyā purisassa hotī’’ti ca. (Saṃ. ni. 1.36, 59).

“Faith is a person's companion.”

‘‘Saddhīdha vittaṃ purisassa seṭṭha’’nti ca. (Saṃ. ni. 1.73; su. ni. 184).

“Here, faith is the best wealth for a person.”

‘‘Saddhāhattho mahānāgo’’ti ca. (A. ni. 6.43; theragā. 694).

“The great Nāga with faith as its trunk.” (A. ni. 6.43; Theragā. 694).

‘‘Saddhā bījaṃ tapo vuṭṭhī’’ti ca. (Saṃ. ni. 1.197; su. ni. 77).

“Faith is the seed, ardor the rain.” (Saṃ. ni. 1.197; Su. ni. 77).

‘‘Saddhesiko, bhikkhave, ariyasāvako’’ti (a. ni. 7.67) ca.

“Monks, a noble disciple has faith as his pillar.” (A. ni. 7.67).

‘‘Saddhāya tarati ogha’’nti ca. (Saṃ. ni. 1.246) –

“By faith one crosses the flood.” (Saṃ. ni. 1.246).

Anekesu ṭhānesu anekehi kāraṇehi saddhā saṃvaṇṇitā.

Faith is praised in many instances for many reasons.

Idāni yāya saddhāya sāsane kusaladhammesu suppatiṭṭhito nāma hoti niyāmokkantiyā, taṃ saddhaṃ dassetuṃ ‘‘sā kho panassā’’tiādi vuttaṃ. Tattha assāti imassa bhaveyyāti attho. Niviṭṭhāti abhiniviṭṭhā cittasantānaṃ anupaviṭṭhā. Mūlajātāti jātamūlā. Kiṃ pana saddhāya mūlaṃ nāma? Saddheyyavatthusmiṃ okappanahetubhūto upāyamanasikāro. Apica sappurisasevanā saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattīti cattāri sotāpattiyaṅgāni mūlāni veditabbāni. Patiṭṭhitāti ariyamaggādhigamena kenaci akampanīyabhāvena avaṭṭhitā. Tenevāha ‘‘daḷhā asaṃhāriyā’’ti. Daḷhāti thirā. Asaṃhāriyāti kenaci saṃharituṃ vā hāpetuṃ vā apanetuṃ vā asakkuṇeyyā. Iti te devā tassa sotāpattimaggasamadhigamaṃ āsīsantā evaṃ vadanti. Attano devaloke kāmasukhūpabhogārahameva hi ariyapuggalaṃ te icchanti. Tenāha ‘‘ehi, deva, punappuna’’nti.

Now, to show the faith by which one is firmly established in wholesome qualities within the dispensation, called 'having entered upon the fixed course,' the passage beginning 'But that faith of his...' is stated. Here, 'assa' means 'may it be for him.' 'Niviṭṭhā' means deeply rooted, having penetrated the continuity of the mind. 'Mūlajātā' means having taken root. But what is the root of faith? It is the skillful attention that is the cause for confidence in the object of faith. Furthermore, the four factors of stream-entry—association with the virtuous, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma—should be understood as roots. 'Patiṭṭhitā' means established; rendered unshakable by anyone through the attainment of the noble path. Therefore, it is said, 'firm and unassailable.' 'Daḷhā' means steadfast. 'Asaṃhāriyā' means incapable of being removed, diminished, or taken away by anyone. Thus, those gods, wishing for his attainment of the stream-entry path, speak in this way. For they desire a noble person who is worthy of enjoying sensual pleasures in their heavenly realm. Hence, they say, 'Come, O deva, again and again.'

Gāthāsu puññakkhayamaraṇampi jīvitindriyupacchedeneva hotīti āha ‘‘cavati āyusaṅkhayā’’ti. Anumodatanti anumodantānaṃ. Manussānaṃ sahabyatanti [Pg.247] manussehi sahabhāvaṃ. Saha byetīti sahabyo, sahapavattanako, tassa bhāvo sahabyatā. Niviṭṭhassāti niviṭṭhā bhaveyya. Yāvajīvanti yāva jīvitappavattiyā, yāva parinibbānāti attho.

In the verses, it is said that death from the exhaustion of merit also occurs through the very cessation of the life faculty, as stated: “he passes away from the exhaustion of life-span.” 'Anumodanti' is for 'anumodantānaṃ' (of those who rejoice). 'Manussānaṃ sahabyataṃ' means fellowship with humans. The word 'sahabyatā' means the state of 'sahabyo,' one who goes together or associates with others. 'Niviṭṭhassa' means 'may it be established.' 'Yāvajīvaṃ' means as long as life lasts, that is, until final Nibbāna.

Appamāṇanti sakkaccaṃ bahuṃ uḷāraṃ bahukkhattuñca karaṇavasena pamāṇarahitaṃ. Nirūpadhinti kilesūpadhirahitaṃ, suvisuddhaṃ nimmalanti attho. Yasmā pana te devā mahaggatakusalaṃ na icchanti kāmalokasamatikkamanato, kāmāvacarapuññameva icchanti, tasmā evamettha attho veditabbo – ‘‘ito devalokato cuto manussesu uppajjitvā viññutaṃ patto kāyaduccaritādiṃ sabbaṃ duccaritaṃ pahāya kāyasucaritādiṃ sabbaṃ sucaritaṃ uḷāraṃ vipulaṃ upacinitvā ariyamaggena āgatasaddho bhavāhī’’ti. Yasmā pana lokuttaresu paṭhamamaggaṃ dutiyamaggampi vā icchanti attano devalokūpapattiyā anativattanato, tasmā tesampi vasena ‘‘appamāṇaṃ nirūpadhi’’ntipadānaṃ attho veditabbo – pamāṇakarānaṃ diṭṭhekaṭṭhaoḷārikakāmarāgādikilesānaṃ upacchedena appamāṇaṃ, sattamabhavato vā uppajjanārahassa khandhūpadhissa taṃnibbattakaabhisaṅkhārūpadhissa taṃtaṃmaggavajjhakilesūpadhissa ca pahānena tesaṃ anibbattanato nirupadhisaṅkhātanibbānasannissitattā ca nirupadhīti.

“Immeasurable” means without measure due to being done carefully, abundantly, splendidly, and repeatedly. “Without substrata” means free from the substrata of defilements; the meaning is thoroughly purified and stainless. However, since those gods do not desire the great wholesome states that transcend the sensual realm but only wish for the merit of the sensual sphere, the meaning here should be understood thus: “Having passed away from this heavenly world and been reborn among humans, attaining understanding, may he abandon all misconduct such as bodily wrong conduct, and cultivate all good conduct such as bodily right conduct extensively, and through the noble path, may he be one who has attained faith.” Moreover, because they desire either the first path or the second path of the supramundane—since these do not surpass their own heavenly rebirth—the meaning of the phrase “immeasurable and without substrata” should also be understood in relation to them: “immeasurable” due to the cutting off of defilements that create limitations, such as gross sensual lust seen in this very life, and “without substrata” because, by the abandoning of the aggregates as substratum fit for arising up to a seventh existence, the volitional formations as substratum that produce them, and the defilements as substratum abandoned by those respective paths, these no longer arise, and because of its reliance on Nibbāna, which is called 'without substratum,' therefore it is 'without substrata.'

Evaṃ accantameva apāyadvārapidhāyakaṃ kammaṃ dassetvā idāni saggasampattinibbattakakammaṃ dassetuṃ ‘‘tato opadhika’’ntiādi vuttaṃ. Tattha opadhikanti upadhivepakkaṃ attabhāvasampattiyā ceva bhogasampattiyā ca nibbattakanti attho. Upadhīti hi attabhāvo vuccati. Yathāha ‘‘santekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāhitāni na vipaccantī’’ti (vibha. 810). Kāmaguṇāpi. Yathāha ‘‘upadhīhi narassa socanā’’ti (saṃ. ni. 1.12; su. ni. 34). Tatrāyaṃ vacanattho – upadhīyati ettha sukhadukkhanti upadhi, attabhāvo kāmaguṇā ca. Upadhikaraṇaṃ sīlaṃ etassa, upadhiṃ vā arahatīti opadhikaṃ, puññaṃ, taṃ bahuṃ uḷāraṃ katvā. Kathaṃ? Dānena. Dānañhi itarehi sukaranti evaṃ vuttaṃ. Dānenāti vā padena abhayadānampi vuttaṃ, na āmisadānamevāti sīlassāpi saṅgaho daṭṭhabbo. Yasmā pana te devā asurakāyahāniṃ ekanteneva devakāyapāripūriñca icchanti, tasmā tassa upāyaṃ [Pg.248] dassentā ‘‘aññepi macce saddhamme, brahmacariye nivesayā’’ti dhammadāne niyojenti. Yadā vidūti yasmiṃ kāle devā devaṃ cavantaṃ vidū vijāneyyuṃ, tadā imāya yathāvuttāya anukampāya dukkhāpanayanakamyatāya ‘‘deva, ime devakāye punappunaṃ uppajjanavasena ehi āgacchāhī’’ti ca anumodentīti.

Having thus shown the action that completely blocks the door to the lower realms, now, to show the action that produces heavenly prosperity, it is said: “Then, possessed of substratum...” Herein, “possessed of substratum” means that which produces results pertaining to the substratum—both in terms of personal prosperity and material prosperity. For “substratum” refers to individual existence, as it is said: “Some evil deeds, being obstructed by the attainment of a substratum, do not ripen” (Vibhaṅga 810). Also, sensual pleasures are called substratum, as it is said: “Through substrata, a man grieves” (Saṃyutta Nikāya 1.12; Sutta Nipāta 34). Here, the etymological meaning is: that wherein pleasure and pain are deposited is called substratum—namely, individual existence and sensual pleasures. That virtue which is the cause of this substratum, or that which is worthy of a substratum, is called 'opadhika' (possessed of substratum), meaning merit, having made it abundant and excellent. How? By giving. For giving is easy compared to the others, thus it is said. By the word “giving,” even the gift of fearlessness is implied, not merely the gift of material things. Thus, the inclusion of virtue should also be understood. Since those deities desire only the decline of the Asura host and the complete fulfillment of the divine host, therefore, to show the means for that, they urge others to “establish fellow mortals in the true Dhamma and the holy life,” enjoining them to give the gift of Dhamma. “When they know...” means at the time when the deities would recognize a deity passing away, then, out of the compassion described above and the desire to remove suffering, they would rejoice, saying, “O deity, come back again and again to these divine hosts by repeated rebirth!”

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth sutta is concluded.

5. Bahujanahitasuttavaṇṇanā

5. Commentary on the Discourse for the Welfare of Many

84. Pañcame loketi ettha tayo lokā – sattaloko, saṅkhāraloko, okāsalokoti. Tesu indriyabaddhānaṃ rūpadhammānaṃ arūpadhammānaṃ rūpārūpadhammānañca santānavasena vattamānānaṃ samūho sattaloko, pathavīpabbatādibhedo okāsaloko, ubhayepi khandhā saṅkhāraloko. Tesu sattaloko idha adhippeto. Tasmā loketi sattaloke. Tatthāpi na devaloke, na brahmaloke, manussaloke. Manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe. Tatrāpi na sabbaṭṭhānesu, ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa aparena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe; puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe; dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā, orato majjhe; pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe; uttarāya disāya usiraddhajo nāma pabbato, tato paraṃ paccantimā janapadā, orato majjhe’’ti (mahāva. 259) evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimadese uppajjati tathāgato. Na kevalañca tathāgatova paccekabuddhā aggasāvakā asītimahātherā buddhamātā buddhapitā cakkavattirājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti. Idha pana tathāgatavāreyeva sabbatthakavasena ayaṃ nayo labbhati, itaresu ekadesavasena.

84. In the fifth (discourse), 'in the world' (loke) here refers to three worlds: the world of beings (sattaloka), the world of formations (saṅkhāraloka), and the spatial world (okāsaloka). Among these, the world of beings is the collection of material phenomena, immaterial phenomena, and both material and immaterial phenomena that are bound by faculties and exist as a continuous stream. The spatial world consists of various elements like earth and mountains. The world of formations is the aggregates of both kinds. Here, the world of beings is intended. Therefore, 'in the world' means in the world of beings. And even within that, not in the world of devas or the world of brahmās, but in the human world. And not in any other world-system, but in this very world-system. Even there, not in all places: 'To the east is a town named Gajaṅgala; beyond it is Mahāsālā, and further are the borderlands, with the middle region in between; to the southeast is a river named Sallavatī, beyond it are the borderlands, with the middle region in between; to the south is a town named Setakaṇṇika, beyond it are the borderlands, with the middle region in between; to the west is a brahmin village named Thūṇa, beyond it are the borderlands, with the middle region in between; to the north is a mountain named Usiraddhaja, beyond it are the borderlands, with the middle region in between' (Mahāva. 259). Within this defined area, measuring three hundred yojanas in length, two hundred and fifty yojanas in width, and nine hundred yojanas in circumference, in the middle region, a Tathāgata arises. Not only the Tathāgata but also Paccekabuddhas, chief disciples, the eighty great elders, the Buddha’s mother, the Buddha’s father, wheel-turning monarchs, and other brahmins and householders who have attained the essence arise only here. Here, however, this rule applies in all respects only in the case of a Tathāgata; for others, it applies only partially.

Uppajjamānā [Pg.249] uppajjantīti idaṃ pana ubhayampi vippakatavacanameva, uppajjantā bahujanahitatthāya uppajjanti, na aññena kāraṇenāti evamettha attho veditabbo. Evarūpañhettha saddalakkhaṇaṃ na sakkā aññena saddalakkhaṇena paṭibāhituṃ.

This 'uppajjamānā' (arising) and 'uppajjanti' (arise) are both incomplete expressions. They arise for the welfare of the many, not for any other reason. Thus, the meaning here should be understood in this way. Here, such a grammatical feature cannot be refuted by any other grammatical feature.

Apica uppajjamāno nāma uppajjati nāma uppanno nāmāti ayaṃ pabhedo veditabbo. Tathāgato hi mahābhinīhāraṃ karonto, buddhakare dhamme pariyesanto, pāramiyo pūrento, pañca mahāpariccāge pariccajanto, ñātatthacariyaṃ caranto, lokatthacariyaṃ, buddhatthacariyaṃ koṭiṃ pāpento, pāramiyo pūretvā tusitabhavane tiṭṭhanto, tato otaritvā carimabhave paṭisandhiṃ gaṇhanto, agāramajjhe vasanto, abhinikkhamanto, mahāpadhānaṃ padahanto, paripakkañāṇo bodhimaṇḍaṃ āruyha mārabalaṃ vidhamento paṭhamayāme pubbenivāsaṃ anussaranto, majjhimayāme dibbacakkhuṃ visodhento, pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā anekākāraṃ sabbasaṅkhāre sammasitvā sotāpattimaggaṃ paṭivijjhanto yāva anāgāmiphalaṃ sacchikarontopi uppajjamāno eva nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe pana uppanno nāma. Buddhānañhi sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīnaṃ uppādanakiccaṃ atthi, saheva pana arahattamaggena sakalopi buddhaguṇarāsi āgatova nāma hoti. Tasmā te nibbattasabbakiccattā arahattaphalakkhaṇe uppannā nāma honti. Idha arahattaphalakkhaṇaṃ sandhāya ‘‘uppajjatī’’ti vutto. Uppanno hotīti ayañhettha attho.

Moreover, the distinction should be understood as follows: 'one who is arising,' 'one who arises,' and 'one who has arisen.' For the Tathāgata—while making the great aspiration, seeking the Buddha-making qualities, fulfilling the perfections, relinquishing the five great renunciations, practicing conduct for the welfare of relatives, conduct for the welfare of the world, and bringing the conduct for the welfare of a Buddha to its climax; having fulfilled the perfections and dwelling in the Tusita realm, descending from there, taking rebirth in his final existence, living in a household, going forth, exerting great effort; with mature wisdom ascending the seat of enlightenment, dispelling Māra’s forces, recollecting past lives in the first watch, purifying the divine eye in the middle watch, and in the last watch applying wisdom to dependent origination, comprehending all conditioned phenomena in various ways, penetrating the path of stream-entry up to the realization of the non-returner’s fruit—is called 'one who is arising.' At the moment of the path of arahantship, he is called 'one who arises,' and at the moment of the fruit of arahantship, he is called 'one who has arisen.' For the Buddhas, unlike the disciples, there is no sequential production of psychic powers and knowledges; rather, the entire mass of Buddha-qualities arrives simultaneously with the path of arahantship. Therefore, because all their tasks are accomplished, they are called 'one who has arisen' at the moment of the fruit of arahantship. Here, with reference to the moment of the fruit of arahantship, it is said, 'he arises.' The meaning here is that he has arisen.

Sāvakopi khīṇāsavo sāvakabodhiyā hetubhūte puññasambhāre sambharanto pubbayogaṃ pubbacariyaṃ gatapaccāgatavattaṃ pūrento carimabhave nibbattanto anukkamena viññutaṃ patvā saṃsāre ādīnavaṃ disvā pabbajjāya cetayamāno pabbajjaṃ matthakaṃ pāpetvā sīlādīni paripūrento dhutadhamme samādāya vattamāno jāgariyaṃ anuyuñjanto ñāṇāni nibbattento vipassanaṃ paṭṭhapetvā heṭṭhimamagge adhigacchantopi uppajjamāno eva nāma, arahattamaggakkhaṇe uppajjati nāma, arahattaphalakkhaṇe pana uppanno nāma. Sekkho pana pubbūpanissayato paṭṭhāya yāva gotrabhuñāṇā uppajjamāno nāma, paṭhamamaggakkhaṇe uppajjati nāma, paṭhamaphalakkhaṇato paṭṭhāya uppanno nāma. Ettāvatā ‘‘tayome, bhikkhave, puggalā loke uppajjamānā uppajjantī’’ti padānaṃ attho vutto hoti.

Also, a disciple who is a destroyer of the cankers—while accumulating the meritorious conditions that are the cause for a disciple’s enlightenment, fulfilling former endeavors, former conduct, and the practice of going and returning (for alms), being reborn in the final existence, gradually attaining discernment, seeing the danger in saṃsāra, directing his mind to renunciation, bringing renunciation to its peak, perfecting virtue and other qualities, undertaking the ascetic practices, practicing wakefulness, developing knowledges, establishing insight, and even while attaining the lower paths—is called 'one who is arising.' At the moment of the path of arahantship, he is called 'one who arises,' and at the moment of the fruit of arahantship, he is called 'one who has arisen.' A trainee, starting from the preliminary conditions up to the knowledge of change-of-lineage, is called 'one who is arising.' At the moment of the first path, he is called 'one who arises,' and from the moment of the first fruit onward, he is called 'one who has arisen.' Thus, the meaning of the statement, 'Monks, these three persons, arising, arise in the world,' has been explained.

Idāni [Pg.250] bahujanahitāyātiādīsu bahujanahitāyāti mahājanassa hitatthāya. Bahujanasukhāyāti mahājanassa sukhatthāya. Lokānukampāyāti sattalokassa anukampaṃ paṭicca. Katarasattalokassāti? Yo tathāgatassa dhammadesanaṃ sutvā dhammaṃ paṭivijjhati, amatapānaṃ pivati, tassa. Bhagavato hi dhammacakkappavattanasuttantadesanāya aññātakoṇḍaññappamukhā aṭṭhārasa brahmakoṭiyo dhammaṃ paṭivijjhiṃsu. Evaṃ yāva subhaddaparibbājakavinayanā dhammaṃ paṭividdhasattānaṃ gaṇanā natthi, mahāsamayasuttantadesanāyaṃ maṅgalasuttaṃ, cūḷarāhulovādaṃ, samacittadesanāyanti imesu catūsu ṭhānesu abhisamayaṃ pattasattānaṃ paricchedo natthi. Evametassa aparimāṇassa sattalokassa anukampāya. Sāvakassa pana arahato sekkhassa ca lokānukampāya uppatti dhammasenāpatiādīhi dhammabhaṇḍāgārikādīhi ca desitadesanāya paṭivedhappattasattānaṃ vasena, aparabhāge ca mahāmahindattherādīhi desitadesanāya paṭividdhasaccānaṃ vasena, yāvajjatanā ito paraṃ anāgate ca sāsanaṃ nissāya saggamokkhamaggesu patiṭṭhahantānaṃ vasenapi ayamattho vibhāvetabbo.

Now, regarding 'for the welfare of the many' and so forth, 'for the welfare of the many' means for the welfare of the great multitude. 'For the happiness of the many' means for the happiness of the great multitude. 'Out of compassion for the world' means on account of compassion for the world of beings. Which world of beings? Those who, upon hearing the Tathāgata’s teaching, penetrate the Dhamma and drink the nectar of the Deathless—for them. Indeed, at the Blessed One’s discourse on setting the Wheel of Dhamma in motion, eighteen crores of Brahmās, led by Aññāta Koṇḍañña, penetrated the Dhamma. Thus, up to the taming of the wanderer Subhadda, there is no counting the beings who have realized the Dhamma. In the Great Assembly Discourse, the Discourse on Blessings, the Shorter Advice to Rāhula, and the teaching on equanimity—in these four instances, there is no limit to the beings who have attained realization. So it is out of compassion for this immeasurable world of beings. As for the arising of compassion for the world on the part of the disciple, the Arahant, and the trainee, this meaning should be understood by means of those beings who have attained penetration through the teachings delivered by the general of the Dhamma (Sāriputta) and the treasurer of the Dhamma (Ānanda) and so forth, and in later times, by means of those who have penetrated the truths through the teachings of great elders like Mahinda and others, and also by means of those who, relying on the Dispensation, now and in the future, establish themselves on the paths to heaven and liberation.

Apica bahujanahitāyāti bahujanassa hitatthāya, nesaṃ paññāsampattiyā diṭṭhadhammikasamparāyikahitūpadesakoti. Bahujanasukhāyāti bahujanassa sukhatthāya, cāgasampattiyā upakaraṇasukhasampadāyakoti. Lokānukampāyāti lokassa anukampanatthāya, mettākaruṇāsampattiyā mātāpitaro viya lokassa rakkhitā gopitāti. Atthāya hitāya sukhāya devamanussānanti idha devamanussaggahaṇena bhabbapuggale veneyyasatte eva gahetvā tesaṃ nibbānamaggaphalādhigamāya tathāgatassa uppatti dassitā paṭhamavāre, dutiyatatiyavāresu pana arahato sekkhassa ca vasena yojetabbaṃ. Tattha atthāyāti iminā paramatthāya, nibbānāyāti vuttaṃ hoti. Hitāyāti taṃsampāpakamaggatthāyāti vuttaṃ hoti. Nibbānasampāpakamaggato hi uttariṃ hitaṃ nāma natthi. Sukhāyāti phalasamāpattisukhatthāyāti vuttaṃ hoti, tato uttari sukhābhāvato. Vuttañhetaṃ ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti (dī. ni. 3.355; a. ni. 5.27; vibha. 804).

Furthermore, 'for the welfare of the many' means for the welfare of the many, as the instruction for their welfare in this life and the next, by means of the accomplishment of wisdom. 'For the happiness of the many' means for the happiness of the many, as a bestower of the happiness of requisites by means of the accomplishment of generosity. 'Out of compassion for the world' means for the purpose of compassion toward the world, as protectors and guardians of the world like parents, by means of the accomplishment of loving-kindness and compassion. Regarding 'for the good, welfare, and happiness of devas and humans,' here, by including devas and humans, capable individuals and those to be trained are meant, showing the arising of the Tathāgata for their attainment of the path and fruit of Nibbāna in the first instance. In the second and third instances, it should be connected with the Arahant and the trainee. Here, 'for the good' means for the sake of the ultimate good, that is, Nibbāna. 'For welfare' means for the sake of the path that leads to that; for there is no welfare higher than the path that leads to Nibbāna. 'For happiness' means for the sake of the happiness of fruition attainment, since there is no greater happiness than that. As it is said: 'This concentration is blissful in the present and has a blissful result in the future' (Dī. Ni. 3.355; A. Ni. 5.27; Vibha. 804).

Tathāgatotiādīnaṃ [Pg.251] padānaṃ attho heṭṭhā vutto. Vijjācaraṇasampannotiādīsu tissopi vijjā bhayabherave (ma. ni. 1.34 ādayo) āgatanayena, chapi vijjā chaḷabhiññāvasena, aṭṭhapi vijjā ambaṭṭhasutte āgatāti vijjāhi, sīlasaṃvarādīhi, pannarasahi caraṇadhammehi ca, anaññasādhāraṇehi sampanno samannāgatoti vijjācaraṇasampanno. Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā gadattā ca sugato. Sabbathā viditalokattā lokavidū. Natthi etassa uttaroti anuttaro. Purisadamme purisaveneyye sāreti vinetīti purisadammasārathi. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Sabbassāpi neyyassa sabbappakārena sayambhuñāṇena buddhattā buddhoti ayamettha saṅkhepo, vitthāro pana visuddhimaggato (visuddhi. 1.132-133) gahetabbo.

The meaning of the terms such as 'Tathāgata' has been explained above. Regarding 'Endowed with knowledge and conduct' (Vijjācaraṇasampanno): the three knowledges are as mentioned in the Bhayabherava Sutta (Majjhima Nikāya 1.34, etc.); the six knowledges are by way of the six higher knowledges; and the eight knowledges are as found in the Ambaṭṭha Sutta. Thus, 'endowed with knowledge and conduct' means he is possessed of these knowledges, along with moral restraint and the fifteen qualities of conduct, which are unique to him. He is 'Well-gone One' (Sugato) because of his excellent going, because he has reached a beautiful place, because he has gone rightly, and because he speaks rightly. He is 'Knower of the World' (Lokavidū) because he has fully known all aspects of the world. He is 'Unsurpassed' (Anuttaro) because there is none superior to him. He is 'Trainer of Persons to be Tamed' (Purisadammasārathi) because he guides and trains those among humans who are able to be tamed. He is 'Teacher' (Satthā) because he instructs appropriately in matters pertaining to the visible reality, the future life, and the ultimate good. He is 'Awakened One' (Buddho) because he has awakened to all that should be known in every way through his self-realized knowledge. This is the concise explanation here; the detailed exposition should be taken from the Visuddhimagga (Visuddhimagga 1.132–133).

So dhammaṃ deseti ādi…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññaṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. Kathaṃ? Ekagāthāpi hi samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyehi majjhekalyāṇā, pacchimena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamena anusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi vā sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. Buddhasubuddhatāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi [Pg.252] sukhameva āvahatīti majjhekalyāṇo, tathāpaṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo, kiccasuddhiyā pariyosānakalyāṇo. Tena vuttaṃ ‘‘so dhammaṃ deseti ādi…pe… pariyosānakalyāṇa’’nti.

He teaches the Dhamma that is good in the beginning… good in the middle, and good in the end. Out of compassion for beings, the Blessed One teaches the Dhamma, even relinquishing the unsurpassed bliss of seclusion. Whether teaching a little or a lot, he teaches it in a way that is good in the beginning, good in the middle, and good in the end. How so? Even a single verse, because the Dhamma is entirely auspicious, is good in the beginning with its first line, good in the middle with its second and third lines, and good in the end with its final line. A discourse with a single connection is good in the beginning with its introduction, good in the end with its conclusion, and good in the middle with the rest. A discourse with multiple connections is good in the beginning with its first connection, good in the end with its final connection, and good in the middle with the others. Or, the entire Dispensation of the Dhamma is good in the beginning with virtue, which is its essence; good in the middle with serenity, insight, the path, and the fruits; and good in the end with Nibbāna. Alternatively, it is good in the beginning with virtue and concentration, good in the middle with insight and the path, and good in the end with the fruits and Nibbāna. Or it is good in the beginning with the Buddha’s perfect enlightenment, good in the middle with the Dhamma’s good quality, and good in the end with the Saṅgha’s good practice. Or, for one who, having heard it, practices for its realization, it is good in the beginning with the supreme enlightenment to be attained, good in the middle with individual enlightenment, and good in the end with disciples’ enlightenment. Since, when heard, it brings well-being by suppressing the hindrances, it is good in the beginning through hearing. Since, when practiced, it brings happiness through the bliss of serenity and insight, it is good in the middle through practice. And since, when one has practiced accordingly and the fruit of practice is completed, it brings that state, it is good in the end through the fruit of practice. And because its origin is the Protector, and due to the purity of its origin, it is good in the beginning; due to the purity of its meaning, it is good in the middle; and due to the purity of its purpose, it is good in the end. Therefore, it is said: "He teaches the Dhamma that is good in the beginning… good in the middle, and good in the end."

Yaṃ pana bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsana, pakāsana, vivaraṇa, vibhajana, uttānīkaraṇa paññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ, atthagambhīratāpaṭivedhagambhīratāhi vā sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato vā sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ, apanetabbassa abhāvato niddosabhāvena parisuddhaṃ, apica paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhapāripūriyā paripuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesaṃ cariyabhāvato ca brahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… pakāsetī’’ti vuccati. Paṭhamoti gaṇanānupubbato sabbalokuttamabhāvato ca paṭhamo puggalo.

When the Blessed One teaches the Dhamma, revealing the holy life of the teaching and the holy life of the path, explaining it in various ways, it is complete in meaning and complete in expression. It is complete in meaning because of the combination of terms of meaning that illuminate, reveal, open up, analyze, and make plain; and it is complete in expression through the perfection of letters, words, phrases, linguistic formulation, and designation. Or, it is complete in meaning with profundity of meaning and depth of penetration; complete in expression with profundity of the Dhamma and depth of teaching. Or, it is complete in meaning with the domain of analytical insight into meaning; complete in expression with the domain of analytical insight into the Dhamma and language. It is complete in meaning, being knowable to the wise and inspiring confidence in those who examine; complete in expression, being trustworthy and inspiring confidence in worldly people. It is complete in meaning due to its profound intention; complete in expression due to its plain phrasing. Because there is no addition needed, it is entirely perfect in every way; because there is no removal needed, it is perfectly pure, without defect. Moreover, it is complete in meaning through skill in attainment by practice, and complete in expression through skill in learning by study. It is perfect through the completeness of the five Dhamma-aggregates beginning with virtue; and purified because it proceeds for the sake of liberation, free from defilements, and independent of worldly gain. Because it is encompassed by the threefold training and is to be lived by the best, who have become brahmās, and because it is their mode of life, it is called the holy life. Therefore, it is said: "meaningful and complete in expression… he reveals." 'First' (Paṭhamo) means he is the foremost person, both in order of enumeration and because of being supreme in all the world.

Tasseva satthu sāvakoti tasseva yathāvuttaguṇassa satthu sammāsambuddhassa dhammadesanāya savanante jāto dhammasenāpatisadiso sāvako, na pūraṇādi viya paṭiññāmattena satthu sāvako. Pāṭipadoti paṭipadāsaṅkhātena ariyamaggena ariyāya jātiyā jāto bhavoti pāṭipado, aniṭṭhitapaṭipattikicco paṭipajjamānoti attho. Suttageyyādi pariyattidhammo bahuṃ suto etenāti bahussuto. Pātimokkhasaṃvarādisīlena [Pg.253] ceva āraññikaṅgādidhutaṅgavatehi ca upapanno sampanno samannāgatoti sīlavatūpapanno. Iti bhagavā ‘‘lokānukampā nāma hitajjhāsayena dhammadesanā, sā ca imesu eva tīsu puggalesu paṭibaddhā’’ti dasseti. Sesaṃ suviññeyyameva.

'He is a disciple of that very Teacher' (Tasseva satthu sāvako)—meaning he is a disciple of that Teacher, the Perfectly Self-Enlightened One, endowed with the qualities as described, born from listening to his Dhamma teaching, like the general of the Dhamma, not merely a disciple by profession like Pūraṇa and others. 'One who is on the way' (Pāṭipado)—born into the noble lineage by means of the noble path, which is called the practice; the meaning is 'one who is practicing, whose task of practice is not yet completed.' 'Learned' (Bahussuto)—having heard much of the Dhamma of study, such as discourses and chants, he is therefore 'learned.' 'Endowed with virtue and observances' (Sīlavatūpapanno)—complete and possessed of virtue, including restraint by the Pātimokkha, and by the austere practices such as the forest-dweller's practice. Thus, the Blessed One shows that 'compassion for the world' means the teaching of the Dhamma with a benevolent intention, and that this is connected precisely to these three types of individuals. The rest is easily understood.

Gāthāsu tassanvayoti tasseva satthu paṭipattiyā dhammadesanāya ca anugamanena tassanvayo anujāto. Avijjandhakāraṃ vidhamitvā saparasantānesu dhammālokasaṅkhātāya pabhāya karaṇato pabhaṅkarā. Dhammamudīrayantāti catusaccadhammaṃ kathentā. Apāpurantīti ugghāṭenti. Amatassa nibbānassa. Dvāraṃ ariyamaggaṃ. Yogāti kāmayogādito. Satthavāhenāti veneyyasatthavāhanato bhavakantāranittharaṇato satthavāho, bhagavā, tena satthavāhena. Sudesitaṃ maggamanukkamantīti tena sammā desitaṃ ariyamaggaṃ tassa desanānusārena anugacchanti paṭipajjanti. Idhevāti imasmiṃyeva attabhāve. Sesaṃ uttānameva.

In the verses, tassanvayo means 'born after him' (anujāto) through following that very Teacher's practice and Dhamma teaching. 'Illuminators' (Pabhaṅkarā) means they make light, which is called the radiance of Dhamma, in one's own and others' continuities, having dispelled the darkness of ignorance. 'Expounding the Dhamma' (Dhammamudīrayanti) means speaking the Four Noble Truths. 'Opening' (Apāpuranti) means revealing. The door to the deathless, to Nibbāna, is the Noble Path. 'From the yokes' (Yogā) is from the yoke of sensual desire, and so forth. 'By the caravan leader' (Satthavāhena)—the Blessed One is the caravan leader because he leads the caravan of those to be trained and because he ferries across the wilderness of existence—by that caravan leader. 'Following the well-taught path' (Sudesitaṃ maggam anukkamanti) means they follow and practice the Noble Path well taught by him, in accordance with his teaching. 'Here itself' (Idheva) means in this very existence. The rest is clear.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth sutta is concluded.

6. Asubhānupassīsuttavaṇṇanā

6. Commentary on the Discourse on Contemplating the Unattractive

85. Chaṭṭhe asubhānupassīti asubhaṃ anupassantā dvattiṃsākāravasena ceva uddhumātakādīsu gahitanimittassa upasaṃharaṇavasena ca kāyasmiṃ asubhaṃ asubhākāraṃ anupassakā hutvā viharatha. Ānāpānassatīti ānāpāne sati, taṃ ārabbha pavattā sati, assāsapassāsapariggāhikā satīti attho. Vuttañhetaṃ ‘‘ānanti assāso, no passāso. Pānanti passāso, no assāso’’tiādi (paṭi. ma. 1.160).

85. In the sixth [discourse], 'contemplating the unattractive' means: 'dwelling as contemplators of the unattractive aspect of the body as unattractive, by way of the thirty-two aspects and by way of applying the sign grasped in the bloated corpse and so forth.' 'Mindfulness of breathing' means mindfulness concerning in-breaths and out-breaths, the mindfulness that arises with reference to them, the mindfulness that grasps in-breaths and out-breaths—thus is the meaning. For it is said: '“Āna” is the in-breath, not the out-breath; “pāna” is the out-breath, not the in-breath,' and so on (Paṭisambhidāmagga 1.160).

Voti tumhākaṃ. Ajjhattanti idha gocarajjhattaṃ adhippetaṃ. Parimukhanti abhimukhaṃ. Sūpaṭṭhitāti suṭṭhu upaṭṭhitā. Idaṃ vuttaṃ hoti – ānāpānassati ca tumhākaṃ kammaṭṭhānābhimukhaṃ suṭṭhu upaṭṭhitā hotūti. Atha vā parimukhanti pariggahitaniyyānaṃ. Vuttañhetaṃ paṭisambhidāyaṃ – ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho[Pg.254], satīti upaṭṭhānaṭṭho, tena vuccati parimukhaṃ sati’’nti (paṭi. ma. 1.164). Iminā catusatipaṭṭhānasoḷasappabhedā ānāpānassatikammaṭṭhānabhāvanā dassitāti daṭṭhabbā.

'Vo' means 'for you.' 'Internally' here is intended to mean the internal sphere of the meditation object. 'Before one' means facing. 'Well-established' means well-established. This is said: 'May your mindfulness of breathing be well-established, facing the meditation subject.' Alternatively, 'before one' means the grasped outlet. For it is said in the Paṭisambhidāmagga: '“Pari” means encompassing, “mukha” means emergence, “sati” means presence; therefore it is called “mindfulness at the forefront.”' Through this, the development of the meditation subject of mindfulness of breathing, which is sixteenfold and part of the four foundations of mindfulness, should be understood as shown.

Evaṃ saṅkhepeneva rāgacaritavitakkacaritānaṃ sappāyaṃ paṭikūlamanasikārakāyānupassanāvasena samathakammaṭṭhānaṃ vipassanākammaṭṭhānañca upadisitvā idāni suddhavipassanākammaṭṭhānameva dassento ‘‘sabbasaṅkhāresu aniccānupassino viharathā’’ti āha. Tattha aniccaṃ, aniccalakkhaṇaṃ, aniccānupassanā, aniccānupassīti idaṃ catukkaṃ veditabbaṃ. Hutvā, abhāvato, udayabbayayogato, tāvakālikato, niccapaṭikkhepato ca khandhapañcakaṃ aniccaṃ nāma. Tassa yo hutvā abhāvākāro, taṃ aniccalakkhaṇaṃ nāma. Taṃ ārabbha pavattā vipassanā aniccānupassanā. Taṃ aniccanti vipassako aniccānupassī. Ettha ca ekādasavidhā asubhakathā paṭhamajjhānaṃ pāpetvā, soḷasavatthukā ca ānāpānakathā catutthajjhānaṃ pāpetvā, vipassanākathā ca vitthārato vattabbā, sā pana sabbākārato visuddhimagge (visuddhi. 2.737-740) kathitāti tattha vuttanayeneva veditabbā.

Thus, having briefly instructed on a serenity meditation subject and an insight meditation subject suitable for those with lustful and speculative temperaments, by way of contemplation of the body with attention to repulsiveness, he now, showing only the pure insight meditation subject, said: 'Dwell contemplating impermanence in all conditioned phenomena.' Herein, four aspects should be understood: impermanence, the characteristic of impermanence, the contemplation of impermanence, and the one who contemplates impermanence. The five aggregates are called impermanent because they become non-existent after having been, because of their connection with arising and passing away, because of their being temporary, and because of the rejection of permanence. That aspect of their becoming non-existent after having been is called the characteristic of impermanence. The insight that arises with reference to that is the contemplation of impermanence. The one who sees that as 'impermanent' is the contemplator of impermanence. Here, the elevenfold discourse on repulsiveness leads to the first jhāna, and the sixteen-point discourse on mindfulness of breathing leads to the fourth jhāna, and the discourse on insight should be spoken of in detail. However, since it is discussed in all respects in the Visuddhimagga (Visuddhi. 2.737-740), it should be understood according to the method stated there.

Idāni asubhānupassanādīhi nipphādetabbaṃ phalavisesaṃ dassetuṃ ‘‘asubhānupassīna’’ntiādimāha. Tattha subhāya dhātuyāti subhabhāve, subhanimitteti attho. Rāgānusayoti subhārammaṇe uppajjanāraho kāmarāgānusayo. So kesādīsu uddhumātakādīsu vā asubhānupassīnaṃ asubhanimittaṃ gahetvā tattha paṭhamajjhānaṃ nibbattetvā taṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā adhigatena anāgāmimaggena pahīyati, sabbaso samucchindīyatīti attho. Vuttañhetaṃ ‘‘asubhā bhāvetabbā kāmarāgassa pahānāyā’’ti (a. ni. 9.3; udā. 31). Bāhirāti bahiddhāvatthukattā anatthāvahattā ca bāhirā bahibhūtā. Vitakkāsayāti kāmasaṅkappādimicchāvitakkā. Te hi appahīnā āsayānugatā sati paccayasamavāye uppajjanato vitakkāsayāti vuttā. Kāmavitakko cettha kāmarāgaggahaṇena gahito evāti tadavasesā vitakkā eva vuttāti veditabbā. Vighātapakkhikāti dukkhabhāgiyā, icchāvighātanibbattanakā vā. Te na hontīti [Pg.255] te pahīyanti. Byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amarāvitakko, anavaññattipaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, parānuddayatāpaṭisaṃyutto vitakkoti aṭṭha, kāmavitakkena saddhiṃ navavidhā mahāvitakkā ānāpānassatisamādhinā tannissitāya ca vipassanāya pubbabhāge vikkhambhitā. Taṃ pādakaṃ katvā adhigatena ariyamaggena yathārahaṃ anavasesato pahīyanti. Vuttampi cetaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.3; udā. 31).

Now, to show a special fruit to be accomplished by means of contemplation of repulsiveness and so on, he said: 'for those contemplating repulsiveness,' and so on. Herein, 'in the element of the attractive' means 'in the state of attractiveness,' thus is the meaning of 'in the sign of the attractive.' 'The underlying tendency to lust' refers to the underlying tendency to sensual lust, which is fit to arise with an attractive object. For those contemplating repulsiveness, having taken the sign of repulsiveness in the hair and so forth, or in a bloated corpse and so forth, and having produced the first jhāna there, and having made that the basis, and having established insight, it is abandoned by the attained non-returner path—meaning it is completely eradicated. For this is said: 'The unattractive should be developed for the abandoning of sensual lust' (A. Ni. 9.3; Udā. 31). 'External' means external and excluded, because it has an external object and brings no benefit. 'Thoughts as underlying tendencies' refers to wrong thoughts beginning with sensual thoughts. For these, when not abandoned, lie latent, and because they arise when conditions come together, they are called 'thoughts as underlying tendencies.' Here, the thought of sensuality is indeed grasped by the grasping of sensual lust, so it should be understood that only the remaining thoughts are spoken of. 'Belonging to the side of vexation' means partaking of suffering, or producing the frustration of desires. 'They do not occur' means they are abandoned. The eight major thoughts are: the thought of ill-will, the thought of cruelty, the thought connected with relatives, the thought connected with one's country, the thought connected with immortality, the thought connected with disparagement, the thought connected with gain, honor, and fame, and the thought connected with sympathy for others—together with the thought of sensuality, making nine kinds. These are suppressed in the preliminary stage by the concentration of mindfulness of breathing and the insight dependent on it. Having made that the basis, they are completely abandoned as is appropriate by the attained noble path. For this is also said: 'Mindfulness of breathing should be developed for the cutting off of thoughts' (A. Ni. 9.3; Udā. 31).

Yā avijjā, sā pahīyatīti yā saccasabhāvapaṭicchādinī sabbānatthakārī sakalassa vaṭṭadukkhassa mūlabhūtā avijjā, sā aniccānupassīnaṃ viharataṃ samucchijjati. Idaṃ kira bhagavatā aniccākārato vuṭṭhitassa sukkhavipassakakhīṇāsavassa vasena vuttaṃ. Tassāyaṃ saṅkhepattho – tebhūmakesu sabbasaṅkhāresu aniccādito sammasanaṃ paṭṭhapetvā vipassantānaṃ yadā aniccanti pavattamānā vuṭṭhānagāminīvipassanā maggena ghaṭīyati, anukkamena arahattamaggo uppajjati, tesaṃ aniccānupassīnaṃ viharataṃ avijjā anavasesato pahīyati, arahattamaggavijjā uppajjatīti. Aniccānupassīnaṃ viharatanti idaṃ aniccalakkhaṇassa tesaṃ pākaṭabhāvato itarassa lakkhaṇadvayassa gahaṇe upāyabhāvato vā vuttaṃ, na pana ekasseva lakkhaṇassa anupassitabbato. Vuttañhetaṃ ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15). Aparampi vuttaṃ ‘‘aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti.

'Ignorance is abandoned' means that ignorance which conceals the true nature, causes all harm, and is the root of all suffering in the cycle of existence—that is uprooted in those who dwell contemplating impermanence. This, indeed, was spoken by the Blessed One with reference to a dry-insight arahant who has emerged from the aspect of impermanence. Its concise meaning here is this: for those practicing insight, having established the comprehension of impermanence and so forth in all conditioned phenomena of the three planes of existence, when the insight leading to emergence, proceeding as 'impermanent,' connects with the path, and gradually the path of arahantship arises, then for those dwelling contemplating impermanence, ignorance is abandoned without remainder, and the knowledge of the arahant path arises. 'Dwelling contemplating impermanence'—this is said because the characteristic of impermanence is evident to them, or because it is a means for grasping the other two characteristics, but not because only one characteristic should be contemplated. For it is said: 'What is impermanent is suffering; what is suffering is non-self' (SN 3.15). And further it is said: 'For one who perceives impermanence, Meghiya, the perception of non-self becomes established; one who perceives non-self attains the uprooting of the conceit “I am.”'

Gāthāsu ānāpāne paṭissatoti ānāpānanimittasmiṃ paṭi paṭi sato, upaṭṭhitassatīti attho. Passanti āsavakkhayañāṇacakkhunā saṅkhārūpasamaṃ nibbānaṃ passanto. Ātāpī sabbadāti antarāvosānaṃ anāpajjitvā asubhānupassanādīsu satataṃ ātāpī yuttappayutto, tato eva yato vāyamamāno, niyato vā sammattaniyāmena tattha sabbasaṅkhārasamathe nibbāne arahattaphalavimuttiyā vimuccati. Sesaṃ vuttanayameva.

In the verses, 'mindful of the breath' means being mindful again and again of the sign of the breath; this is the meaning of 'with mindfulness established.' 'They see' means seeing Nibbāna, the stilling of formations, with the eye of the knowledge of the destruction of the taints. 'Ardent always' means constantly ardent and rightly engaged in the contemplation of repulsiveness and so forth, without incurring an interruption. From that very striving, or certainly by the right certainty, one is liberated with the liberation of the fruit of arahantship in that stilling of all formations, Nibbāna. The rest is as previously explained.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth discourse is concluded.

7. Dhammānudhammapaṭipannasuttavaṇṇanā

7. The Commentary on the Discourse on One Who Practices the Dhamma in Accordance with the Dhamma

86. Sattame [Pg.256] dhammānudhammapaṭipannassāti ettha dhammo nāma navavidho lokuttaradhammo, tassa dhammassa anudhammo sīlavisuddhiādi pubbabhāgapaṭipadādhammo, taṃ dhammānudhammaṃ paṭipannassa adhigantuṃ paṭipajjamānassa. Ayamanudhammo hotīti ayaṃ anucchavikasabhāvo patirūpasabhāvo hoti. Veyyākaraṇāyāti kathanāya. Dhammānudhammapaṭipannoyanti yanti karaṇatthe paccattavacanaṃ. Idaṃ vuttaṃ hoti – yena anudhammena taṃ dhammānudhammaṃ paṭipannoti byākaramāno sammadeva byākaronto nāma siyā, na tatonidānaṃ viññūhi garahitabbo siyāti. Yanti vā kiriyāparāmasanaṃ, tenetaṃ dasseti ‘‘yadidaṃ dhammasseva bhāsanaṃ, dhammavitakkasseva ca vitakkanaṃ tadubhayābhāve ñāṇupekkhāya, ayaṃ dhammānudhammapaṭipannassa bhikkhuno tathārūpo ayanti kathanāyānurūpahetu anucchavikakāraṇaṃ. Bhāsamāno dhammaṃyeva bhāseyyāti kathento ce dasakathāvatthudhammaṃyeva katheyya, na tappaṭipakkhamahicchatādiadhammaṃ. Vuttañhetaṃ –

86. In the seventh discourse, regarding 'one who practices the Dhamma in accordance with the Dhamma,' here 'Dhamma' means the ninefold supramundane Dhamma. The 'Dhamma-in-accordance' with that Dhamma is the Dhamma of the preliminary path, such as purification of virtue, for one who is practicing to attain that Dhamma in accordance with the Dhamma. 'This is the Dhamma-in-accordance' means this is of a suitable nature, of an appropriate nature. 'For explanation' means for the purpose of speaking. In 'dhammānudhammapaṭipannoyanti,' the word 'yanti' is a singular form in the instrumental sense. This is what is said: one who, by means of that Dhamma-in-accordance, explains that one practices the Dhamma in accordance with the Dhamma would indeed be explaining correctly, and would not be blamed by the wise on that account. Or, 'yanti' refers to the action, and by this it shows the following: 'That is to say, the speaking of the Dhamma alone, the thinking of Dhamma-thoughts alone, and in the absence of both of these, equanimity based on knowledge—this is the suitable reason, the appropriate cause, for explaining that such a bhikkhu is one who practices the Dhamma in accordance with the Dhamma.' 'Speaking, one should speak only the Dhamma' means that if one speaks, one should speak only the Dhamma of the ten topics of discourse, not the non-Dhamma of excessive desire and so forth, which is its opposite. For this is said:

‘‘Yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī’’ti (a. ni. 9.3; udā. 31).

"Such talk as conduces to effacement, that is suitable for the opening up of the heart, leading solely to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna; that is to say, talk on having few desires, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation—one obtains such talk at will, obtains it without difficulty, obtains it without trouble."

Abhisallekhikāya kathāya lābhī eva hi taṃ bhāseyya. Etena kalyāṇamittasampadā dassitā.

Indeed, one who obtains talk that conduces to effacement should speak it. By this, the accomplishment of good friendship is shown.

Dhammavitakkanti nekkhammavitakkādiṃ dhammato anapetaṃ vitakkayato ‘‘sīlādipaṭipadaṃ paripūressāmī’’ti uparūpari ussāho abhivaḍḍhissati. So pana vitakko sīlādīnaṃ anupakāradhamme vajjetvā upakāradhamme anubrūhanavasena hānabhāgiyabhāvaṃ apanetvā ṭhitibhāgiyabhāvepi aṭṭhatvā visesabhāgiyataṃ nibbedhabhāgiyatañca pāpanavasena pavattiyā anekappabhedo veditabbo. No adhammavitakkanti kāmavitakkaṃ no vitakkeyyāti [Pg.257] attho. Tadubhayaṃ vā panāti yadetaṃ paresaṃ anuggahaṇatthaṃ dhammabhāsanaṃ attano anuggahaṇatthaṃ dhammavitakkanañca vuttaṃ. Atha vā pana taṃ ubhayaṃ abhinivajjetvā appaṭipajjitvā akatvā. Upekkhakoti tathāpaṭipattiyaṃ udāsīno samathavipassanābhāvanameva anubrūhanto vihareyya, samathapaṭipattiyaṃ upekkhako hutvā vipassanāyameva kammaṃ karonto vihareyya. Vipassanampi ussukkāpetvā tatthapi saṅkhārupekkhāñāṇavasena upekkhako yāva vipassanāñāṇaṃ maggena ghaṭīyati, tāva yathā taṃ tikkhaṃ sūraṃ pasannaṃ hutvā vahati, tathā vihareyya sato sampajānoti.

'Dhamma-thought' means that for one who reflects on thoughts of renunciation and so forth, without straying from the Dhamma, zeal will repeatedly increase with the thought, 'I will fulfill the practice of virtue, etc.' That thought, by avoiding qualities unhelpful to virtue and so forth, and by cultivating helpful qualities, removes the aspect of decline and, not standing still even in the aspect of stability, should be understood as having many divisions in its operation, leading to distinction and penetration. 'Not the thought of non-Dhamma' means one should not entertain thoughts of sensuality. 'Or both of these' refers to what has been stated: speaking the Dhamma for the benefit of others and reflecting on the Dhamma for one's own benefit. Or else, having completely abandoned both, not practicing them, not doing them. 'Equanimous' means one should dwell indifferent to such practice, solely developing serenity and insight. Being equanimous in the practice of serenity, one should dwell engaged only in the work of insight. Even having made insight zealous, one should dwell with equanimity through the knowledge of equanimity toward formations until the insight knowledge is conjoined with the path, so that it proceeds, being sharp, strong, and clear—thus should one dwell, mindful and clearly comprehending.

Gāthāsu samathavipassanādhammo āramitabbaṭṭhena ārāmo etassāti dhammārāmo. Tasmiṃyeva dhamme ratoti dhammarato. Tasseva dhammassa punappunaṃ vicintanato dhammaṃ anuvicintayaṃ taṃ dhammaṃ āvajjento, manasi karontoti attho. Anussaranti tameva dhammaṃ uparūparibhāvanāvasena anussaranto. Atha vā vimuttāyatanasīse ṭhatvā paresaṃ desanāvasena sīlādidhammo āramitabbaṭṭhena ārāmo etassāti dhammārāmo. Tatheva tasmiṃ dhamme rato abhiratoti dhammarato. Tesaṃyeva sīlādidhammānaṃ gatiyo samanvesanto kāmavitakkādīnaṃ okāsaṃ adatvā nekkhammasaṅkappādidhammaṃyeva anuvicintanato dhammaṃ anuvicintayaṃ. Tadubhayaṃ vā pana oḷārikato dahanto ajjhupekkhitvā samathavipassanādhammameva uparūpari bhāvanāvasena anussaranto anubrūhanavasena pavattento. Saddhammāti sattatiṃsappabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyati, na cirasseva taṃ adhigacchatīti attho.

In the verses: the Dhamma of serenity and insight is a 'delight' (ārāma) in the sense that one should delight in it; one for whom this is so is 'one whose delight is the Dhamma' (dhammārāmo). Delighting in that very Dhamma, one is 'one who delights in the Dhamma' (dhammarato). By repeatedly reflecting on that very Dhamma, 'pondering the Dhamma' means directing the mind to that Dhamma, attending to it; this is the meaning. 'Recollecting' means recollecting that very Dhamma by way of repeated development. Alternatively: standing at the head of the grounds for liberation, by way of teaching others, the Dhamma of virtue and so forth is a 'delight' in the sense that one should delight in it; one for whom this is so is 'one whose delight is the Dhamma.' Likewise, delighting and rejoicing in that Dhamma, one is 'one who delights in the Dhamma.' By investigating the courses of those very Dhammas of virtue and so forth, not giving an opportunity to sensual thoughts and so on, and by reflecting only on the Dhamma of renunciation-intentions and so forth, one is 'pondering the Dhamma.' Or, burning away both of these in their gross aspect and looking on with equanimity, one recollects only the Dhamma of serenity and insight by way of repeated development, causing it to proceed by way of cultivation. 'From the true Dhamma': one does not decline from the thirty-seven factors of awakening and the ninefold supramundane Dhamma. One attains it without delay—this is the meaning.

Idāni tassa anussaraṇavidhiṃ dassento ‘‘caraṃ vā’’tiādimāha. Tattha caraṃ vāti bhikkhācāravasena caṅkamanavasena ca caranto vā. Yadi vā tiṭṭhanti tiṭṭhanto vā nisinno vā, uda vā sayanti sayanto vā. Evaṃ catūsupi iriyāpathesu. Ajjhattaṃ samayaṃ cittanti yathāvutte kammaṭṭhānasaṅkhāte gocarajjhatte attano cittaṃ rāgādikilesānaṃ vūpasamanavasena pajahanavasena samayaṃ samento. Santimevādhigacchatīti accantasantiṃ nibbānameva pāpuṇātīti.

Now, explaining the method of recollecting it, he says, 'whether walking,' and so on. Here, 'whether walking' (caraṃ vā) means walking, either on an alms-round or in walking meditation. Or 'standing' (tiṭṭhanti) means standing, or sitting, or 'lying down' (sayanti) means lying down. Thus, in all four postures. 'Internally calming the mind' (ajjhattaṃ samayaṃ cittaṃ) means calming one's own mind, which is internally focused on the meditation subject as previously described, by pacifying and abandoning defilements such as lust, etc. 'He attains only peace' (santimevādhigacchati) means he attains only the ultimate peace, Nibbāna.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh discourse is completed.

8. Andhakaraṇasuttavaṇṇanā

8. Commentary on the Andhakaraṇa Sutta

87. Aṭṭhame [Pg.258] akusalavitakkāti akosallasambhūtā vitakkā. Andhakaraṇātiādīsu yassa sayaṃ uppajjanti, taṃ yathābhūtadassananivāraṇena andhaṃ karontīti andhakaraṇā. Na paññācakkhuṃ karontīti acakkhukaraṇā. Aññāṇaṃ karontīti aññāṇakaraṇā. Paññānirodhikāti kammassakatāpaññā, jhānapaññā, vipassanāpaññāti imā tisso paññā appavattikaraṇena nirodhentīti paññānirodhikā. Aniṭṭhaphaladāyakattā dukkhasaṅkhātassa vighātassa pakkhe vattantīti vighātapakkhikā. Kilesanibbānaṃ na saṃvattayantīti anibbānasaṃvattanikā.

87. In the eighth, 'unwholesome thoughts' means thoughts arisen from unskillfulness. In 'blinding,' etc., they blind one by obstructing the seeing of things as they truly are, because they arise in oneself; hence, 'blinding.' They do not produce the eye of wisdom; hence, 'making one without the eye.' They produce ignorance; hence, 'making one ignorant.' 'Destructive to wisdom' means they obstruct the arising of three types of wisdom: wisdom concerning kamma as one's own possession, jhana-wisdom, and insight-wisdom, by preventing their occurrence; hence, 'destructive to wisdom.' Because they yield undesirable results, having the characteristic of suffering, they belong to the side of affliction; hence, 'belonging to the side of affliction.' They do not conduce to the quenching of defilements; hence, 'not conducive to quenching.'

Kāmavitakkoti kāmapaṭisaṃyutto vitakko. So hi kilesakāmasahito hutvā vatthukāmesu pavattati. Byāpādapaṭisaṃyutto vitakko byāpādavitakko. Vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Ime dve ca sattesupi saṅkhāresupi uppajjanti. Kāmavitakko hi piyamanāpe satte vā saṅkhāre vā vitakkentassa uppajjati, byāpādavitakko appiye amanāpe satte vā saṅkhāre vā kujjhitvā olokanakālato paṭṭhāya yāva nāsanā uppajjati, vihiṃsāvitakko saṅkhāresu na uppajjati, saṅkhārā dukkhāpetabbā nāma natthi, ‘‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu’’nti cintanakāle pana sattesu uppajjati.

'Sensual thought' is thought connected with sensual desire. It arises accompanied by defilement-sensual desire and occurs in relation to object-sensual desires. 'Ill-will thought' is thought connected with ill-will. 'Harm thought' is thought connected with harm. These two (ill-will and harm thoughts) arise both in regard to beings and in regard to formations. Sensual thought arises in one who thinks about beings or formations that are liked and agreeable. Ill-will thought arises in one who, being angry with beings or formations that are disliked and disagreeable, thinks evil thoughts from the moment of looking with anger until destruction. Harm thought does not arise in regard to formations, for there are no formations to be afflicted. However, it arises in regard to beings when one thinks, 'May these beings be struck, bound, cut off, or destroyed; or may they not exist.'

Imeyeva pana kāmasaṅkappādayo. Atthato hi kāmavitakkādīnaṃ kāmasaṅkappādīnañca nānākaraṇaṃ natthi, taṃsampayuttā pana saññādayo kāmasaññādayo. Kāmadhātuādīnaṃ pana yasmā pāḷiyaṃ –

These are simply sensual intentions, etc. For in terms of meaning, there is no difference between sensual thoughts, etc., and sensual intentions, etc.; but the perceptions, etc., associated with them are sensual perceptions, etc. However, regarding the sensual elements, etc., since in the Pāli text—

‘‘Kāmapaṭisaṃyutto takko vitakko…pe… micchāsaṅkappo, ayaṃ vuccati kāmadhātu, sabbepi akusalā dhammā kāmadhātu. Byāpādapaṭisaṃyutto takko vitakko…pe… micchāsaṅkappo, ayaṃ vuccati byāpādadhātu. Dasasu āghātavatthūsu cittassa āghāto paṭighāto…pe… anattamanatā cittassa, ayaṃ vuccati byāpādadhātu. Vihiṃsāpaṭisaṃyutto takko vitakko micchāsaṅkappo[Pg.259], ayaṃ vuccati vihiṃsādhātu. Idhekacco pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā rajjuyā vā aññataraññatarena satte viheṭheti, ayaṃ vihiṃsādhātū’’ti (vibha. 182, 910) –

'Reasoning, initial thought connected with sensual desire... wrong intention—this is called the sensual element. All unwholesome states are the sensual element. Reasoning, initial thought connected with ill will... wrong intention—this is called the element of ill will. In the ten grounds of resentment, the mind's resentment, irritation... displeasure of mind—this is called the element of ill will. Reasoning, initial thought connected with harmfulness, wrong intention—this is called the element of harmfulness. Here, someone torments beings with a hand, or a clod, or a stick, or a knife, or a rope, or with some other such thing—this is the element of harmfulness.' (Vibh. 182, 910)—

Āgatattā viseso labbhati.

A distinction is obtained because it is stated.

Tattha dve kathā sabbasaṅgāhikā ca asambhinnā ca. Tattha kāmadhātuyā gahitāya itarā dvepi gahitā nāma honti. Tato pana nīharitvā ayaṃ byāpādadhātu, ayaṃ vihiṃsādhātūti dassetīti ayaṃ sabbasaṅgāhikā nāma. Kāmadhātuṃ kathento pana bhagavā byāpādadhātuṃ byāpādadhātuṭṭhāne, vihiṃsādhātuṃ vihiṃsādhātuṭṭhāne ṭhapetvāva avasesaṃ kāmadhātu nāmāti kathesīti ayaṃ asambhinnakathā nāma.

Here, there are two kinds of exposition: the all-inclusive and the non-overlapping. Here, when the sensual element is taken, the other two are also taken. But when, having extracted them, he points out 'this is the element of ill will, this is the element of harmfulness,' this is called the all-inclusive exposition. However, when the Blessed One speaks of the sensual element, having placed the element of ill will in the place for ill will, and the element of harmfulness in the place for harmfulness, and then speaks of the remainder as the sensual element, this is called the non-overlapping exposition.

Sukkapakkhe vuttavipariyāyena attho veditabbo. Nekkhammapaṭisaṃyutto vitakko nekkhammavitakko. So asubhapubbabhāge kāmāvacaro hoti, asubhajjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Abyāpādapaṭisaṃyutto vitakko abyāpādavitakko. So mettāpubbabhāge kāmāvacaro hoti, mettājhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko. So karuṇāpubbabhāge kāmāvacaro, karuṇājjhāne rūpāvacaro, taṃ jhānaṃ pādakaṃ katvā uppannamaggaphalakāle lokuttaro. Yadā pana alobho sīsaṃ hoti, tadā itare dve tadanvāyikā honti. Yadā mettā sīsaṃ hoti, tadā itare dve tadanvāyikā honti. Yadā karuṇā sīsaṃ hoti, tadā itare dve tadanvāyikā honti.

On the wholesome side, the meaning should be understood in the reverse way of what has been stated. Thought connected with renunciation is renunciation thought. In the preliminary stage of the foulness meditation, it belongs to the sensual sphere; in the foulness jhana, it belongs to the form sphere; and when that jhana serves as the basis for the arising of path-and-fruition, it becomes supramundane. Thought connected with non-ill will is non-ill will thought. In the preliminary stage of loving-kindness meditation, it belongs to the sensual sphere; in the loving-kindness jhana, it belongs to the form sphere; and when that jhana serves as the basis for the arising of path-and-fruition, it becomes supramundane. Thought connected with non-harming is non-harming thought. In the preliminary stage of compassion meditation, it belongs to the sensual sphere; in the compassion jhana, it belongs to the form sphere; and when that jhana serves as the basis for the arising of path-and-fruition, it becomes supramundane. When non-greed is foremost, the other two are concomitant with it. When loving-kindness is foremost, the other two are concomitant with it. When compassion is foremost, the other two are concomitant with it.

Imeyeva pana nekkhammasaṅkappādayo. Atthato hi nekkhammavitakkādīnaṃ nekkhammasaṅkappādīnañca nānākaraṇaṃ natthi, taṃsampayuttā pana saññādayo nekkhammasaññādayo. Nekkhammadhātuādīnaṃ pana yasmā pāḷiyaṃ –

These are simply intentions of renunciation, etc. For in terms of meaning, there is no difference between renunciation thought, etc., and renunciation intention, etc.; but the perceptions, etc., associated with them are renunciation perceptions, etc. However, regarding the elements of renunciation, etc., since in the Pāli text—

‘‘Nekkhammapaṭisaṃyutto takko vitakko saṅkappo, ayaṃ vuccati nekkhammadhātu, sabbepi kusalā dhammā nekkhammadhātu. Abyāpādapaṭisaṃyutto takko vitakko saṅkappo, ayaṃ vuccati abyāpādadhātu. Yā sattesu metti mettāyanā mettācetovimutti[Pg.260], ayaṃ vuccati abyāpādadhātu. Avihiṃsāpaṭisaṃyutto takko vitakko saṅkappo – ayaṃ vuccati avihiṃsādhātu. Yā sattesu karuṇā karuṇāyanā karuṇācetovimutti – ayaṃ vuccati avihiṃsādhātū’’ti. (Vibha. 182) –

‘Reasoning, initial thought, and intention connected with renunciation—this is called the element of renunciation; all wholesome qualities are the element of renunciation. Reasoning, initial thought, and intention connected with non-ill will—this is called the element of non-ill will; that which is loving-kindness towards beings, the practice of loving-kindness, the liberation of mind through loving-kindness—this is called the element of non-ill will. Reasoning, initial thought, and intention connected with non-harming—this is called the element of non-harming; that which is compassion towards beings, the practice of compassion, the liberation of mind through compassion—this is called the element of non-harming.’ (Vibh. 182)—

Āgatattā viseso labbhati. Idhāpi sabbasaṅgāhikā, asambhinnāti dve kathā vuttanayeneva veditabbā. Sesaṃ suviññeyyameva.

A distinction is obtained because it is stated. Here too, the two expositions—the all-inclusive and the non-overlapping—should be understood in the same way as stated. The remainder is easily comprehensible.

Gāthāsu vitakkayeti vitakkeyya. Nirākareti attano santānato nīhareyya vinodeyya, pajaheyyāti attho. Save vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhatanti yathā nāma gimhānaṃ pacchime māse pathaviyaṃ samūhataṃ samantato uṭṭhitaṃ rajaṃ mahato akālameghassa vassato vuṭṭhi ṭhānaso vūpasameti, evameva so yogāvacaro vitakkāni micchāvitakke ca vicāritāni taṃsampayuttavicāre ca sameti vūpasameti samucchindati. Tathābhūto ca vitakkūpasamena cetasā sabbesaṃ micchāvitakkānaṃ upasamanato vitakkūpasamena ariyamaggacittena. Idheva diṭṭheva dhamme, santipadaṃ nibbānaṃ, samajjhagā samadhigato hotīti.

In the verses, ‘he should reflect’ (vitakkayeti) means ‘he should reflect’ (vitakkeyya). ‘Nirākareti’ means ‘he should remove, dispel, and abandon from his own mental continuum’—this is the meaning. The phrase ‘He stills thoughts and deliberations, like rain stills gathered dust’ (Save vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhatanti): Just as in the last month of the hot season, dust that has been swept together and raised up from the ground on all sides is calmed and settled in its place by the rain from a great untimely cloud, so too does that meditator still, calm, and cut off those wrong thoughts and the deliberations associated with them. And being thus, with a mind calmed by the stilling of thoughts—that is, by the noble path-mind which stills all wrong thoughts—here in this very life, he attains the peaceful state, Nibbāna, having fully realized it.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The Commentary on the Eighth Sutta is concluded.

9. Antarāmalasuttavaṇṇanā

9. The Commentary on the Antarāmala Sutta

88. Navame antarāmalāti ettha antarāsaddo –

88. In the ninth sutta, regarding ‘antarāmala,’ the word ‘antarā’ is used—

‘‘Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;

Janā saṅgamma mantenti, mañca tañca kimantara’’nti. –

“On riverbanks, at meeting places, in assemblies, and on the streets, people gather and confer, saying, ‘What is the difference between this and that?’”

Ādīsu (saṃ. ni. 1.228) kāraṇe āgato. ‘‘Addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Apicāyaṃ tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare.

In passages such as (Saṃ. Ni. 1.228), it occurs in the sense of ‘cause.’ In passages such as “Venerable sir, a certain woman saw me through a crack while washing a vessel” (Ma. Ni. 2.149), it occurs in the sense of ‘moment.’ In passages such as “Moreover, this Tapodā flows between two great hells” (Pārā. 231), it occurs in the sense of ‘interval.’

‘‘Pītavatthe pītadhaje, pītālaṅkārabhūsite;

Pītantarāhi vaggūhi, apiḷandhāva sobhasī’’ti. –

“Clad in yellow, with yellow banners, adorned with yellow ornaments; with yellow upper-robes and sweet voices, you shine as if adorned.”

Ādīsu [Pg.261] (vi. va. 658) uttarisāṭake. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. Idhāpi citte eva daṭṭhabbo. Tasmā antare citte bhavā antarā. Yasmiṃ santāne uppannā, tassa malinabhāvakaraṇato malā. Tattha malaṃ nāma duvidhaṃ – sarīramalaṃ, cittamalanti. Tesu sarīramalaṃ sedajallikādi sarīre nibbattaṃ, tattha laggaṃ āgantukarajañca, taṃ udakenapi nīharaṇīyaṃ, na tathā saṃkilesikaṃ. Cittamalaṃ pana rāgādisaṃkilesikaṃ, taṃ ariyamaggeheva nīharaṇīyaṃ. Vuttañhetaṃ porāṇehi –

In passages such as (Vi. Va. 658), it occurs in the sense of ‘upper robe.’ In passages such as “In whom internally there are no angers” (Udā. 20), it occurs in the sense of ‘mind.’ Here too, it should be understood as referring to the mind. Therefore, ‘antarā’ means ‘existing in the mind.’ That which, having arisen in a being’s continuum, causes its defilement, is called ‘mala’ (stain). Herein, ‘mala’ is of two kinds: bodily impurity and mental impurity. Among these, bodily impurity is sweat, grime, etc., produced in the body and clinging to it, as well as external dust; this can be removed even by water and is not so defiling. Mental impurity, however, is defilement such as lust, etc., and this can only be removed by the noble paths. For this was said by the ancients:

‘‘Rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā;

Rūpe suddhe visujjhanti, anakkhātaṃ mahesinā.

“By defiled form, beings are defiled; by pure form, they are purified; this was not declared by the Great Seer.

‘‘Cittena saṃkiliṭṭhena, saṃkilissanti māṇavā;

Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti. (dī. ni. aṭṭha. 2.373;

ma. ni. aṭṭha. 1.106);

“With a defiled mind, beings are defiled; with a purified mind, they are purified; thus was it said by the Great Seer.”

Tenāha bhagavā ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī’’ti (saṃ. ni. 3.100). Tasmā bhagavā idhāpi cittamalavisodhanāya paṭipajjitabbanti dassento ‘‘tayome, bhikkhave, antarāmalā’’ti āha.

Therefore the Blessed One said: “Monks, by the defilement of mind, beings are defiled; by the purification of mind, they are purified” (SN 3.100). Therefore, the Blessed One, showing that one should practice for the cleansing of the mind’s defilement here as well, said: “Monks, there are these three inner defilements.”

Yathā cete lobhādayo sattānaṃ citte uppajjitvā malinabhāvakarā nānappakārasaṃkilesavidhāyakāti antarāmalā, evaṃ ekato bhuñjitvā, ekato sayitvā, otāragavesī amittasattu viya citte eva uppajjitvā sattānaṃ nānāvidhaanatthāvahā, nānappakāradukkhanibbattakāti dassento ‘‘antarāamittā’’tiādimāha. Tattha mittapaṭipakkhato amittā, sapattakiccakaraṇato sapattā, hiṃsanato vadhakā, ujuvipaccanīkato paccatthikā.

Just as these greed and other defilements, arising in the minds of beings, cause defilement and bring about various kinds of corruption, thus they are ‘inner stains.’ Similarly, showing that just as an enemy who eats together, sleeps together, and seeks opportunities, these defilements arise in the mind itself and bring various kinds of harm to beings, producing various kinds of suffering, he said: ‘inner enemies,’ and so on. Herein, they are ‘enemies’ because they are opposed to friends; ‘adversaries,’ because they perform the function of an adversary; ‘slayers,’ because they harm; and ‘foes,’ because they are directly hostile.

Tattha dvīhi ākārehi lobhādīnaṃ amittādibhāvo veditabbo. Verīpuggalo hi antaraṃ labhamāno attano verissa satthena vā sīsaṃ pāteti, upāyena vā mahantaṃ anatthaṃ uppādeti. Ime ca lobhādayo paññāsirapātanena yonisampaṭipādanena ca tādisaṃ tato balavataraṃ anatthaṃ nibbattenti. Kathaṃ? Cakkhudvārasmiñhi iṭṭhādīsu ārammaṇesu āpāthagatesu yathārahaṃ tāni ārabbha lobhādayo uppajjanti, ettāvatāssa paññāsiraṃ [Pg.262] pātitaṃ nāma hoti. Sotadvārādīsupi eseva nayo. Evaṃ tāva paññāsirapātanato amittādisadisatā veditabbā. Lobhādayo pana kammanidānā hutvā aṇḍajādibhedā catasso yoniyo upanenti. Tassa yoniupagamanamūlakāni pañcavīsati mahābhayāni dvattiṃsa kammakaraṇāni ca āgatāneva honti. Evaṃ yonisampaṭipādanatopi nesaṃ amittādisadisatā veditabbā. Iti lobhādayo amittādisadisatāya cittasambhūtatāya ca ‘‘antarāamittā’’tiādinā vuttā. Apica amittehi kātuṃ asakkuṇeyyaṃ lobhādayo karonti, amittādibhāvo ca lobhādīhi jāyatīti tesaṃ amittādibhāvo veditabbo. Vuttañhetaṃ –

Herein, the hostile nature of greed and other defilements should be understood in two ways. For a foe, when finding an opportunity, either cuts off his enemy’s head with a weapon or causes great harm through cunning means. These defilements—greed and the like—bring about even greater harm than that, by beheading with wisdom and leading to rebirth. How so? When agreeable and other objects appear at the eye-door, greed and other defilements arise in relation to them as appropriate. At that very moment, it is as if wisdom is beheaded. The same applies to the ear-door and other sense doors. Thus, their similarity to foes should be understood in terms of beheading wisdom. Moreover, greed and other defilements, being the source of kamma, lead to the four kinds of birth—egg-born and so on. For one who goes to such a birth, the twenty-five great dangers and thirty-two kinds of actions result. Thus, their similarity to foes should also be understood in terms of leading to rebirth. Therefore, greed and other defilements are called ‘inner foes’ because they arise in the mind and resemble foes. Furthermore, greed and other defilements do what foes are unable to do, and the very nature of a foe arises from greed and the like. Thus, their hostile nature should be understood. For it was said:

‘‘Diso disaṃ yantaṃ kayirā, verī vā pana verinaṃ;

Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare’’ti. (dha. pa. 42;

udā. 33);

“What an enemy might do to an enemy, or a hater to a hater, a wrongly-directed mind can do to oneself even greater harm.”

Gāthāsu attano paresañca anatthaṃ janetīti anatthajanano. Vuttañhetaṃ –

In the stanzas, it generates harm for oneself and for others; thus it is called a generator of harm. For it has been said:

‘‘Yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādeti vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho iti, tadapi akusalaṃ, itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavantī’’ti (a. ni. 3.70).

“Whatever a greedy person constructs with body, speech, or mind, that too is unwholesome. Whatever a greedy person, overcome by greed, with mind consumed, inflicts suffering on another unjustly through killing, imprisonment, confiscation, blame, or banishment, thinking, ‘I am powerful, I have strength,’ that too is unwholesome. Thus, many evil and unwholesome states arise, born of greed, rooted in greed, originating from greed, conditioned by greed.”

Aparampi vuttaṃ –

Furthermore, it has been said:

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedetī’’tiādi (a. ni. 3.54).

“Indeed, Brahmin, one who is impassioned, overcome by passion, with a mind consumed, intends harm to oneself, intends harm to others, intends harm to both, and experiences mental pain and displeasure.”

Cittappakopanoti cittasaṅkhobhano. Lobho hi lobhanīye vatthusmiṃ uppajjamāno cittaṃ khobhento pakopento vipariṇāmento vikāraṃ [Pg.263] āpādento uppajjati, pasādādivasena pavattituṃ na deti. Bhayamantarato jātaṃ, taṃ jano nāvabujjhatīti taṃ lobhasaṅkhātaṃ antarato abbhantare attano citteyeva jātaṃ anatthajananacittappakopanādiṃ bhayaṃ bhayahetuṃ ayaṃ bālamahājano nāvabujjhati na jānātīti.

‘Disturbance of mind’ means agitation of mind. For greed, arising in an object that provokes greed, arises agitating the mind, exciting it, perverting it, and causing it to undergo change. It does not allow the mind to function in a state of serenity, and so on. ‘Fear arises from within, but people do not understand it’ means that this great mass of fools does not understand or know that fear, that cause of fear, known as greed, which arises from within, in one’s own mind, generating harm, agitating the mind, and so on.

Luddho atthaṃ na jānātīti attatthaparatthādibhedaṃ atthaṃ hitaṃ luddhapuggalo yathābhūtaṃ na jānāti. Dhammaṃ na passatīti dasakusalakammapathadhammampi luddho lobhena abhibhūto pariyādinnacitto na passati paccakkhato na jānāti, pageva uttarimanussadhammaṃ. Vuttampi cetaṃ –

‘A greedy person does not understand the meaning’ means that a greedy person does not truly understand the meaning, the benefit, which is distinguished as one’s own benefit, others’ benefit, and so on. ‘They do not see the Dhamma’ means that a greedy person, overcome by greed, with a mind consumed, does not directly perceive or know even the Dhamma of the ten wholesome courses of action, let alone a superhuman state. And this too has been said:

‘‘Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ na pajānāti, paratthampi yathābhūtaṃ na pajānāti, ubhayatthampi yathābhūtaṃ na pajānātī’’tiādi (a. ni. 3.55).

“Indeed, Brahmin, one who is impassioned, overcome by passion, with a mind consumed, does not understand their own benefit as it really is, nor the benefit of others as it really is, nor the benefit of both as it really is.”

Andhatamanti andhabhāvakaraṃ tamaṃ. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle lobho sahate abhibhavati naraṃ, andhatamaṃ tadā hotīti. Yanti vā kāraṇavacanaṃ. Yasmā lobho uppajjamāno naraṃ sahate abhibhavati, tasmā andhatamaṃ tadā hotīti yojanā, ya-ta-saddānaṃ ekantasambandhabhāvato. Atha vā yanti kiriyāparāmasanaṃ, ‘‘lobho sahate’’ti ettha yadetaṃ lobhassa sahanaṃ abhibhavanaṃ vuttaṃ. Etaṃ andhabhāvakarassa tamassa gamanaṃ uppādoti attho. Atha vā yaṃ naraṃ lobho sahate abhibhavati, tassa andhatamaṃ tadā hoti, tato ca luddho atthaṃ na jānāti, luddho dhammaṃ na passatīti evamettha attho daṭṭhabbo.

‘Blind darkness’ means darkness that causes blindness. ‘Yanti’ means ‘when.’ Here, it is a word in the locative sense. When greed overpowers and overwhelms a person, then there is blind darkness. Or ‘yanti’ can be taken as a causal term: the construction is, ‘Because greed arises and overpowers and overwhelms a person, therefore there is blind darkness,’ due to the inseparable relationship of the words ‘ya’ and ‘ta.’ Alternatively, ‘yanti’ refers back to the action: the overpowering and overwhelming of greed mentioned in ‘greed overpowers.’ This means the arising of the darkness that causes blindness. Or, for the person whom greed overpowers and overwhelms, there is blind darkness at that time. Because of this, a greedy person does not understand the meaning, a greedy person does not see the Dhamma—thus, the meaning should be understood here.

Yo ca lobhaṃ pahantvānāti yo pubbabhāge tadaṅgavasena vikkhambhanavasena ca yathārahaṃ samathavipassanāhi lobhaṃ pajahitvā tathā pajahanahetu lobhaneyye dibbepi rūpādike upaṭṭhite na lubbhati, balavavipassanānubhāvena lobho pahīyate tamhāti tasmā ariyapuggalā ariyamaggena lobho pahīyati pajahīyati, accantameva pariccajīyati. Yathā kiṃ? Udabindūva pokkharāti paduminipaṇṇato udakabindu viya. Sesagāthānampi iminā nayena attho veditabbo.

‘But one who has abandoned greed’ means one who, in the preliminary stage, has abandoned greed by means of serenity and insight as appropriate, through abandonment by substitution and by suppression. Because of such abandonment, one does not become greedy even when divine forms and the like, which are objects of greed, appear. Through the power of strong insight, greed is abandoned from him. Therefore, for noble individuals, greed is abandoned, relinquished, and completely discarded through the noble path. Like what? ‘Like a drop of water on a lotus leaf’ means like a drop of water from a lotus leaf. The meaning of the remaining stanzas should be understood in this same way.

Tathā [Pg.264] dosassa –

Similarly, with regard to hate:

‘‘Yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādeti vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho iti, tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavantī’’ti (a. ni. 3.70).

“Whatever a hateful person constructs with body, speech, or mind, that too is unwholesome. Whatever a hateful person, overcome by hate, with a mind consumed, inflicts suffering on another unjustly through killing, imprisonment, confiscation, blame, or banishment, thinking, ‘I am powerful, I have strength,’ that too is unwholesome. Thus, many evil and unwholesome states arise, born of hate, rooted in hate, originating from hate, conditioned by hate.”

Tathā –

Similarly:

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedetī’’ti (a. ni. 3.55).

“Indeed, Brahmin, one who is malicious, overcome by malice, with a mind consumed, intends harm to himself, harm to others, harm to both, and experiences mental pain and displeasure.”

Tathā –

Similarly:

‘‘Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ na pajānāti, paratthampi yathābhūtaṃ na pajānāti, ubhayatthampi yathā bhūtaṃ na pajānātī’’ti (a. ni. 3.55) –

“Indeed, Brahmin, one who is hateful, overcome by hate, with a mind consumed, does not understand his own benefit as it really is, nor the benefit of others as it really is, nor the benefit of both as it really is.”

Ādisuttapadānusārena anatthajananatā atthahānihetutā ca veditabbā.

In accordance with the sutta passages cited at the beginning, its characteristic of generating harm and being the cause of the loss of benefit should be understood.

Tathā mohassa ‘‘yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā’’tiādinā (a. ni. 3.70), ‘‘mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi cetetī’’tiādinā(a. ni. 3.55), ‘‘attatthampi yathābhūtaṃ na pajānātī’’tiādinā (a. ni. 3.55) ca āgatasuttapadānusārena veditabbā.

Likewise, for delusion, this should be understood in accordance with the cited sutta passages, such as: ‘Whatever a deluded person constructs with body, speech, or mind…’ (AN 3.70); ‘Indeed, Brahmin, a deluded person, overwhelmed by delusion, with a mind consumed, intends harm even for himself…’ (AN 3.55); and ‘does not understand his own benefit as it really is…’ (AN 3.55).

Tālapakkaṃva bandhanāti tālaphalaṃ viya usumuppādena vaṇṭato, tatiyamaggañāṇuppādena tassa cittato doso pahīyati, pariccajīyatīti attho. Mohaṃ vihanti so sabbanti so ariyapuggalo sabbaṃ [Pg.265] anavasesaṃ mohaṃ catutthamaggena vihanti vidhamati samucchindati. Ādiccovudayaṃ tamanti ādicco viya udayaṃ uggacchanto tamaṃ andhakāraṃ.

Like a ripe palm fruit from its stem, by the production of heat, so too, with the arising of the third path-knowledge, aversion is abandoned and relinquished from that mind—this is the meaning. 'That noble individual destroys all delusion' means that noble individual destroys, shatters, and uproots all delusion without remainder through the fourth path. 'Like the rising sun dispels darkness' means: like the sun, rising, dispels the darkness.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth sutta is completed.

10. Devadattasuttavaṇṇanā

10. Commentary on the Devadatta Sutta

89. Dasame tīhi, bhikkhave, asaddhammehi abhibhūtoti kā uppatti? Devadatte hi avīcimahānirayaṃ paviṭṭhe devadattapakkhiyā aññatitthiyā ca ‘‘samaṇena gotamena abhisapito devadatto pathaviṃ paviṭṭho’’ti abbhācikkhiṃsu. Taṃ sutvā sāsane anabhippasannā manussā ‘‘siyā nu kho etadevaṃ, yathā ime bhaṇantī’’ti āsaṅkaṃ uppādesuṃ. Taṃ pavattiṃ bhikkhū bhagavato ārocesuṃ. Atha bhagavā ‘‘na, bhikkhave, tathāgatā kassaci abhisapaṃ denti, tasmā na devadatto mayā abhisapito, attano kammeneva nirayaṃ paviṭṭho’’ti vatvā tesaṃ micchāgāhaṃ paṭisedhento imāya aṭṭhuppattiyā idaṃ suttaṃ abhāsi.

89. In the tenth sutta, regarding 'Monks, overcome by three unrighteous qualities'—what is the origin of this? When Devadatta had entered the Avīci great hell, Devadatta's followers and other sectarians falsely accused, saying, 'Devadatta has been cursed by the ascetic Gotama and has sunk into the earth.' Hearing this, people who were not devoted to the teaching became doubtful, thinking, 'Could it be as these people say?' The monks reported this event to the Blessed One. Then the Blessed One said, 'Monks, the Tathāgatas do not pronounce curses on anyone. Therefore, Devadatta was not cursed by me; he entered hell by his own deeds.' Having spoken thus to refute their wrong grasp, he delivered this discourse on this occasion.

Tattha asaddhammehīti asataṃ dhammehi, asantehi vā dhammehi. Atekicchoti buddhehipi anivattanīyattā avīcinibbattiyā tikicchābhāvato atekiccho, atikicchanīyoti attho. Asantaguṇasambhāvanādhippāyena pavattā pāpā icchā etassāti pāpiccho, tassa bhāvo pāpicchatā, tāya. ‘‘Ahaṃ buddho bhavissāmi, saṅghaṃ pariharissāmī’’ti tassa icchā uppannā. Kokālikādayo pāpā lāmakā mittā etassāti pāpamitto, tassa bhāvo pāpamittatā, tāya. Uttarikaraṇīyeti jhānābhiññāhi uttarikaraṇīye adhigantabbe maggaphale anadhigate sati eva, taṃ anadhigantvāti attho. Oramattakenāti appamattakena jhānābhiññāmattena. Visesādhigamenāti uttarimanussadhammādhigamena. Antarāti vemajjhe. Vosānaṃ āpādīti akatakiccova samāno ‘‘katakiccomhī’’ti maññamāno samaṇadhammato vigamaṃ āpajji. Iti bhagavā iminā suttena visesato puthujjanabhāve ādīnavaṃ pakāsesi bhāriyo puthujjanabhāvo, yatra hi nāma jhānābhiññāpariyosānā [Pg.266] sampattiyo nibbattetvāpi anekānatthāvahaṃ nānāvidhaṃ dukkhahetuṃ asantaguṇasambhāvanaṃ asappurisasaṃsaggaṃ ālasiyānuyogañca avijahanto avīcimhi kappaṭṭhiyaṃ atekicchaṃ kibbisaṃ pasavissatīti.

Here, 'unrighteous qualities' means qualities of the wicked, or unreal qualities. 'Incurable'—because it cannot be reversed even by Buddhas, birth in Avīci is incurable, meaning beyond remedy. 'Evil desire'—the wicked wish that arises from the presumption of non-existent virtues; the state of having such desire, by that. 'I will become a Buddha, I will lead the Saṅgha'—such a desire arose in him. 'Evil friends'—wicked and base companions like Kokālika; the state of having such friends, by that. 'Higher task'—while the path and fruit, which are to be attained as a task higher than the jhānas and higher knowledges, remained unattained; meaning, not having attained them. 'With mere trifles'—with just a small measure of jhānas and higher knowledges. 'Through the attainment of distinction'—through the attainment of a superior human state. 'In between'—in the middle. 'He met his end'—while still with his task unfinished, thinking 'I have done my duty,' he fell away from the ascetic life. Thus, the Blessed One, with this discourse, especially revealed the dangers in the state of an ordinary person. Heavy indeed is the state of an ordinary person, where one, even after producing attainments culminating in the jhānas and higher knowledges, by not abandoning the presumption of non-existent virtues, association with wicked people, and indulgence in laziness—which bring many misfortunes and are the cause of various kinds of suffering—will produce incurable evil leading to an aeon-long stay in Avīci.

Gāthāsu māti paṭisedhe nipāto. Jātūti ekaṃsena. Kocīti sabbasaṅgāhakavacanaṃ. Lokasminti sattaloke. Idaṃ vuttaṃ hoti ‘‘imasmiṃ sattaloke koci puggalo ekaṃsena pāpiccho mā hotū’’ti. Tadamināpi jānātha, pāpicchānaṃ yathā gatīti pāpicchānaṃ puggalānaṃ yathā gati yādisī nipphatti, yādiso abhisamparāyo, taṃ imināpi kāraṇena jānāthāti devadattaṃ nidassento evamāha. Paṇḍitoti samaññātoti pariyattibāhusaccena paṇḍitoti ñāto. Bhāvitattoti sammatoti jhānābhiññāhi bhāvitacittoti sambhāvito. Tathā hi so pubbe ‘‘mahiddhiko godhiputto, mahānubhāvo godhiputto’’ti dhammasenāpatināpi pasaṃsito ahosi. Jalaṃva yasasā aṭṭhā, devadattoti vissutoti attano kittiyā parivārena jalanto viya obhāsento viya ṭhito devadattoti evaṃ vissuto pākaṭo ahosi. ‘‘Me sutta’’ntipi pāṭho, mayā sutaṃ sutamattaṃ, katipāheneva atathābhūtattā tassa taṃ paṇḍiccādi savanamattamevāti attho.

In the verses, 'mā' is a prohibitive particle. 'Jātū' means certainly. 'Koci' is a term encompassing all. 'Lokasmiṃ' refers to the world of beings. This means, 'In this world of beings, may no individual ever be of evil desire.' 'By this also, know the fate of the evil-minded' means know by this reason what the destiny, outcome, and future life of evil-minded individuals is. Thus, pointing out Devadatta, he said this. 'Renowned as wise' means known as wise due to extensive learning. 'Esteemed as developed' means regarded as having a mind developed through jhānas and higher knowledges. Indeed, he was previously praised even by the general of the Dhamma: 'Godhiputta of great power, Godhiputta of great might.' 'Like a flame, he stood blazing with glory, Devadatta was famous' means he stood as if blazing, as if shining with his own renown and retinue; thus he was famous and well-known. There is also the reading 'me sutaṃ'—'heard by me,' meaning merely something heard, because after only a few days it became untrue, his wisdom and so forth were merely a matter of hearing—this is the meaning.

So samānamanuciṇṇo, āsajja naṃ tathāgatanti so evaṃbhūto devadatto ‘‘buddhopi sakyaputto, ahampi sakyaputto, buddhopi samaṇo, ahampi samaṇo, buddhopi iddhimā, ahampi iddhimā, buddhopi dibbacakkhuko, ahampi dibbacakkhuko, buddhopi dibbasotako, ahampi dibbasotako, buddhopi cetopariyañāṇalābhī, ahampi cetopariyañāṇalābhī, buddhopi atītānāgatapaccuppanne dhamme jānāti, ahampi te jānāmī’’ti attano pamāṇaṃ ajānitvā sammāsambuddhaṃ attanā samasamaṭṭhapanena samānaṃ āpajjanto ‘‘idānāhaṃ buddho bhavissāmi, bhikkhusaṅghaṃ pariharissāmī’’ti abhimārapayojanā tathāgataṃ āsajja āsādetvā viheṭhetvā. ‘‘Pamādamanujīno’’tipi paṭhanti. Tassattho ‘‘vuttanayena pamādaṃ [Pg.267] āpajjanto pamādaṃ nissāya bhagavatā saddhiṃ yugaggāhacittuppādena saheva jhānābhiññāhi anujīno parihīno’’ti. Avīcinirayaṃ patto, catudvāraṃ bhayānakanti jālānaṃ tattha uppannasattānaṃ vā nirantaratāya ‘‘avīcī’’ti laddhanāmaṃ catūsu passesu catumahādvārayogena catudvāraṃ atibhayānakaṃ mahānirayaṃ paṭisandhiggahaṇavasena patto. Tathā hi vuttaṃ –

Thus, 'Having pursued equality, he assailed the Tathāgata' means: that Devadatta, being of such a nature, not knowing his own measure, strove for equality by establishing himself as the same as the Fully Enlightened One—thinking, 'The Buddha is a Sakyan son, I too am a Sakyan son; the Buddha is an ascetic, I too am an ascetic; the Buddha has psychic powers, I too have psychic powers; the Buddha has the divine eye, I too have the divine eye; the Buddha has the divine ear, I too have the divine ear; the Buddha has attained knowledge of others' minds, I too have attained knowledge of others' minds; the Buddha knows past, future, and present phenomena, I too know them.' With the aim of surpassing him, thinking, 'Now I will become a Buddha, I will lead the community of monks,' he assailed, attacked, and harassed the Tathāgata. They also read, 'He was diminished through heedlessness.' The meaning of that is: falling into heedlessness in the manner described, and relying on that heedlessness, with a mind that arose seeking to compete with the Blessed One, he declined from the jhānas and higher knowledges. 'He fell into the Avīci hell, a terrifying place with four gates' means: due to the uninterrupted nature of the flames there, or of the beings born there, it has obtained the name 'Avīci'; it is a great hell with four great gates on its four sides, extremely terrifying, into which he fell by way of taking rebirth. As it is said:

‘‘Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

“Four-cornered, with four gates, divided into measured portions; Bounded by iron ramparts, covered over with iron.”

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā’’ti. (ma. ni. 3.250;

a. ni. 3.36;

pe. va. 693-694;

jā. 2.19.86-87);

The ground there is made of iron, blazing and full of heat; it always remains, extending for a hundred yojanas all around.

Aduṭṭhassāti aduṭṭhacittassa. Dubbheti dūseyya. Tameva pāpaṃ phusatīti tameva aduṭṭhadubbhiṃ pāpapuggalaṃ pāpaṃ nihīnaṃ pāpaphalaṃ phusati pāpuṇāti abhibhavati. Bhesmāti vipulabhāvena gambhīrabhāvena ca bhiṃsāpento viya, vipulagambhīroti attho. Vādenāti dosena. Vihiṃsatīti bādhati āsādeti. Vādo tamhi na rūhatīti tasmiṃ tathāgate parena āropiyamāno doso na ruhati, na tiṭṭhati, visakumbho viya samuddassa, na tassa vikāraṃ janetīti attho.

'Of one not hostile' means of one with an uncorrupted mind. 'Dubbheti' means to harm. 'That very evil touches him' means that that very evil—a low, evil result—touches, reaches, and overcomes that evil person who harms the one who is not hostile. 'Bhesma' means as if causing terror due to its vastness and profundity; the meaning is vast and profound. 'By blame' means by fault. 'Harasses' means afflicts, assails. 'Blame does not grow in him' means that blame imputed by another does not grow, does not stand, in the Tathāgata, just as a pot of poison does not affect the ocean—the meaning is, it does not produce any change in him.

Evaṃ chahi gāthāhi pāpicchatādisamannāgatassa nirayūpagabhāvadassanena dukkhato aparimuttataṃ dassetvā idāni tappaṭipakkhadhammasamannāgatassa dukkhakkhayaṃ dassento ‘‘tādisaṃ mitta’’nti osānagāthamāha. Tassattho – yassa sammā paṭipannassa maggānugo paṭipattimaggaṃ anugato sammā paṭipanno appicchatādiguṇasamannāgamena sakalavaṭṭadukkhassa khayaṃ pariyosānaṃ pāpuṇeyya. Tādisaṃ buddhaṃ vā buddhasāvakaṃ vā paṇḍito sappañño, attano mittaṃ kubbetha tena mettikaṃ kareyya, tañca seveyya tameva payirupāseyyāti.

Thus, having shown through six verses that one endowed with qualities such as evil desires is bound for hell and therefore not delivered from suffering, now, to show the destruction of suffering for one endowed with the opposing qualities, the concluding verse is spoken: 'Such a friend.' Its meaning is this: a wise and discerning person should make such a one—whether the Buddha or a disciple of the Buddha—their friend. They should be friendly towards them, associate with them, and attend upon them, so that, being one who practices rightly, a follower of the path of practice, and endowed with qualities such as having few wishes, they might attain the destruction and end of all the suffering of the cycle of existence.

Iti imasmiṃ vagge chaṭṭhasattamasuttesu vivaṭṭaṃ kathitaṃ, itaresu vaṭṭavivaṭṭaṃ kathitaṃ.

Thus, in this chapter, the sixth and seventh suttas teach of the unrolling, while the others teach of both the cycle and the unrolling.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the tenth sutta is finished.

Catutthavaggavaṇṇanā niṭṭhitā.

The commentary on the fourth chapter is complete.

5. Pañcamavaggo

5. The Fifth Chapter

1. Aggappasādasuttavaṇṇanā

1. Commentary on the Aggappasāda Sutta

90. Pañcamavaggassa [Pg.268] paṭhame aggappasādāti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. Tathā hesa ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ (ma. ni. 2.70). Ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti (dī. ni. 1.250; pārā. 15) ca ādīsu ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441). Ucchaggaṃ veḷagga’’nti ca ādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374). Anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’nti (cūḷava. 318) ca ādīsu koṭṭhāse. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca uttamo ca pavaro ca (a. ni. 4.95). Aggohamasmi lokassā’’ti ca ādīsu (dī. ni. 2.31; ma. ni. 3.207) seṭṭhe. Svāyamidhāpi seṭṭheyeva daṭṭhabbo. Tasmā aggesu seṭṭhesu pasādā, aggabhūtā seṭṭhabhūtā vā pasādā aggappasādāti attho.

90. In the first sutta of the fifth chapter, regarding 'aggappasāda': Here, the word 'agga' is seen in the senses of beginning, tip, portion, and best. For example, it is seen in the sense of 'beginning' in passages such as: 'From today onwards, good gatekeeper, I close the door to male and female ascetics of the Nigaṇṭha sect' and 'From today onwards, I have gone for refuge to him for life.' It is seen in the sense of 'tip' in passages such as: 'With that fingertip he would touch that fingertip' and 'The tip of the sugarcane, the tip of the bamboo.' It is seen in the sense of 'portion' in passages such as: 'The sour portion, the sweet portion, or the bitter portion' and 'I allow, monks, to divide by the monastery's portion or the residence's portion.' It is seen in the sense of 'best' in passages such as: 'This one is the supreme, the best, the highest, and the most excellent of these four persons' and 'I am the supreme in the world.' Here too, it should be understood in the sense of 'best.' Therefore, the meaning of 'aggappasāda' is: faith in things that are supreme, or faith that is itself supreme and best.

Purimasmiñca atthe aggasaddena buddhādiratanattayaṃ vuccati. Tesu bhagavā tāva asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca aggo. So hi mahābhinīhāraṃ dasannaṃ pāramīnaṃ pavicayañca ādiṃ katvā tehi bodhisambhāraguṇehi ceva buddhaguṇehi ca sesajanehi asadisoti asadisaṭṭhena aggo. Ye cassa guṇā mahākaruṇādayo, te sesasattānaṃ guṇehi visiṭṭhāti guṇavisiṭṭhaṭṭhenapi sabbasattuttamatāya aggo. Ye pana purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva rūpakāyaguṇehi ceva dhammakāyaguṇehi ca samoti asamasamaṭṭhenapi aggo. Tathā dullabhapātubhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggoti vuccati. Yathāha –

And in the first meaning, by the word 'supreme' is meant the Triple Gem, beginning with the Buddha. Among these, the Blessed One is supreme in the sense of being incomparable, in the sense of being distinguished by his qualities, and in the sense of being equal to the unequaled. For he, having made the great aspiration and the investigation of the ten perfections his starting point, is incomparable to other people on account of those qualities that are the requisites for awakening and the qualities of a Buddha; thus he is supreme in the sense of being incomparable. And his qualities, such as great compassion, are superior to the qualities of other beings; thus, through the excellence of his qualities, he is supreme and the highest of all beings. Furthermore, while the former Perfectly Enlightened Ones were unequal to all other beings, he is equal to them in the qualities of his form-body and his Dhamma-body; thus he is supreme in the sense of being equal to the unequaled. Likewise, the Blessed One is called supreme in the world on account of his rare appearance, his marvelous human nature, his bringing of welfare and happiness to many people, and his state of being without a second or companion. As it is said:

‘‘Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ, katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa.

Monks, the appearance of one individual is rare in the world. Of which one individual? Of the Tathāgata, the Arahant, the Perfectly Self-Enlightened One.

‘‘Ekapuggalo[Pg.269], bhikkhave, loke uppajjamāno uppajjati acchariyamanusso.

Monks, one individual, arising in the world, arises as a marvelous human being.

‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujana…pe… sammāsambuddho.

Monks, one individual, arising in the world, arises for the welfare of many people... the Perfectly Self-Enlightened One.

‘‘Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati, adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170-172, 174).

Monks, one individual, arising in the world, arises without a second, without a companion, incomparable, without an equal, without a counterpart, without a rival, unequaled, equal to the unequaled, the foremost among bipeds. Who is that one individual? The Tathāgata, the Arahant, the Perfectly Self-Enlightened One.

Dhammasaṅghāpi aññadhammasaṅghehi asadisaṭṭhena visiṭṭhaguṇatāya dullabhapātubhāvādinā ca aggā. Tathā hi tesaṃ svākkhātatādisuppaṭipannatādiguṇavisesehi aññadhammasaṅghā sadisā appataranihīnā vā natthi, kuto seṭṭhā. Sayameva ca pana tehi visiṭṭhaguṇatāya seṭṭhā. Tathā dullabhuppādaacchariyabhāvabahujanahitasukhāvahā adutiyaasahāyādisabhāvā ca te. Yadaggena hi bhagavā dullabhapātubhāvo, tadaggena dhammasaṅghāpīti. Acchariyādibhāvepi eseva nayo. Evaṃ aggesu seṭṭhesu uttamesu pavaresu guṇavisiṭṭhesu pasādāti aggappasādā.

The Dhamma and the Saṅgha are also supreme in the sense of being incomparable with other teachings and communities, due to their distinguished qualities, their rare appearance, and so on. For, with respect to their special qualities—such as the Dhamma being well-proclaimed and the Saṅgha being well-practiced—no other teachings and communities are even similar, so how could any be superior? Indeed, they themselves are best because of these distinguished qualities. Likewise, their nature is to be of rare arising, marvelous, bringing welfare and happiness to many, and being without a second, without a companion, and so on. For in the same way that the Blessed One is of rare appearance, so too are the Dhamma and the Saṅgha. This same principle applies to their being marvelous and so on. Thus, 'supreme faith' is faith in these things that are supreme, best, highest, excellent, and distinguished by their qualities.

Dutiyasmiṃ pana atthe yathāvuttesu aggesu buddhādīsu uppattiyā aggabhūtā pasādā aggappasādā. Ye pana ariyamaggena āgatā aveccappasādā, te ekanteneva aggabhūtā pasādāti aggappasādā. Yathāha ‘‘idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hotī’’tiādi (saṃ. ni. 5.1027). Aggavipākattāpi cete aggappasādā. Vuttañhi ‘‘agge kho pana pasannānaṃ aggo vipāko’’ti.

In the second sense, the faith in the supreme ones—such as the Buddhas—who are supreme by way of arising, is supreme faith. But those unwavering faiths that have been attained through the Noble Path are indeed faiths that are exclusively supreme, hence supreme faiths. As it is said: "Here, monks, a noble disciple possesses unwavering faith in the Buddha," and so on (SN 5.1027). Moreover, these are supreme faiths because they have supreme results. For it was said, "For those who have faith in what is supreme, the result is supreme."

Yāvatāti yattakā. Sattāti pāṇino. Apadāti apādakā. Dvipadāti dvipādakā. Sesapadadvayepi eseva nayo. Vā-saddo samuccayattho, na vikappattho. Yathā ‘‘anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhatī’’ti (ma. ni. 1.17) ettha anuppanno ca uppanno cāti attho. Yathā ca ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā’’ti [Pg.270] (ma. ni. 1.402; saṃ. ni. 2.12) ettha bhūtānañca sambhavesīnañcāti attho. Yathā ca ‘‘aggito vā udakato vā mithubhedato vā’’ti (dī. ni. 2.152; udā. 76; mahāva. 286) ettha aggito ca udakato ca mithubhedato cāti attho, evaṃ ‘‘apadā vā…pe… aggamakkhāyatī’’ti etthāpi apadā ca dvipadā cāti sampiṇḍanavasena attho daṭṭhabbo. Tena vuttaṃ ‘‘vā-saddo samuccayattho, na vikappattho’’ti.

"Yāvatā" means as many as. "Sattā" means beings. "Apadā" means footless beings. "Dvipadā" means two-footed beings. The same principle applies to the remaining two categories as well. The particle "vā" has a cumulative meaning, not an alternative one. For example, in "either the unarisen taint of sensuality arises, or the arisen taint of sensuality increases," it means both the unarisen and the arisen. Similarly, in "for the welfare of existing beings or those about to be born," it means both existing beings and those about to be born. And in "from fire, water, or the breaking of friendship," it means from fire, water, and the breaking of friendship. Likewise, in "footless beings or... are declared supreme," here too the meaning should be understood collectively as footless beings and two-footed beings. Therefore it is said, "The particle 'vā' has a cumulative meaning, not an alternative one."

Rūpinoti rūpavanto. Na rūpinoti arūpino. Saññinoti saññāvanto. Na saññinoti asaññino. Nevasaññināsaññino nāma bhavaggapariyāpannā. Ettāvatā ca kāmabhavo, rūpabhavo, arūpabhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo, saññībhavo, asaññībhavo, nevasaññīnāsaññībhavoti navavidhepi bhave satte anavasesato pariyādiyitvā dassesi dhammarājā. Ettha hi rūpiggahaṇena kāmabhavo rūpabhavo pañcavokārabhavo ekavokārabhavo ca dassito, arūpiggahaṇena arūpabhavo catuvokārabhavo ca dassito. Saññībhavādayo pana sarūpeneva dassitā. Apadādiggahaṇena kāmabhavapañcavokārabhavasaññībhavānaṃ ekadeso dassitoti.

"Having form" means possessing form. "Not having form" means the formless. "Perceiving" means possessing perception. "Not perceiving" means the non-percipient. "Neither-perceiving-nor-not-perceiving" refers to those included in the realm of existence at its peak. Thus, the King of Dhamma exhaustively showed beings in the nine kinds of existence: the desire realm, the form realm, the formless realm, the one-constituent existence, the four-constituent existence, the five-constituent existence, the existence of perception, the existence of non-perception, and the existence of neither-perception-nor-non-perception. Here, by the inclusion of "having form," the desire realm, the form realm, the five-constituent existence, and the one-constituent existence are shown; by the inclusion of "formless," the formless realm and the four-constituent existence are shown. However, the existences of perception and the like are shown in their very form. By the inclusion of "footless," a part of the desire realm, the five-constituent existence, and the existence of perception is shown.

Kasmā panettha yathā adutiyasutte ‘‘dvipadānaṃ aggo’’ti dvipadānaṃ gahaṇameva akatvā apadādiggahaṇaṃ katanti? Vuccate – adutiyasutte tāva seṭṭhataravasena dvipadaggahaṇameva kataṃ. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahuppadesu na uppajjati, dvipadesuyeva uppajjati. Kataresu dvipadesu? Manussesu ceva devesu ca. Manussesu uppajjamāno sakalalokaṃ vase vattetuṃ samattho buddho hutvā uppajjati. Aṅguttaraṭṭhakathāyaṃ pana ‘‘tisahassimahāsahassilokadhātuṃ vase vattetuṃ samattho’’ti (a. ni. aṭṭha. 1.1.174) vuttaṃ. Devesu uppajjamāno dasasahassilokadhātuṃ vase vattanako mahābrahmā hutvā uppajjati, so tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasenesa ‘‘dvipadānaṃ aggo’’ti tattha vutto, idha pana anavasesapariyādānavasena evaṃ vuttaṃ. Yāvattakā hi sattā attabhāvapariyāpannā apadā vā…pe… nevasaññīnāsaññino vā, tathāgato tesaṃ [Pg.271] aggamakkhāyatīti. Niddhāraṇe cetaṃ sāmivacanaṃ, makāro padasandhikaro. Aggo akkhāyatīti padavibhāgo.

But why here, unlike in the Adutiyasutta where it says "the foremost of bipeds," is the specific mention of bipeds omitted, and instead, categories such as footless beings are included? It is said: in the Adutiyasutta, the term "bipeds" is used specifically to denote the highest excellence. For in this world, the supreme being, when arising, does not arise among footless, four-footed, or many-footed beings, but only among bipeds. Among which bipeds? Among humans and devas. When arising among humans, he is born as a Buddha, capable of bringing the entire world under his sway. In the Aṅguttara Commentary, it is said, "capable of bringing the three-thousandfold great world-system under his sway." When arising among devas, he is born as Mahābrahmā, who controls the ten-thousandfold world-system, becoming either his steward or attendant. Thus, due to that superior excellence, "the foremost of bipeds" is stated there, whereas here it is stated in terms of complete encompassment. For all beings, to the extent that they are comprised in individual existence—whether footless... up to those with neither perception nor non-perception—the Tathāgata is declared their foremost. This is a genitive case of determination, with the letter "m" serving as a word connector. The word division is "aggo akkhāyati" (foremost is declared).

Aggo vipāko hotīti agge sammāsambuddhe pasannānaṃ yo pasādo, so aggo seṭṭho uttamo koṭibhūto vā, tasmā tassa vipākopi aggo seṭṭho uttamo koṭibhūto uḷāratamo paṇītatamo hoti. So pana pasādo duvidho lokiyalokuttarabhedato. Tesu lokiyassa tāva –

The foremost result is this: the confidence placed in the foremost Perfectly Self-Enlightened One is supreme, excellent, highest, and unsurpassed. Therefore, the result of that confidence is also supreme, excellent, highest, unsurpassed, most splendid, and most refined. Now, that confidence is of two kinds, divided into mundane and supramundane. Of these, the mundane is as follows:—

‘‘Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332;

saṃ. ni. 1.37);

Those who have gone to the Buddha for refuge will not go to the plane of misery; having abandoned the human body, they will fill the host of devas.

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa.

The joy that arises in the body of one who proclaims 'Buddha'; that joy is indeed superior to the whole of Jambudīpa.

‘‘Sataṃ hatthī sataṃ assā, sataṃ assatarī rathā;

Sataṃ kaññāsahassāni, āmukkamaṇikuṇḍalā;

Ekassa padavītihārassa, kalaṃ nāgghanti soḷasiṃ’’. (saṃ. ni. 1.242;

cūḷava. 305);

A hundred elephants, a hundred horses, a hundred mule-drawn chariots, a hundred thousand maidens adorned with jeweled earrings—all these are not worth a sixteenth part of a single step taken in reverence.

‘‘Sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

“Excellent indeed, O Sakka, lord of devas, is going for refuge to the Buddha. Because of going for refuge to the Buddha, O Sakka, lord of devas, some beings here, on the dissolution of the body, after death, are reborn in a good destination, the heavenly world. There they surpass the other devas in ten respects: in divine life span, divine complexion, divine happiness, divine glory, divine sovereignty, divine forms, divine sounds, divine smells, divine tastes, and divine tangibles.”

Evamādīnaṃ suttapadānaṃ vasena pasādassa phalavisesayogo veditabbo. Tasmā so apāyadukkhavinivattanena saddhiṃ sampattibhavesu sukhavipākadāyakoti daṭṭhabbo. Lokuttaro pana sāmaññaphalavipākadāyako vaṭṭadukkhavinivattako ca. Sabbopi cāyaṃ pasādo paramparāya vaṭṭadukkhaṃ vinivattetiyeva. Vuttañhetaṃ –

Through such scriptural passages, the specific connection of confidence with its special fruits should be understood. Thus, it should be regarded as giving pleasant results in fortunate existences, along with averting suffering in the lower realms. The supramundane, however, gives the fruit of recluseship as its result and averts the suffering of the round of existence. And all this confidence, ultimately, indeed averts the suffering of the round. For it was said:

‘‘Yasmiṃ[Pg.272], bhikkhave, samaye ariyasāvako attano saddhaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti. Ujugatacittassa pāmojjaṃ jāyati, pamuditassa pīti jāyati…pe… nāparaṃ itthattāyāti pajānātī’’ti (a. ni. 6.10; 26).

“Bhikkhus, at the time when a noble disciple recollects his own confidence, at that time his mind is not obsessed by lust, nor obsessed by hatred, nor obsessed by delusion; at that time his mind is simply straight. When the mind is straight, joy arises; to one who is joyful, rapture arises...he understands: ‘There is no further state of being.’” (AN 6.10; 26)

Dhammāti sabhāvadhammā. Saṅkhatāti samecca sambhuyya paccayehi katāti saṅkhatā, sappaccayadhammā. Hetūhi paccayehi ca na kehici katāti asaṅkhatā, appaccayanibbānaṃ. Saṅkhatānaṃ paṭiyogibhāvena ‘‘asaṅkhatā’’ti puthuvacanaṃ. Virāgo tesaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ yo virāgasaṅkhāto asaṅkhatadhammo, so sabhāveneva saṇhasukhumabhāvato santatarapaṇītatarabhāvato gambhīrādibhāvato madanimmadanādibhāvato ca aggaṃ seṭṭhaṃ uttamaṃ pavaranti vuccati. Yadidanti nipāto, yo ayanti attho. Madanimmadanotiādīni sabbāni nibbānavevacanāniyeva. Tathā hi taṃ āgamma mānamadapurisamadādiko sabbo mado nimmadīyati pamaddīyati, kāmapipāsādikā sabbā pipāsā vinīyati, kāmālayādikā sabbepi ālayā samugghātīyanti, sabbepi kammavaṭṭakilesavaṭṭavipākavaṭṭā upacchijjanti, aṭṭhasatabhedā sabbāpi taṇhā khīyati, sabbepi kilesā virajjanti, sabbaṃ dukkhaṃ nirujjhati, tasmā madanimmadano…pe… nirodhoti vuccati. Yā panesā taṇhā bhavena bhavaṃ, phalena kammaṃ vinati saṃsibbatīti katvā vānanti vuccati. Taṃ vānaṃ ettha natthi, etasmiṃ vā adhigate ariyapuggalassa na hotīti nibbānaṃ.

Dhammas are phenomena possessing their own intrinsic nature. 'Conditioned' means made by coming together, by combination, by causes and conditions—thus, conditioned phenomena, which have conditions. 'Unconditioned' means not made by any causes or conditions—thus, unconditioned, Nibbāna, which is without conditions. The plural term 'unconditioned' is used in contrast to the conditioned. Dispassion is declared the highest among them—that is, among both conditioned and unconditioned phenomena, that unconditioned phenomenon called dispassion, by its very nature, is called the highest, the best, the supreme, the foremost, because of its gentleness, subtlety, peacefulness, surpassing excellence, profundity, and its power to dispel intoxication and the like. `Yadidaṃ` is a particle, meaning 'that is'. 'Dispeller of intoxication' and similar terms are all synonyms for Nibbāna. For by relying on it, all intoxication—such as the intoxication of conceit, the intoxication of pride, and so forth—is dispelled and crushed. All thirst—such as thirst for sensual pleasures—is removed. All attachments—such as clinging to sensual pleasures—are uprooted. All rounds—the round of kamma, the round of defilements, and the round of results—are cut off. All craving, in its one hundred and eight forms, is exhausted. All defilements fade away. All suffering ceases. Therefore, it is called the dispeller of intoxication... cessation. Now, this craving is called 'weaving' (vāna) because it weaves existence with existence, and action with result. Here, that weaving does not exist. Or, when this is attained, it does not exist for the noble person—thus, it is Nibbāna.

Aggo vipāko hotīti etthāpi –

The chief result occurs in this case too:

‘‘Ye keci dhammaṃ saraṇaṃ gatāse…pe…. (dī. ni. 2.332;

saṃ. ni. 1.37);

“Those who have gone to the Dhamma for refuge…” (DN 2.332; SN 1.37);

‘‘Dhammoti kittayantassa, kāye bhavati yā pīti…pe….

“When one extols the Dhamma, the rapture that arises in the body…”

‘‘Sādhu kho, devānaminda, dhammaṃ saraṇagamanaṃ hoti. Dhammaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

“Excellent indeed, O Sakka, lord of devas, is going for refuge to the Dhamma. Because of going for refuge to the Dhamma, O Sakka, lord of devas, some beings here... [and so forth, until they attain] divine tangibles.” (SN 4.341)

Evamādīnaṃ [Pg.273] suttapadānaṃ vasena dhamme pasādassa phalavisesayogo veditabbo. Evamettha asaṅkhatadhammavaseneva aggabhāvo āgato, sabbasaṅkhatanissaraṇadassanatthaṃ ariyamaggavasenapi ayamattho labbhateva. Vuttañhetaṃ –

By means of such sutta passages, the special connection of confidence in the Dhamma with its fruits should be understood. Here, the state of being foremost is arrived at solely by way of the unconditioned Dhamma, and this meaning can also be obtained by way of the Noble Path, for the purpose of showing the escape from all conditioned things. For it was said:

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34).

“Bhikkhus, of all conditioned phenomena, the Noble Eightfold Path is declared the foremost.” (AN 4.34)

‘‘Maggānaṭṭhaṅgiko seṭṭho’’ti ca. (Dha. pa. 273).

“Of paths, the Eightfold is the best.” (Dhp. 273).

Saṅghā vā gaṇā vāti janasamūhasaṅkhātā yāvatā loke saṅghā vā gaṇā vā. Tathāgatasāvakasaṅghoti aṭṭhaariyapuggalasamūhasaṅkhāto diṭṭhisīlasāmaññena saṃhato tathāgatassa sāvakasaṅgho. Tesaṃ aggamakkhāyatīti attano sīlasamādhipaññāvimuttiādiguṇavisesena tesaṃ saṅghānaṃ aggo seṭṭho uttamo pavaroti vuccati. Yadidanti yāni imāni. Cattāri purisayugānīti yugaḷavasena paṭhamamaggaṭṭho paṭhamaphalaṭṭhoti idamekaṃ yugaḷaṃ, yāva catutthamaggaṭṭho catutthaphalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugāni. Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho eko paṭhamaphalaṭṭhoti iminā nayena aṭṭha purisapuggalā. Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni, veneyyavasena panevaṃ vuttaṃ. Esa bhagavato sāvakasaṅghoti yānimāni yugavasena cattāri purisayugāni, pāṭekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho.

Assemblies or groups: these terms refer to any gathering of people in the world, whether called assemblies or groups. The Sangha of the Tathāgata’s disciples: this refers to the assembly of the eight noble individuals, united by their shared view and virtue—the Sangha of the Tathāgata’s disciples. Among them, it is declared supreme: due to its superior qualities in virtue, concentration, wisdom, liberation, and so forth, it is called the foremost, the best, the highest, the most excellent among those assemblies. `Yadidaṃ` means 'these are'. The four pairs of individuals: in terms of pairs, the one established in the first path and the one established in the first fruition form one pair, up to the one established in the fourth path and the one established in the fourth fruition—thus, there are four pairs of individuals. The eight individual persons: in terms of individual persons, one established in the first path and one established in the first fruition—in this way, there are eight individual persons. Here, the terms 'person' and 'individual' are synonymous, but they are used thus for the sake of those to be trained. This is the Sangha of the Blessed One’s disciples: these four pairs of individuals, and these eight persons taken individually—this is the Sangha of the Blessed One’s disciples.

Āhuneyyotiādīsu ānetvā hunitabbanti āhunaṃ, dūratopi āgantvā sīlavantesu dātabbanti attho. Catunnaṃ paccayānametaṃ adhivacanaṃ. Mahapphalabhāvakaraṇato taṃ āhunaṃ paṭiggahetuṃ yuttoti āhuneyyo. Atha vā dūratopi āgantvā sabbaṃ sāpateyyampi ettha hunitabbaṃ, sakkādīnampi āhavanaṃ arahatīti vā āhavanīyo. Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi, so ce hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. Saṅghe hutañhi mahapphalaṃ hoti. Yathāha –

Worthy of offerings: `āhunaṃ` means 'that which should be brought and offered', meaning that offerings should be given to virtuous ones even if one comes from afar. This is a designation for the four requisites. Because the recipient causes great fruit to arise, he is fit to receive that `āhunaṃ`—thus, he is 'worthy of offerings' (āhuneyyo). Or alternatively, even if one comes from afar, all one's possessions should be offered here; or he is worthy of the offerings of Sakka and others—thus, he is 'worthy of sacrifice' (āhavanīyo). And this sacrificial fire of the brahmins, called 'worthy of sacrifice,' where, according to their belief, offerings are of great fruit—if that fire is 'worthy of sacrifice' because of the great fruit of offerings, then the Sangha is truly 'worthy of sacrifice.' For offerings made to the Sangha are of great fruit, as it is said:

‘‘Yo [Pg.274] ca vassasataṃ jantu, aggiṃ paricare vane;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sā eva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);

“Though a person should tend the fire in the forest for a hundred years, yet if one honors one whose self is developed even for a moment, that honor is better than what is sacrificed for a hundred years.” (Dhp. 107);

Tayidaṃ nikāyantare ‘‘āhavanīyo’’ti padaṃ idha ‘‘āhuneyyo’’ti iminā padena atthato ekaṃ, byañjanato pana kiñcimattameva nānaṃ, tasmā evamatthavaṇṇanā katā.

In other collections, the term 'āhavanīyo' is used, but here the term 'āhuneyyo' is used—the meaning is the same, though the wording differs slightly. Therefore, the explanation of the meaning has been given in this way.

Pāhuneyyoti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkārena paṭiyattaṃ āgantukadānaṃ, tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ. Tathā hesa ekabuddhantarepi dissati abbokiṇṇañca. Ayaṃ panettha padattho – ‘‘piyamanāpattakarehi dhammehi samannāgato’’ti evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Yesaṃ pana pāhavanīyoti pāḷi, tesaṃ yasmā saṅgho pubbakāraṃ arahati, tasmā saṅgho sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo, sabbappakārena vā āhavanaṃ arahatīti pāhavanīyo. Svāyamidha teneva atthena pāhuneyyoti vuccati.

'Pāhuneyyo': in this context, 'pāhuna' refers to a gift respectfully prepared as a hospitality offering for the sake of beloved and dear relatives and friends who have come from various directions. Even setting that aside, such hospitality gifts are most fitting to be given to the Sangha alone. For this is seen even within the dispensation of a single Buddha and is uninterrupted. The meaning here is this: it is fitting to give such hospitality, and it is fitting to receive such hospitality – hence, 'pāhuneyyo'. For those for whom the reading is 'pāhavanīyo' in the text, since the Sangha deserves prior attention, the Sangha should first be invited and honored here – thus, 'pāhavanīyo,' or, it means deserving all kinds of offerings – hence, 'pāhavanīyo'. Here, it is called 'pāhuneyyo' with the same meaning.

‘‘Dakkhiṇā’’ti paralokaṃ saddahitvā dātabbadānaṃ, taṃ dakkhiṇaṃ arahati dakkhiṇāya vā hito mahapphalabhāvakaraṇena visodhanatoti dakkhiṇeyyo. Ubho hatthe sirasi patiṭṭhapetvā sabbalokena kariyamānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo. Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ. Yathā hi rattasālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ ‘‘rattasālikkhettaṃ yavakkhetta’’nti vuccati, evaṃ saṅgho sadevakassa lokassa puññavirūhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhanibbattakāni puññāni virūhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Idhāpi –

'Dakkhiṇā' refers to a gift given out of faith in the next world. 'Dakkhiṇeyyo' means one who is worthy of such a gift, or one who purifies the gift, causing it to be of great fruit. 'Añjalikaraṇīyo' means deserving the gesture of reverence, performed by placing both hands on the head, an act done by all the world. 'Anuttaraṃ puññakkhettaṃ lokassāti' means the unsurpassed field of merit for the world, an incomparable place for the growth of merit. Just as the place where red rice or barley grows is called a 'field of red rice' or a 'field of barley,' so too the Sangha is the place for the growth of merit for the world, including the devas. For it is by relying on the Sangha that merits, which produce various kinds of benefit and happiness for the world, grow; therefore, the Sangha is the unsurpassed field of merit for the world. Here too:

‘‘Ye keci saṅghaṃ saraṇaṃ gatāse…pe…. (dī. ni. 2.332;

saṃ. ni. 1.37);

“Those who have gone to the Sangha for refuge…” (DN 2:332; SN 1:37);

‘‘Saṅghoti kittayantassa, kāye bhavati yā pīti…pe…’’.

“When one extols the Sangha, the joy that arises in the body…”

‘‘Sādhu [Pg.275] kho, devānaminda, saṅghaṃ saraṇagamanaṃ hoti, saṅghaṃ saraṇagamanahetu kho devānaminda…pe… dibbehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341) –

“Excellent indeed, O Sakka, lord of devas, is going for refuge to the Sangha. Because of going for refuge to the Sangha, O Sakka, lord of devas… divine tangibles.” (SN 4:341)

Ādīnaṃ suttapadānaṃ vasena saṅghe pasādassa phalavisesayogo, tenassa aggatā aggavipākatā ca veditabbā. Tathā anuttariyapaṭilābho sattamabhavādito paṭṭhāya vaṭṭadukkhasamucchedo anuttarasukhādhigamoti evamādiuḷāraphalanipphādanavasena aggavipākatā veditabbā.

Through such sutta passages, the special connection to the fruits of faith in the Sangha is evident, and thus its foremost nature and foremost result should be understood. Likewise, its foremost result should be understood through the production of such magnificent fruits as the unsurpassed attainment, beginning from the seventh existence; the cutting off of the suffering of the round; and the attainment of unsurpassed happiness.

Gāthāsu aggatoti agge ratanattaye, aggabhāvato vā pasannānaṃ. Aggaṃ dhammanti aggasabhāvaṃ buddhasubuddhataṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ ratanattayassa anaññasādhāraṇaṃ uttamasabhāvaṃ, dasabalādisvākkhātatādisuppaṭipannatādiguṇasabhāvaṃ vā vijānataṃ vijānantānaṃ. Evaṃ sādhāraṇato aggappasādavatthuṃ dassetvā idāni asādhāraṇato taṃ vibhāgena dassetuṃ ‘‘agge buddhe’’tiādi vuttaṃ. Tattha pasannānanti aveccappasādena itarappasādena ca pasannānaṃ adhimuttānaṃ. Virāgūpasameti virāge upasame ca, sabbassa rāgassa sabbesaṃ kilesānaṃ accantavirāgahetubhūte accantaupasamahetubhūte cāti attho. Sukheti vaṭṭadukkhakkhayabhāvena saṅkhārūpasamasukhabhāvena ca sukhe.

In the verses, ‘aggato’ means supreme in the Triple Gem, or for those devoted, by virtue of its supremacy. ‘Aggaṃ dhammaṃ’ refers to the supreme nature—the perfect Buddhahood of the Buddha, the perfect Dhamma of the Dhamma, the perfect practice of the Sangha—the unique, unparalleled supreme nature of the Triple Gem, or the nature of qualities such as the ten powers, the well-proclaimed Dhamma, and the perfect practice, for those who discern them. Having thus shown the basis of supreme devotion in a general sense, now to show it by way of distinction, it is said: ‘agge buddhe’ and so on. Herein, ‘pasannānaṃ’ means of those devoted with unwavering faith and with other faith, of those who are resolute. ‘Virāgūpasame’ means in dispassion and pacification—in that which is the cause of complete dispassion from all lust, and the cause of complete pacification of all defilements. ‘Sukhe’ means in happiness, by way of the destruction of suffering in the round and the happiness of the pacification of formations.

Aggasmiṃ dānaṃ dadatanti agge ratanattaye dānaṃ dentānaṃ deyyadhammaṃ pariccajantānaṃ. Tattha dharamānaṃ bhagavantaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā parinibbutañca bhagavantaṃ uddissa dhātucetiyādike upaṭṭhahantā pūjentā sakkarontā buddhe dānaṃ dadanti nāma. ‘‘Dhammaṃ pūjessāmā’’ti dhammadhare puggale catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā dhammañca ciraṭṭhitikaṃ karontā dhamme dānaṃ dadanti nāma. Tathā ariyasaṅghaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā taṃ uddissa itarasmimpi tathā paṭipajjantā saṅghe dānaṃ dadanti nāma. Aggaṃ puññaṃ pavaḍḍhatīti evaṃ ratanattaye pasannena cetasā uḷāraṃ pariccāgaṃ uḷārañca pūjāsakkāraṃ pavattentānaṃ divase divase aggaṃ uḷāraṃ kusalaṃ upacīyati. Idāni tassa puññassa aggavipākatāya aggabhāvaṃ dassetuṃ ‘‘aggaṃ āyū’’tiādi vuttaṃ. Tattha aggaṃ āyūti dibbaṃ vā mānusaṃ vā aggaṃ uḷāratamaṃ āyu. Pavaḍḍhatīti uparūpari brūhati. Vaṇṇoti rūpasampadā. Yasoti [Pg.276] parivārasampadā. Kittīti thutighoso. Sukhanti kāyikaṃ cetasikañca sukhaṃ. Balanti kāyabalaṃ ñāṇabalañca.

‘Aggasmiṃ dānaṃ dadatanti’ means of those giving gifts to the supreme Triple Gem, of those relinquishing offerings. Herein, those who serve, honor, and revere the Blessed One with the four requisites while he is present, or who serve, honor, and revere relics, stupas, and the like dedicated to the Blessed One after his Parinibbāna, are said to give gifts to the Buddha. Those who think, ‘We will honor the Dhamma,’ and serve, honor, and revere the Dhamma-bearers with the four requisites, or who ensure the long-lasting preservation of the Dhamma, are said to give gifts to the Dhamma. Similarly, those who serve, honor, and revere the Noble Sangha with the four requisites, and who, for their sake, act similarly toward others as well, are said to give gifts to the Sangha. ‘Aggaṃ puññaṃ pavaḍḍhati’ means that for those who, with devoted hearts, make supreme offerings and perform great acts of veneration to the Triple Gem, supreme and excellent merit accumulates day by day. Now, to show the supremacy of that merit by its supreme result, it is said: ‘aggaṃ āyu’ and so on. Herein, ‘aggaṃ āyu’ means supreme, most excellent, divine, or human longevity. ‘Pavaḍḍhati’ means it grows increasingly. ‘Vaṇṇo’ means perfection of beauty. ‘Yaso’ means perfection of retinue. ‘Kittī’ means fame and praise. ‘Sukhaṃ’ means physical and mental happiness. ‘Balaṃ’ means physical strength and the strength of wisdom.

Aggassa dātāti aggassa ratanattayassa dātā, atha vā aggassa deyyadhammassa dānaṃ uḷāraṃ katvā tattha puññaṃ pavattetā. Aggadhammasamāhitoti aggena pasādadhammena dānādidhammena ca samāhito samannāgato acalappasādayutto, tassa vā vipākabhūtehi bahujanassa piyamanāpatādidhammehi yutto. Aggappatto pamodatīti yattha yattha sattanikāye uppanno, tattha tattha aggabhāvaṃ seṭṭhabhāvaṃ adhigato, aggabhāvaṃ vā lokuttaramaggaphalaṃ adhigato pamodati abhiramati paritussatīti.

'A giver of the best' means a giver to the best, the Triple Gem; or one who, having made a sublime offering of the best gift, generates merit therein. 'Composed in the highest Dhamma' means one is composed and endowed with the supreme quality of faith and the qualities of generosity and so on, possessed of unwavering faith; or is endowed with the resultant qualities of being dear and agreeable to many people. 'One who attains the best rejoices' means that wherever one is born in a class of beings, there one attains the highest state, the supreme position; or having attained the supreme state, the supramundane path and fruition, one rejoices, delights, and is thoroughly satisfied.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Discourse is concluded.

2. Jīvikasuttavaṇṇanā

2. Commentary on the Jīvika Sutta

91. Dutiyaṃ aṭṭhuppattivasena desitaṃ. Ekasmiñhi samaye bhagavati kapilavatthusmiṃ nigrodhārāme viharante bhikkhū āgantukabhikkhūnaṃ senāsanāni paññāpentā pattacīvarāni paṭisāmentā sāmaṇerā ca lābhabhājanīyaṭṭhāne sampattasampattānaṃ lābhaṃ gaṇhantā uccāsaddā mahāsaddā ahesuṃ. Taṃ sutvā bhagavā bhikkhū paṇāmesi. Te kira sabbeva navā adhunāgatā imaṃ dhammavinayaṃ. Taṃ ñatvā mahābrahmā āgantvā ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅgha’’nti (ma. ni. 2.158) tesaṃ paṇāmitabhikkhūnaṃ anuggaṇhanaṃ yāci. Bhagavā tassa okāsaṃ akāsi. Atha mahābrahmā ‘‘katāvakāso khomhi bhagavatā’’ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha bhagavā ‘‘bhikkhusaṅgho āgacchatū’’ti ānandattherassa ākāraṃ dassesi. Atha te bhikkhū ānandattherena pakkositā bhagavantaṃ upasaṅkamitvā sārajjamānarūpā ekamantaṃ nisīdiṃsu. Bhagavā tesaṃ sappāyadesanaṃ vīmaṃsanto ‘‘ime āmisahetu paṇāmitā, piṇḍiyālopadhammadesanā nesaṃ sappāyā’’ti cintetvā ‘‘antamidaṃ, bhikkhave’’ti imaṃ desanaṃ desesi.

91. The second discourse was taught on account of an incident that arose. For at one time, when the Blessed One was dwelling in the Banyan Tree Monastery in Kapilavatthu, the monks were preparing lodgings for visiting monks and arranging their bowls and robes, and the novices, receiving their share of the gains that had arrived at the distribution place, were making a loud noise, a great noise. Hearing this, the Blessed One dismissed the monks. It is said that they were all new, having recently come to this Dhamma-Vinaya. Knowing this, Mahābrahmā approached and requested, "Venerable sir, may the Blessed One delight in the Saṅgha of monks," thus asking for the reinstatement of those dismissed monks. The Blessed One granted him the opportunity. Then Mahābrahmā, thinking, "I have been granted the opportunity by the Blessed One," paid homage to the Blessed One, circumambulated him, and departed. Then the Blessed One gave a sign to the Elder Ānanda, saying, "Let the Saṅgha of monks come." Those monks, summoned by the Elder Ānanda, approached the Blessed One and sat down to one side, appearing ashamed. The Blessed One, considering a suitable teaching for them, thought, "These monks were dismissed on account of material things; a teaching on the Dhamma of the lump of almsfood would be suitable for them." Reflecting thus, he delivered this discourse, saying, "This is the basest, monks."

Tatrāyaṃ [Pg.277] antasaddo ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino’’tiādīsu (dī. ni. 1.29) koṭṭhāse āgato. ‘‘Antamakāsi dukkhassa, antavā ayaṃ loko parivaṭumo’’tiādīsu (dī. ni. 1.55) paricchede. ‘‘Haritantaṃ vā pathantaṃ vā selantaṃ vā’’tiādīsu (ma. ni. 1.304) mariyādāyaṃ. ‘‘Antaṃ antaguṇa’’ntiādīsu (dī. ni. 2.377; khu. pā. 3.dvattiṃsākāra) sarīrāvayave ‘‘caranti loke parivārachannā, anto asuddhā bahi sobhamānā’’tiādīsu (saṃ. ni. 1.122; mahāni. 191) citte. ‘‘Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīnī’’tiādīsu (dī. ni. 2.69; saṃ. ni. 1.172; mahāva. 9) abbhantare.

Here, the word 'anta' is used in the sense of an extremity in passages such as, "Monks, there are some ascetics and brahmins who speculate on the prior extremity, holding views about the past" (Dī. Ni. 1.29). It is used in the sense of limitation in passages such as, "He made an end of suffering," and "This world is finite, circumscribed" (Dī. Ni. 1.55). It is used in the sense of a boundary in passages such as, "a green boundary, a path boundary, or a rock boundary" (Ma. Ni. 1.304). It is used in the sense of a body part in passages such as, "intestines, contents of the intestines" (cf. Khu. Pā. 3). The word 'anto' is used in the sense of the mind in verses such as, "They wander in the world veiled by their retinue, impure within, appearing beautiful without" (Saṃ. Ni. 1.122; Mahāni. 191). It is used in the sense of 'inside' in passages such as, "Some blue, red, or white lotuses are born in the water and grow in the water; not having risen above the water, they are nourished while submerged within" (cf. Dī. Ni. 2.39).

‘‘Migānaṃ koṭṭhuko anto, pakkhīnaṃ pana vāyaso;

Eraṇḍo anto rukkhānaṃ, tayo antā samāgatā’’ti. (jā. 1.3.135) –

"Of beasts, the jackal is the basest; of birds, the crow; of trees, the castor-oil plant. These three base things have come together."

Ādīsu lāmake. Idhāpi lāmake eva daṭṭhabbo. Tasmā antamidaṃ bhikkhave jīvikānanti bhikkhave idaṃ jīvikānaṃ antaṃ pacchimaṃ lāmakaṃ, sabbanihīnaṃ jīvitanti attho. Yadidaṃ piṇḍolyanti yaṃ idaṃ piṇḍapariyesanena bhikkhācariyāya jīvikaṃ kappentassa jīvitaṃ. Ayaṃ panettha padattho – piṇḍāya ulatīti piṇḍolo, tassa kammaṃ piṇḍolyaṃ, piṇḍapariyesanena jīvikāti attho.

In these and other examples, it is used in the sense of 'base'. Here too, it should be understood as 'base'. Therefore, 'This, monks, is the basest of livelihoods' means: this, monks, is the final, the base, the most lowly of livelihoods. That is, going for alms—the life of one who makes a living by seeking alms, by wandering for alms. Herein, this is the meaning of the word: 'one who wanders for a lump of alms' is an alms-gatherer; their work is the gathering of alms, meaning a livelihood from seeking alms.

Abhisāpoti akkoso. Kupitā hi manussā attano paccatthikaṃ ‘‘pilotikakhaṇḍaṃ nivāsetvā kapālahattho piṇḍaṃ pariyesamāno careyyāsī’’ti akkosanti. Atha vā ‘‘kiṃ tuyhaṃ akātabbaṃ atthi, yo tvaṃ evaṃ balavīriyūpapannopi hirottappaṃ pahāya kapaṇo piṇḍolo vicarasi pattapāṇī’’ti evampi akkosantiyeva. Tañca kho etanti taṃ etaṃ abhisapampi samānaṃ piṇḍolyaṃ. Kulaputtā upenti atthavasikāti mama sāsane jātikulaputtā ca ācārakulaputtā ca atthavasikā kāraṇavasikā hutvā kāraṇavasaṃ paṭicca upenti upagacchanti.

'A curse' means abuse. For angry people abuse their enemies, saying, "May you wander about seeking alms, wearing a rag and with a potsherd in hand!" Or they abuse them thus: "What is there that you would not do, that you, though endowed with such strength and energy, having abandoned shame and fear of wrongdoing, wander about as a wretched alms-gatherer with a bowl in hand?" And this going for alms, although it is a curse, is what sons of good family undertake for a purpose. 'Sons of good family undertake it for a purpose' means: in my Dispensation, those who are sons of good family by birth and those who are sons of good family by conduct, having a purpose, being subject to a reason, undertake it and approach on account of that reason.

Rājābhinītātiādīsu ye rañño santakaṃ khāditvā raññā bandhanāgāre bandhāpitā palāyitvā pabbajanti, te raññā bandhanaṃ abhinītattā rājābhinītā nāma. Ye pana corehi aṭaviyaṃ gahetvā ekaccesu māriyamānesu [Pg.278] ekacce ‘‘mayaṃ sāmi tumhehi vissaṭṭhā gehaṃ anajjhāvasitvā pabbajissāma, tattha tattha yaṃ yaṃ buddhapūjādipuññaṃ karissāma, tato tato tumhākaṃ pattiṃ dassāmā’’ti tehi vissaṭṭhā pabbajanti, te corābhinītā nāma corehi māretabbataṃ abhinītattā. Ye pana iṇaṃ gahetvā paṭidātuṃ asakkontā palāyitvā pabbajanti, te iṇaṭṭā nāma. Tañca kho etaṃ piṇḍolyaṃ kulaputtā mama sāsane neva rājābhinītā…pe… na ājīvikāpakatā upenti, apica kho ‘‘otiṇṇamhā jātiyā…pe… paññāyethā’’ti upentīti padasambandho.

Regarding 'coerced by the king': those who, having embezzled the king's property, were imprisoned by the king, and then escaped and went forth, are called 'coerced by the king' because they were brought to imprisonment by the king. As for 'coerced by robbers': they were captured by robbers in the forest, and while some were being killed, others said, 'Sirs, if you release us, we will not return home but will go forth. Wherever we perform meritorious deeds such as honoring the Buddha, we will share the merit with you.' Released by them, they went forth. They are called 'coerced by robbers' because they were brought to a state where they were to be killed by the robbers. Then there are those who, having taken a loan and being unable to repay it, fled and went forth; they are called 'debtors.' And sons of good family do not undertake this going for alms in my Dispensation because they are coerced by the king... nor because their livelihood is ruined. But rather, they undertake it thinking, 'We are beset by birth... so that an end to this whole mass of suffering might be discerned.' This is the connection of the phrases.

Tattha otiṇṇamhāti otiṇṇā amhā. Jātiyātiādīsu tamhi tamhi sattanikāye khandhānaṃ paṭhamābhinibbatti jāti, paripāko jarā, bhedo maraṇaṃ. Ñātirogabhogasīladiṭṭhibyasanehi phuṭṭhassa santāpo anto nijjhānaṃ soko, tehi phuṭṭhassa vacīvippalāpo paridevo. Aniṭṭhaphoṭṭhabbapaṭihatakāyassa kāyapīḷanaṃ dukkhaṃ, āghātavatthūsu upahatacittassa cetopīḷanaṃ domanassaṃ. Ñātibyasanādīhi eva phuṭṭhassa paridevenapi adhivāsetuṃ asamatthassa cittasantāpasamuṭṭhito bhuso āyāso upāyāso. Etehi jātiādīhi otiṇṇā dukkhotiṇṇā, tehi jātiādidukkhehi anto anupaviṭṭhā. Dukkhaparetāti tehi dukkhadukkhavatthūhi abhibhūtā. Jātiādayo hi dukkhassa vatthubhāvato dukkhā, dukkhabhāvato ca sokaparidevadukkhadomanassupāyāsā dukkhāti. Appeva nāma…pe… paññāyethāti imassa sakalassa vaṭṭadukkharāsissa paricchedakaraṇaṃ osānakiriyā api nāma paññāyeyya.

There, 'overcome by' means we are overcome. In terms of birth and so on, in each group of beings, the first arising of the aggregates is birth, maturation is aging, and dissolution is death. The inner burning of one afflicted by the loss of relatives, illness, wealth, virtue, or views is sorrow; the verbal outburst of one struck by these is lamentation. The bodily affliction from unwelcome tangible objects striking the body is physical pain; the mental affliction of a mind distressed by sources of resentment is grief. The intense anguish arising from the mental torment of one overwhelmed by the loss of relatives and unable to endure even lamentation is despair. Overcome by these—birth and so on—they are overcome by suffering, deeply immersed in that suffering. 'Oppressed by suffering' means overwhelmed by these sufferings and their causes. For birth and the like are suffering because they are the basis of suffering; and sorrow, lamentation, pain, grief, and despair are suffering because they are suffering in themselves. The phrase 'If only… may it be revealed' means: may an end, a conclusion, to this entire mass of suffering in the cycle of existence indeed be discerned.

So ca hoti abhijjhālūti idaṃ yo kulaputto ‘‘dukkhassantaṃ karissāmī’’ti pubbe cittaṃ uppādetvā pabbajito aparabhāge taṃ pabbajjaṃ tathārūpaṃ kātuṃ na sakkoti, taṃ dassetuṃ vuttaṃ. Tattha abhijjhālūti parabhaṇḍānaṃ abhijjhāyitā. Tibbasārāgoti balavarāgo. Byāpannacittoti byāpādena pūtibhūtattā vipannacitto. Paduṭṭhamanasaṅkappoti tikhiṇasiṅgo viya caṇḍagoṇo paresaṃ upaghātavasena duṭṭhacitto. Muṭṭhassatīti bhattanikkhittakāko viya, maṃsanikkhittasunakho viya ca naṭṭhassati, idha kataṃ ettha na sarati. Asampajānoti nippañño khandhādiparicchedarahito. Asamāhitoti caṇḍasote baddhanāvā viya asaṇṭhito. Vibbhantacittoti panthāruḷhamigo viya bhantamano. Pākatindriyoti yathā gihī [Pg.279] saṃvarābhāvena pariggahaparijane olokenti asaṃvutindriyā, evaṃ asaṃvutindriyo hoti.

He is greedy—this is said to show that a clansman who, having previously formed the intention, "I will make an end of suffering," goes forth, but later is unable to maintain that going-forth in such a way. Herein, "greedy" means he covets the belongings of others. "Intensely lustful" means he has strong lust. "With a corrupt mind" means his mind is spoiled due to malice. "With evil intentions" means he is cruel-minded, like a sharp-horned bull, with intentions to harm others. "Unmindful" means he has lost mindfulness, like a crow that has dropped its food or a dog that has dropped its meat—he does not remember what was done here. "Lacking clear comprehension" means he is unwise, unable to discern the aggregates and so forth. "Unconcentrated" means he is unsettled, like a boat tied up in a strong current. "With a wandering mind" means his mind is distracted, like a deer that has strayed onto a path. "With unrestrained faculties" means, just as laypeople, lacking restraint, look upon possessions and family with unguarded senses, so too he has unguarded faculties.

Chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. Ubhatopadittaṃ majjhe gūthagatanti pamāṇena aṭṭhaṅgulamattaṃ ubhato dvīsu koṭīsu ādittaṃ majjhe gūthamakkhitaṃ. Neva gāmeti sace hi taṃ yuganaṅgalagopānasipakkhapāsakādīnaṃ atthāya upanetuṃ sakkā assa gāme kaṭṭhatthaṃ phareyya. Sace khettakuṭiyā kaṭṭhattharamañcakādīnaṃ atthāya upanetuṃ sakkā assa, araññe kaṭṭhatthaṃ phareyya. Yasmā pana ubhayatthāpi na sakkā, tasmā evaṃ vuttaṃ. Tathūpamāhanti tathūpamaṃ chavālātasadisaṃ ahaṃ imaṃ yathāvuttapuggalaṃ vadāmi. Gihibhogā ca parihīnoti yo agāre vasantehi gihīhi dāyajje bhājiyamāne aññathā ca bhogo laddhabbo assa, tato ca parihīno. Sāmaññatthañcāti ācariyupajjhāyānaṃ ovāde ṭhatvā pariyattipaṭivedhavasena pattabbaṃ sāmaññatthañca na paripūreti. Imaṃ pana upamaṃ satthā na dussīlassa vasena āhari, parisuddhasīlassa pana alasassa abhijjhādīhi dosehi dūsitacittassa puggalassa vasena āharīti veditabbaṃ.

"Cremation-ground firebrand"—a firebrand is a brand from a cremation ground. "Lit at both ends, smeared with dung in the middle"—it is about eight finger-breadths long, lit at both ends, and smeared with dung in the middle. "It does not serve the village"—if it could be used for purposes such as yokes, ploughs, rafters, or side-panels, it would serve as timber in the village. If it could be used for purposes such as a field hut, a wooden pallet, or a couch, it would serve as timber in the forest. But since it cannot be used in either place, it is thus described. "I declare this person to be like that"—I declare this person, as described, to be like that firebrand. "Deprived of household enjoyments"—he is deprived of enjoyments that householders living at home can obtain through inheritance or other means. "And he does not fulfill the goal of asceticism"—he does not fulfill the goal of asceticism that can be attained by abiding in the instructions of teachers and preceptors, by means of learning and realization. It should be understood that the Teacher did not give this simile with reference to an immoral person, but with reference to a lazy person of pure virtue whose mind is corrupted by faults such as covetousness.

Gāthāsu gihibhogāti kāmasukhasambhogato. Parihīnoti jīno. Sāmaññatthanti paṭivedhabāhusaccañceva pariyattibāhusaccañca. Tādiso hi asutaṃ sotuṃ sutaṃ pariyodāpetuṃ na sakkoti alasabhāvato. Duṭṭhu bhagoti dubbhago, alakkhiko kāḷakaṇṇipuriso. Paridhaṃsamānoti vinassamāno. Pakiretīti vikireti viddhaṃseti. Sabbametaṃ bhāvino sāmaññatthassa anuppādanameva sandhāya vuttaṃ. Chavālātaṃva nassatīti so tādiso puggalo yathāvuttaṃ chavālātaṃ viya kassaci anupayujjamāno eva nassati ubhato paribhaṭṭhabhāvato. Evaṃ ‘‘kāyavācāhi akatavītikkamopi cittaṃ avisodhento nassati, pageva katavītikkamo dussīlo’’ti tassa apāyadukkhabhāgibhāvadassanena dussīle ādīnavaṃ dassetvā tato satte vivecetukāmo ‘‘kāsāvakaṇṭhā’’tiādinā gāthādvayamāha. Tassattho heṭṭhā vutto eva.

In the verses, "household enjoyments" refers to the enjoyment of sensual pleasures. "Deprived" means decayed. "The goal of the ascetic life" refers to both the penetration of knowledge and the breadth of learning. Such a person, due to laziness, cannot hear what has not been heard, nor purify what has been heard. "Ill-fortuned" means unlucky, an ill-omened person. "Perishing" means being destroyed. "Scatters" means disperses and ruins. All this is said with reference to the non-arising of the goal of the ascetic life in such a person. "Like a cremation-ground firebrand, he perishes"—just as the aforementioned cremation-ground firebrand, being of no use to anyone, perishes from being burned on both ends, so too does that person. Thus, even one who does not transgress with body or speech but does not purify the mind perishes—how much more so one who transgresses, an immoral person. Having shown the danger of immorality by revealing how such a person is destined for suffering in the lower realms, and wishing to turn beings away from it, the Blessed One speaks the next two verses beginning with "one with the ochre robe around the neck." The meaning is as previously explained.

Dutiyasuttavaṇṇanā niṭṭhitā.

The Commentary on the Second Discourse is finished.

3. Saṅghāṭikaṇṇasuttavaṇṇanā

3. Exposition of the Saṅghāṭikaṇṇa Sutta.

92. Tatiye [Pg.280] saṅghāṭikaṇṇeti cīvarakoṭiyaṃ. Gahetvāti parāmasitvā. Anubandho assāti anugato bhaveyya. Idaṃ vuttaṃ hoti – ‘‘bhikkhave, idhekacco bhikkhu attano hatthena mayā pārutassa sugatamahācīvarassa kaṇṇe parāmasanto viya maṃ anugaccheyya, evaṃ mayhaṃ āsannataro hutvā vihareyyā’’ti. Pāde pādaṃ nikkhipantoti gacchantassa mama pāde pādaṃ nikkhittaṭṭhāne pāduddhāraṇānantaraṃ attano pādaṃ nikkhipanto. Ubhayenāpi ‘‘ṭhānagamanādīsu avijahanto sabbakālaṃ mayhaṃ samīpe eva vihareyya cepī’’ti dasseti. So ārakāva mayhaṃ, ahañca tassāti so bhikkhu mayā vuttaṃ paṭipadaṃ apūrento mama dūreyeva, ahañca tassa dūreyeva. Etena maṃsacakkhunā tathāgatadassanaṃ rūpakāyasamodhānañca akāraṇaṃ, ñāṇacakkhunāva dassanaṃ dhammakāyasamodhānameva ca pamāṇanti dasseti. Tenevāha ‘‘dhammañhi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto na maṃ passatī’’ti. Tattha dhammo nāma navavidho lokuttaradhammo. So ca abhijjhādīhi dūsitacittena na sakkā passituṃ, tasmā dhammassa adassanato dhammakāyañca na passatīti. Tathā hi vuttaṃ –

92. In the third, 'the edge of the outer robe' (saṅghāṭikaṇṇa) means the corner of the robe (cīvarakoṭi). 'Having taken' (gahetvā) means having touched (parāmasitvā). 'He would follow me' (anubandho assa) means he would accompany (anugato bhaveyya). This is what is meant: 'Bhikkhus, suppose a certain bhikkhu were to touch with his own hand the corner of the great robe worn by me, the Sugata, as if following me, and thus dwell very close to me.' 'Placing foot after foot' (pāde pādaṃ nikkhipanto) means, as I am walking, placing his own foot in the spot where my foot was placed, immediately after my foot has been lifted. In both cases, it shows that 'even if he were to dwell constantly close to me, not leaving my side in matters of standing, walking, and so forth,' yet 'he is far from me, and I am far from him.' That bhikkhu, not fulfilling the practice I have taught, remains far from me, and I too remain far from him. By this, it is shown that seeing the Tathāgata with the fleshly eye and being in the presence of the physical body is of no account; only seeing with the eye of wisdom and being in the presence of the Dhamma body is the measure. Therefore, it is said: 'For that bhikkhu, bhikkhus, does not see the Dhamma; not seeing the Dhamma, he does not see me.' Herein, 'Dhamma' refers to the ninefold supramundane Dhamma. That cannot be seen by one whose mind is corrupted by covetousness and so forth; thus, by not seeing the Dhamma, he does not see the Dhamma body. For thus it is said:

‘‘Kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati so maṃ passati; yo maṃ passati, so dhammaṃ passatī’’ti (saṃ. ni. 3.87).

'What is it to you, Vakkali, to see this putrid body? One who sees the Dhamma, Vakkali, sees me; and one who sees me sees the Dhamma.' (Saṃyutta Nikāya 3.87)

‘‘Dhammabhūto brahmabhūto’’ti (ma. ni. 1.203; paṭi. ma. 3.5) ca.

and 'he has become Dhamma, he has become Brahmā,' (Majjhima Nikāya 1.203; Paṭisambhidāmagga 3.5)

‘‘Dhammakāyo itipi, brahmakāyo itipī’’ti (dī. ni. 3.118) ca ādi.

and 'He is the Dhamma-body, he is the Brahmā-body,' and so on (Dīgha Nikāya 3.118).

Yojanasateti yojanasate padese, yojanasatamatthaketi attho. Sesaṃ vuttavipariyāyena veditabbaṃ. Ariyamaggādhigamavasena cassa anabhijjhāluādibhāvo daṭṭhabbo.

'A hundred leagues' (yojanasate) means in a region of a hundred leagues; the meaning is 'a hundred leagues in extent' (yojanasatamatthake). The rest should be understood in the opposite way to what has been said. And his state of being without covetousness and so on should be seen as due to the attainment of the Noble Path.

Gāthāsu mahicchoti kāmesu tibbasārāgatāya mahāiccho. Vighātavāti paduṭṭhamanasaṅkappatāya sattesu āghātavasena mahicchatāya icchitālābhena ca vighātavā. Ejānugoti ejāsaṅkhātāya taṇhāya [Pg.281] dāso viya hutvā taṃ anugacchanto. Rāgādikilesapariḷāhābhibhavena anibbuto. Rūpādivisayānaṃ abhikaṅkhanena giddho. Passa yāvañca ārakāti anejassa nibbutassa vītagedhassa sammāsambuddhassa okāsavasena samīpepi samāno mahiccho vighātavā ejānugo anibbuto giddho bālaputhujjano dhammasabhāvato yattakaṃ dūre, tassa so dūrabhāvo passa, vattumpi na sukaranti attho. Vuttañhetaṃ –

In the verses, 'greatly desirous' (mahiccho) means having great desire due to strong attachment to sensual pleasures. 'Full of vexation' (vighātavā) means one is full of vexation due to a corrupt mental resolve, due to great desire in the form of malice towards beings, and from not obtaining what is desired. 'Following agitation' (ejānugo) means becoming like a slave to craving, which is called 'agitation' (ejā), and following it. 'Unquenched' (anibbuto) means being overwhelmed by the burning of defilements such as lust. 'Greedy' (giddho) means being eager for objects such as forms. 'See how far apart' (passa yāvañca ārakā) means: see how far, in terms of the nature of the Dhamma, the foolish ordinary person (bālaputhujjano) is from the Perfectly Enlightened One (sammāsambuddhassa), who is without agitation (anejassa), quenched (nibbutassa), and free from greed (vītagedhassa), even when physically near him (okāsavasena samīpepi samāno); that foolish ordinary person, being greatly desirous, full of vexation, following agitation, unquenched, and greedy, is so far away that it is not easy even to express. For this has been said:

‘‘Nabhañca dūre pathavī ca dūre,Pāraṃ samuddassa tathāhu dūre;

Tato have dūrataraṃ vadanti,Satañca dhammo asatañca rājā’’ti. (a. ni. 4.47;

jā. 2.21.414);

The sky is far, the earth is far, The far shore of the ocean is likewise said to be far; But farther than that, they say, Is the Dhamma of the good and the king of the wicked. (Aṅguttara Nikāya 4.47; Jātaka 2.21.414)

Dhammamabhiññāyāti catusaccadhammaṃ abhiññāya aññāya ñātatīraṇapariññāhi yathārahaṃ pubbabhāge jānitvā. Dhammamaññāyāti tameva dhammaṃ aparabhāge maggañāṇena pariññādivasena yathāmariyādaṃ jānitvā. Paṇḍitoti paṭivedhabāhusaccena paṇḍito. Rahadova nivāte cāti nivātaṭṭhāne rahado viya anejo kilesacalanarahito upasammati, yathā so rahado nivātaṭṭhāne vātena anabbhāhato sannisinnova hoti, evaṃ ayampi sabbathāpi paṭippassaddhakileso kilesacalanarahito arahattaphalasamādhinā vūpasammati, sabbakālaṃ upasantasabhāvova hoti. Anejoti so evaṃ anejādisabhāvo arahā anejādisabhāvassa sammāsambuddhassa okāsato dūrepi samāno dhammasabhāvato adūre santike evāti.

'Having directly known the Dhamma' (dhammamabhiññāya) means having known the Dhamma of the Four Truths in the preliminary stage through direct knowledge (abhiññāya), understanding (aññāya), and knowledge by discrimination and investigation (ñātatīraṇapariññāhi) as appropriate. 'Having understood the Dhamma' (dhammamaññāya) means having known that same Dhamma in the subsequent stage through path knowledge, by way of full understanding and so on, in accordance with the proper measure. 'Wise' (paṇḍito) means wise through penetration and great learning. 'Like a lake in a sheltered place' (rahadova nivāte ca) means that just as a lake in a sheltered place (nivātaṭṭhāne rahado) is still (anejo) and unagitated by the wind, remaining calm, so too this one, whose defilements are entirely calmed (sabbathāpi paṭippassaddhakileso) and who is free from the agitation of defilements (kilesacalanarahito), is at peace through the concentration of the fruit of Arahantship (arahattaphalasamādhinā vūpasammati), and is always of a peaceful nature (sabbakālaṃ upasantasabhāvova hoti). 'Without agitation' (anejo) means that this Arahant, being of such a nature (evaṃ anejādisabhāvo), though physically far (okāsato dūrepi samāno) from the Perfectly Enlightened One, who is also without agitation and so on (anejādisabhāvassa sammāsambuddhassa), is, due to the nature of the Dhamma, not far but close.

Tatiyasuttavaṇṇanā niṭṭhitā.

The commentary on the third sutta is concluded.

4. Aggisuttavaṇṇanā

4. Commentary on the Aggisutta

93. Catutthe anudahanaṭṭhena aggi, rāgo eva aggi rāgaggi. Rāgo hi uppajjamāno satte anudahati jhāpeti, tasmā ‘‘aggī’’ti vuccati. Itaresupi dvīsu eseva nayo. Tattha yathā aggi yadeva indhanaṃ nissāya uppajjati, taṃ nidahati, mahāpariḷāho ca hoti, evamimepi [Pg.282] rāgādayo yasmiṃ santāne sayaṃ uppannā, taṃ nidahanti, mahāpariḷāhā ca honti dunnibbāpayā. Tesu rāgapariḷāhena santattahadayānaṃ icchitālābhadukkhena maraṇappattānaṃ sattānaṃ pamāṇaṃ natthi. Ayaṃ tāva rāgassa anudahanatā. Dosassa pana anudahanatāya visesato manopadosikā devā, mohassa anudahanatāya khiḍḍāpadosikā devā ca nidassanaṃ. Mohavasena hi tesaṃ satisammoso hoti, tasmā khiḍḍāvasena āhāravelaṃ ativattentā kālaṃ karonti. Ayaṃ tāva rāgādīnaṃ diṭṭhadhammiko anudahanabhāvo. Samparāyiko pana nirayādīsu nibbattāpanavasena ghorataro duradhivāso ca. Ayañca attho ādittapariyāyena vibhāvetabbo.

93. In the fourth sutta, 'fire' (aggi) is understood in the sense of burning; lust itself is fire, the fire of lust (rāgaggi). For lust, when arising, burns and consumes beings; therefore, it is called 'fire.' The same method applies to the other two defilements. Just as fire, arising dependent on fuel, consumes that fuel and causes great heat, so too these—lust and the others—when they arise in a mental continuum, consume that continuum and cause great heat that is difficult to extinguish. Among them, there is no measure to the number of beings whose hearts are scorched by the heat of lust, who meet death through the suffering of not obtaining what they desire. This, then, is the burning nature of lust. As for the burning nature of hatred, the Mind-Corrupted Devas (Manopadosikā devā) are a specific example; and for the burning nature of delusion, the Devas Corrupted by Play (Khiḍḍāpadosikā devā) are an example. For, due to delusion, they experience a loss of mindfulness, and thus, passing the time for their meal while engaged in play, they die. This, then, is the burning nature of lust and the others, visible in this very life. But their effect in future lives (samparāyiko) is even more terrible and hard to endure, bringing about rebirth in hells and other such places. And this meaning should be explained by way of the Discourse on Fire (Ādittapariyāya).

Gāthāsu kāmesu mucchiteti vatthukāmesu pātabyatāvasena mucchaṃ bālyaṃ pamādaṃ micchācāraṃ āpanne. Byāpanneti byāpannacitte dahatīti sambandho. Nare pāṇātipātinoti idaṃ dosaggissa. Ariyadhamme akovideti ye khandhāyatanādīsu sabbena sabbaṃ uggahaparipucchāya manasikārarahitā ariyadhammassa akusalā, te sammohena abhibhūtā visesena sammūḷhā nāmāti vuttā. Ete aggī ajānantāti ‘‘ete rāgaggiādayo idha ceva samparāye ca anudahantī’’ti ajānantā pariññābhisamayavasena pahānābhisamayavasena ca appaṭivijjhantā. Sakkāyābhiratāti sakkāye upādānakkhandhapañcake taṇhādiṭṭhimānanandanābhiratā. Vaḍḍhayantīti punappunaṃ uppajjanena vaḍḍhayanti ācinanti. Nirayanti aṭṭhavidhaṃ mahānirayaṃ, soḷasavidhaṃ ussadanirayanti sabbampi nirayaṃ. Tiracchānañca yoniyoti tiracchānayoniyo ca. Asuranti asurakāyaṃ pettivisayañca vaḍḍhayantīti sambandho.

In the verses, 'infatuated with sensual pleasures' (kāmesu mucchita) means having fallen into infatuation, folly, heedlessness, and wrong conduct due to the intoxicating nature of sensual objects. 'Hostile' (byāpanna) is connected to 'burns' (dahati) in the sense of having a hostile mind. 'A man who kills living beings' (nare pāṇātipātino) refers to the fire of hatred. 'Ignorant of the noble Dhamma' (ariyadhamme akovida) means that those who are entirely devoid of learning, inquiry, and proper attention regarding the aggregates, sense bases, and so forth, and are unskillful in the noble Dhamma, are said to be especially deluded, being overwhelmed by delusion. 'These fires, not knowing' (ete aggī ajānanta) means not knowing that these fires of lust and so on burn both here and in the hereafter, failing to penetrate them through full understanding and abandonment. 'Delighting in personal identity' (sakkāyābhiratā) means delighting in the five aggregates of clinging through craving, wrong view, conceit, and enjoyment. 'They increase' (vaḍḍhayanti) means they grow and accumulate by arising again and again. 'Hell' (niraya) refers to all hells, namely, the eight great hells and the sixteen subsidiary hells. 'And the animal realm' (tiracchānañca yoni) refers to the animal realms. 'The Asura realm' (asura) is connected to 'they increase' (vaḍḍhayanti) in the sense of increasing the asura realm and the realm of ghosts.

Ettāvatā rāgaggiādīnaṃ idha ceva samparāye ca anudahanabhāvadassanamukhena vaṭṭaṃ dassetvā idāni nesaṃ nibbāpanena vivaṭṭaṃ dassetuṃ ‘‘ye ca rattindivā’’tiādi vuttaṃ. Tattha yuttāti bhāvanānuyogavasena yuttā. Kattha? Sammāsambuddhasāsane. Tena aññasāsane rāgaggiādīnaṃ nibbāpanābhāvaṃ dasseti. Tathā hi anaññasādhāraṇaṃ tesaṃ nibbāpanavidhiṃ asubhakammaṭṭhānaṃ saṅkhepeneva dassento –

Thus, having shown the cycle of existence (vaṭṭa) by demonstrating the burning nature of the fires of lust and so on, both here and in the hereafter, now, in order to show the unrolling of the cycle (vivaṭṭa) by their extinguishing, the passage beginning with 'those who day and night' is stated. There, 'engaged' (yuttā) means engaged through application to cultivation. Where? In the Dispensation of the Perfectly Enlightened One. Thereby, it indicates the absence of extinguishing the fires of lust and so on in other dispensations. For, briefly showing their unique method of extinguishing them, namely, the meditation subject of foulness, it is said:

‘‘Te nibbāpenti rāgaggiṃ, niccaṃ asubhasaññino;

Dosaggiṃ pana mettāya, nibbāpenti naruttamā;

Mohaggiṃ pana paññāya, yāyaṃ nibbedhagāminī’’ti. –

They, ever perceiving the foul, extinguish the fire of lust; the best of men extinguish the fire of hatred with loving-kindness; and with wisdom, which leads to penetration, the fire of delusion.

Āha[Pg.283]. Tattha asubhasaññinoti dvattiṃsākāravasena ceva uddhumātakādivasena ca asubhabhāvanānuyogena asubhasaññino. Mettāyāti ‘‘so mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’ti (a. ni. 3.64, 66) vuttāya mettābhāvanāya. Ettha ca asubhajjhānañca pādakaṃ katvā nibbattitaanāgāmimaggena rāgaggidosaggīnaṃ nibbāpanaṃ veditabbaṃ. Paññāyāti vipassanāpaññāsahitāya maggapaññāya. Tenevāha ‘‘yāyaṃ nibbedhagāminī’’ti. Sā hi kilesakkhandhaṃ vinivijjhantī gacchati pavattatīti nibbedhagāminīti vuccati. Asesaṃ parinibbantīti arahattamaggena asesaṃ rāgaggiādiṃ nibbāpetvā saupādisesāya nibbānadhātuyā ṭhitā paññāvepullappattiyā nipakā pubbeva sammappadhānena sabbaso kosajjassa suppahīnattā phalasamāpattisamāpajjanena akilāsubhāvena ca rattindivamatanditā carimakacittanirodhena anupādisesāya nibbānadhātuyā asesaṃ parinibbanti. Tato ca asesaṃ nissesaṃ vaṭṭadukkhaṃ accaguṃ atikkamaṃsu.

It is said. Here, 'perceiving the foul' (asubhasaññino) means those who perceive foulness through the practice of meditation on the foul, both by way of the thirty-two parts and by way of the bloated corpse and so on. 'With loving-kindness' (mettāya) refers to the development of loving-kindness as stated: 'He dwells pervading one direction with a mind imbued with loving-kindness.' Here, it should be understood that the quenching of the fires of lust and hatred is achieved by the path of the non-returner, having taken the absorption on foulness as the basis. 'With wisdom' (paññāya) means with the wisdom of insight combined with the wisdom of the path. Therefore, it is said: 'which leads to penetration.' For it proceeds by piercing through the mass of defilements, hence it is called 'leading to penetration.' 'They are completely quenched' (asesaṃ parinibbanti) means that having completely quenched the fires of lust and so on by the path of arahantship, they are established in the Nibbāna element with residue; then, through the attainment of the fullness of wisdom, being skillful, having already entirely abandoned all laziness by means of right effort, and being tireless day and night through the attainment of fruition and their unwearied nature, with the cessation of the final consciousness, they are completely quenched in the Nibbāna element without residue. And thereby, they have completely and utterly transcended the suffering of the cycle of existence.

Evaṃ ye rāgaggiādike nibbāpenti, tesaṃ anupādisesanibbānena nibbutiṃ dassetvā idāni paṭividdhaguṇehi thomento osānagāthamāha. Tattha ariyaddasāti ariyehi buddhādīhi passitabbaṃ kilesehi vā ārakattā ariyaṃ nibbānaṃ, ariyaṃ catusaccameva vā diṭṭhavantoti ariyaddasā. Vedassa maggañāṇassa, tena vā vedena saṃsārassa pariyosānaṃ gatāti vedaguno. Sammadaññāyāti sammadeva sabbaṃ ājānitabbaṃ kusalādiṃ khandhādiñca jānitvā. Sesaṃ vuttanayameva.

Thus, having shown the quenching through Nibbāna without residue for those who quench the fires of lust and so on, he now utters the concluding verse, praising them for their realized qualities. There, 'ariyaddasā' means 'one who has seen the noble'—that is, Nibbāna, which is to be seen by the noble ones such as the Buddhas, or which is noble because it is far from defilements—or 'one who has seen the Four Noble Truths'. 'Vedagu' means one who has gone to the end of knowledge, that is, path-knowledge; or one who has gone to the end of the cycle of existence by means of that knowledge. 'Sammadaññāya' means 'having rightly understood all that should be known, such as wholesome states, the aggregates, and so on'. The rest is as stated.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the fourth sutta is finished.

5. Upaparikkhasuttavaṇṇanā

5. The Commentary on the Upaparikkha Sutta

94. Pañcame tathā tathāti tena tena pakārena. Upaparikkheyyāti vīmaṃseyya parituleyya sammaseyya vā. Yathā yathāssa upaparikkhatoti yathā yathā assa bhikkhuno upaparikkhantassa. Bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭanti bahiddhā rūpādiārammaṇe uppajjanakavikkhepābhāvato avikkhittaṃ samāhitaṃ, tato eva avisaṭaṃ siyā[Pg.284]. Idaṃ vuttaṃ hoti – bhikkhave, yena yena pakārena imassa āraddhavipassakassa bhikkhuno upaparikkhato saṅkhāre sammasantassa pubbe samāhitākārasallakkhaṇavasena samathanimittaṃ gahetvā sakkaccaṃ nirantaraṃ sammasanañāṇaṃ pavattentassa attano vipassanācittaṃ kammaṭṭhānato bahiddhā rūpādiārammaṇe uppajjanakaṃ na siyā, accāraddhavīriyatāya uddhaccapakkhiyaṃ na siyā, tena tena pakārena bhikkhu upaparikkheyya parituleyyāti. Ajjhattaṃ asaṇṭhitanti yasmā vīriye mandaṃ vahante samādhissa balavabhāvato kosajjābhibhavena ajjhattaṃ gocarajjhattasaṅkhāte kammaṭṭhānārammaṇe saṅkocavasena ṭhitattā saṇṭhitaṃ nāma hoti, vīriyasamatāya pana yojitāya asaṇṭhitaṃ hoti vīthiṃ paṭipannaṃ. Tasmā yathā yathāssa upaparikkhato viññāṇaṃ ajjhattaṃ asaṇṭhitaṃ assa, vīthipaṭipannaṃ siyā, tathā tathā upaparikkheyya. Anupādāya na paritasseyyāti yathā yathāssa upaparikkhato ‘‘etaṃ mama, eso me attā’’ti taṇhādiṭṭhiggāhavasena rūpādīsu kañci saṅkhāraṃ aggahetvā tato eva taṇhādiṭṭhiggāhavasena na paritasseyya, tathā tathā upaparikkheyyāti sambandho. Kathaṃ pana upaparikkhato tividhampetaṃ siyāti? Uddhaccapakkhiye kosajjapakkhiye ca dhamme vajjento vīriyasamataṃ yojetvā pubbeva vipassanupakkilesehi cittaṃ visodhetvā yathā sammadeva vipassanāñāṇaṃ vipassanāvīthiṃ paṭipajjati, tathā sammasato.

94. In the fifth sutta, 'tathā tathā' means 'in such and such a way,' that is, 'in this or that manner.' 'Upaparikkheyya' means 'one should examine,' that is, 'one should investigate, compare, or scrutinize.' 'Yathā yathāssa upaparikkhato' means 'in whatever way one examines,' that is, 'in whatever way that monk examines.' 'Bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ' means 'one's consciousness is undistracted and unscattered externally,' that is, it is undistracted and composed due to the absence of distraction arising towards external objects such as forms, and for that very reason it would be unscattered. This is what is meant: 'Monks, in whatever way this monk, who has embarked on insight, examines and scrutinizes the formations—having previously taken up the sign of serenity by discerning the characteristic of composed states, and diligently and continuously developing the knowledge of scrutiny—his own insight-consciousness should not arise towards external objects such as forms, nor should it be inclined towards restlessness due to excessive energy. In such and such a way, the monk should examine and compare.' 'Ajjhattaṃ asaṇṭhitaṃ' means 'internally unestablished.' This is because when energy is applied weakly, due to the strength of concentration and being overcome by laziness, the mind is said to be established in a contracted way on the meditation object, which is internal in the sense of being the field of practice. But when energy is balanced, it is unestablished—it has entered the cognitive process. Therefore, in whatever way one's consciousness is internally unestablished—that is, has entered the cognitive process—one should examine accordingly. 'Anupādāya na paritasseyya' means 'without grasping, one would not be troubled.' The connection is that in whatever way one examines, one should not grasp any formation among forms, etc., with the grip of craving or views, thinking, 'This is mine, this is my self,' and thus not be troubled by the grip of craving or views; in such and such a way one should examine. But how should one examine so that these three aspects are present? By rejecting the states that incline towards restlessness and laziness, balancing energy, purifying the mind beforehand from the corruptions of insight, and scrutinizing in such a way that insight-knowledge correctly enters the path of insight.

Iti bhagavā catusaccakammaṭṭhānikassa bhikkhuno anukkamena paṭipadāñāṇadassanavisuddhiyā āraddhāya accāraddhavīriyaatisithilavīriyavipassanupakkilesehi cittassa visodhanūpāyaṃ dassetvā idāni tathā visodhite vipassanāñāṇe na cirasseva vipassanaṃ maggena ghaṭetvā sakalavaṭṭadukkhasamatikkamāya saṃvattantīti dassento ‘‘bahiddhā, bhikkhave, viññāṇe’’tiādimāha, taṃ vuttanayameva. Yaṃ pana vuttaṃ – ‘‘āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’’ti, tassattho – evaṃ vipassanaṃ maggena ghaṭetvā maggapaṭipāṭiyā aggamaggena anavasesato kilesesu khīṇesu āyatiṃ anāgate jātijarāmaraṇasakalavaṭṭadukkhasamudayasaṅkhāto sambhavo uppādo ca na hoti, jātisaṅkhāto vā dukkhasamudayo jarāmaraṇasaṅkhāto dukkhasambhavo ca na hoti.

Thus, the Blessed One, having shown the method for purifying the mind from the corruptions of insight, such as excessive energy and deficient energy, to a monk engaged in the gradual practice of the purification of knowledge and vision of the path based on the four noble truths, now indicates that when insight-knowledge is thus purified, insight will not be long in connecting with the path, leading to the complete transcendence of all suffering in the cycle of existence. He therefore says, 'Monks, externally, consciousness,' and so forth. That is in the manner already stated. As for what was said—'In the future, the origination and arising of the suffering of birth, aging, and death will not occur'—its meaning is this: When insight is thus connected to the path, and by the sequence of the path, through the highest path, the defilements are utterly destroyed without remainder, then in the future, the arising and production, known as the origination of all the suffering of the cycle of existence—birth, aging, and death—will not occur. Or, the origination of suffering, known as birth, and the arising of suffering, known as aging and death, will not occur.

Gāthāyaṃ [Pg.285] sattasaṅgappahīnassāti taṇhāsaṅgo, diṭṭhisaṅgo, mānasaṅgo, kodhasaṅgo, avijjāsaṅgo, kilesasaṅgo, duccaritasaṅgoti imesaṃ sattannaṃ saṅgānaṃ pahīnattā sattasaṅgappahīnassa. Keci pana ‘‘sattānusayā eva satta saṅgā’’ti vadanti. Netticchinnassāti chinnabhavanettikassa. Vikkhīṇo jātisaṃsāroti punappunaṃ jāyanavasena pavattiyā jātihetukattā ca jātibhūto saṃsāroti jātisaṃsāro, so bhavanettiyā chinnattā vikkhīṇo parikkhīṇo, tato eva natthi tassa punabbhavoti.

In the verse, 'sattasaṅgappahīnassa' means 'for one who has abandoned the seven attachments,' because these seven attachments—the attachment of craving, the attachment of views, the attachment of conceit, the attachment of anger, the attachment of ignorance, the attachment of defilements, and the attachment of misconduct—have been abandoned. Some, however, say that the seven underlying tendencies are themselves the seven attachments. 'Netticchinnassa' means 'for one whose cord of existence has been cut.' 'Vikkhīṇo jātisaṃsāro' means 'the cycle of birth is exhausted.' The cycle of existence is called the 'cycle of birth' because it proceeds by way of repeated birth and is the cause of birth. Since the cord of existence has been cut, it is exhausted and utterly destroyed. For that very reason, there is no further rebirth for that person.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the fifth sutta is finished.

6. Kāmūpapattisuttavaṇṇanā

6. The Commentary on the Discourse on Rebirth in the Sensual Realm

95. Chaṭṭhe kāmūpapattiyoti kāmapaṭilābhā kāmapaṭisevanā vā. Paccupaṭṭhitakāmāti nibaddhakāmā nibaddhārammaṇā yathā taṃ manussā. Manussā hi nibaddhavatthusmiṃ vasaṃ vattenti. Yattha paṭibaddhacittā honti, satampi sahassampi datvā tameva mātugāmaṃ ānetvā nibaddhabhogaṃ bhuñjanti. Ekacce ca devā. Cātumahārājikato paṭṭhāya hi catudevalokavāsino nibaddhavatthusmiṃyeva vasaṃ vattenti. Pañcasikhavatthu cettha nidassanaṃ. Tathā ekacce āpāyike nerayike ṭhapetvā sesaapāyasattāpi nibaddhavatthusmiṃyeva vasaṃ vattenti. Macchā hi attano macchiyā, kacchapo kacchapiyāti evaṃ sabbepi tiracchānā petā vinipātikā ca. Tasmā nerayike ṭhapetvā sesaapāyasatte upādāya yāva tusitakāyā ime sattā paccupaṭṭhitakāmā nāma, nimmānaratinoti sayaṃ nimmite nimmāne rati etesanti nimmānaratino. Te hi nīlapītādivasena yādisaṃ yādisaṃ rūpaṃ icchanti, tādisaṃ tādisaṃ nimminitvā ramanti āyasmato anuruddhassa purato manāpakāyikā devatā viya. Paranimmitavasavattinoti parehi nimmite kāme vasaṃ vattentīti paranimmitavasavattino. Tesañhi manaṃ ñatvā pare yathārucitaṃ kāmabhogaṃ nimminanti, te tattha vasaṃ vattenti. Kathaṃ te parassa manaṃ jānantīti? Pakatisevanāvasena. Yathā hi kusalo sūdo rañño bhuñjantassa yaṃ yaṃ ruccati, taṃ taṃ jānāti, evaṃ pakatiyā abhirucitārammaṇaṃ ñatvā tādiseyeva nimminanti, te tattha vasaṃ [Pg.286] vattenti, methunasevanādivasena kāme paribhuñjanti. Keci pana ‘‘hasitamattena olokitamattena āliṅgitamattena hatthaggahaṇamattena ca tesaṃ kāmakiccaṃ ijjhatī’’ti vadanti, taṃ aṭṭhakathāyaṃ ‘‘etaṃ pana natthī’’ti paṭikkhittaṃ. Na hi kāyena aphusantassa phoṭṭhabbaṃ kāmakiccaṃ sādheti. Channampi kāmāvacaradevānaṃ kāmā pākatikā eva. Vuttañhetaṃ –

95. In the sixth, 'rebirth in the sensual sphere' means the obtaining of sensual pleasures or the indulging in them. 'Those with sensual pleasures at hand' means those with fixed sensual pleasures and fixed objects, as is the case with humans. Humans indeed live under the sway of a fixed object. Where their minds are bound, even after giving away hundreds or thousands, they bring back that same woman and enjoy a fixed pleasure. Some devas are also like this. Indeed, starting from the Cātumahārājika realm, the inhabitants of the four deva-worlds also live under the sway of a fixed object. The story of Pañcasikha serves as an example here. Similarly, except for the hell-beings, the remaining beings in the planes of misery also live under the sway of a fixed object. For instance, fish with their female fish, turtles with their female turtles, and so on for all animals, petas, and vinipātikās. Therefore, excluding the hell-beings and including the remaining beings in the planes of misery up to the Tusita host, these beings are called 'those with sensual pleasures at hand.' 'Those who delight in creations' means those who delight in creations that they themselves have created. They create whatever forms they desire—blue, yellow, etc.—and take pleasure in them, just as a devatā of the Manāpakāyika host appeared before the Venerable Anuruddha. 'Those who wield power over others' creations' means those who wield power over sensual pleasures created by others. Knowing their minds, others create sensual enjoyments according to their wishes, and they wield power over these. How do they know the minds of others? Through habitual association. Just as a skilled cook knows what the king enjoys while eating, similarly, knowing their habitually preferred object, others create just such things for them, and they wield power over them, enjoying sensual pleasures through sexual intercourse and other means. Some, however, say that for them, the sensual act is accomplished merely by smiling, glancing, embracing, or holding hands. However, this is refuted in the commentary: 'This is not so.' For without physical contact, the sensual act involving the tangible cannot be accomplished. For the six classes of sensual-sphere devas, sensual pleasures are of a physical nature. As it is said—

‘‘Cha ete kāmāvacarā, sabbakāmasamiddhino;

Sabbesaṃ ekasaṅkhātaṃ, āyu bhavati kittaka’’nti. (vibha. 1023);

"These six are of the sensual sphere, endowed with all sensual pleasures; for all of them, taken together, how long is the lifespan?"

Gāthāsu ye caññeti ye yathāvuttadevehi aññe ca kāmabhogino manussā ceva ekacce apāyūpagā ca sabbe te. Itthabhāvaññathābhāvanti imaṃ yathāpaṭiladdhattabhāvañceva, upapattibhavantarasaṅkhātaṃ ito aññathābhāvañcāti dvippabhedaṃ saṃsāraṃ nātivattare na atikkamanti. Sabbe pariccaje kāmeti dibbādibhede sabbepi kāme vatthukāme ca kilesakāme ca pariccajeyya. Kilesakāme anāgāmimaggena pajahantoyeva hi vatthukāme pariccajati nāma. Piyarūpasātagadhitanti piyarūpesu rūpādīsu sukhavedanassādena gadhitaṃ giddhaṃ. Chetvā sotaṃ duraccayanti aññehi duraccayaṃ duratikkamaṃ taṇhāsotaṃ arahattamaggena samucchinditvā. Sesaṃ heṭṭhā vuttanayamevāti.

In the verses, 'and those others' means: all those who enjoy sensual pleasures other than the devas mentioned, as well as humans and some who have gone to the planes of misery. 'This state and another state' means: they do not transcend, do not overcome, this twofold saṃsāra, which is this state of being as it has been obtained, and another state from this, reckoned as another existence through rebirth. 'One should abandon all sensual pleasures' means: one should abandon all sensual pleasures of the divine and other kinds, both sensual objects and sensual defilements. For it is only by abandoning sensual defilements with the path of the non-returner that one is said to abandon sensual objects. 'Greedy for pleasant forms and the agreeable' means greedy and attached to the taste of pleasant feeling in pleasant forms, and so on. 'Having cut the stream that is hard to cross' means: having utterly eradicated with the path of arahantship the stream of craving, which is hard for others to cross or overcome. The rest is in the same way as explained above.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the Sixth Sutta is concluded.

7. Kāmayogasuttavaṇṇanā

7. Commentary on the Kāmayoga Sutta

96. Sattame kāmayogayuttoti pañcakāmaguṇiko rāgo kāmayogo, tena yutto kāmayogayutto, asamucchinnakāmarāgassetaṃ adhivacanaṃ. Rūpārūpabhavesu chandarāgo bhavayogo, tathā jhānanikanti sassatadiṭṭhisahagato ca rāgo, tena yutto bhavayogayutto, appahīnabhavarāgoti attho. Āgāmīti brahmaloke ṭhitopi paṭisandhiggahaṇavasena imaṃ manussalokaṃ āgamanasīlo. Tenevāha ‘‘āgantā itthatta’’nti. Manussattabhāvasaṅkhātaṃ itthabhāvaṃ āgamanadhammo[Pg.287], manussesu upapajjanasīloti attho. Kāmañcettha kāmayogo itthattaṃ āgamanassa kāraṇaṃ. Yo pana kāmayogayutto, so ekantena bhavayogayuttopi hotīti dassanatthaṃ ‘‘kāmayogayutto, bhikkhave, bhavayogayutto’’ti ubhayampi ekajjhaṃ katvā vuttaṃ.

96. In the seventh, 'yoked to the yoke of sensuality' means that the lust for the five strands of sensual pleasure is the yoke of sensuality; one yoked by it is 'yoked to the yoke of sensuality.' This is a designation for one whose sensual lust has not been eradicated. Desire and lust for existence in the form and formless realms is the yoke of existence; likewise, delight in the jhānas and lust accompanied by the eternalist view is the yoke of existence. One yoked by this is 'yoked to the yoke of existence,' meaning one who has not abandoned lust for existence. 'A comer' means that even while established in a Brahma-world, by way of taking rebirth, one is of a nature to come to this human world. Hence it is said, 'a comer to this state.' The state of being human, reckoned as 'this state,' has the nature of coming; the meaning is, one is of a nature to be reborn among humans. And here, the yoke of sensuality is the cause of coming to this state. Moreover, to show that one who is yoked to the yoke of sensuality is also invariably yoked to the yoke of existence, both were stated together: 'Yoked to the yoke of sensuality, monks, and yoked to the yoke of existence.'

Kāmayogavisaṃyuttoti ettha asubhajjhānampi kāmayogavisaṃyogo, taṃ pādakaṃ katvā adhigato anāgāmimaggo ekanteneva kāmayogavisaṃyogo nāma, tasmā tatiyamaggaphale ṭhito ariyapuggalo ‘‘kāmayogavisaṃyutto’’ti vutto. Yasmā pana rūpārūpabhavesu chandarāgo anāgāmimaggena na pahīyati, tasmā so appahīnabhavayogattā ‘‘bhavayogayutto’’ti vutto. Anāgāmīti kāmalokaṃ paṭisandhiggahaṇavasena anāgamanato anāgāmī. Kāmayogavisaṃyogavaseneva hi saddhiṃ anavasesaorambhāgiyasaṃyojanasamugghātena ajjhattasaṃyojanābhāvasiddhito itthattaṃ anāgantvā hoti, tattha parinibbāyī anāvattidhammo. Yassa pana anavasesaṃ bhavayogo pahīno, tassa avijjāyogādiavasiṭṭhakilesāpi tadekaṭṭhabhāvato pahīnā eva hontīti, so parikkhīṇabhavasaṃyojano ‘‘arahaṃ khīṇāsavo’’ti vuccati. Tena vuttaṃ ‘‘kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahaṃ hoti khīṇāsavo’’ti. Ettha ca kāmayogavisaṃyogo anāgāmī catutthajjhānassa sukhadukkhasomanassadomanassappahānaṃ viya, tatiyamaggassa diṭṭhivicikicchāsīlabbataparāmāsasaṃyojanaparikkhayo viya ca catutthamaggassa vaṇṇabhaṇanatthaṃ vuttoti daṭṭhabbaṃ. Paṭhamapadena sotāpannasakadāgāmīhi saddhiṃ sabbo puthujjano gahito, dutiyapadena pana sabbo anāgāmī, tatiyapadena arahāti arahattanikūṭena desanaṃ niṭṭhāpesi.

“Detached from the yoke of sensual desires”—here, even the meditation on the repulsive (asubha-jhāna) is detachment from the yoke of sensual desires. Making that the basis, the Non-Returner’s path, once attained, is entirely called detachment from the yoke of sensual desires. Therefore, the noble person established in the fruit of the third path is said to be “detached from the yoke of sensual desires.” However, because desire and lust for form and formless existences are not abandoned by the Non-Returner’s path, they are said to be “bound by the yoke of existence” due to not having abandoned the yoke of existence. “Non-Returner” (anāgāmī) is so called because they do not come to the sensual realm by way of taking rebirth. Indeed, through detachment from the yoke of sensual desires, along with the eradication of all lower fetters (orambhāgiyasaṃyojana), the absence of internal fetters is achieved, and thus they do not come again to this state of being. They attain final Nibbāna there, being of a nature not to return. But for one who has completely abandoned the yoke of existence, even the remaining defilements such as the yoke of ignorance are abandoned due to their unitary nature with it. Such a one, having exhausted the fetters of existence, is called “an Arahant, one whose taints are destroyed.” Thus it is said: “Monks, one detached from the yoke of sensual desires and detached from the yoke of existence is an Arahant, one whose taints are destroyed.” Here, the detachment from the yoke of sensual desires for the Non-Returner should be seen as comparable to the abandoning of pleasure and pain, joy and sorrow in the fourth jhāna, and like the destruction of the fetters of wrong view, doubt, and attachment to rites and rituals by the third path—stated for the sake of extolling the fourth path. By the first phrase, all ordinary people along with Stream-Enterers and Once-Returners are included. By the second phrase, all Non-Returners are included. By the third phrase, the Arahant is included—thus, the teaching is concluded with the pinnacle of Arahantship.

Gāthāsu ubhayanti ubhayena, kāmayogena, bhavayogena ca saṃyuttāti attho. Sattā gacchanti saṃsāranti puthujjanā sotāpannā sakadāgāminoti ime tividhā sattā kāmayogabhavayogānaṃ appahīnattā gacchanti saṃsāranti. Tato eva jātimaraṇagāmino honti. Ettha ekabījī, kolaṃkolo, sattakkhattuparamoti tīsu sotāpannesu sabbamudu sattakkhattuparamo, so aṭṭhamaṃ bhavaṃ na nibbatteti, attano [Pg.288] paricchinnajātivasena pana saṃsarati, tathā itarepi. Sakadāgāmīsupi yo idha sakadāgāmimaggaṃ patvā devaloke uppajjitvā puna idha nibbattati, so attano paricchinnajātivaseneva saṃsarati. Ye pana sakadāgāmino vomissakanayena vinā tattha tattha devesuyeva manussesuyeva vā nibbattanti, te uparimaggādhigamāya yāva indriyaparipākā punappunaṃ uppajjanato saṃsarantiyeva. Puthujjane pana vattabbameva natthi sabbabhavasaṃyojanānaṃ aparikkhīṇattā. Tena vuttaṃ –

In the verses, “both” means connected by both: by the yoke of sensual desires and by the yoke of existence. This is the meaning. “Beings go to saṃsāra” means that ordinary people, stream-enterers, and once-returners—these three kinds of beings—go to saṃsāra because they have not abandoned the yokes of sensual desire and existence. For that very reason, they are bound for birth and death. Here, among the three kinds of stream-enterers—the one-seed attainer, the family-to-family attainer, and the seven-times-at-most attainer—the seven-times-at-most attainer has the mildest faculties. That one does not generate an eighth existence, but wanders in saṃsāra according to their limited number of births; the others do so as well. Among the once-returners, one who attains the path of the once-returner here, is reborn in the deva world, and then is reborn here again, wanders in saṃsāra according to their limited number of births. But those once-returners who, apart from the mixed method, are reborn here and there only among devas or only among humans, wander repeatedly until their faculties mature for the attainment of higher paths. As for ordinary people, there is nothing more to be said, as they have not exhausted all the fetters of existence. Therefore, it is said:

‘‘Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino’’ti.

“Bound by the yoke of sensual desire, and by the yoke of existence—by both, beings travel through saṃsāra, heading for birth and death.”

Kāme pahantvānāti kāmarāgasaṅkhāte kilesakāme anāgāmimaggena pajahitvā. Chinnasaṃsayāti samucchinnakaṅkhā, tañca kho sotāpattimaggeneva. Vaṇṇabhaṇanatthaṃ pana catutthamaggassa evaṃ vuttaṃ. Arahanto hi idha ‘‘chinnasaṃsayā’’ti adhippetā. Tenevāha ‘‘khīṇamānapunabbhavā’’ti. Sabbaso khīṇo navavidhopi māno āyatiṃ punabbhavo ca etesanti khīṇamānapunabbhavā. Mānaggahaṇena cettha tadekaṭṭhatāya lakkhaṇavasena vā sabbo catutthamaggavajjho kileso gahitoti. Khīṇamānatāya ca saupādisesā nibbānadhātu vuttā hoti, khīṇapunabbhavatāya anupādisesā. Sesaṃ suviññeyyameva.

“Having abandoned sensual desires” means having abandoned the defilements consisting of sensual desire, called kāmarāga, through the path of the non-returner. “With doubts cut off” means having utterly eradicated doubt; and this is done by the path of stream-entry. However, for the sake of extolling the fourth path, it is spoken of thus. For here, arahants are intended by “with doubts cut off.” Therefore, it is said, “With conceit and future existence destroyed.” All nine kinds of conceit are completely destroyed, and future existence is also destroyed for them—thus, they are “with conceit and future existence destroyed.” Here, by mentioning conceit, all defilements to be abandoned by the fourth path are included, either because of their having a single shared characteristic or by way of their characteristic marks. And by the destruction of conceit, the Nibbāna-element with residue is spoken of; by the destruction of future existence, the Nibbāna-element without residue. The rest is easily understood.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh discourse is completed.

8. Kalyāṇasīlasuttavaṇṇanā

8. The commentary on the Kalyāṇasīla Sutta.

97. Aṭṭhame kalyāṇasīloti sundarasīlo, pasatthasīlo, paripuṇṇasīlo. Tattha sīlapāripūrī dvīhi kāraṇehi hoti sammadeva sīlavipattiyā ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Idha pana sabbaparibandhavippamuttassa sabbākāraparipuṇṇassa maggasīlassa phalasīlassa ca vasena kalyāṇatā veditabbā. Kalyāṇadhammoti sabbe bodhipakkhiyadhammā adhippetā, tasmā kalyāṇā satipaṭṭhānādibodhipakkhiyadhammā etassāti kalyāṇadhammo. Kalyāṇapaññoti ca maggaphalapaññāvaseneva [Pg.289] kalyāṇapañño. Lokuttarā eva hi sīlādidhammā ekantakalyāṇā nāma akuppasabhāvattā. Keci pana ‘‘catupārisuddhisīlavasena kalyāṇasīlo, vipassanāmaggadhammavasena kalyāṇadhammo, maggaphalapaññāvasena kalyāṇapañño’’ti vadanti. Asekkhā eva te sīladhammapaññāti eke. Apare pana bhaṇanti – sotāpannasakadāgāmīnaṃ maggaphalasīlaṃ kalyāṇasīlaṃ nāma, tasmā ‘‘kalyāṇasīlo’’ti iminā sotāpanno sakadāgāmī ca gahitā honti. Te hi sīlesu paripūrakārino nāma. Anāgāmimaggaphaladhammā aggamaggadhammā ca kalyāṇadhammā nāma. Tattha hi bodhipakkhiyadhammā bhāvanāpāripūriṃ gacchanti. Tasmā ‘‘kalyāṇadhammo’’ti iminā tatiyamaggaṭṭhato paṭṭhāya tayo ariyā gahitā honti. Paññākiccassa matthakappattiyā aggaphale paññā kalyāṇapaññā nāma, tasmā paññāvepullappatto arahā ‘‘kalyāṇapañño’’ti vutto. Evameva puggalā gahitā hontīti. Kiṃ iminā papañcena? Aggamaggaphaladhammā idha kalyāṇasīlādayo vuttāti ayamamhākaṃ khanti. Dhammavibhāgena hi ayaṃ puggalavibhāgo, na dhammavibhāgoti.

97. In the eighth (sutta), 'one of excellent virtue' means one with beautiful virtue, praised virtue, and perfect virtue. Herein, the perfection of virtue occurs for two reasons: seeing the danger in the lapse of virtue and seeing the benefits in the attainment of virtue. Here, however, excellence should be understood as being free from all obstacles and perfect in all aspects, by means of the virtue of the path and the virtue of the fruit. 'One of excellent qualities' refers to all the qualities conducive to enlightenment. Therefore, one who possesses these excellent qualities, such as the factors of enlightenment beginning with the foundations of mindfulness, is called 'one of excellent qualities.' 'One of excellent wisdom' is so called by virtue of the wisdom pertaining to the path and the fruit. For the supramundane qualities of virtue and so on are exclusively excellent because their nature is unshakable. Some say: 'One is of excellent virtue by virtue of the fourfold purified virtue, of excellent qualities by virtue of insight and path qualities, and of excellent wisdom by virtue of path and fruit wisdom.' According to some, these refer exclusively to the virtue, qualities, and wisdom of one beyond training (an Arahant). Others say: 'The virtue of the path and fruit of stream-enterers and once-returners is called excellent virtue. Thus, by the term "one of excellent virtue," the stream-enterer and once-returner are included, for they are performers of perfect virtue. The qualities of the path and fruit of non-returners and the supreme path qualities are called excellent qualities, for there the factors of enlightenment reach full maturity in development. Thus, by the term "one of excellent qualities," the three noble persons beginning with the one established in the third path are included. Wisdom at its peak, in the highest fruit, is called excellent wisdom. Therefore, the Arahant, who has attained the fullness of wisdom, is called "one of excellent wisdom." In this way, individuals are included.' But why this elaboration? Our acceptance is that here, the supreme path and fruit qualities are referred to as excellent virtue and so on. For this is a classification of persons by means of the Dhamma, not a classification of the Dhamma.

Kevalīti ettha kevalaṃ vuccati kenaci avomissakatāya sabbasaṅkhatavivittaṃ nibbānaṃ, tassa adhigatattā arahā kevalī. Atha vā pahānabhāvanāpāripūriyā pariyosānaanavajjadhammapāripūriyā ca kalyāṇakaṭṭhena abyāsekasukhatāya ca kevalaṃ arahattaṃ, tadadhigamena kevalī khīṇāsavo. Maggabrahmacariyavāsaṃ vasitvā pariyosāpetvā ṭhitoti vusitavā. Uttamehi aggabhūtehi vā asekkhadhammehi samannāgatattā ‘‘uttamapuriso’’ti vuccati.

Here, 'kevalī' means 'kevala,' which signifies Nibbāna, being entirely free from any admixture and separate from all conditioned things. Because an Arahant has attained this, he is a kevalī. Alternatively, Arahantship is called 'kevala' (complete) because of the complete fulfillment of abandonment and development, the flawless perfection of virtuous qualities at the culmination, its excellence, and its unmixed happiness. By attaining this, the Arahant whose taints are destroyed is a kevalī. Having lived the holy life of the path, brought it to an end, and remained steadfast, he is called 'vusitavā' (one who has lived). Because he is endowed with the highest, most excellent qualities, the qualities of one beyond training, he is called 'uttamapuriso' (the supreme person).

Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, susīlyavasena kāyakammādīnaṃ avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīlati, sīletīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlaṭṭho. Apare pana ‘‘siraṭṭho sīlaṭṭho, sītalaṭṭho sīlaṭṭho, sivaṭṭho sīlaṭṭho’’ti niruttinayena atthaṃ vaṇṇayanti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, catupārisuddhisīlavasena sīlasampannoti attho. Tattha yaṃ jeṭṭhakasīlaṃ[Pg.290], taṃ vitthāretvā dassetuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttanti ekaccānaṃ ācariyānaṃ adhippāyo.

Here, in what sense is virtue called 'sīla'? Virtue is called 'sīla' in the sense of sīlana. What is this sīlana? It is composure, the state of not being scattered in bodily actions and so forth, through good conduct—this is the meaning. Alternatively, it is upholding, serving as the foundation for wholesome qualities like concentration—this is the meaning. Therefore, it is called 'sīla' because it sīla or because it sīleti. This, indeed, is the meaning of 'sīla' according to the grammatical analysis of the word. Others, however, explain the meaning through etymology: 'The meaning of 'sīla' is sira, the meaning of 'sīla' is sītala, the meaning of 'sīla' is siva.' And that virtue is present in him by way of perfection or excellence, thus one endowed with virtue is called 'sīlavā'—meaning one accomplished in virtue through the fourfold purity of virtue. Here, some teachers intend to explain the foremost virtue in detail by stating, 'restrained by the Pātimokkha restraint,' and so forth.

Aparena pana bhaṇanti – ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto. Pātimokkhasaṃvaro eva hi sīlaṃ, itaresu indriyasaṃvaro chadvārarakkhaṇamattameva, ājīvapārisuddhi dhammena paccayuppādanamattameva, paccayasannissitaṃ paṭiladdhapaccaye ‘‘idamattha’’nti paccavekkhitvā paribhuñjanamattameva. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, so sīsacchinno puriso viya hatthapāde ‘‘sesāni rakkhissatī’’ti na vattabbo. Yassa pana so arogo, acchinnasīso viya puriso, tāni puna pākatikāni katvā rakkhituṃ sakkoti. Tasmā sīlavāti iminā pātimokkhasīlameva uddisitvā taṃ vitthāretuṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādi vuttanti.

Furthermore, others say: 'The restraint of the Pātimokkha has been declared by the Blessed One in both respects. For the restraint of the Pātimokkha is indeed virtue, while restraint of the senses is merely the guarding of the six doors, purification of livelihood is merely obtaining requisites righteously, and virtue connected with requisites is merely reflecting, after obtaining the requisites, that 'this is for this purpose,' and then using them. Without qualification, the restraint of the Pātimokkha alone is virtue. For one who has broken it, like a man with his head cut off, it cannot be said that he will protect the remaining (virtues). But for one whose (Pātimokkha) is intact, like a man with his head intact, he can restore and protect those remaining (virtues) by making them natural again. Therefore, when it is said 'virtuous,' it is specifically referring to this Pātimokkha virtue, and to elaborate on it, 'restrained by the restraint of the Pātimokkha' and so on is said.'

Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto. Idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa, upari visesānuyogassa ca upakārakadhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.

Here, 'Pātimokkha' refers to the virtue consisting of the training precepts. For whoever protects and guards it, it liberates and frees them from the sufferings of the lower realms and so on—thus it is called 'Pātimokkha.' 'Restraint' means guarding, non-transgression by body and speech. The 'Pātimokkha restraint' is simply restraint by the Pātimokkha. One who is restrained by it, with body and speech well-guarded, is called 'restrained by the Pātimokkha restraint.' This indicates his state of being established in that virtue. 'He dwells' indicates his possession of a way of life conforming to it. 'Endowed with proper conduct and resort' indicates the qualities that support both the basic Pātimokkha restraint and the higher pursuit of special attainments. 'Seeing danger in the slightest faults' indicates his nature of not deviating from the Pātimokkha virtue. 'He undertakes' indicates his complete acceptance of the training rules without exception. 'He trains' indicates his engagement in the training. 'In the training rules' indicates the qualities to be trained in.

Aparo nayo – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī, maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa pātanasīloti pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkho. Cittassa hi vimokkhena satto vimutto[Pg.291]. ‘‘Cittavodānā visujjhantī’’ti (saṃ. ni. 3.100) ‘‘anupādāya āsavehi cittaṃ vimutta’’nti (ma. ni. 2.206) ca vuttaṃ. Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pāti. ‘‘Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124; 5.520) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. ‘‘Kaṇṭhekālo’’tiādīnaṃ viyassa samāsasiddhi veditabbā.

Another explanation: Because the defilements are strong, evil deeds are easy to do, and wholesome deeds are hard to do, the ordinary person is called 'pātī' (one who falls), as he is prone to falling into the lower realms many times. Or, due to impermanence, being hurled by the force of kamma in the round of existence and spinning like a water-wheel without stability, one is called 'pātī' (one who goes). Or, by way of death, one is prone to the falling of individual existence in various groups of beings, thus one is called 'pātī.' This refers to the continuity of beings, or simply the mind. It frees that 'pātī' from the suffering of saṃsāra; therefore, it is the Pātimokkha. For a being is liberated by the liberation of the mind. As it is said: 'Through the purification of the mind, they are cleansed,' and 'The mind is liberated from the taints by not clinging.' Alternatively, one falls, goes, or proceeds in saṃsāra due to causes like ignorance; therefore, one is called 'pāti.' As it is said: 'Beings hindered by ignorance, fettered by craving, wander and transmigrate.' By this, there is liberation for that falling being from the three kinds of defilements beginning with craving; therefore, it is the Pātimokkha. The formation of compounds like 'kaṇṭhekāla' should be understood in the same way.

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi ‘‘cittena nīyati loko, cittena parikassatī’’ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi ‘‘taṇhā janeti purisaṃ (saṃ. ni. 1.56-57), taṇhādutiyo puriso’’ti (itivu. 15, 105; cūḷani. pārāyanānugītigāthāniddesa 107) ca ādi. Tato pātito mokkhoti pātimokkho. Atha vā patati etthāti pāti, cha ajjhattikāni bāhirāni ca āyatanāni. Vuttañhi ‘‘chasu loko samuppanno, chasu kubbati santhava’’nti (saṃ. ni. 1.70). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttaṭṭhena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) vitthāro.

Alternatively, it causes to fall, causes downfall, and causes suffering; therefore, it is 'pāti,' the mind. As it is said: 'The world is led by the mind, the world is dragged by the mind.' Liberation from that which causes falling is by this; therefore, it is the Pātimokkha. Or, by this one falls into the suffering of the lower realms and the suffering of saṃsāra; therefore, it is 'pāti,' the defilement beginning with craving. As it is said: 'Craving begets a person,' and 'a person has craving as his companion,' and so on. Liberation from that which causes falling; therefore, it is the Pātimokkha. Alternatively, one falls herein; therefore, it is 'pāti,' the six internal and external sense bases. As it is said: 'The world arises in the six, the world makes acquaintance in the six.' Liberation from that which causes falling, reckoned as the six internal and external sense bases; therefore, it is the Pātimokkha. Alternatively, it has falling and downfall; therefore, it is 'pātī,' saṃsāra. Liberation from that; therefore, it is the Pātimokkha. Alternatively, because of his sovereignty over the whole world, the Blessed One, the sovereign of the Dhamma, is called 'pati' (Lord). One is liberated by this; therefore, it is 'mokkha' (liberation). It is the Lord's liberation because it was laid down by him; therefore, it is the Patimokkha, and Patimokkha is the same as Pātimokkha. Or, because he is the root of all virtues, he is the Lord (pati) in the supreme sense, and it is liberation (mokkho) in the aforementioned sense; therefore, it is the Patimokkha, and Patimokkha is the same as Pātimokkha. For so it is said in detail: 'Pātimokkha means it is the face, it is the chief.'

Atha vā paiti pakāre, atīti accantatthe nipāto. Tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā [Pg.292] patimokkho, tamhā tamhā vītikkamitabbadosato pati paccekaṃ mokkhoti attho. Patimokkho eva pātimokkho. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtanti patimokkhaṃ. Pātimokkhasīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya hoti yathārahaṃ kilesanibbāpanatoti patimokkhaṃ, patimokkhaṃ eva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati mokkhābhimukhanti patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāvettha pātimokkhasaddassa attho veditabbo.

Alternatively, 'pa' is in the sense of 'various kinds', and 'ati' is a particle in the sense of 'completely'. Therefore, it completely liberates from various kinds; therefore, it is the Pātimokkha. For this virtue, by itself through substitution of opposites, and when accompanied by concentration and wisdom through suppression and eradication, completely liberates and releases; therefore, it is the Pātimokkha. Or, it is Patimokkha as 'liberation regarding each,' meaning liberation from each and every transgressible fault; the meaning is liberation for each individually. Patimokkha is the same as Pātimokkha. Or, 'mokkha' is Nibbāna, and this is a reflection of that liberation; therefore, it is the Patimokkha. For the restraint of the Pātimokkha virtue is like the rising of the dawn for the sun; it is the arising of Nibbāna, like its counterpart, because it extinguishes defilements as is fit; therefore, it is the Patimokkha, and Patimokkha is the same as Pātimokkha. Alternatively, it proceeds towards liberation (mokkhaṃ pati), being liberation-facing; therefore, it is the Patimokkha, and Patimokkha is the same as Pātimokkha. In this way, the meaning of the word Pātimokkha should be understood.

Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaroti pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā vā, tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvutoti vutto. Vuttañhetaṃ vibhaṅge –

By this one restrains and closes off; therefore, it is restraint. The Pātimokkha itself is restraint; thus it is Pātimokkha restraint. In meaning, however, it is the abstinences or the volitions concerning what is to be transgressed in this or that case. One who is endowed with and possessed of this Pātimokkha restraint is said to be 'restrained by Pātimokkha restraint.' For this was said in the Vibhaṅga—

‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato. Tena vuccati pātimokkhasaṃvarasaṃvuto’’ti (vibha. 511).

"He is endowed with this Pātimokkha restraint, fully endowed, come to, fully come to, accomplished, fully possessed. Therefore, he is called 'one restrained by the restraint of the Pātimokkha.'"

Viharatīti iriyāpathavihārena viharati, iriyati, vattati. Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena, sabbaso anācāraṃ vajjetvā ‘‘kāyiko avītikkamo, vācasiko avītikkamo’’ti evaṃ vuttabhikkhusāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocarena ca sampannattā ācāragocarasampanno. Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.

'He dwells' means he dwells, moves, and conducts himself through the postures. 'Endowed with proper conduct and resort' means he is endowed with proper conduct and resort because he does not engage in wrong livelihood, such as giving bamboo, nor in bodily impudence, etc.; because he avoids all improper conduct whatsoever and is accomplished in the proper conduct befitting a monk, as stated: 'no bodily transgression, no verbal transgression'; and because he avoids improper resorts, such as the company of prostitutes, and resorts only to suitable places for the purpose of alms-food, etc., which is known as the proper resort. Furthermore, a monk who dwells respectful and deferential toward the Teacher, respectful and deferential toward his fellow monastics, endowed with shame and fear of wrongdoing, well-robed and well-covered, inspiring confidence in his deportment—whether approaching, departing, looking ahead, looking around, bending, or stretching—with eyes cast down, accomplished in the postures, with guarded sense-doors, moderate in eating, devoted to wakefulness, possessed of mindfulness and clear comprehension, of few desires, content, secluded, not socializing, diligent in the rules of good conduct, and abounding in respect and esteem—such a one is called 'endowed with proper conduct.'

Gocaro [Pg.293] pana – upanissayagocaro, ārakkhagocaro, upanibandhagocaroti tividho. Tattha dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto yaṃ nissāya asutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujukaṃ karoti, cittaṃ pasādeti, yassa ca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ upanissayagocaro. Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ olokento, na adho olokento, na disāvidisā pekkhamāno gacchati, ayaṃ ārakkhagocaro. Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā –

The pasture, however, is threefold: the pasture of support, the pasture of protection, and the pasture of close application. Here, a good friend endowed with the qualities of the ten topics for conversation, having the characteristics described, is the pasture of support. Relying on whom, one hears what has not been heard, clarifies what has been heard, dispels doubt, straightens views, gladdens the mind, and by following whose instruction, one grows in faith, virtue, learning, generosity, and wisdom—this is the pasture of support. A monk who, having entered a village or walking on a street, with eyes cast down, seeing only the distance of a yoke, restrained, goes along, not looking at an elephant, a horse, a chariot, an infantryman, a woman, or a man, not looking upward, not looking downward, not looking in the cardinal or intermediate directions, this is the pasture of protection. The pasture of close application, however, is the four foundations of mindfulness, where a monk binds his own mind. For this was said by the Blessed One:

‘‘Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372).

"Monks, what is the range, the ancestral domain of a monk? It is these four foundations of mindfulness."

Iti yathāvuttāya ācārasampattiyā imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.

Thus, because he is endowed with the aforementioned accomplishment in conduct and with this accomplishment in resort, he is accomplished in conduct and resort.

Aṇumattesu vajjesu bhayadassāvīti appamattakesu aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi bhikkhu sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayaṃ aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃ kiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ samādiyitvā sikkhati vattati, pūretīti attho. Iti kalyāṇasīloti iminā pakārena kalyāṇasīlo samāno. Puggalādhiṭṭhānavasena hi niddiṭṭhaṃ sīlaṃ ‘‘evaṃ kho, bhikkhave, bhikkhu kalyāṇasīlo hotī’’ti vuttapuggalādhiṭṭhānavaseneva nigametvā ‘‘kalyāṇadhammo’’ti ettha vuttadhamme niddisitukāmena ‘‘tesaṃ dhammānaṃ idaṃ sīlaṃ adhiṭṭhāna’’nti dassetuṃ puna ‘‘iti kalyāṇasīlo’’ti vuttaṃ. Sattannaṃ bodhipakkhiyānantiādi sabbaṃ heṭṭhā vuttatthameva. Puna kalyāṇasīlotiādi nigamanaṃ.

One who sees danger in the slightest faults—this means one habitually sees danger in even minor faults, those that are insignificant, of tiny measure, and of various kinds, such as unintentionally incurring a sekhiya offense or the arising of unwholesome states of mind. For a monk who regards even the tiniest fault as being as vast as Mount Meru, which is six million eight hundred thousand yojanas in height, or who sees a mere wrongly spoken word as being as grave as an offense of defeat—this is called one who sees danger in the slightest faults. He trains by undertaking the training precepts—whatever there is to be trained in among the training precepts, he undertakes it, trains in it, and fulfills it completely, in every way, and without residue—this is the meaning. Thus, endowed with virtuous behavior—being virtuous in this way. For virtue was defined in terms of an individual: "Thus, monks, a monk is endowed with virtuous behavior." Having concluded with that individual-based definition, and wishing to define the qualities mentioned here in "endowed with wholesome qualities" and to show that "this virtue is the foundation of those qualities," it is again stated: "Thus, endowed with virtuous behavior." The seven sets of requisites for enlightenment, etc.—all this has the same meaning as previously explained. Again, the conclusion: "endowed with virtuous behavior," etc.

Gāthāsu [Pg.294] dukkaṭanti duṭṭhu kataṃ, duccaritanti attho. Hirimananti hirimantaṃ hirisampannaṃ, sabbaso pāpapavattiyā jigucchanasabhāvanti attho. Hirimananti vā hirisahitacittaṃ. Hiriggahaṇeneva cettha ottappampi gahitanti veditabbaṃ. Hirottappaggahaṇena ca sabbaso duccaritābhāvassa hetuṃ dassento kalyāṇasīlataṃ hetuto vibhāveti. Sambodhīti ariyañāṇaṃ, taṃ gacchanti bhajantīti sambodhigāmino, bodhipakkhikāti attho. Anussadanti rāgussadādirahitaṃ. ‘‘Tathāvidha’’ntipi paṭhanti. ‘‘Bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto’’ti yathā yathā pubbe vuttaṃ, tathāvidhaṃ tādisanti attho. Dukkhassāti vaṭṭadukkhassa, vaṭṭadukkhahetuno vā. Idheva khayamattanoti āsavakkhayādhigamena attano vaṭṭadukkhahetuno samudayapakkhiyassa kilesagaṇassa idheva imasmiṃyeva attabhāve khayaṃ anuppādaṃ pajānāti, vaṭṭadukkhasseva vā idheva carimakacittanirodhena khayaṃ khīṇabhāvaṃ pajānāti. Tehi dhammehi sampannanti tehi yathāvuttasīlādidhammehi samannāgataṃ. Asitanti taṇhādiṭṭhinissayānaṃ pahīnattā asitaṃ, katthaci anissitaṃ. Sabbalokassāti sabbasmiṃ sattaloke. Sesaṃ vuttanayameva.

In the verses, 'dukkaṭaṃ' means 'badly done'; the meaning is 'misconduct.' 'Hirimanaṃ' means 'one who has shame,' 'endowed with shame'; the meaning is 'one whose nature is to be disgusted by all evil conduct.' Or, 'hirimanaṃ' means 'a mind accompanied by shame.' Here, it should be understood that by the mention of shame, moral dread is also included. And by mentioning shame and moral dread, he reveals the cause for the complete absence of misconduct, thus clarifying virtuous conduct from its cause. 'Sambodhi' means 'noble knowledge'; those who go to it, who resort to it, are 'sambodhigāmino'—the meaning is 'those who have the requisites for enlightenment.' 'Anussadaṃ' means 'free from the excesses of lust, etc.' Some also read 'tathāvidhaṃ.' This means 'of such a kind,' in accordance with what was previously said about being 'devoted to the cultivation of the requisites for enlightenment.' 'Of suffering' means 'of the suffering of the cycle of existence,' or 'of the cause of suffering in the cycle.' 'Here itself, the destruction' means that by realizing the destruction of the taints, one understands right here in this very life the destruction and non-arising of the mass of defilements, which belongs to the side of origination and is the cause of suffering in the cycle; or, one understands the destruction, the state of being destroyed, of the suffering of the cycle itself right here with the cessation of the final consciousness. 'Endowed with those qualities' means 'possessing those qualities of virtue, etc., as described.' 'Asita' means 'unsupported,' because the supports of craving and views have been abandoned; 'not dependent on anything.' 'Of all the world' means 'in the entire world of beings.' The rest is in the same way as previously explained.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth sutta is finished.

9. Dānasuttavaṇṇanā

9. Explanation of the Discourse on Giving

98. Navame dānanti dātabbaṃ, savatthukā vā cetanā dānaṃ, sampattipariccāgassetaṃ adhivacanaṃ. Āmisadānanti cattāro paccayā deyyabhāvavasena āmisadānaṃ nāma. Te hi taṇhādīhi āmasitabbato āmisanti vuccanti. Tesaṃ vā pariccāgacetanā āmisadānaṃ. Dhammadānanti idhekacco ‘‘ime dhammā kusalā, ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā anavajjā, ime viññugarahitā, ime viññuppasatthā; ime samattā samādinnā ahitāya dukkhāya saṃvattanti, ime hitāya sukhāya saṃvattantī’’ti kusalākusalakammapathe vibhajanto kammakammavipāke idhalokaparaloke paccakkhato dassento viya pākaṭaṃ karonto akusalehi dhammehi nivattāpento, kusalesu dhammesu patiṭṭhāpento, dhammaṃ deseti, idaṃ dhammadānaṃ. Yo pana ‘‘ime dhammā abhiññeyyā[Pg.295], ime pariññeyyā, ime pahātabbā, ime sacchikātabbā, ime bhāvetabbā’’ti saccāni vibhāvento amatādhigamāya paṭipattidhammaṃ deseti, idaṃ sikhāppattaṃ dhammadānaṃ nāma. Etadagganti etaṃ aggaṃ. Yadidanti yaṃ idaṃ dhammadānaṃ vuttaṃ, etaṃ imesu dvīsu dānesu aggaṃ seṭṭhaṃ uttamaṃ. Vivaṭṭagāmidhammadānañhi nissāya sabbānatthato parimuccati, sakalaṃ vaṭṭadukkhaṃ atikkamati. Lokiyaṃ pana dhammadānaṃ sabbesaṃ dānānaṃ nidānaṃ sabbasampattīnaṃ mūlaṃ. Tenāha –

98. In the ninth sutta, 'giving' (dāna) refers to that which is to be given, or the volition accompanied by a basis; it is a designation for the relinquishing of one's possessions. Material giving (āmisadāna) refers to the four requisites in the sense of things to be given. For these are called 'material' (āmisa) because they are to be grasped by craving and so forth. Or the volition of relinquishing them is material giving. Dhamma giving (dhammadāna) is when someone explains: 'These qualities are wholesome; these qualities are unwholesome; these are blameworthy; these are blameless; these are censured by the wise; these are praised by the wise; these, when undertaken and adopted, lead to harm and suffering; these lead to welfare and happiness,' thus distinguishing the paths of wholesome and unwholesome kamma, making the results of kamma and its ripening in this world and the next clear as if showing them directly, turning others away from unwholesome qualities, and establishing them in wholesome qualities, teaching the Dhamma; this is Dhamma giving. However, when one explains: 'These qualities are to be directly known; these are to be fully understood; these are to be abandoned; these are to be realized; these are to be developed,' clarifying the truths and teaching the Dhamma of practice for the attainment of the Deathless, this is called the Dhamma giving that has reached its pinnacle. 'This is the foremost' (etadaggaṃ) means this is the foremost. 'That which' (yadidaṃ) refers to that Dhamma giving that was spoken of; this is the foremost, the best, the supreme among these two kinds of giving. For, relying on the Dhamma giving that leads to the unbinding, one is completely freed from all misfortune and transcends the entire round of suffering. However, worldly Dhamma giving is the source of all gifts and the root of all prosperity. Therefore it is said:

‘‘Sabbadānaṃ dhammadānaṃ jināti, sabbarasaṃ dhammaraso jināti;

Sabbaratiṃ dhammaratī jināti, taṇhakkhayo sabbadukkhaṃ jinātī’’ti. (dha. pa. 354) –

“The gift of the Dhamma surpasses all gifts; the taste of the Dhamma surpasses all tastes; the delight in the Dhamma surpasses all delights; the destruction of craving conquers all suffering.”

Abhayadānamettha dhammadāneneva saṅgahitanti daṭṭhabbaṃ.

Here, the gift of safety should be regarded as included in the gift of the Dhamma.

Sādhāraṇabhogitādhippāyena attanā paribhuñjitabbato catupaccayato sayameva abhuñjitvā paresaṃ saṃvibhajanaṃ āmisasaṃvibhāgo. Sādhāraṇabhogitādhippāyeneva attanā viditassa adhigatassa dhammassa appossukko ahutvā paresaṃ upadeso dhammasaṃvibhāgo. Catūhi paccayehi catūhi ca saṅgahavatthūhi paresaṃ anuggaṇhanaṃ anukampanaṃ āmisānuggaho. Vuttanayeneva dhammena paresaṃ anuggaṇhanaṃ anukampanaṃ dhammānuggaho. Sesaṃ vuttanayameva.

Material sharing (āmisasaṃvibhāga) is the distribution to others of the four requisites, which are for one's own use, without oneself having used them, with the intention of common enjoyment. Dhamma sharing (dhammasaṃvibhāga) is the instruction of others in the Dhamma one has known and attained, without being unconcerned, with the intention of common enjoyment. Material assistance (āmisānuggaha) is supporting and showing compassion to others through the four requisites and the four bases of sympathy. Dhamma assistance (dhammānuggaha) is supporting and showing compassion to others through the Dhamma in the manner described. The rest is as has been explained.

Gāthāsu yamāhu dānaṃ paramanti yaṃ dānaṃ cittakhettadeyyadhammānaṃ uḷārabhāvena paramaṃ uttamaṃ, bhogasampattiādīnaṃ vā pūraṇato phalanato, parassa vā lobhamacchariyādikassa paṭipakkhassa maddanato hiṃsanato ‘‘parama’’nti buddhā bhagavanto āhu. Anuttaranti yaṃ dānaṃ cetanādisampattiyā sātisayapavattiyā aggabhāvena aggavipākattā ca uttararahitaṃ anuttarabhāvasādhanaṃ cāti āhu. Yaṃ saṃvibhāganti etthāpi ‘‘paramaṃ anuttara’’nti padadvayaṃ ānetvā yojetabbaṃ. Avaṇṇayīti kittayi, ‘‘bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni detī’’tiādinā (a. ni. 5.37), ‘‘evaṃ ce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipāka’’ntiādinā (itivu. 26) ca pasaṃsayi. Yathā pana dānaṃ saṃvibhāgo ca paramaṃ anuttarañca hoti, taṃ dassetuṃ ‘‘aggamhī’’tiādi vuttaṃ. Tattha aggamhīti sīlādiguṇavisesayogena seṭṭhe anuttare puññakkhette sammāsambuddhe ariyasaṅghe ca. Pasannacittoti [Pg.296] kammaphalasaddhāya ratanattayasaddhāya ca cittaṃ pasādento okappento. Cittasampattiyā hi khettasampattiyā ca parittepi deyyadhamme dānaṃ mahānubhāvaṃ hoti mahājutikaṃ mahāvipphāraṃ. Vuttañhetaṃ –

In the verses, what the Buddhas, the Blessed Ones, call 'supreme' (parama) is that giving which is supreme and excellent due to the greatness of the mind, the field of merit, and the objects to be given; or due to the fulfillment and fruition of wealth and so forth; or because it crushes and destroys the opposing factors in another, such as greed and stinginess—thus they call it 'supreme'. They call 'unsurpassed' (anuttara) that giving which, due to the perfection of volition and other qualities, arises with surpassing abundance, being foremost, having a foremost result, lacking anything superior, and being the means of achieving the unsurpassed state. As for 'sharing' (saṃvibhāga), here too the two terms 'supreme' and 'unsurpassed' should be brought in and connected. He praised it—extolling it with statements such as, 'Monks, a donor giving food bestows five benefits upon the recipients' (AN 5.37), and 'If, monks, beings knew the result of giving and sharing...' (Iti 26). However, to show how giving and sharing are supreme and unsurpassed, it is said, 'in the foremost...' and so forth. Here, 'in the foremost' refers to the Perfectly Self-Enlightened One and the Noble Saṅgha, who are supreme and unsurpassed fields of merit due to their possession of special qualities such as virtue. 'With confident mind' (pasannacitta) means gladdening and settling the mind through faith in kamma and its results, and faith in the Triple Gem. For when the mind is perfected and the field is perfected, a gift, even if the object to be given is small, becomes of great power, great radiance, and great fruitfulness. As it is said—

‘‘Natthi citte pasannamhi, appakā nāma dakkhiṇā;

Tathāgate vā sambuddhe, atha vā tassa sāvake’’ti. (vi. va. 804;

netti. 95);

“When the mind is confident, no offering is small, whether to the Tathāgata, the Sambuddha, or to his disciple.”

Viññūti sappañño. Pajānanti sammadeva dānaphalaṃ dānānisaṃsaṃ pajānanto. Ko na yajetha kāleti yuttappattakāle ko nāma dānaṃ na dadeyya? Saddhā, deyyadhammo, paṭiggāhakāti imesaṃ tiṇṇaṃ sammukhibhūtakāleyeva hi dānaṃ sambhavati, na aññathā, paṭiggāhakānaṃ vā dātuṃ yuttakāle.

'The wise' (viññū) means one possessing wisdom. 'They understand' means one who rightly understands the fruit of giving and the benefit of giving. 'Who would not give at the proper time?' means who would not give a gift when the fitting opportunity arises? For giving occurs only when these three—faith, an object to be given, and a recipient—are present together, not otherwise; or at the appropriate time for giving to recipients.

Evaṃ paṭhamagāthāya āmisadānasaṃvibhāgānuggahe dassetvā idāni dhammadānasaṃvibhāgānuggahe dassetuṃ ‘‘ye ceva bhāsantī’’ti dutiyagāthamāha. Tattha ubhayanti ‘‘bhāsanti suṇantī’’ti vuttā desakā paṭiggāhakāti ubhayaṃ. Ayaṃ panettha saṅkhepattho – ye sugatassa bhagavato sāsane saddhamme pasannacittā vimuttāyatanasīse ṭhatvā desenti paṭiggaṇhanti ca, tesaṃ desakapaṭiggāhakānaṃ so dhammadānadhammasaṃvibhāgadhammānuggahasaṅkhāto attho. Paramatthasādhanato paramo. Taṇhāsaṃkilesādisabbasaṃkilesamalavisodhanena visujjhati. Kīdisānaṃ? Ye appamattā sugatassa sāsane. Ye ca –

Having thus shown material giving, sharing, and assistance in the first verse, now, to show Dhamma giving, sharing, and assistance, he states the second verse, beginning with 'Those who speak...'. Here, 'both' refers to both the teachers who speak and the recipients who listen, as stated in 'speak and listen'. The concise meaning here is this: for those teachers and recipients who, with confident minds in the True Dhamma of the Sugata's, the Blessed One’s Dispensation, stand at the pinnacle of the abode of liberation and both teach and receive, that act is designated as Dhamma giving, Dhamma sharing, and Dhamma assistance. It is supreme because it accomplishes the ultimate goal. One is purified by the cleansing of all defilements and stains, such as the defilement of craving. For whom is one purified? For those who are heedful in the Sugata’s Dispensation. And who are they?

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90;

dha. pa. 183) –

“The non-doing of all evil, the undertaking of the wholesome, the purification of one’s own mind: this is the teaching of the Buddhas.”

Saṅkhepato evaṃ pakāsite sammāsambuddhassa sāsane ovāde anusiṭṭhiyaṃ appamattā adhisīlasikkhādayo sakkaccaṃ sampādenti. Tesaṃ visujjhati, arahattaphalavisuddhiyā ativiya vodāyatīti.

In brief, those who are heedful diligently fulfill the training in higher virtue and so forth, in the Dispensation of the Perfectly Self-Enlightened One, in the instruction and advice thus explained. For them, it is purified, exceedingly clarified by the purity of the fruit of arahantship.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth discourse is concluded.

10. Tevijjasuttavaṇṇanā

10. Commentary on the Tevijja Sutta

99. Dasame dhammenāti ñāyena, sammāpaṭipattisaṅkhātena hetunā kāraṇena. Yāya hi paṭipadāya tevijjo hoti, sā paṭipadā idha dhammoti [Pg.297] veditabbā. Kā pana sā paṭipadāti? Caraṇasampadā ca vijjāsampadā ca. Tevijjanti pubbenivāsānussatiñāṇādīhi tīhi vijjāhi samannāgataṃ. Brāhmaṇanti bāhitapāpabrāhmaṇaṃ. Paññāpemīti ‘‘brāhmaṇo’’ti jānāpemi patiṭṭhapemi. Nāññaṃ lapitalāpanamattenāti aññaṃ jātimattabrāhmaṇaṃ aṭṭhakādīhi lapitamattavippalapanamattena brāhmaṇaṃ na paññāpemīti. Atha vā lapitalāpanamattenāti mantānaṃ ajjhenaajjhāpanamattena. Ubhayathāpi yaṃ pana brāhmaṇā sāmavedādivedattayaajjhenena tevijjaṃ brāhmaṇaṃ vadanti, taṃ paṭikkhipati. Bhagavatā hi ‘‘paramatthato atevijjaṃ brāhmaṇaṃyeva cete bhovādino avijjānivutā ‘tevijjo brāhmaṇo’ti vadanti, evaṃ pana tevijjo brāhmaṇo hotī’’ti dassanatthaṃ tathā bujjhanakānaṃ puggalānaṃ ajjhāsayena ayaṃ desanā āraddhā.

99. In the tenth sutta, 'by the Dhamma' (dhammena) means by the principle, by the cause or reason called right practice. For the path by which one becomes a triple-knower, that path should be understood here as Dhamma. But what is that path? It is perfection of conduct and perfection of knowledge. 'Triple-knower' (tevijjaṃ) means one endowed with the three knowledges, such as the knowledge of recollection of past lives, etc. 'Brahmin' (brāhmaṇaṃ) means a brahmin who has abandoned evil. 'I declare' (paññāpemi) means I make known or establish him as a brahmin. 'Not by mere talk or chatter' (nāññaṃ lapitalāpanamattena) means I do not declare another—a brahmin by birth alone—as a brahmin merely because of his talk or idle chatter, such as reciting the Aṭṭhaka, etc. Or, 'by mere talk or chatter' means merely by the recitation or teaching of mantras. In both cases, he rejects what brahmins call a triple-knower brahmin based on their mastery of the three Vedas, including the Sāmaveda. For the Blessed One, in order to show that 'ultimately, these so-called brahmins, shrouded in ignorance, speak of a brahmin who is not truly a triple-knower as "a triple-knower brahmin," but in this way a brahmin truly becomes a triple-knower,' this teaching was begun according to the inclination of those individuals capable of understanding in that way.

Tattha yasmā vijjāsampanno caraṇasampannoyeva hoti caraṇasampadāya vinā vijjāsampattiyā abhāvato, tasmā caraṇasampadaṃ antogadhaṃ katvā vijjāsīseneva brāhmaṇaṃ paññāpetukāmo ‘‘dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemī’’ti desanaṃ samuṭṭhāpetvā ‘‘kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemī’’ti kathetukamyatāya pucchaṃ katvā puggalādhiṭṭhānāya desanāya vijjattayaṃ vibhajanto ‘‘idha, bhikkhave, bhikkhū’’tiādimāha.

Here, since one endowed with knowledge is indeed endowed with conduct—for without the perfection of conduct, the attainment of knowledge does not exist—therefore, having implicitly included the perfection of conduct, and wishing to designate a brahmin primarily by means of knowledge, he initiated the teaching by saying, 'Monks, I declare a triple-knower brahmin by means of the Dhamma.' Then, wishing to explain how, he posed the question, 'And how, monks, do I declare a triple-knower brahmin by means of the Dhamma?' and, dividing the threefold knowledge based on the individual, he began with, 'Here, monks, a monk...'

Tattha anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthakkhandhasantānaṃ. Nivutthanti ajjhāvutthaṃ anubhūtaṃ, attano santāne uppajjitvā niruddhaṃ, nivutthadhammaṃ vā nivutthaṃ, gocaranivāsena nivutthaṃ, attano viññāṇena viññātaṃ paraviññāṇaviññātampi vā chinnavaṭumakānussaraṇādīsu. Anussaratīti ‘‘ekampi jātiṃ dvepi jātiyo’’ti evaṃ jātipaṭipāṭivasena anugantvā sarati, anudeva vā sarati, citte abhininnāmite parikammasamanantaraṃ sarati.

Therein, 'manifold' (anekavihitaṃ) means of many kinds or occurring in many ways; the meaning is 'described.' 'Past lives' (pubbenivāsaṃ) refers to the continuum of aggregates dwelt in at various places, beginning with the immediately preceding existence. 'Dwelt in' (nivutthaṃ) means lived through, undergone, arisen and ceased in one’s own continuum; or phenomena dwelt in, or dwelt in through the range of dwelling; known by one’s own consciousness or also by another’s consciousness, as in recalling broken stalks, etc. 'Recalls' (anussarati) means remembering by following the sequence of births, thus 'one birth, two births,' and so on; or remembering continuously; or recalling immediately after the preliminary work when the mind is directed.

Seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho hoti, tassa pakāraṃ dassento ‘‘ekampi jāti’’ntiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlakaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo[Pg.298], vaḍḍhamāno vivaṭṭakappo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti tammūlakattā, vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyī’’ti (a. ni. 4.156) vuttāni cattāri asaṅkhyeyyāni, tāni pariggahitāni honti.

'Such as' (seyyathidaṃ) is a particle used to show the manner of what has been begun. For that reason, since this recollection of past lives has been begun, he illustrates its manner by saying, 'one birth,' and so on. Herein, 'one birth' means a single continuum of aggregates rooted in rebirth-linking and ending in death, encompassing one existence. The same method applies to 'two births,' etc. In 'many eons of contraction,' etc., however, the declining eon is the contraction-eon, and the increasing one is the expansion-eon. Herein, by 'contraction' (saṃvaṭṭa), the duration of contraction (saṃvaṭṭaṭṭhāyī) is included, as it is rooted in it; and by 'expansion' (vivaṭṭa), the duration of expansion (vivaṭṭaṭṭhāyī) is included. Thus, when it is said, 'Monks, there are these four incalculable periods of an eon. Which four? Contraction, the duration of contraction, expansion, the duration of expansion' (AN 4.156), these four incalculable periods are encompassed.

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā udakena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsiyati. Vitthārato pana koṭisatasahassacakkavāḷaṃ ekato vinassati. Iti evarūpo ayaṃ pubbenivāsaṃ anussaranto bhikkhu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Kathaṃ? Amutrāsintiādinā nayena.

Herein, there are three kinds of contraction: contraction by fire, contraction by water, and contraction by wind. There are three limits of contraction: the Ābhassara, the Subhakiṇha, and the Vehapphala realms. When the eon contracts by fire, everything below the Ābhassara realm is burned by fire. When it contracts by water, everything below the Subhakiṇha realm is dissolved by water. When it contracts by wind, everything below the Vehapphala realm is destroyed by wind. In detail, a hundred thousand koṭis of world-systems are destroyed together. Thus, a monk recollecting past lives in this way remembers many eons of contraction, many eons of expansion, and many eons of contraction and expansion. How? In the way beginning, 'There I was...'

Tattha amutrāsinti amumhi saṃvaṭṭakappe amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā ahamahosiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti gotamo vā kassapo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārānaṃ kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassaparimāṇāyupariyanto vā. So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrapi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Herein, 'There I was' (amutrāsiṃ) means: in that eon of contraction, in that existence, or in that womb, or in that realm, or in that station of consciousness, or in that abode of beings, or in that group of beings, I was. 'Of such name' (evaṃnāmo) means: Tissa or Phussa. 'Of such clan' (evaṃgotto) means: Gotama or Kassapa. 'Of such appearance' (evaṃvaṇṇo) means: fair or dark. 'Of such food' (evamāhāro) means: eating rice with meat or living on fallen fruit. 'Experiencing such pleasure and pain' (evaṃsukhadukkhappaṭisaṃvedī) means: experiencing various kinds of bodily and mental pleasure and pain, whether sensual or non-sensual, and so forth. 'With such a lifespan' (evamāyupariyanto) means: with a lifespan of a hundred years or with a lifespan of eighty-four hundred thousand eons. 'Having passed away from there, I arose elsewhere' (so tato cuto amutra udapādiṃ) means: having departed from that existence, that womb, that realm, that station of consciousness, that abode of beings, or that group of beings, I arose again in such and such an existence, womb, realm, station of consciousness, abode of beings, or group of beings. 'And there too I was' (tatrāpāsiṃ) means: then, in that existence, womb, realm, station of consciousness, abode of beings, or group of beings, I was again. 'Of such name' and so on follow the same method as stated.

Atha [Pg.299] vā yasmā ‘‘amutrāsi’’nti idaṃ anupubbena ārohantassa attano abhinīhārānurūpaṃ yathābalaṃ saraṇaṃ, ‘‘so tato cuto’’ti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaraṃ ‘‘amutra udapādi’’nti vuttaṃ. Tatrāpāsinti tatrapi bhave…pe… sattanikāye vā āsiṃ. Evaṃnāmoti datto vā mitto vā, evaṃgottoti vāseṭṭho vā kassapo vā. Evaṃvaṇṇoti kāḷo vā odāto vā. Evamāhāroti sudhāhāro vā sāliodanādiāhāro vā. Evaṃsukhadukkhappaṭisaṃvedīti dibbasukhappaṭisaṃvedī vā mānusasukhadukkhappaṭisaṃvedī vā. Evamāyupariyantoti evaṃ taṃtaṃparamāyupariyanto. So tato cutoti sohaṃ tato bhavādito cuto. Idhūpapannoti idha imasmiṃ carimabhave manusso hutvā upapanno nibbatto.

Or, because 'I was there' (amutrāsiṃ) is the recollection for one ascending gradually, according to one's aspiration and ability, and 'having passed away from there' (so tato cuto) is the review for one turning back, therefore 'I arose elsewhere' (amutra udapādiṃ) is stated immediately after 'reborn here' (idhūpapanno), which refers to this present rebirth. 'There too I was' (tatrāpāsiṃ) means 'I was also in that existence'... and so on... or in that group of beings. 'Such was my name' (evaṃnāmo) means Datta or Mitta. 'Such was my clan' (evaṃgotto) means Vāseṭṭha or Kassapa. 'Such was my appearance' (evaṃvaṇṇo) means I was dark or fair. 'Such was my food' (evamāhāro) means divine food or food such as rice gruel. 'Such was my experience of pleasure and pain' (evaṃsukhadukkhappaṭisaṃvedī) means I experienced divine pleasure or human pleasure and pain. 'Such was the end of my lifespan' (evamāyupariyanto) means such was the limit of that respective lifespan. 'Having passed away from there' (so tato cuto) means I passed away from that existence and so on. 'Reborn here' (idhūpapanno) means I was reborn here, having become a human in this final existence.

Itīti evaṃ. Sākāraṃ sauddesanti nāmagottādivasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi sattā ‘‘tisso gotamo’’ti uddisīyanti, vaṇṇādīhi ‘‘sāmo odāto’’ti nānattato paññāyanti. Tasmā nāmagottaṃ uddeso, itare ākārā. Ayamassa paṭhamā vijjā adhigatāti ayaṃ iminā bhikkhunā paṭhamaṃ adhigamavasena paṭhamā, viditakaraṇaṭṭhena vijjā adhigatā sacchikatā hoti. Kiṃ panāyaṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tassa paṭicchādakamoho vuccati. Tamoti sveva moho paṭicchādakaṭṭhena tamoti vuccati. Ālokoti sā eva vijjā obhāsakaraṇaṭṭhena āloko. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha – ayaṃ kho tena bhikkhunā vijjā adhigatā, tassa adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannāti. Sesapadadvayepi eseva nayo.

'Thus' (iti) means in this way. 'With its aspects and designation' (sākāraṃ sauddesaṃ) means designation by name and clan, and aspects by color and so on. For beings are designated by name and clan as 'Tissa, Gotama,' and distinguished by their aspects, such as color, as 'dark, fair.' Therefore, name and clan are designation, the rest are aspects. 'This was his first knowledge attained' (ayamassa paṭhamā vijjā adhigatā) means this, by this monk, is the first by way of attainment; knowledge, by the fact of making known, is attained and realized. But what does this make known? Past lives. 'Ignorance' (avijjā) means the delusion that conceals those past lives, by the fact of not making them known. 'Darkness' (tamo) means that very delusion, by its concealing nature, is called darkness. 'Light' (āloko) means that very knowledge, by its illuminating nature, is called light. Here, 'knowledge was attained' is the meaning; the rest is a statement of praise. The connection here is: 'Indeed, this knowledge was attained by that monk; for one who has attained knowledge, ignorance is destroyed, that is, it has perished'—this is the meaning. Why? Because knowledge has arisen. The same method applies to the remaining two pairs of terms.

Yathā tanti ettha yathāti opammatthe, tanti nipātamattaṃ. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa pesitacittassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya, vijjā uppajjeyya, tamo vihaññeyya, āloko uppajjeyya; evameva tassa bhikkhuno avijjā vihatā, vijjā uppannā[Pg.300], tamo vihato, āloko uppanno, tassa padhānānuyogassa anurūpameva phalaṃ labhitvā viharatīti.

Regarding 'Just as' (yathā taṃ): here, 'yathā' is in the sense of comparison; 'taṃ' is merely a particle. Of the heedful one (appamattassa): this is through the non-abandonment of mindfulness. Of the ardent one (ātāpino): this is through the heat of energy. Of the resolute one (pahitattassa): this is through non-dependence on body and life, meaning with a dispatched mind. This is what is said: Just as for one who dwells heedful, ardent, and resolute, ignorance would be destroyed, knowledge would arise, darkness would be destroyed, and light would arise; even so for that monk, ignorance is destroyed, knowledge has arisen, darkness is destroyed, and light has arisen. He dwells having obtained a fruit corresponding to his striving and exertion.

Dibbena cakkhunāti ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Visuddhenāti cutūpapātadassanena diṭṭhivisuddhihetubhāvato visuddhaṃ. Yo hi cutimattameva passati na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti, tadubhayampāyaṃ buddhaputto passati. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetubhāvato visuddha’’nti. Ekādasaupakkilesavirahato vā visuddhaṃ. Yathāha ‘‘vicikicchā cittassa upakkilesoti – iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, amanasikāro…pe… thinamiddhaṃ, chambhitattaṃ, uppillaṃ, duṭṭhullaṃ, accāraddhavīriyaṃ, atilīnavīriyaṃ, abhijappā, nānattasaññā, atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’’ti (ma. ni. 3.242) evaṃ vuttehi ekādasahi upakkilesehi anupakkiliṭṭhattā visuddhaṃ. Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, maṃsacakkhuṃ vā atikkantattā atikkantamānusakaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena. Satte passatīti manussamaṃsacakkhunā viya satte passati dakkhati āloketi.

Regarding 'with the divine eye' (dibbena cakkhunā): what is to be said here has already been stated above. 'Purified' (visuddhena) means purified by seeing the passing away and reappearance of beings, as it is the cause for the purification of view. For one who sees only the passing away and not reappearance grasps the view of annihilation. One who sees only reappearance and not the passing away grasps the view of the arising of a new being. But one who sees both, because they transcend both of these wrong views, their seeing becomes the cause for the purification of view. And this son of the Buddha sees both. Therefore, it is said: “purified by seeing the passing away and reappearance of beings, as it is the cause for the purification of view.” Or, it is purified by being free from the eleven defilements. As it is said: “Doubt is a defilement of the mind—knowing thus, I abandoned doubt as a defilement of the mind; lack of attention… sloth and torpor, terror, elation, gross defect, excessive energy, deficient energy, longing, diversity of perception, excessive absorption in forms—these are defilements of the mind.” Thus, being undefiled by these eleven defilements, it is purified. 'Transcending the human' (atikkantamānusakaṃ) means transcending the human by seeing forms beyond the human sphere, or because it transcends the fleshly eye, it is beyond the human. Thus, with the divine eye, purified, transcending the human, 'he sees beings' (satte passati) means he sees, beholds, and observes beings, just as with the human fleshly eye.

Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunāpi daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passatīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite paribhūte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhaakantāmanāpavaṇṇayutte. Abhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapānabhojane. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate[Pg.301]. Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ, iminā pana padena yathākammūpagañāṇakiccaṃ.

“Passing away and reappearing”—here, neither at the moment of passing away nor at the moment of reappearance can they be seen even with the divine eye. But those who are near death and will pass away presently are “passing away.” And those who have grasped re-linking or are in the process of reappearance are “reappearing”—this is the intended meaning. It shows that one sees such beings passing away and reappearing. “Inferior”—because associated with the outflow of delusion, they are despised and scorned on account of inferior birth, family, wealth, and so on. “Superior”—because associated with the outflow of non-delusion, the opposite of that. “Beautiful”—because associated with the outflow of non-hatred, endowed with lovely, pleasing, and attractive complexion. “Ugly”—because associated with the outflow of hatred, endowed with unlovely, displeasing, and unattractive complexion. “Handsome” and “hideous” are also meanings. “Well-faring”—gone to a good destination, or because associated with the outflow of non-greed, wealthy and very rich. “Ill-faring”—gone to a bad destination, or because associated with the outflow of greed, poor and with little food and drink. “Faring according to their deeds”—gone according to whatever deeds have been accumulated. Here, the earlier terms like “passing away” describe the function of the divine eye, while this phrase describes the function of the knowledge of faring according to deeds.

Tassa ca ñāṇassa ayaṃ uppattikkamo – idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahantaṃ dukkhaṃ anubhavamāne, idaṃ dassanaṃ dibbacakkhuñāṇakiccameva. So ca evaṃ manasi karoti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī’’ti, athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Tathā upari devalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati dibbasampattiṃ anubhavamāne, idampi dassanaṃ dibbacakkhuñāṇakiccameva. So evaṃ manasi karoti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati, idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassapi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti. Kāyaduccaritenātiādīsu yaṃ vattabbaṃ, taṃ heṭṭhā vuttanayameva. Idha vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhicchādikā avijjā. Sesaṃ vuttanayameva.

And the mode of arising of this knowledge is this: Here, a monk extends light downward towards the hell realm and sees beings undergoing great suffering. This vision is simply the function of the divine eye knowledge. He then reflects, “What deed did these beings perform to experience such suffering?” Then arises in him the knowledge focused on that deed as its object, thinking, “Having done such and such.” Similarly, extending light upward towards the heavenly realm, he sees beings in the Nandana Grove, the Mixed Grove, the Phārusaka Grove, and others enjoying divine prosperity. This vision too is simply the function of the divine eye knowledge. He reflects, “What deed did these beings perform to experience such prosperity?” Then arises in him the knowledge focused on that deed as its object, thinking, “Having done such and such.” This is called the knowledge of beings faring according to their deeds. There is no separate preliminary work for this. As with this, so too for the knowledge of the future. For these are accomplished together with the divine eye; the divine eye itself is their basis for accomplishment. As for what is to be said regarding misconduct by body, etc., it is to be understood in the same way as previously explained. Here, “knowledge” refers to the knowledge of the divine eye. “Ignorance” refers to the ignorance that obscures the passing away and reappearance of beings. The rest is to be understood in the same way as before.

Tatiyavāre vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccappaṭicchādikā avijjā. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva. Evaṃ khotiādi nigamanaṃ.

In the third instance, knowledge is the knowledge of the path of arahantship. Ignorance is the ignorance that obscures the Four Noble Truths. The rest is easily understood, as the method has been stated above. Thus, the words beginning with ‘evaṃ kho’ are the conclusion.

Gāthāsu ayaṃ saṅkhepattho – yo yathāvuttaṃ pubbenivāsaṃ aveti avagacchati, vuttanayena pākaṭaṃ katvā jānāti. ‘‘Yovedī’’tipi pāṭho, yo avedi viditaṃ katvā ṭhitoti attho. Chabbīsatidevalokasaṅkhātaṃ saggaṃ catubbidhaṃ apāyañca vuttanayeneva dibbacakkhunā passati. Athoti tato paraṃ jātikkhayasaṅkhātaṃ arahattaṃ nibbānameva vā patto adhigato. Tato eva abhiññā abhivisiṭṭhāya maggapaññāya jānitabbaṃ catusaccadhammaṃ jānitvā kiccavosānena vosito niṭṭhānappatto. Moneyyadhammasamannāgamena muni, khīṇāsavo yasmā etāhi yathāvuttāhi tīhi vijjāhi samannāgatattā tato tatiyavijjāya sabbathā bāhitapāpattā ca tevijjo brāhmaṇo nāma hoti. Tasmā tameva ahaṃ tevijjaṃ brāhmaṇaṃ [Pg.302] vadāmi, aññaṃ pana lapitalāpanaṃ yajuādimantapadānaṃ ajjhāpanaparaṃ tevijjaṃ brāhmaṇaṃ na vadāmi, tevijjoti taṃ na kathemīti.

The meaning in brief in the verses is this: one who recollects and understands past lives as described, making it clear in the stated manner and knowing it. The reading ‘yo vedī’ is also found, meaning: one who has known, having made it known, is established. The heaven known as the twenty-six realms of devas, and the fourfold states of misery, one sees with the divine eye in the stated manner. Then, after that, one attains the destruction of birth, which is arahantship or Nibbāna. And so, having known through direct knowledge the Dhamma of the Four Truths—which is to be known by the superior wisdom of the path—one is finished, having reached the conclusion of the task and attained the final goal. Endowed with the qualities of a sage, one is a muni; because one is of extinguished taints, and because one is endowed with these three knowledges as described, and therefore, through the third knowledge, having entirely cast out evil, one is called a brahmin endowed with the threefold knowledge. Therefore, I call only such a one a brahmin endowed with the threefold knowledge; but another, who is given to mere talk and recitation, devoted to teaching the words of mantras like the Yajus, I do not call a brahmin endowed with the threefold knowledge—I do not speak of him as one endowed with the threefold knowledge.

Iti imasmiṃ vagge dutiyasutte vaṭṭaṃ kathitaṃ, pañcamaaṭṭhamadasamasuttesu vivaṭṭaṃ kathitaṃ, itaresu vaṭṭavivaṭṭaṃ kathitanti veditabbaṃ.

Thus, in this chapter, the second discourse speaks of the cycle (vaṭṭa), the fifth, eighth, and tenth discourses speak of the cessation of the cycle (vivaṭṭa), and the remaining discourses speak of both the cycle and its cessation—this should be understood.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Tenth Sutta is concluded.

Pañcamavaggavaṇṇanā niṭṭhitā.

The commentary on the Fifth Chapter is concluded.

Paramatthadīpaniyā khuddakanikāya-aṭṭhakathāya

Of the Paramatthadīpanī, the Commentary on the Khuddaka Nikāya

Itivuttakassa tikanipātavaṇṇanā niṭṭhitā.

The commentary on the Itivuttaka’s Book of Threes is concluded.

4. Catukkanipāto

4. The Book of Fours

1. Brāhmaṇadhammayāgasuttavaṇṇanā

1. The Commentary on the Discourse on the Brahmin's Dhamma-Sacrifice

100. Catukkanipātassa [Pg.303] paṭhame ahanti attaniddeso. Yo hi paro na hoti, so niyakajjhattasaṅkhāto attā ‘‘aha’’nti vuccati. Asmīti paṭijānanā. Yo paramatthabrāhmaṇabhāvo ‘‘aha’’nti vuccamāno, tassa attani atthibhāvaṃ paṭijānanto hi satthā ‘‘asmī’’ti avoca. ‘‘Ahamasmī’’ti ca yathā ‘‘ahamasmi brahmā mahābrahmā, seyyohamasmī’’ti ca appahīnadiṭṭhimānānusayā puthujjanā attano diṭṭhimānamaññanābhinivesavasena abhivadanti, na evaṃ vuttaṃ. Sabbaso pana pahīnadiṭṭhimānānusayo bhagavā samaññaṃ anatidhāvanto lokasamaññānurodhena veneyyasantānesu dhammaṃ patiṭṭhapento kevalaṃ tādisassa guṇassa attani vijjamānataṃ paṭijānanto ‘‘ahamasmī’’ti āha. Brāhmaṇoti bāhitapāpattā brahmassa ca aṇanato brāhmaṇo. Ayañhettha attho – bhikkhave, ahaṃ paramatthato brāhmaṇosmīti. Bhagavā sabbākāraparipuṇṇassa dānasaṃyamādivatasamādānassa niravasesāya tapacariyāya pāraṃ gato sammadeva vusitabrahmacariyavāso sakalavedantagū suvisuddhavijjācaraṇo sabbathā ninhātapāpamalo anuttarassa ariyamaggasaṅkhātassa brāhmaṇassa vattā pavattā, suparisuddhassa ca sāsanabrahmacariyassa pavedetā, tasmā sabbaso bāhitapāpattā brahmassa ca aṇanato kathanato paramatthena brāhmaṇoti vuccati.

100. In the first chapter of the Catukkanipāta, 'I' is the designation of self. Whoever is not another is called the self, designated as one's own inner being, and is called 'I.' 'I am' is an acknowledgment. The Teacher, acknowledging the existence in himself of that supreme brahmin-state which is called 'I', said, 'I am.' And 'I am' was not spoken in the way that ordinary people, whose latent tendencies of wrong view and conceit have not been abandoned, declare with attachment to their own views, conceit, and convictions, saying, 'I am,' such as 'I am Brahmā, the Great Brahmā,' or 'I am superior.' Rather, the Blessed One, whose latent tendencies of wrong view and conceit have been entirely abandoned, not overstepping convention and establishing the Dhamma in the spiritual continuities of those to be trained in accordance with worldly convention, simply acknowledged the presence of such a quality in himself by saying, 'I am.' A brahmin is so called because he has cast out evil (bāhitapāpattā) and because of his expounding of brahma (brahmassa ca aṇanato). Here, the meaning is this: 'Monks, I am a brahmin in the ultimate sense.' The Blessed One, having gone to the end of the undertaking of vows such as generosity and restraint, which are complete in all aspects, and of ascetic practice without remainder, having rightly lived the holy life, being a master of all the Vedas, possessing perfectly purified knowledge and conduct, thoroughly cleansed of all defilements, is the speaker and proclaimer of the unsurpassed noble path, the holy way, and the expounder of the utterly purified holy life of the Dispensation. Therefore, because he has entirely cast out evil and because of his expounding and speaking of brahma, he is called a brahmin in the ultimate sense.

Iti bhagavā sadevake loke attano anuttaraṃ brāhmaṇabhāvaṃ pavedetvā yāni tāni brāhmaṇadānādīni cha kammāni brāhmaṇassa paññāpenti, tesampi suparisuddhānaṃ ukkaṃsato attani saṃvijjamānataṃ dassetuṃ ‘‘yācayogo’’tiādimāha.

Thus the Blessed One, having proclaimed in the world with its devas his own unsurpassed brahmin-state, spoke beginning with 'yācayoga' to show that those six actions prescribed for a brahmin—such as giving—also exist in himself in the highest degree when perfectly purified.

Tattha yācayogoti yācehi yutto. Yācantīti yācā, yācakā, te panettha veneyyā veditabbā. Te hi ‘‘desetu, bhante bhagavā[Pg.304], dhammaṃ; desetu, sugato, dhamma’’nti bhagavantaṃ upasaṅkamitvā dhammadesanaṃ yācanti. Bhagavā ca tesaṃ icchāvighātaṃ akaronto yathāruci dhammaṃ desento dhammadānaṃ detīti yācayogo, sadā sabbakālaṃ tehi avirahito. Atha vā yācayogoti yācanayoggo, adhippāyapūraṇato yācituṃ yuttoti attho ‘‘yājayogo’’tipi pāṭho. Tattha yājo vuccati mahādānaṃ, yiṭṭhanti attho. Idha pana dhammadānaṃ veditabbaṃ, yāje niyuttoti yājayogā. Sadāti sabbadā, anavaratappavattasaddhammamahādānoti attho. Atha vā yājena yojetītipi yājayogo. Tividhadānasaṅkhātena yājena satte yathārahaṃ yojeti, tattha dāne niyojetīti attho. ‘‘Yājayogo satata’’ntipi paṭhanti. Payatapāṇīti parisuddhahattho. Yo hi dānādhimutto āmisadānaṃ dento sakkaccaṃ sahatthena deyyadhammaṃ dātuṃ sadā dhotahatthoyeva hoti, so ‘‘payatapāṇī’’ti vuccati. Bhagavāpi dhammadānādhimutto sakkaccaṃ sabbakālaṃ dhammadāne yuttappayuttoti katvā vuttaṃ ‘‘payatapāṇī’’ti. ‘‘Sadā’’ti ca padaṃ imināpi saddhiṃ yojetabbaṃ ‘‘sadā payatapāṇī’’ti. Avibhāgena hi satthā veneyyalokassa saddhammadānaṃ sadā sabbakālaṃ pavattento tattha yuttappayutto hutvā viharati.

Here, 'yācayoga' means endowed with those who request. Those who request are called 'yācā' or 'yācakā,' and here they should be understood as those to be trained. For they approach the Blessed One and request a Dhamma teaching, saying, 'Venerable Sir, Blessed One, teach the Dhamma; Sugata, teach the Dhamma.' And the Blessed One, not frustrating their wishes, teaches the Dhamma according to their inclination and gives the gift of Dhamma—thus, he is 'yācayoga,' always inseparable from them at all times. Alternatively, 'yācayoga' means fit to be requested, suitable to be asked for the fulfillment of their purpose—this is the meaning. There is also a variant reading, 'yājayoga.' Here, 'yāja' refers to a great offering, meaning a sacrifice. In this context, however, it should be understood as the gift of Dhamma; being engaged in sacrifice—thus, 'yājayoga.' 'Always' means constantly, signifying the great gift of the true Dhamma that flows uninterruptedly. Or, 'yājayoga' can also mean one who joins others with sacrifice. Through the sacrifice, designated as the threefold gift, he appropriately joins beings to it—here, it means he directs them toward that giving. Some also read it as, 'yājayogo satata.' 'Payatapāṇī' means one with purified hands. For one intent on giving material gifts, who, when giving, carefully offers the item to be given with their own hand, is always one with clean hands—such a one is called 'payatapāṇī.' The Blessed One, too, being intent on the gift of Dhamma, is always properly engaged in giving the Dhamma—thus, it is said, 'payatapāṇī.' The word 'sadā' (always) should also be connected with this: 'always payatapāṇī.' Indeed, the Teacher, without discrimination, continuously bestows the gift of the true Dhamma upon the world of those to be trained, remaining ever properly engaged in it.

Aparo nayo – yogo vuccati bhāvanā. Yathāha ‘‘yogā ve jāyate bhūrī’’ti (dha. pa. 282). Tasmā yājayogoti yājabhāvanaṃ, pariccāgabhāvanaṃ anuyuttoti attho. Bhagavā hi abhisambodhito pubbe bodhisattabhūtopi karuṇāsamussāhito anavasesato dānaṃ paribrūhento tattha ukkaṃsapāramippatto hutvā abhisambodhiṃ pāpuṇi, buddho hutvāpi tividhaṃ dānaṃ paribrūhesi visesato dhammadānaṃ, parepi tattha niyojesi. Tathā hi so veneyyayācakānaṃ kassaci saraṇāni adāsi, kassaci pañca sīlāni, kassaci dasa sīlāni, kassaci catupārisuddhisīlaṃ, kassaci dhutadhamme, kassaci cattāri jhānāni, kassaci aṭṭha samāpattiyo, kassaci pañcābhiññāyo, cattāro magge, cattāri sāmaññaphalāni, tisso vijjā, catasso paṭisambhidāti evamādilokiyalokuttarabhedaṃ guṇadhanaṃ dhammadānavasena yathādhippāyaṃ dento pare ca ‘‘dethā’’ti niyojento pariccāgabhāvanaṃ paribrūhesi. Tena vuttaṃ ‘‘pariccāgabhāvanaṃ anuyutto’’ti.

Another interpretation: 'yoga' means cultivation. As it is said, 'From cultivation, wisdom truly arises' (Dhp. 282). Therefore, 'yājayoga' means the cultivation of offering; he is devoted to the cultivation of relinquishment—this is the meaning. For the Blessed One, even before his full enlightenment, while still a bodhisatta, impelled by compassion, developed giving without remainder, reaching the supreme perfection in it before attaining full enlightenment. Having become the Buddha, he also developed the threefold giving, especially the gift of Dhamma, and engaged others in it. Thus, to some of those to be trained who requested, he gave the refuges; to some, the five precepts; to some, the ten precepts; to some, the fourfold purification of morality; to some, the ascetic practices; to some, the four jhānas; to some, the eight attainments; to some, the five higher knowledges; the four paths; the four fruits of recluseship; the three knowledges; the four kinds of analytical knowledge—and so forth. In this way, bestowing the treasure of qualities, divided into worldly and supramundane, as the gift of Dhamma according to their inclinations, while also urging others, 'Give!' he developed the cultivation of relinquishment. Therefore, it is said, 'Devoted to the cultivation of relinquishment'.

Payatapāṇīti [Pg.305] vā āyatapāṇī, hatthagataṃ kiñci dātuṃ ‘‘ehi gaṇhā’’ti pasāritahattho viya ācariyamuṭṭhiṃ akatvā saddhammadāne yuttappayuttoti attho. Payatapāṇīti vā ussāhitahattho, āmisadānaṃ dātuṃ ussāhitahattho viya dhammadāne katussāhoti attho. Antimadehadharoti brahmacariyavasena brāhmaṇakaraṇānaṃ dhammānaṃ pāripūriyā pacchimattabhāvadhārī. Avusitavato hi vasalakaraṇānaṃ dhammānaṃ appahānena vasalādisamaññā gati āyatiṃ gabbhaseyyā siyā. Tena bhagavā attano accantavusitabrāhmaṇabhāvaṃ dasseti. Anuttaro bhisakko sallakattoti duttikicchassa vaṭṭadukkharogassa tikicchanato uttamo bhisakko, aññehi anuddharaṇīyānaṃ rāgādisallānaṃ kantanato samucchedavasena samuddharaṇato uttamo sallakantanavejjo. Iminā nippariyāyato brāhmaṇakaraṇānaṃ dhammānaṃ attani patiṭṭhitānaṃ parasantatiyaṃ patiṭṭhāpanena paresampi brāhmaṇakaraṇamāha.

'Payatapāṇī' means either 'with outstretched hand' (āyatapāṇī), like one extending the hand to give something that has come to hand, saying, 'Come, take it,' without making a teacher's closed fist, thus being properly engaged in giving the true Dhamma. Or 'payatapāṇī' means 'with an eager hand' (ussāhitahattho), like one eagerly raising the hand to give material gifts, but here signifying one who is diligently energetic in giving the Dhamma. 'Antimadehadharī' means one who bears the final body, bearing the ultimate existence through the complete fulfillment of the qualities that make one a brahmin by way of the holy life. For one who has not lived the holy life, through the non-abandonment of qualities that cause one to be an outcast or to have similar designations, a future destination in a womb would await. Therefore, the Blessed One reveals his own state of being a completely accomplished brahmin. 'Anuttaro bhisakko sallakatto' means the supreme physician, the best surgeon, because he is the highest healer of the disease of suffering in the round of existence, which is difficult to cure, and the foremost surgeon for the arrows of lust and other defilements, which others cannot remove, extracting them by cutting them off completely. Through this, he declares directly how others too can be made brahmins by establishing in their continuity the qualities that make one a brahmin, which are established in himself.

Tassa me tumhe puttāti tassa evarūpassa mama tumhe, bhikkhave, puttā atrajā hotha. Orasāti urasi sambandhā. Yathā hi sattānaṃ orasaputtā atrajā visesena pitusantakassa dāyajjassa bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa dhammassavanante ariyāya jātiyā jātā. Tassa santakassa vimuttisukhassa ariyadhammaratanassa ca ekaṃsabhāgiyatāya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā satthu ure vāyāmajanitābhijātitāya nippariyāyena ‘‘orasaputtā’’ti vattabbataṃ arahanti. Tathā hi te bhagavatā āsayānusayacariyādhimuttiādivolokanena vajjānucintanena ca hadaye katvā vajjato nivāretvā anavajje patiṭṭhapentena sīlādidhammasarīraposanena saṃvaḍḍhitā. Mukhato jātāti mukhato jātāya dhammadesanāya ariyāya jātiyā jātattā mukhato jātā. Atha vā anaññasādhāraṇato sabbassa kusaladhammassa mukhato pātimokkhato vuṭṭhānagāminivipassanāsaṅkhātato vimokkhamukhato vā ariyamaggajātiyā jātātipi mukhato jātā. Sikkhattayasaṅgahe sāsanadhamme ariyamaggadhamme vā jātāti dhammajā. Teneva dhammena nimmitā māpitāti dhammanimmitā. Satidhammavicayādi dhammadāyādā, na lābhasakkārādi [Pg.306] āmisadāyādā, dhammadāyādā no āmisadāyādā hothāti attho.

'You are my sons' means: of me, who am of such a nature, you, monks, are my true-born sons. 'Orasā' means connected to the breast. Just as a being's true-born sons are especially entitled to their father’s inheritance, so too are these noble individuals born of a noble birth upon hearing the Dhamma of the Perfectly Enlightened One. They are true-born sons by being unequivocal partakers of his liberation-bliss and the gem of the noble Dhamma. Alternatively, noble disciples who are entering or have entered the noble state through the power of the Blessed One’s Dhamma teaching are worthy of being called 'true-born sons' in the direct sense, because they are nobly born from the Teacher’s breast, generated by his effort. For they have been nurtured by the Blessed One, who, taking them to heart, observing their inclinations, latent tendencies, conduct, and aspirations, and reflecting on their faults, prevents them from fault and establishes them in faultlessness, fostering them with the nourishment of the Dhamma-body of virtue and other qualities. 'Born from the mouth' means born from the mouth because they are born of a noble birth through the Dhamma teaching that came from his mouth. Alternatively, they are also 'born from the mouth' because they are born with the birth of the noble path from the 'mouth' which is the unique source of all wholesome qualities—that is, from the Pātimokkha—or from the 'door to liberation' which is designated as insight leading to emergence. 'Born of the Dhamma' means born in the Dhamma of the Dispensation, which is comprised of the three trainings, or in the Dhamma of the noble path. 'Created by the Dhamma' means fashioned and made by that very Dhamma. 'Heirs of the Dhamma' means heirs to mindfulness, investigation of phenomena, and so on, not heirs to material gains and honors. The meaning is: 'Be heirs of the Dhamma, not heirs of material things'.

Tattha dhammo duvidho – nippariyāyadhammo, pariyāyadhammoti. Āmisampi duvidhaṃ – nippariyāyāmisaṃ, pariyāyāmisanti. Kathaṃ? Maggaphalanibbānappabhedo hi navavidho lokuttaradhammo nippariyāyadhammo, nibbattitadhammoyeva, na kenaci pariyāyena kāraṇena vā lesena vā dhammo. Yaṃ panidaṃ vivaṭṭūpanissitaṃ kusalaṃ, seyyathidaṃ – idhekacco vivaṭṭaṃ patthento dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, gandhamālādīhi vatthupūjaṃ karoti, dhammaṃ suṇāti, deseti, jhānasamāpattiyo nibbatteti, evaṃ karonto anupubbena nippariyāyaṃ amataṃ nibbānaṃ paṭilabhati, ayaṃ pariyāyadhammo. Tathā cīvarādayo cattāro paccayā nippariyāyāmisameva, na aññena pariyāyena vā kāraṇena vā lesena vā āmisaṃ. Yaṃ panidaṃ vaṭṭagāmikusalaṃ, seyyathidaṃ – idhekacco vaṭṭaṃ patthento sampattibhavaṃ icchamāno dānaṃ deti…pe… samāpattiyo nibbatteti, evaṃ karonto anupubbena devamanussasampattiyo paṭilabhati, idaṃ pariyāyāmisaṃ nāma.

Herein, the Dhamma is twofold: direct Dhamma and indirect Dhamma. Material things are also twofold: direct material things and indirect material things. How so? The ninefold supramundane Dhamma, classified as path, fruit, and Nibbāna, is the direct Dhamma. It is simply Dhamma that has come into being, not Dhamma by any indirect means, reason, or pretext. But as for this wholesome kamma that is a basis for turning away from the round of existence—such as when someone, aspiring for that turning away, gives alms, undertakes the precepts, performs the Uposatha observance, worships with perfumes, garlands, and so forth, listens to the Dhamma, teaches it, or cultivates meditative attainments—by doing so, they gradually attain the direct, deathless Nibbāna. This is the indirect Dhamma. Similarly, the four requisites, such as robes, are simply direct material things, not material things by any other indirect means, reason, or pretext. But as for this wholesome kamma that leads to the round of existence—such as when someone, aspiring for the round of existence, wishing for a prosperous state of being, gives alms… and so on… or cultivates meditative attainments—by doing so, they gradually attain prosperity among devas and humans. This is called indirect material things.

Tattha nippariyāyadhammopi bhagavatoyeva santako. Bhagavatā hi kathitattā bhikkhū maggaphalanibbānāni adhigacchanti. Vuttañhetaṃ –

Therein, even the direct Dhamma belongs solely to the Blessed One. For it is because it was spoken by the Blessed One that monks attain the path, the fruits, and Nibbāna. And it has been said:

‘‘So, hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā…pe… maggānugā ca panetarahi sāvakā viharanti pacchā samannāgatā’’ti (ma. ni. 3.79; cūlani. mogharājamāṇavapucchāniddesa 85).

"Indeed, brahmin, that Blessed One is the producer of the unarisen path, the generator of the unoriginated path... and now his disciples dwell following that path, having come to possess it after him."

‘‘So, hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato’’ti (ma. ni. 1.203; 3.281) ca.

"Indeed, friend, that Blessed One knows what is to be known, sees what is to be seen. He has become vision, has become knowledge, has become Dhamma, has become Brahma. He is a speaker, a proclaimer, a guide to the meaning, a giver of the Deathless, the master of the Dhamma, the Tathāgata."

Pariyāyadhammopi bhagavatoyeva santako. Bhagavatā hi kathitattā eva jānanti ‘‘vivaṭṭaṃ patthetvā dānaṃ dento…pe… samāpattiyo nibbattento anukkamena amataṃ nibbānaṃ paṭilabhatī’’ti. Nippariyāyāmisampi bhagavatoyeva [Pg.307] santakaṃ. Bhagavatā hi anuññātattāyeva bhikkhūhi jīvakavatthuṃ ādiṃ katvā paṇītacīvaraṃ laddhaṃ. Yathāha –

The indirect Dhamma also belongs solely to the Blessed One. For it is only because it was spoken by the Blessed One that they know, "By aspiring for the turning away from the round, giving alms... cultivating meditative attainments, one gradually attains the deathless Nibbāna." The direct material things also belong solely to the Blessed One. For it is only because it was permitted by the Blessed One that monks received fine robes, beginning with the Jīvaka cloth. As it is said:

‘‘Anujānāmi, bhikkhave, gahapaticīvaraṃ. Yo icchati, paṃsukūliko hotu. Yo icchati, gahapaticīvaraṃ sādiyatu. Itarītarenapāhaṃ, bhikkhave, santuṭṭhiṃyeva vaṇṇemī’’ti (mahāva. 337).

"Monks, I allow robes from householders. Whoever wishes may be a wearer of rag-robes. Whoever wishes may accept robes from householders. In either case, monks, I praise only contentment."

Evaṃ itarepi paccayā bhagavatā anuññātattā eva bhikkhūhi paribhuñjituṃ laddhā. Pariyāyāmisampi bhagavatoyeva santakaṃ. Bhagavatā hi kathitattā eva jānanti ‘‘sampattibhavaṃ patthento dānaṃ datvā sīlaṃ…pe… samāpattiyo nibbattetvā anukkamena pariyāyāmisaṃ dibbasampattiṃ manussasampattiñca paṭilabhatī’’ti. Yadeva yasmā nippariyāyadhammopi pariyāyadhammopi nippariyāyāmisampi pariyāyāmisampi bhagavatoyeva santakaṃ, tasmā tattha attano sāmibhāvaṃ dassento tattha ca yaṃ seṭṭhataraṃ accantahitasukhāvahaṃ tattheva ne niyojento evamāha ‘‘tassa me tumhe puttā orasā…pe… no āmisadāyādā’’ti.

In the same way, other requisites were also permitted by the Blessed One, and thus bhikkhus were allowed to use them. The qualified material things also belong solely to the Blessed One. For it is because it was spoken by the Blessed One that they know: 'One who desires a prosperous existence, having given alms, observed morality... and cultivated meditative attainments, gradually attains qualified material things, divine prosperity, and human prosperity.' Indeed, since both the unqualified Dhamma and the qualified Dhamma, as well as the unqualified material things and the qualified material things, all belong solely to the Blessed One, therefore, showing his mastery over them, and directing them to that which is most excellent, conducive to ultimate welfare and happiness, he said: 'You are my true sons... not heirs of material things.'

Iti bhagavā paripuṇṇavatasamādānaṃ tapacariyaṃ sammadeva vusitabrahmacariyaṃ suvisuddhavijjācaraṇasampannaṃ anavasesavedantapāraguṃ bāhitasabbapāpaṃ satataṃ yācayogaṃ sadevake loke anuttaradakkhiṇeyyabhāvappattaṃ attano paramatthabrāhmaṇabhāvaṃ ariyasāvakānañca attano orasaputtādibhāvaṃ pavedesi. Bhagavā hi ‘‘sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (a. ni. 5.99) ettha sīhasadisaṃ, ‘‘puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacana’’nti (saṃ. ni. 3.84) ettha maggadesakapurisasadisaṃ, ‘‘rājāhamasmi selā’’ti (ma. ni. 2.399; su. ni. 559) ettha rājasadisaṃ, ‘‘bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacana’’nti (ma. ni. 3.65) ettha vejjasadisaṃ, ‘‘brāhmaṇoti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti (a. ni. 8.85) ettha brāhmaṇasadisaṃ attānaṃ kathesi. Idhāpi brāhmaṇa sadisaṃ katvā kathesi.

Thus the Blessed One declared his own supreme brahminhood—having fulfilled his undertaking of vows, rightly practiced asceticism, perfectly lived the holy life, endowed with utterly purified knowledge and conduct, gone to the far shore of all knowledge, having banished all evil, ever accessible to petitioners, having attained the unsurpassed state of being worthy of offerings in the world with its devas—and also declared the noble disciples' state of being his true sons and so forth. For the Blessed One spoke of himself as similar to a lion when he said, 'Bhikkhus, "lion" is a designation for the Tathāgata, the Arahant, the Perfectly Self-Enlightened One' (AN 5.99); as similar to a man skilled in the path when he said, 'Tissa, "one skilled in the path" is a designation for the Tathāgata' (SN 22.80); as similar to a king when he said, 'I am the king, O Sela' (MN 92; Snp 3.7); as similar to a physician when he said, 'Sunakkhatta, "physician, surgeon" is a designation for the Tathāgata' (MN 105); as similar to a brahmin when he said, 'Bhikkhus, "brahmin" is a designation for the Tathāgata' (AN 8.85). Here too, he spoke of himself as comparable to a brahmin.

Idāni yehi dānādīhi yuttassa ito bāhirakabrāhmaṇassa brāhmaṇakiccaṃ paripuṇṇaṃ maññanti, tehi attano dānādīnaṃ aggaseṭṭhabhāvaṃ pakāsetuṃ ‘‘dvemāni, bhikkhave, dānānī’’tiādi āraddhaṃ. Tattha yāgāti mahāyaññā[Pg.308], mahādānānīti attho, yāni ‘‘yiṭṭhānī’’tipi vuccanti. Tattha velāmadānavessantaradānamahāvijitayaññasadisā āmisayāgā veditabbā, mahāsamayasuttamaṅgalasuttacūḷarāhulovādasuttasamacittasuttadesanādayo dhammayāgā. Sesaṃ heṭṭhā vuttanayameva.

Now, the passage beginning 'There are, bhikkhus, these two kinds of gifts' was commenced in order to proclaim the supreme excellence of his own gifts and so forth, in contrast to those by which they think the duty of a brahmin external to this teaching is fulfilled. Here, 'sacrifices' (yāgā) means great sacrifices, that is, great gifts, which are also called 'offerings' (yiṭṭhāni). Among these, material sacrifices should be understood as similar to the Velāma gift, the Vessantara gift, and the great Mahāvijita sacrifice; Dhamma sacrifices are teachings such as the Mahāsamaya Sutta, the Maṅgala Sutta, the Cūḷarāhulovāda Sutta, and the Samacitta Sutta. The rest is to be understood according to the method stated below.

Gāthāyaṃ ayajīti adāsi. Amaccharīti sabbamacchariyānaṃ bodhimūleyeva suppahīnattā maccherarahito. Sabbabhūtānukampīti mahākaruṇāya sabbasatte piyaputtaṃ viya anuggaṇhanasīlo. Vuttañhetaṃ –

In the verse, 'he sacrificed' (ayajī) means he gave. 'Without stinginess' (amaccharī) means he was free from stinginess, having thoroughly abandoned all its forms at the root of the Bodhi tree. 'Compassionate to all beings' (sabbabhūtānukampī) refers to his nature of helping all beings with great compassion, as if they were his own dear children. As it is said:

‘‘Vadhake devadatte ca, core aṅgulimālake;

Dhanapāle rāhule ceva, samacitto mahāmunī’’ti. (mi. pa. 6.6.5) –

"Towards Devadatta the murderer, and towards the thief Aṅgulimāla; Towards Dhanapāla and Rāhula, the Great Sage is of even mind." (Mil 391)

Sesaṃ suviññeyyameva.

The rest is easily understood.

Paṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the First Sutta is finished.

2. Sulabhasuttavaṇṇanā

2. Commentary on the Sulabha Sutta

101. Dutiye appānīti parittāni. Sulabhānīti sukhena laddhabbāni, yattha katthaci vā sakkā hoti laddhuṃ. Anavajjānīti vajjarahitāni niddosāni āgamanasuddhito kāyamaṇḍanādikilesavatthubhāvābhāvato ca. Tattha sulabhatāya pariyesanadukkhassa abhāvo dassito, appatāya pariharaṇadukkhassapi abhāvo dassito, anavajjatāya agarahitabbatāya bhikkhusāruppabhāvo dassito hoti. Appatāya vā parittāsassa avatthutā, sulabhatāya gedhāya avatthutā, anavajjatāya ādīnavavasena nissaraṇapaññāya vatthutā dassitā hoti. Appatāya vā lābhena na somanassaṃ janayanti, sulabhatāya alābhena na domanassaṃ janayanti, anavajjatāya vippaṭisāranimittaṃ aññāṇupekkhaṃ na janayanti avippaṭisāravatthubhāvato.

101. In the second sutta, 'few' (appāni) means limited. 'Easily obtained' (sulabhāni) means they can be easily acquired, obtainable anywhere. 'Blameless' (anavajjāni) means faultless, without defect, both in terms of purity of acquisition and in terms of not being objects of defilement such as bodily adornment. Here, ease of obtaining shows the absence of suffering in seeking. Fewness shows the absence of suffering in guarding. Blamelessness shows suitability for a bhikkhu because they are beyond reproach. Alternatively, fewness demonstrates the baselessness of anxiety. Ease of obtaining demonstrates the baselessness of greed. Blamelessness demonstrates the basis for the wisdom of renunciation by way of seeing danger. Or, because they are few, they do not generate gladness upon being gained; because they are easily obtained, they do not generate sadness upon not being gained; because they are blameless, they do not generate that equanimity based on ignorance which is a sign of regret, as they are a basis for non-regret.

Paṃsukūlanti rathikāsusānasaṅkārakūṭādīsu yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena paṃsukūlaṃ viyāti paṃsukūlaṃ, paṃsu viya kucchitabhāvaṃ ulati gacchatīti paṃsukūlanti evaṃ laddhanāmaṃ rathikādīsu patitanantakāni uccinitvā katacīvaraṃ. Piṇḍiyālopoti jaṅghapiṇḍiyā balena [Pg.309] caritvā ghare ghare ālopamattaṃ katvā laddhabhojanaṃ. Rukkhamūlanti vivekānurūpaṃ yaṃkiñci rukkhasamīpaṃ. Pūtimuttanti yaṃkiñci gomuttaṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyova evaṃ abhinavampi muttaṃ pūtimuttameva. Tattha keci gomuttabhāvitaṃ haritakīkhaṇḍaṃ ‘‘pūtimutta’’nti vadanti, pūtibhāvena āpaṇādito vissaṭṭhaṃ chaḍḍitaṃ apariggahitaṃ yaṃkiñci bhesajjaṃ pūtimuttanti adhippetanti apare.

A rag-robe (paṃsukūla) is so called because, being on top of dust in places like streets, charnel grounds, and garbage heaps, it is like a dust-heap (paṃsukūla) in the sense of having risen up. Alternatively, it is called paṃsukūla because, like dust (paṃsu), it goes (ulati) to a despised state. Thus having acquired its name, it is a robe made by collecting discarded rags that have fallen in streets and other such places. Almsfood (piṇḍiyālopo) is food obtained by going from house to house on the strength of one's legs and receiving just a morsel. The foot of a tree (rukkhamūla) refers to any spot near a tree suitable for seclusion. Putrid urine (pūtimutta) means any cow's urine. For just as even a golden-hued body is a putrid body, so too even fresh urine is putrid urine. Some say 'putrid urine' is a piece of harītakī (chebulic myrobalan) fermented in cow's urine; others hold that 'putrid urine' is any medicine that has been discarded, abandoned, and left unclaimed from shops and so on because it has gone bad.

Yato khoti paccatte nissakkavacanaṃ, yaṃ khoti vuttaṃ hoti. Tena ‘‘tuṭṭho hotī’’ti vuttakiriyaṃ parāmasati. Tuṭṭhoti santuṭṭho. Idamassāhanti yvāyaṃ catubbidhena yathāvuttena paccayena appena sulabhena santoso, idaṃ imassa bhikkhuno sīlasaṃvarādīsu aññataraṃ ekaṃ sāmaññaṅgaṃ samaṇabhāvakāraṇanti ahaṃ vadāmi. Santuṭṭhassa hi catupārisuddhisīlaṃ suparipuṇṇaṃ hoti, samathavipassanā ca bhāvanāpāripūriṃ gacchanti. Atha vā sāmaññaṃ nāma ariyamaggo. Tassa saṅkhepato dve aṅgāni – bāhiraṃ, ajjhattikanti. Tattha bāhiraṃ sappurisūpanissayo saddhammassavanañca, ajjhattikaṃ pana yoniso manasikāro dhammānudhammapaṭipatti ca. Tesu yasmā yathārahaṃ dhammānudhammapaṭipattibhūtā tassā mūlabhūtā cete dhammā, yadidaṃ appicchatā santuṭṭhitā pavivittatā asaṃsaṭṭhatā āraddhavīriyatāti evamādayo, tasmā vuttaṃ ‘‘idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmī’’ti.

The phrase 'yato kho' is a reflexive expression; it means 'that which is said as kho.' Therefore, 'he is content' refers to the action previously mentioned. 'Content' means satisfied. This contentment—that is, the satisfaction with the four kinds of requisites, as described, that are little and easily obtained—this, I declare, is one aspect of the ascetic life, one of the factors for the state of a recluse, from among such things as virtue, restraint, and so on. For one who is content, the fourfold purity of virtue is fully perfected, and serenity and insight meditation reach complete fulfillment. Or alternatively, the ascetic life means the Noble Path. Briefly, it has two aspects: external and internal. The external is association with a good person and listening to the true Dhamma, while the internal is wise attention and practice in accordance with the Dhamma. Among these, because such qualities as fewness of wishes, contentment, seclusion, non-entanglement, and aroused energy are the foundation for that path and are practices in accordance with the Dhamma, therefore it is said, 'This, I declare, is one of the factors of the ascetic life.'

Gāthāsu senāsanamārabbhāti vihārādiṃ mañcapīṭhādiñca senāsanaṃ nissāya. Cīvaraṃ pānabhojananti nivāsanādicīvaraṃ, ambapānakādipānaṃ, khādanīyabhojanīyādibhuñjitabbavatthuñca ārabbhāti sambandho. Vighāto vihatabhāvo cetodukkhaṃ na hotīti yojanā. Ayañhettha saṅkhepattho – ‘‘asukasmiṃ nāma āvāse paccayā sulabhā’’ti labhitabbaṭṭhānagamanena vā ‘‘mayhaṃ pāpuṇāti na tuyha’’nti vivādāpajjanena vā navakammakaraṇādivasena vā senāsanādīni pariyesantānaṃ asantuṭṭhānaṃ icchitalābhādinā yo vighāto cittassa hoti, so tattha santuṭṭhassa na hotīti. Disā nappaṭihaññatīti santuṭṭhiyā cātuddisābhāvena disā nappaṭihanti. Vuttañhetaṃ –

In the verses, 'concerning lodgings' means relying on lodgings such as monasteries, etc., and beds, seats, etc. 'Robe, drink, and food' refers to robes such as the under-robe, etc., beverages such as mango juice, etc., and consumable items such as hard and soft foods; this is the connection. 'Distress' (vighāto) means a state of affliction, mental suffering; the construction is that this 'does not occur'. The concise meaning here is this: For those who are discontented and seeking lodgings, etc.—whether by going to a place thinking, 'Requisites are easily obtained in such and such a dwelling,' or by giving rise to disputes, saying, 'It is for me, not for you,' or by undertaking new construction, etc.—the mental distress that arises from not obtaining what is desired does not occur for one who is content. 'Not obstructed in any direction' means that through contentment one is unhindered in the four directions, so no direction is obstructed. As it is said:

‘‘Cātuddiso [Pg.310] appaṭigho ca hoti,Santussamāno itarītarenā’’ti. (su. ni. 42;

cūḷani. khaggavisāṇasuttaniddesa 128);

He is unhindered in the four directions and without opposition, content with whatever comes his way.

Yassa hi ‘‘asukaṭṭhānaṃ nāma gato cīvarādīni labhissāmī’’ti cittaṃ uppajjati, tassa disā paṭihaññati nāma. Yassa pana evaṃ na uppajjati, tassa disā na paṭihaññati nāma. Dhammāti paṭipattidhammā. Sāmaññassānulomikāti samaṇadhammassa samathavipassanābhāvanāya ariyamaggasseva vā anucchavikā appicchatādayo. Adhiggahitāti sabbe te tuṭṭhacittassa santuṭṭhacittena bhikkhunā adhiggahitā paṭipakkhadhamme abhibhavitvā gahitā honti abbhantaragatā, na bāhiragatāti.

For one whose thought arises, thinking, 'I will obtain robes and other necessities by going to such and such a place,' his direction is obstructed, it is said. But for one whose thought does not arise in this way, his direction is not obstructed, it is said. 'Dhammā' refers to the qualities of practice. 'In accordance with the ascetic life' means suitable to the ascetic's practice, to the cultivation of serenity and insight, or even to the Noble Path, such qualities as having few wants, and so on. 'Mastered' means all these are mastered by a bhikkhu whose mind is pleased and content, having overcome opposing states; they are internalized, not external.

Dutiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Second Sutta is concluded.

3. Āsavakkhayasuttavaṇṇanā

3. The Commentary on the Sutta on the Destruction of the Taints

102. Tatiye jānatoti jānantassa. Passatoti passantassa. Yadipi imāni dvepi padāni ekatthāni, byañjanameva nānaṃ, evaṃ santepi ‘‘jānato’’ti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati. Jānanalakkhaṇañhi ñāṇaṃ. ‘‘Passato’’ti ñāṇappabhāvaṃ upādāya. Dassanappabhāvañhi upādāya ñāṇasamaṅgī puggalo cakkhumā viya puggalo cakkhunā rūpāni, ñāṇena vivaṭe dhamme passati. Atha vā jānatoti anubodhañāṇena jānato. Passatoti paṭivedhañāṇena passato. Paṭilomato vā dassanamaggena passato, bhāvanāmaggena jānato. Keci pana ‘‘ñātatīraṇapahānapariññāhi jānato, sikhāppattavipassanāya passato’’ti vadanti. Atha vā dukkhaṃ pariññābhisamayena jānato, nirodhaṃ sacchikiriyābhisamayena passato. Tadubhaye ca sati pahānabhāvanābhisamayā siddhā eva hontīti catusaccābhisamayo vutto hoti. Yadā cettha vipassanāñāṇaṃ adhippetaṃ, tadā ‘‘jānato passato’’ti padānaṃ hetuatthadīpanatā daṭṭhabbā. Yadā pana maggañāṇaṃ adhippetaṃ, tadā maggakiccatthadīpanatā.

102. In the third sutta, 'for one who knows' (jānato) means 'of one who knows' (jānantassa), and 'for one who sees' (passato) means 'of one who sees' (passantassa). Although these two terms have the same meaning, differing only in wording, even so, 'for one who knows' indicates a person by way of the characteristic of knowledge, for knowledge is characterized by knowing. 'For one who sees' indicates a person by way of the power of knowledge, for by the power of seeing, a person endowed with knowledge sees phenomena that have been revealed by knowledge, just as a person with eyes sees forms with the eye. Alternatively, 'for one who knows' means one who knows through the knowledge of comprehension, and 'for one who sees' means one who sees through the knowledge of penetration. Or, in reverse order, 'for one who sees' means one who sees through the path of vision, and 'for one who knows' means one who knows through the path of development. Some, however, say it means 'for one who knows' through full understanding by way of knowing, investigating, and abandoning, and 'for one who sees' through insight that has reached its peak. Alternatively, it means one who knows suffering through the breakthrough of full understanding, and one who sees cessation through the breakthrough of realization. When both of these are present, the breakthroughs of abandoning and development are accomplished; thus, the breakthrough of the Four Noble Truths is stated. When insight knowledge is intended here, the words 'for one who knows' and 'for one who sees' should be understood as expressing the meaning of a reason. When, however, path knowledge is intended, they express the meaning of the path's function.

Āsavānaṃ [Pg.311] khayanti ‘‘jānato, ahaṃ bhikkhave, passato āsavānaṃ khayaṃ vadāmī’’ti (ma. ni. 1.15; saṃ. ni. 3.101; 5.1095) evamāgate sabbāsavasaṃvarapariyāye ‘‘āsavānaṃ khayā anāsavaṃ cetovimutti’’ntiādīsu (ma. ni. 1.438) ca suttapadesu āsavānaṃ pahānaṃ accantakkhayo asamuppādo khīṇākāro natthibhāvo ‘‘āsavakkhayo’’ti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’tiādīsu (ma. ni. 1.438) phalaṃ.

Regarding 'the destruction of the taints' (āsavānaṃ khaya): In the discourse on the restraint of all taints, where it is said, 'Monks, for one who knows, for one who sees, I declare the destruction of the taints,' and in other sutta passages such as, 'through the destruction of the taints, there is taintless liberation of mind,' the abandoning of the taints, their utter destruction, their non-arising, their state of having been worn away, and their non-existence is called 'the destruction of the taints'. In passages such as, 'through the destruction of the taints, one becomes a recluse,' it refers to the fruit.

‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. (dha. pa. 253);

–

For one who is ever watching for the faults of others, and who is constantly resentful, his taints increase; he is far from the destruction of the taints.

Ādīsu nibbānaṃ.

In passages such as the following, it means Nibbāna.

‘‘Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā;

Tato aññāvimuttassa, ñāṇaṃ ve hoti tādino’’ti. (a. ni. 3.86;

itivu. 62) –

For the learner undergoing training, following the straight path, first comes knowledge in destruction, then immediately final knowledge. Then, for the steadfast one liberated by final knowledge, there is indeed that knowledge.

Evamāgate indriyasutte idha ca maggo ‘‘āsavakkhayo’’ti vutto. Tasmā yathāvuttanayena jānantassa passantassa ahaṃ ariyamaggādhigamaṃ vadāmīti vuttaṃ hoti. No ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. Etena ye ajānato apassatopi saṃsārasuddhiṃ vadanti, te paṭikkhipati. Purimena vā padadvayena upāyo vutto, iminā anupāyapaṭisedho. Saṅkhepena cettha ñāṇaṃ āsavakkhayakaraṃ, sesaṃ tassa parikkhāroti dasseti.

Thus, in the Indriya Sutta that has come down, the path is spoken of here as 'the destruction of the taints.' Therefore, for one who knows and sees in the manner explained, it is said, 'I declare the attainment of the noble path.' But not for one who does not know or see—the meaning is that for one who does not know and does not see, I do not declare it. By this, those who claim purification from saṃsāra even for one who does not know or see are refuted. By the first two words, the method is stated; by this, the rejection of what is not the method. In brief, here, knowledge is what brings about the destruction of the taints, and the rest is its requisite equipment—this is what is shown.

Idāni yaṃ jānato yaṃ passato āsavakkhayo hoti, taṃ dassetuṃ ‘‘kiñca, bhikkhave, jānato’’ti pucchaṃ ārabhi. Tattha jānanā bahuvidhā. Dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā jānanā ‘‘maggaphalānaṃ padaṭṭhānaṃ na hotī’’ti na vattabbā. Yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva. Tasmā yaṃ jānato yaṃ passato āsavānaṃ khayo hoti, tadeva dassento āha ‘‘idaṃ dukkha’’ntiādi. Tattha yaṃ vattabbaṃ catusaccakammaṭṭhānaṃ, taṃ heṭṭhā yonisomanasikārasutte saṅkhepato vuttameva.

Now, to explain what it is that for one who knows and sees the destruction of the taints occurs, the question was begun: 'Knowing what, monks...?' Here, knowing is of many kinds. For instance, a certain monk of the artisan class may know how to make an umbrella, another may know how to make a robe or other such things. For one who, while established in his duties, does such work, that knowing cannot be said to be 'not a basis for the path and fruits.' But for one who has gone forth in the Dispensation and knows how to perform medical treatments and the like—for him, knowing thus, the taints only increase. Therefore, to explain what it is that for one who knows and sees the destruction of the taints occurs, he said: 'This is suffering,' and so on. Herein, what should be said regarding the meditation subject of the Four Noble Truths has already been briefly stated below in the discourse on wise attention.

Tattha [Pg.312] pana ‘‘yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī’’ti (itivu. 16) āgatattā ‘‘idaṃ dukkhanti yoniso manasi karotī’’tiādinā atthavibhāvanā katā. Idha ‘‘idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hotī’’ti (ma. ni. 1.15; saṃ. ni. 3.101; 5.1095) āgatattā ‘‘idaṃ dukkhanti pariññāpaṭivedhavasena pariññābhisamayavasena maggañāṇena jānato passato āsavānaṃ khayo hotī’’tiādinā nayena yojetabbaṃ. Āsavesu ca paṭhamamaggena diṭṭhāsavo khīyati, tatiyamaggena kāmāsavo, catutthamaggena bhavāsavo avijjāsavo ca khīyatīti veditabbo.

There, since it is stated, 'Monks, a monk, by applying his mind wisely, abandons the unwholesome and develops the wholesome' (Itivuttaka 16), the explanation of the meaning was made by saying, 'One wisely applies the mind: “This is suffering,”' and so on. Here, since it is stated, 'Monks, for one who knows and sees, “This is suffering,” the destruction of the taints occurs' (Majjhima Nikāya 1.15; Saṃyutta Nikāya 3.101; 5.1095), it should be connected in this way: 'For one who knows and sees, “This is suffering,” by means of the penetration of full understanding, by means of the breakthrough of full understanding, and by means of path-knowledge, the destruction of the taints occurs,' and so on. And regarding the taints, it should be understood that the taint of views is destroyed by the first path, the taint of sensual desire by the third path, and the taints of existence and ignorance by the fourth path.

Gāthāsu vimuttiñāṇanti vimuttiyaṃ nibbāne phale ca paccavekkhaṇañāṇaṃ. Uttamanti uttamadhammārammaṇattā uttamaṃ. Khaye ñāṇanti āsavānaṃ saṃyojanānañca khaye khayakare ariyamagge ñāṇaṃ. ‘‘Khīṇā saṃyojanā iti ñāṇa’’nti idhāpi ānetvā sambandhitabbaṃ. Tena pahīnakilesapaccavekkhaṇaṃ dasseti. Evamettha cattāripi paccavekkhaṇañāṇāni vuttāni honti. Avasiṭṭhakilesapaccavekkhaṇā hi idha natthi arahattaphalādhigamassa adhippetattā. Yathā cettha jānato passatoti nibbānādhigamena sammādiṭṭhikiccaṃ adhikaṃ katvā vuttaṃ, evaṃ sammappadhānakiccampi adhikameva icchitabbanti dassento ‘‘na tvevidaṃ kusītenā’’ti osānagāthamāha.

In the verses, 'knowledge of liberation' is the reviewing knowledge of liberation, that is, of Nibbāna and the fruit. 'Supreme' means supreme because its object is the supreme Dhamma. 'Knowledge in destruction' is the knowledge in the noble path which brings about the destruction of the taints and fetters. 'The knowledge that “the fetters are destroyed”' should also be brought in and connected here. By this, it shows the reviewing of abandoned defilements. In this way, all four types of reviewing knowledge are mentioned here. The reviewing of remaining defilements is not found here, because the attainment of the fruit of arahantship is intended. Just as here 'knowing and seeing' is stated as exceeding the function of right view through the attainment of Nibbāna, so too, to show that the function of right effort is also desired as something additional, he spoke the concluding verse: 'not by the lazy.'

Tattha na tvevidanti na tu eva idaṃ. Tusaddo nipātamattaṃ. Bālenamavijānatāti makāro padasandhikaro. Ayañhettha saṅkhepattho – idaṃ sekkhamaggena asekkhamaggena ca pattabbaṃ abhijjhākāyaganthādisabbaganthānaṃ pamocanaṃ pamocanassa nimittabhūtaṃ nibbānaṃ ‘‘idaṃ dukkha’’ntiādinā cattāri saccāni yathābhūtaṃ avijānatā tato eva bālena aviddasunā yathā adhigantuṃ na sakkā, evaṃ kusītena nibbīriyenāpi, tasmā tadadhigamāya āraddhavīriyena bhavitabbanti. Tenāha bhagavā ‘‘āraddhavīriyassāyaṃ dhammo, no kusītassa’’ (dī. ni. 3.358).

Therein, 'na tvevidaṃ' means 'na tu eva idaṃ' (not indeed this). The word 'tu' is a mere particle. In 'bālenamavijānatā' (by the fool who does not know), the 'm' is for euphonic conjunction. This is the concise meaning here: this Nibbāna—which is to be attained by the path of the trainee and the path of the non-trainee, which is the release from all fetters such as the bodily fetter of covetousness, and which is the condition for release—cannot be attained by one who does not know the four truths as they really are, beginning with 'This is suffering,' and who is therefore a fool, an unwise person; just so, it cannot be attained by one who is lazy and unenergetic. Therefore, for its attainment, one must be of aroused energy. Thus the Blessed One said: 'This Dhamma is for one with aroused energy, not for one who is lazy' (Dī. Ni. 3.358).

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro’’ti. (saṃ. ni. 1.185;

netti. 29;

mi. pa. 5.1.4);

“Strive on, go forth, apply yourselves to the Buddha's teaching; shake off the army of Death, as an elephant does a reed hut” (Saṃ. Ni. 1.185; Netti. 29; Mi. Pa. 5.1.4).

Tatiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Third Sutta is completed.

4. Samaṇabrāhmaṇasuttavaṇṇanā

4. Commentary on the Samaṇabrāhmaṇa Sutta

103. Catutthe [Pg.313] ye hi kecīti ye keci. Idaṃ dukkhanti yathābhūtaṃ nappajānantīti ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti aviparītaṃ sabhāvasarasalakkhaṇato vipassanāpaññāsahitāya maggapaññāya dukkhasaccaṃ na jānanti na paṭivijjhanti. Sesesupi eseva nayo. Na me te, bhikkhavetiādīsu ayaṃ saṅkhepattho – bhikkhave, catusaccakammaṭṭhānaṃ ananuyuttā pabbajjāmattasamaṇā ceva jātimattabrāhmaṇā ca na mayā te samitapāpasamaṇesu samaṇoti, bāhitapāpabrāhmaṇesu brāhmaṇoti ca sammatā anuññātā. Kasmā? Samaṇakaraṇānaṃ brāhmaṇakaraṇānañca dhammānaṃ abhāvatoti. Tenevāha ‘‘na ca pana te āyasmanto’’tiādi. Tattha sāmaññatthanti sāmaññasaṅkhātaṃ atthaṃ, cattāri sāmaññaphalānīti attho. Brahmaññatthanti tasseva vevacanaṃ. Apare pana ‘‘sāmaññatthanti cattāro ariyamaggā, brahmaññatthanti cattāri ariyaphalānī’’ti vadanti. Sesaṃ vuttanayameva. Sukkapakkho vuttavipariyāyena veditabbo. Gāthāsu apubbaṃ natthi.

103. In the fourth sutta, 'whoever' means any whatsoever. 'They do not truly understand this suffering' means they do not know, do not penetrate the truth of suffering with wisdom accompanied by insight and the path, without distortion, in terms of its intrinsic nature, essence, and characteristic, as: 'This is suffering, this much is suffering, there is no more than this.' The same method applies to the remaining truths. In the phrases 'They are not mine, monks,' and so on, this is the concise meaning: 'Monks, those who are uncommitted to the meditation subject of the four truths, who are ascetics merely by ordination and brahmins merely by birth—they are not considered or approved by me as ascetics among those ascetics who have stilled evil, or as brahmins among those brahmins who have barred evil. Why? Because of the absence of the qualities that make one an ascetic or a brahmin.' For that reason he said: 'And those venerable ones…' and so on. Therein, 'the goal of asceticism' means the goal designated as asceticism, that is, the four fruits of asceticism. 'The goal of brahminhood' is a synonym for that. But others say: 'The goal of asceticism is the four noble paths, and the goal of brahminhood is the four noble fruits.' The rest is as has been explained. The bright side should be understood in the opposite way. In the verses, there is nothing new.

Catutthasuttavaṇṇanā niṭṭhitā.

The commentary on the Fourth Sutta is completed.

5. Sīlasampannasuttavaṇṇanā

5. Commentary on the Sīlasampanna Sutta

104. Pañcame sīlasampannāti ettha sīlaṃ nāma khīṇāsavānaṃ lokiyalokuttarasīlaṃ, tena sampannā samannāgatāti sīlasampannā. Samādhipaññāsupi eseva nayo. Vimutti pana phalavimuttiyeva, vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ. Evamettha sīlādayo tayo lokiyalokuttarā, vimutti lokuttarāva, vimuttiñāṇadassanaṃ lokiyameva. Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ pare ovadanti anusāsantīti ovādakā. Viññāpakāti kammāni kammaphalāni ca, viññāpakā, tattha ca ‘‘ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā’’tiādinā kusalādivibhāgato khandhādivibhāgato salakkhaṇato sāmaññalakkhaṇatoti vividhehi nayehi dhammānaṃ ñāpakā avabodhakā[Pg.314]. Sandassakāti teyeva dhamme hatthena gahetvā viya parassa paccakkhato dassetāro. Samādapakāti yaṃ sīlādi yehi asamādinnaṃ, tassa samādāpetāro, tattha te patiṭṭhāpetāro. Samuttejakāti evaṃ kusaladhammesu patiṭṭhitānaṃ upari adhicittānuyoge niyojanavasena cittassa sammā uttejakā, yathā visesādhigamo hoti, evaṃ nisāmanavasena tejakā. Sampahaṃsakāti tesaṃ yathāladdhehi upariladdhabbehi ca guṇavisesehi cittassa sammā pahaṃsakā, laddhassādavasena suṭṭhu tosakā. Alaṃsamakkhātāroti alaṃ pariyattaṃ yathāvuttaṃ aparihāpetvā sammadeva anuggahādhippāyena akkhātāro.

104. In the fifth [sutta], 'endowed with virtue' (sīlasampannā): Here, virtue (sīla) refers to the mundane and supramundane virtue of those whose defilements are destroyed (khīṇāsava), and those who are endowed and possessed of it are called 'endowed with virtue.' The same applies to concentration (samādhi) and wisdom (paññā). Liberation (vimutti), however, refers solely to the liberation of the fruit (phalavimutti), while the knowledge and vision of liberation (vimuttiñāṇadassana) refers to the reviewing knowledge (paccavekkhaṇañāṇa). Thus, here the first three—virtue, concentration, and wisdom—are both mundane and supramundane, liberation is exclusively supramundane, and the knowledge and vision of liberation is solely mundane. They advise and instruct others appropriately regarding what pertains to this life (diṭṭhadhammika), the next life (samparāyika), and the ultimate goal (paramattha); hence they are called 'advisors' (ovādakā). They are 'declarers' (viññāpakā) of actions (kammāni) and their results (kammaphalāni). Therein, they declare: 'These things are wholesome, these things are unwholesome. These things are blameworthy, these things are blameless,' and so on. Through various methods—such as classification into wholesome and unwholesome, classification into aggregates and so forth, by their specific characteristics, and by their general characteristics—they make the Dhamma known and understood (ñāpakā avabodhakā). They are 'demonstrators' (sandassakā) because they show those very teachings directly to others, as if taking them by the hand. They are 'engagers' (samādapakā) because they cause others to undertake virtue and so forth, which they had not previously undertaken, and establish them therein. They are 'inspirers' (samuttejakā) because, having established others in wholesome qualities, they rightly inspire their minds toward higher mental development (adhicittānuyoga) by engaging them, and sharpen them in such a way that there may be an attainment of distinction. They are 'gladdeners' (sampahaṃsakā) because they rightly gladden the minds of others with the excellent qualities they have attained and those they may yet attain, thoroughly delighting them with the enjoyment of attainment. They are 'accomplished proclaimers' (alaṃsamakkhātāro) because they proclaim rightly, without diminishing what has been said, with the intention of rendering aid.

Atha vā sandassakāti dhammaṃ desentā pavattinivattiyo sabhāvasarasalakkhaṇato sammadeva dassetāro. Samādapakāti citte patiṭṭhāpanavasena tasseva atthassa gāhāpakā. Samuttejakāti tadatthaggahaṇe ussāhajananena sammadeva vodapakā jotakā vā. Sampahaṃsakāti tadatthapaṭipattiyaṃ ānisaṃsadassanena sammadeva pahaṃsakā tosakā. Alaṃsamakkhātāroti samatthā hutvā vuttanayena samakkhātāro. Saddhammassāti paṭivedhasaddhammassa, tividhassāpi vā saddhammassa desetāro.

Alternatively, as demonstrators, while teaching the Dhamma, they are those who rightly show the occurrence and cessation of phenomena according to their intrinsic nature, essence, and specific characteristics. As establishers, they cause that meaning to be grasped by establishing it in the mind. As inspirers, they rightly purify or illuminate, generating enthusiasm in grasping that meaning. As gladdeners, they rightly gladden and satisfy by showing the benefits in the practice of that meaning. As accomplished proclaimers, being capable, they are declarers in the manner stated. 'Of the true Dhamma' means of the true Dhamma of realization, or they are declarers of the threefold true Dhamma.

Dassanampahanti dassanampi ahaṃ. Taṃ panetaṃ cakkhudassanaṃ ñāṇadassananti duvidhaṃ. Tattha pasannehi cakkhūhi ariyānaṃ olokanaṃ cakkhudassanaṃ nāma. Ariyabhāvakarānaṃ pana dhammānaṃ ariyabhāvassa ca vipassanāmaggaphalehi adhigamo ñāṇadassanaṃ nāma. Imasmiṃ panatthe cakkhudassanaṃ adhippetaṃ. Ariyānañhi pasannehi cakkhūhi olokanampi sattānaṃ bahūpakārameva. Savananti ‘‘asuko nāma khīṇāsavo asukasmiṃ nāma raṭṭhe vā janapade vā gāme vā nigame vā vihāre vā leṇe vā vasatī’’ti kathentānaṃ sotena savanaṃ, etampi bahūpakārameva. Upasaṅkamananti ‘‘dānaṃ vā dassāmi, pañhaṃ vā pucchissāmi, dhammaṃ vā sossāmi, sakkāraṃ vā karissāmī’’ti evarūpena cittena ariyānaṃ upasaṅkamanaṃ. Payirupāsananti pañhapayirupāsanaṃ, ariyānaṃ guṇe sutvā te upasaṅkamitvā nimantetvā dānaṃ [Pg.315] vā datvā vattaṃ vā katvā ‘‘kiṃ, bhante, kusala’’ntiādinā nayena pañhapucchananti attho. Veyyāvaccādikaraṇaṃ payirupāsanaṃyeva. Anussaraṇanti rattiṭṭhānadivāṭṭhānesu nisinnassa ‘‘idāni ariyā gumbaleṇamaṇḍapādīsu jhānavipassanāmaggaphalasukhehi vītināmentī’’ti tesaṃ dibbavihārādiguṇavisesārammaṇaṃ anussaraṇaṃ. Yo vā tesaṃ santikā ovādo laddho hoti, taṃ āvajjitvā ‘‘imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggo, imasmiṃ phala’’nti evaṃ anussaraṇaṃ.

Regarding 'Dassanampi ahaṃ', it means 'I also see.' That seeing is twofold: the seeing of the eye and the seeing of knowledge. Here, gazing at noble ones with serene eyes is called the seeing of the eye. But the attainment of qualities that make one noble and the noble state itself through insight, the path, and fruition is called the seeing of knowledge. In this context, the seeing of the eye is intended. For even gazing at noble ones with serene eyes is greatly beneficial to beings. Hearing is listening with the ear when someone says, 'Such and such an Arahant dwells in such and such a country, district, village, town, monastery, or cave.' This too is greatly beneficial. Approaching is going to the noble ones with a mind thinking, 'I will give alms, ask a question, listen to the Dhamma, or pay respects.' Attending is attending by way of questions, meaning, having heard of the virtues of the noble ones, having approached and invited them, given alms or performed duties, and inquiring, 'What, venerable sir, is wholesome?' and so on. Performing service and the like is also attending. Recollection is, while sitting by night or day, reflecting, 'Now the noble ones are passing their time in thickets, caves, pavilions, and such places, delighting in the bliss of jhāna, insight, the path, and fruition.' Or it is recollection of their special qualities, such as divine abodes. Or recalling the advice received from them, reflecting, 'In this place virtue was taught, in this concentration, in this insight, in this the path, in this the fruition.' Such is recollection.

Anupabbajjanti ariyesu cittaṃ pasādetvā gharā nikkhamma tesaṃ santike pabbajjaṃ. Ariyesu hi cittaṃ pasādetvā tesaṃyeva santike pabbajitvā tesaṃyeva ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma, aññesaṃ santike ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjā nāma, ariyesu pasādena aññattha pabbajitvā ariyānaṃ santike ovādānusāsaniṃ paccāsīsamānassa caratopi pabbajjā anupabbajjāva. Aññesu pana pasādena aññesaṃyeva santike pabbajitvā aññesaṃyeva ovādānusāsaniṃ paccāsīsamānassa carato pabbajjā anupabbajjā nāma na hoti. Vuttanayena pabbajitesu pana mahākassapattherassa tāva anupabbajjaṃ pabbajitā satasahassamattā ahesuṃ, tathā therasseva saddhivihārikassa candaguttattherassa, tassāpi saddhivihārikassa sūriyaguttattherassa, tassāpi saddhivihārikassa assaguttattherassa, tassāpi saddhivihārikassa yonakadhammarakkhitattherassa. Tassa pana saddhivihāriko asokarañño kaniṭṭhabhātā tissatthero nāma ahosi. Tassa anupabbajjaṃ pabbajitā aḍḍhateyyakoṭisaṅkhā ahesuṃ. Dīpappasādakamahāmahindattherassa pana anupabbajitānaṃ gaṇanaparicchedo natthi. Yāvajjadivasā laṅkādīpe satthari pasādena pabbajantā mahāmahindattherasseva anupabbajjanti nāma.

`Anupabbajjā` is to go forth in the presence of the noble ones, having established confidence in them and left the home. For, when one has established confidence in the noble ones, gone forth in their very presence, and lives expecting their advice and instruction, that going forth is called 'going forth in succession.' Even if one goes forth elsewhere with confidence in the noble ones, but lives expecting the advice and instruction of the noble ones, that going forth is still 'going forth in succession.' But if one establishes confidence in others, goes forth in their very presence, and lives expecting their advice and instruction, that going forth is not called 'going forth in succession.' Among those who went forth in the stated manner, the Venerable Mahākassapa had as many as one hundred thousand who had gone forth in succession after him. Likewise for the elder's co-resident pupil, the Venerable Candagutta; and his co-resident pupil, the Venerable Sūriyagutta; and his co-resident pupil, the Venerable Assagutta; and his co-resident pupil, the Venerable Yonaka Dhammarakkhita. His co-resident pupil was the elder named Tissa, the younger brother of King Asoka. Those who had gone forth in succession after him numbered two and a half crores. As for the great elder Mahinda, who brought faith to the island, there is no count of those who went forth in succession after him. To this very day in the island of Laṅkā, those who go forth with confidence in the Teacher are said to go forth in succession after the great elder Mahinda.

Idāni yena kāraṇena tesaṃ ariyānaṃ dassanādi bahūpakāranti vuttaṃ, taṃ dassetuṃ ‘‘tathārūpe’’tiādimāha. Tattha tathārūpeti tādise sīlādiguṇasampanne ariye. Yasmā dassanasavanānussaraṇāni upasaṅkamanapayirupāsanaṭṭhānāni, tasmā tāni anāmasitvā upasaṅkamanapayirupāsanāniyeva dassetuṃ ‘‘sevato bhajato payirupāsato’’ti vuttaṃ[Pg.316]. Dassanasavanānussaraṇato hi ariyesu uppannasaddho te upasaṅkamitvā payirupāsitvā pañhaṃ pucchitvā laddhasavanānuttariyo aparipūre sīlādiguṇe paripūressatīti. Tathā hi vuttaṃ ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsatī’’tiādi (ma. ni. 2.183).

Now, to show for what reason it was said that seeing the noble ones and so forth is of great benefit, the passage beginning 'of such kind' is stated. Herein, 'of such kind' refers to such a noble one endowed with virtues like morality. Since seeing, hearing, and recollecting are the grounds for approaching and attending upon, therefore, without referring to them, 'associating with, resorting to, and attending upon' is stated to show the acts of approaching and attending upon. For, one in whom faith in the noble ones has arisen through seeing, hearing, and recollecting, approaches and attends upon them; having asked questions and gained the unsurpassed hearing, one will bring to fulfillment any incomplete virtues such as morality. For so it is said: 'One in whom faith is born approaches; approaching, one attends upon,' and so on (MN 2.183).

Tattha sevatoti vattapaṭivattakaraṇavasena kālena kālaṃ upasaṅkamato. Bhajatoti sampiyāyanabhattivasena bhajato. Payirupāsatoti pañhapucchanena paṭipattianukaraṇena ca payirupāsatoti tiṇṇaṃ padānaṃ atthavibhāgo dīpetabbo. Vimuttiñāṇadassanassa pāripūri ekūnavīsatimassa paccavekkhaṇañāṇassa uppattiyā veditabbā.

Herein, 'associating' (sevato) means approaching from time to time by way of performing duties and reciprocal services. 'Resorting to' (bhajato) means resorting by way of endearment and devotion. 'Attending upon' (payirupāsato) means attending upon by asking questions and by imitating their practice; thus the analysis of the meaning of these three terms should be shown. The fulfillment of the knowledge and vision of liberation is to be understood as the arising of the nineteenth knowledge, the knowledge of reviewing.

Evarūpā ca te, bhikkhave, bhikkhūtiādīsu ye yathāvuttaguṇasamannāgamena evarūpā edisā bhinnasabbakilesā bhikkhū, te diṭṭhadhammikādihitesu sattānaṃ niyojanavasena anusāsanato satthārotipi vuccanti. Jātikantārādinittharaṇato satthavāhātipi, rāgādiraṇānaṃ jahanato jahāpanato ca raṇañjahātipi, avijjātamassa vinodanato vinodāpanato ca tamonudātipi, saparasantānesu paññāālokapaññāobhāsapaññāpajjotānaṃ karaṇena nibbattanena ālokādikarātipi, tathā ñāṇukkāñāṇappabhādhammukkādhammappabhānaṃ dhāraṇena karaṇena ca ukkādhārātipi, pabhaṅkarātipi, ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato paresaṃ tathābhāvahetubhāvato, sadevakena lokena araṇīyato ariyātipi, paññācakkhudhammacakkhūnaṃ sātisayapaṭilābhena cakkhumantotipi vuccanti.

In phrases like 'And such, O monks, are those monks,' this refers to those monks who are of such a kind, possessing the qualities as described, who have destroyed all defilements. They are also called 'teachers' (satthāro) because they instruct by directing beings toward welfare in this very life and beyond. They are also called 'caravan leaders' (satthavāhā) because they lead beings across the wilderness of birth and so on. They are also called 'abandoners of battle' (raṇañjahā) because they abandon and cause others to abandon the battles of lust and so forth. They are also called 'dispellers of darkness' (tamonudā) because they dispel and cause others to dispel the darkness of ignorance. They are also called 'light-makers' (ālokakarā) because they make and produce the light of wisdom, the radiance of wisdom, and the lamp of wisdom in their own and others' mental continuities. Similarly, they are also called 'torchbearers' (ukkādhārā) and 'illuminators' (pabhaṅkarā) because they hold and make the torch of knowledge, the radiance of knowledge, the torch of the Dhamma, and the radiance of the Dhamma. They are also called 'noble ones' (ariyā) because they are far from defilements, because they do not proceed in what is wrong, because they proceed in what is right and are a cause for others to do likewise, and because they are to be approached by the world with its gods. They are also called 'those with eyes' (cakkhumanto) because they possess the excellent attainment of the eye of wisdom and the eye of the Dhamma.

Gāthāsu pāmojjakaraṇaṃ ṭhānanti nirāmisassa pamodassa nibbattakaṃ ṭhānaṃ kāraṇaṃ. Etanti idāni vattabbanidassanaṃ sandhāya vadati. Vijānatanti saṃkilesavodāne yāthāvato jānantānaṃ. Bhāvitattānanti bhāvitasabhāvānaṃ, kāyabhāvanādīhi bhāvitasantānānanti attho. Dhammajīvinanti micchājīvaṃ pahāya dhammena ñāyena jīvikakappanato, dhammena vā ñāyena attabhāvassa pavattanato, samāpattibahulatāya vā aggaphaladhammena jīvanato dhammajīvinaṃ. Ayañhettha saṅkhepattho – yadidaṃ bhāvitattānaṃ pariniṭṭhitasamādhipaññābhāvanānaṃ tato eva dhammajīvinaṃ ariyānaṃ dassanaṃ[Pg.317]. Etaṃ avippaṭisāranimittānaṃ sīlādīnaṃ pāripūrihetubhāvato vijānataṃ sappaññajātikānaṃ ekanteneva pītipāmojjakāraṇanti.

In the verses, 'a source of joy' means a condition, a cause that generates non-sensual delight. 'This' is said referring to the example now to be stated. 'For those who understand' means for those who know defilement and purification as they really are. 'Of those with developed selves' means of those whose nature is developed; the meaning is, whose mental continuity is developed by means of the development of the body, and so on. 'Of the Dhamma-living' means of those who, having abandoned wrong livelihood, maintain their livelihood righteously and justly; or who maintain their personal existence righteously and justly; or who live by the Dhamma of the highest fruit due to their abundance of meditative attainments. Here, the concise meaning is this: the seeing of the noble ones, who have developed selves, whose development of concentration and wisdom is perfected, and who are thus Dhamma-living. For the wise who understand, this is entirely a cause for rapture and joy because it is a cause for the complete fulfillment of morality and so forth, which are the grounds for non-remorse.

Idāni taṃ tassa kāraṇabhāvaṃ dassetuṃ ‘‘te jotayantī’’ti osānagāthādvayamāha. Tattha teti te bhāvitattā dhammajīvino ariyā. Jotayantīti pakāsayanti. Bhāsayantīti saddhammobhāsena lokaṃ pabhāsayanti, dhammaṃ desentīti attho. Yesanti yesaṃ ariyānaṃ. Sāsananti ovādaṃ. Sammadaññāyāti pubbabhāgañāṇehi sammadeva jānitvā. Sesaṃ vuttanayameva.

Now, to show how that is the cause, he speaks the two concluding verses beginning, 'They illuminate.' Herein, 'they' refers to those noble ones with developed selves, who are Dhamma-living. 'They illuminate' means they make manifest. 'They shine' means they illumine the world with the radiance of the good Dhamma; the meaning is, they teach the Dhamma. 'Of whom' means of those noble ones. 'The teaching' means the instruction. 'Having perfectly understood' means having known perfectly by means of the preliminary knowledges. The rest is as previously stated.

Pañcamasuttavaṇṇanā niṭṭhitā.

The commentary on the Fifth Sutta is concluded.

6. Taṇhuppādasuttavaṇṇanā

6. Commentary on the Discourse on the Arising of Craving

105. Chaṭṭhe taṇhuppādāti ettha uppajjati etesūti uppādā. Kā uppajjati? Taṇhā. Taṇhāya uppādā taṇhuppādā, taṇhāvatthūni taṇhākāraṇānīti attho. Yatthāti yesu nimittabhūtesu. Uppajjamānāti uppajjanasīlā. Cīvarahetūti ‘‘kattha manāpaṃ cīvaraṃ labhissāmī’’ti cīvarakāraṇā uppajjati. Sesapadesupi eseva nayo. Itibhavābhavahetūti ettha pana itīti nidassanatthe nipāto. Yathā cīvarādihetu, evaṃ bhavābhavahetupīti attho. Bhavābhavāti cettha paṇītappaṇītāni sappinavanītādīni adhippetāni bhavati ārogyaṃ etenāti katvā. ‘‘Sampattibhavesu paṇītappaṇītataro bhavābhavo’’tipi vadanti. Bhavoti vā sampatti, abhavoti vipatti. Bhavoti vuḍḍhi, abhavoti hāni. Taṃ nimittañca taṇhā uppajjatīti vuttaṃ ‘‘bhavābhavahetu vā’’ti.

105. In the sixth, regarding 'the arising of craving,' here 'uppāda' means that in which it arises. What arises? Craving. The arising of craving is 'taṇhuppāda,' meaning the objects and causes of craving. 'Where' refers to those things that serve as a sign. 'Arising' means having the nature of arising. 'For the sake of robes' means craving arises for the reason of robes, with the thought, "Where can I obtain a desirable robe?" The same principle applies to the remaining terms. Regarding 'for the sake of existence and non-existence,' here 'iti' is a particle indicating an example. Just as craving arises for the sake of robes and so on, so too does it arise for the sake of existence and non-existence. Here, 'existence and non-existence' refers to refined and unrefined things like ghee, fresh butter, etc., because 'by this, well-being comes to be.' Some also say, "In states of fortune, existence and non-existence are more refined and less refined." Or, 'existence' means prosperity, 'non-existence' means adversity. 'Existence' means growth, 'non-existence' means decline. And that craving arises for that sign is what is meant by 'or for the sake of existence and non-existence.'

Gāthā heṭṭhā vuttatthā eva. Apica taṇhādutiyoti taṇhāsahāyo. Ayañhi satto anamatagge saṃsāravaṭṭe saṃsaranto na ekakova saṃsarati, taṇhaṃ pana dutiyikaṃ sahāyikaṃ labhitvāva saṃsarati. Tathā hi taṃ papātapātaṃ acintetvā madhugaṇhanakaluddakaṃ viya anekādīnavākulesupi bhavesu ānisaṃsameva dassentī anatthajāle sā paribbhamāpeti. Etamādīnavaṃ ñatvāti etaṃ atītānāgatapaccuppannesu khandhesu [Pg.318] itthabhāvaññathābhāvasaññitaṃ ādīnavaṃ jānitvā. Taṇhaṃ dukkhassa sambhavanti ‘‘taṇhā cāyaṃ vaṭṭadukkhassa sambhavo pabhavo kāraṇa’’nti jānitvā. Ettāvatā ca ekassa bhikkhuno vipassanaṃ vaḍḍhetvā arahattuppatti dassitā. Idāni taṃ khīṇāsavaṃ thomento ‘‘vītataṇho’’tiādimāha. Yaṃ panettha avuttaṃ, taṃ heṭṭhā vuttanayameva.

The verse has the meaning stated below. Moreover, 'with craving as a second' means with craving as a companion. For this being, wandering in the beginningless round of rebirths, does not wander alone, but wanders only after having obtained craving as a second, a companion. For just like a honey-gatherer who does not consider the fall from the precipice, she, showing only the gratification even in existences full of many dangers, causes one to wander about in a net of harm. 'Knowing this danger' means knowing this danger, recognized as the state of being thus and otherwise in past, future, and present aggregates. 'Craving is the origin of suffering' means knowing that 'this craving is the origin, source, and cause of the suffering of the round.' By this much, the attainment of arahantship by one bhikkhu who has developed insight is shown. Now, praising that one whose cankers are destroyed, he says: 'Free from craving,' and so on. Whatever is not stated here follows the method stated previously.

Chaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the sixth sutta is concluded.

7. Sabrahmakasuttavaṇṇanā

7. The Commentary on the Sabrahmaka Sutta

106. Sattame sabrahmakānīti saseṭṭhakāni. Yesanti yesaṃ kulānaṃ. Puttānanti puttehi pūjitasaddayogena hi idaṃ karaṇatthe sāmivacanaṃ. Ajjhāgāreti sake ghare. Pūjitā hontīti yaṃ ghare atthi, tena paṭijaggitā manāpena ceva kāyikavācasikena ca paccupaṭṭhitā honti. Iti mātāpitupūjakāni kulāni ‘‘sabrahmakānī’’ti pasaṃsitvā uparipi nesaṃ pasaṃsanīyataṃ dassento ‘‘sapubbadevatānī’’tiādimāha.

106. In the seventh sutta, 'sabrahmakāni' (with Brahmā) means 'saseṭṭhakāni' (with the best ones). 'Yesaṃ' means 'of which families.' 'Puttānaṃ' (of sons) is here a genitive case used in the instrumental sense, meaning 'by sons,' due to its connection with the word 'honored.' 'Ajjhāgāre' means in their own house. 'Pūjitā honti' (they are honored) means they are cared for with whatever is in the house and are attended upon with agreeable bodily and verbal service. Thus, having praised the families that honor their parents as 'with Brahmā,' he further shows their praiseworthiness by stating 'with the first deities,' and so on.

Tattha brahmātiādīni tesaṃ brahmādibhāvasādhanatthaṃ vuttāni. Tatrāyamatthavibhāvanā – brahmāti seṭṭhādhivacanaṃ. Yathā hi brahmuno catasso bhāvanā avijahitā honti mettā, karuṇā, muditā, upekkhāti, evaṃ mātāpitūnaṃ puttesu catasso bhāvanā avijahitā honti. Tā tasmiṃ tasmiṃ kāle veditabbā – kucchigatasmiñhi dārake ‘‘kadā na kho puttakaṃ arogaṃ paripuṇṇaṅgapaccaṅgaṃ passissāmā’’ti mātāpitūnaṃ mettacittaṃ uppajjati. Yadā panesa mando uttānaseyyako ūkāhi vā maṅkulehi vā daṭṭho dukkhaseyyāya vā pīḷito parodati viravati, tadāssa saddaṃ sutvā mātāpitūnaṃ kāruññaṃ uppajjati. Ādhāvitvā vidhāvitvā kīḷanakāle pana lobhanīyavayasmiṃ vā ṭhitakāle dārakaṃ oloketvā mātāpitūnaṃ cittaṃ sappimaṇḍe pakkhittasatavihatakappāsapicupaṭalaṃ viya mudukaṃ āmoditaṃ pamoditaṃ, tadā nesaṃ muditā labbhati. Yadā pana tesaṃ putto dārabharaṇaṃ paccupaṭṭhapetvā pāṭiyekkaṃ agāraṃ ajjhāvasati, tadā mātāpitūnaṃ ‘‘sakkoti dāni no puttako attano dhammatāya jīvitu’’nti majjhattabhāvo [Pg.319] uppajjati. Evaṃ tasmiṃ kāle upekkhā labbhati. Evaṃ mātāpitūnaṃ puttesu yathākālaṃ catubbidhassapi brahmavihārassa labbhanato brahmasadisavuttitāya vuttaṃ ‘‘brahmāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

Therein, the terms 'Brahmā,' and so on, are stated for the purpose of establishing their status as Brahmā. Herein is the explanation of the meaning: 'Brahmā' is a designation for the foremost. Just as Brahmā's four divine abidings—loving-kindness, compassion, sympathetic joy, and equanimity—are not abandoned, so too are the four divine abidings of parents toward their children not abandoned. These should be understood in their respective contexts. When a child is in the womb, a mind of loving-kindness arises in the parents, thinking, 'When will we see our child healthy and with all its major and minor limbs complete?' When the infant, lying on its back, is bitten by lice or bugs, or is afflicted by an uncomfortable bed, and cries or wails, then upon hearing its sound, compassion arises in the parents. But when the child is playing, running about here and there, or has reached a desirable age, the parents' hearts, upon looking at the child, become soft, delighted, and joyful, like a layer of a cotton wad, beaten a hundred times and dipped in ghee-cream. At that time, sympathetic joy is experienced by them. And when their son, having undertaken the support of a wife, dwells in a separate household, then a state of neutrality arises in the parents, thinking, 'Now our son is able to live by his own means.' Thus, at that time, equanimity is experienced. In this way, because all four divine abidings are found in parents toward their children at the appropriate times, and their conduct is like that of Brahmā, it is said: 'Monks, "Brahmā" is a designation for parents.'

Pubbadevatāti ettha devā nāma tividhā – sammutidevā, upapattidevā, visuddhidevāti. Tesu sammutidevā nāma rājāno khattiyā. Te hi ‘‘devo, devī’’ti loke voharīyanti, devā viya lokassa niggahānuggahasamatthā ca honti. Upapattidevā nāma cātumahārājikato paṭṭhāya yāva bhavaggā uppannā sattā. Visuddhidevā nāma khīṇāsavā sabbakilesavisuddhito. Tatrāyaṃ vacanattho – dibbanti, kīḷanti, laḷanti, jotanti paṭipakkhaṃ jayanti vāti devā. Tesu sabbaseṭṭhā visuddhidevā. Yathā te bālajanehi kataṃ aparādhaṃ agaṇetvā ekanteneva tesaṃ anatthahāniṃ atthuppattiñca ākaṅkhantāva yathāvuttabrahmavihārayogena atthāya hitāya sukhāya paṭipajjanti, dakkhiṇeyyatāya ca tesaṃ kārānaṃ mahapphalataṃ mahānisaṃsatañca āvahanti; evameva mātāpitaropi puttānaṃ aparādhaṃ agaṇetvā ekanteneva tesaṃ anatthahāniṃ atthuppattiñca ākaṅkhantā vuttanayeneva catubbidhassapi brahmavihārassa labbhanato atthāya hitāya sukhāya paṭipajjantā paramadakkhiṇeyyā hutvā attani katānaṃ kārānaṃ mahapphalataṃ mahānisaṃsatañca āvahanti. Sabbadevehi ca paṭhamaṃ tesaṃ upakāravantatāya te āditoyeva devā. Tesañhi vasena te paṭhamaṃ aññe deve ‘‘devā’’ti jānanti ārādhenti payirupāsanti, ārādhanavidhiṃ ñatvā tathā paṭipajjantā tassā paṭipattiyā phalaṃ adhigacchanti, tasmā te pacchādevā nāma. Tena vuttaṃ ‘‘pubbadevatāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

In this context, 'pubbadevatā' (first deities): the term 'deities' is of three kinds—conventional deities, deities by rebirth, and purified deities. Among them, conventional deities refer to kings and nobles. They are called 'deva' or 'devī' in the world, and like deities, they have the power to both restrain and favor the world. Deities by rebirth are beings born from the realm of the Four Great Kings up to the peak of existence. Purified deities are those whose taints are destroyed, owing to complete purity from all defilements. Here, the meaning of the term is: they sport, play, delight, shine, and conquer opponents—thus they are called deities. Among them, the purified deities are the best. Just as they, without taking offense at the wrongs done by foolish people, solely desire their loss of misfortune and attainment of benefit, practicing the divine abidings as described, for their benefit, welfare, and happiness—and thereby bring great fruit and great reward to those who offer to them—so too, parents, without taking offense at their children's wrongs, solely desire their loss of misfortune and attainment of benefit, practicing the fourfold divine abidings in the same way for their benefit, welfare, and happiness. Being the supreme recipients of offerings, they bring great fruit and great reward for the deeds done for them. Moreover, because they are helpful to them before all deities, parents are the first deities. For it is by means of them that people first know other deities as 'deities,' honor them, and attend upon them. Knowing the method of honoring, and practicing accordingly, they attain the fruit of that practice. Therefore, those other deities are called later deities. Hence, it is said: 'Monks, "first deities" is a designation for parents.'

Pubbācariyāti paṭhamaācariyā. Mātāpitaro hi putte sikkhāpentā atitaruṇakālato paṭṭhāya ‘‘evaṃ nisīda, evaṃ gaccha, evaṃ tiṭṭha, evaṃ saya, evaṃ khāda, evaṃ bhuñja, ayaṃ te ‘tātā’ti vattabbo, ayaṃ ‘bhātikā’ti, ayaṃ ‘bhaginī’ti, idaṃ nāma kātuṃ vaṭṭati, idaṃ na vaṭṭati, asukaṃ nāma upasaṅkamituṃ vaṭṭati, asukaṃ nāma na vaṭṭatī’’ti gāhenti sikkhāpenti. Aparabhāge aññe ācariyāpi sippaṃ muddaṃ gaṇananti evamādiṃ sikkhāpenti, aññe saraṇāni denti, sīlesu patiṭṭhāpenti, pabbājenti[Pg.320], dhammaṃ uggaṇhāpenti, upasampādenti, sotāpattimaggādīni pāpenti. Iti sabbepi te pacchāācariyā nāma. Mātāpitaro pana sabbapaṭhamaṃ. Tenāha ‘‘pubbācariyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

'Pubbācariyā' means the first teachers. For parents, when instructing their children from a very young age, teach them thus: 'Sit like this, walk like this, stand like this, sleep like this, eat like this, consume like this. This one you should call "father," this one "brother," this one "sister." This is proper to do, this is not proper. It is proper to approach such-and-such a person, it is not proper to approach such-and-such a person.' Later on, other teachers instruct in crafts, seals, counting, and so forth. Some give the refuges, establish them in moral conduct, ordain them, teach them the Dhamma, give higher ordination, and lead them to the path of stream-entry and so on. Thus, all these are called later teachers. But parents are the very first. Therefore, he said: 'Monks, "earliest teachers" is a designation for parents.'

Āhuneyyāti ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā phalavisesaṃ ākaṅkhantena guṇavantesu dātabbānaṃ annapānavatthacchādanādīnaṃ etaṃ nāmaṃ, upakārakhettatāya taṃ āhunaṃ arahantīti āhuneyyā. Tena vuttaṃ ‘‘āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana’’nti.

'Āhuneyyā' means 'āhunaṃ,' that which, having been brought, should be offered. This is a name for food, drink, clothing, and so on, which, desiring a special result, one brings even from afar to give to virtuous people. Because they are a field of benefit, they are worthy of that 'āhunaṃ'; therefore, they are called 'āhuneyyā.' Hence it is said: 'Monks, "worthy of offerings" is a designation for parents.'

Idāni tesaṃ brahmādibhāve kāraṇaṃ dassetuṃ ‘‘taṃ kissa hetu? Bahukārā’’tiādi vuttaṃ. Taṃ kissa hetūti taṃ mātāpitūnaṃ brahmādiadhivacanaṃ kena kāraṇenāti ceti attho. Bahukārāti bahūpakārā. Āpādakāti jīvitassa āpādakā, pālakā. Puttānañhi mātāpitūhi jīvitaṃ āpāditaṃ pālitaṃ ghaṭitaṃ anuppabandhena pavattitaṃ sampāditaṃ. Posakāti hatthapāde vaḍḍhetvā hadayalohitaṃ pāyetvā posetāro. Imassa lokassa dassetāroti puttānaṃ imasmiṃ loke iṭṭhāniṭṭhārammaṇadassanaṃ nāma mātāpitaro nissāya jātanti te nesaṃ imassa lokassa dassetāro nāma. Iti tesaṃ bahukārattaṃ brahmādibhāvassa kāraṇaṃ dassitaṃ, yena putto mātāpitūnaṃ lokiyena upakārena kenaci pariyāyena pariyantaṃ paṭikāraṃ kātuṃ na samatthoyeva. Sace hi putto ‘‘mātāpitūnaṃ upakārassa paccupakāraṃ karissāmī’’ti uṭṭhāya samuṭṭhāya vāyamanto dakkhiṇe aṃsakūṭe mātaraṃ, itarasmiṃ pitaraṃ ṭhapetvā vassasatāyuko sakalaṃ vassasatampi parihareyya catūhi paccayehi ucchādanaparimaddananhāpanasambāhanādīhi ca yathāruci upaṭṭhahanto tesaṃ muttakarīsampi ajigucchanto, na ettāvatā puttena mātāpitūnaṃ paṭikāro kato hoti aññatra saddhādiguṇavisese patiṭṭhāpanā. Vuttañhetaṃ bhagavatā –

Now, to explain the reason for their status as Brahmā, etc., it is said, 'Why is that? Because they are of great help,' etc. 'Why is that?' means, 'For what reason are mother and father called Brahmā, etc.?' The meaning is this. 'Bahukārā' (of great help) means providing much help. 'Āpādakā' (producers) means they are the producers and protectors of life. For children, life is produced, protected, formed, continuously sustained, and brought to completion by their parents. 'Posakā' (nourishers) means they are nourishers, causing their hands and feet to grow and feeding them with their heart's blood. 'Revealers of this world' means that children's seeing of desirable and undesirable objects in this world arises through their parents; thus, parents are called the revealers of this world. In this way, their great helpfulness is shown as the reason for their status as Brahmā, etc., such that a child, by any worldly means, is simply unable to fully repay their parents. Even if a child, striving earnestly with the thought, 'I will repay my parents’ kindness,' were to place his mother on his right shoulder and his father on the other and carry them for a hundred years, living for a hundred years, attending to them with the four requisites and with services like anointing, massaging, bathing, and rubbing, waiting on them as they wish, without disgust even for their urine and feces, still, the child would not have repaid the parents—except by establishing them in special qualities like faith. As the Blessed One has said:

‘‘Dvinnāhaṃ, bhikkhave, na suppaṭikāraṃ vadāmi. Katamesaṃ dvinnaṃ? Mātu ca pitu ca. Ekena, bhikkhave, aṃsena mātaraṃ parihareyya, ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī, so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena, te ca tattheva muttakarīsaṃ cajeyyuṃ, na tveva, bhikkhave, mātāpitūnaṃ kataṃ [Pg.321] vā hoti paṭikataṃ vā. Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issariyādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro.

“Monks, I declare that two persons cannot be repaid. Which two? Mother and father. Even if, monks, one were to carry one's mother on one shoulder and one's father on the other shoulder for a hundred years, living for a hundred years, and were to attend to them by anointing, massaging, bathing, and rubbing, and even if they were to relieve themselves right there, still, monks, one would not have done enough for one's parents, nor would one have repaid them. And even if, monks, one were to establish one's parents in sovereignty, as supreme rulers of this great earth abounding in many jewels and treasures, still, monks, one would not have done enough for one's parents, nor would one have repaid them. Why is that? Parents, monks, do much for their children: they are their producers, their nourishers, and they show them this world.”

‘‘Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti. Dussīle sīlasampadāya, maccharino cāgasampadāya, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti. Ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā’’ti (a. ni. 2.34).

“Monks, one who encourages, settles, and establishes parents who are faithless in the accomplishment of faith, immoral in the accomplishment of virtue, stingy in the accomplishment of generosity, and unwise in the accomplishment of wisdom—to this extent, monks, one has done for one's parents and has repaid them.” (AN 2.34)

Tathā –

Similarly:

‘‘Mātāpituupaṭṭhānaṃ, puttadārassa saṅgaho’’ti;

(Khu. pā. 5.6);

‘‘Mātāpituupaṭṭhānaṃ, bhikkhave, paṇḍitapaññatta’’nti ca –

“Attending to one's parents, supporting one's children and spouse” (Khu. pā. 5.6); “Monks, attending to one's parents is declared by the wise”—

Evamādīni mātāpitūnaṃ puttassa bahūpakārabhāvasādhakāni suttāni daṭṭhabbāni.

Such discourses should be seen as demonstrating how greatly parents support their children.

Gāthāsu vuccareti vuccanti kathīyanti. Pajāya anukampakāti paresaṃ pāṇaṃ chinditvāpi attano santakaṃ yaṃkiñci cajitvāpi attano pajaṃ paṭijagganti gopayanti, tasmā pajāya attano puttānaṃ anukampakā anuggāhakā.

In the verses, 'are spoken' (vuccare) means 'are said' (vuccanti) or 'are declared' (kathīyanti). 'Compassionate towards their offspring' (pajāya anukampakā) means that they nurture and protect their own offspring, even if they must kill other beings or give up whatever they possess. Therefore, they are compassionate and supportive towards their own children.

Namasseyyāti sāyaṃ pātaṃ upaṭṭhānaṃ gantvā ‘‘idaṃ mayhaṃ uttamaṃ puññakkhetta’’nti namakkāraṃ kareyya. Sakkareyyāti sakkārena paṭimāneyya. Idāni taṃ sakkāraṃ dassento ‘‘annenā’’tiādimāha. Tattha annenāti yāgubhattakhādanīyena. Pānenāti aṭṭhavidhapānena. Vatthenāti nivāsanapārupanena. Sayanenāti mañcapīṭhabhisibimbohanādinā sayanena. Ucchādanenāti duggandhaṃ paṭivinodetvā sugandhakaraṇucchādanena. Nhānenāti sītakāle uṇhodakena, uṇhakāle sītodakena gattāni parisiñcitvā nhāpanena. Pādānaṃ dhovanena cāti uṇhodakasītodakehi pādadhovanena ceva telamakkhanena ca.

'One should pay homage' (namasseyya) means going to attend upon them morning and evening, thinking, 'This is my supreme field of merit,' and making obeisance. 'One should honor them' (sakkareyya) means treating them with respect. Now, to illustrate that respect, he said: 'with food,' and so forth. Here, 'with food' (annena) means with rice gruel, cooked rice, and edibles. 'With drink' (pānena) means with the eight kinds of drinks. 'With clothing' (vatthena) means with lower and upper garments. 'With bedding' (sayanena) means with bedding such as beds, chairs, mattresses, and pillows. 'With anointing' (ucchādanena) means with an anointing that removes foul odors and makes one fragrant. 'With bathing' (nhānena) means bathing by sprinkling the limbs with warm water in cold weather and cool water in hot weather. 'And with washing the feet' (pādānaṃ dhovanena ca) means washing the feet with warm or cool water and also anointing them with oil.

Tāya [Pg.322] naṃ pāricariyāyāti ettha nanti nipātamattaṃ, yathāvuttaparicaraṇena. Atha vā pāricariyāyāti bharaṇakiccakaraṇakulavaṃsapatiṭṭhāpanādinā pañcavidhaupaṭṭhānena. Vuttañhetaṃ –

'By serving them in this way' (tāya naṃ pāricariyāya): here, 'them' (naṃ) is merely a particle; it refers to serving as described above. Alternatively, 'serving' (pāricariyāya) means attending to them in five ways, such as by providing sustenance, performing their duties, and maintaining the family lineage. For it has been said:

‘‘Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā ‘bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi. Atha vā pana nesaṃ petānaṃ kālakatānaṃ dakkhiṇamanuppadassāmī’ti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti – pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī’’ti (dī. ni. 3.267).

“Young householder, a son should attend to his parents, the eastern direction, in five ways: ‘Having been supported by them, I shall support them; I shall do their duties; I shall maintain the family lineage; I shall manage the inheritance; and when they have passed away, departed, I shall offer alms on their behalf.’ Young householder, parents who are attended to in these five ways by their son, the eastern direction, show compassion to their son in five ways: they restrain him from evil, encourage him in good, teach him a skill, unite him with a suitable spouse, and in due time, hand over his inheritance.” (DN 3.267)

Apica yo mātāpitaro tīsu vatthūsu abhippasanne katvā sīlesu vā patiṭṭhāpetvā pabbajjāya vā niyojetvā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggoti veditabbo. Sā panāyaṃ pāricariyā puttassa ubhayalokahitasukhāvahāti dassento ‘‘idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti āha. Tattha idhāti imasmiṃ loke. Mātāpituupaṭṭhākañhi puggalaṃ paṇḍitamanussā tattha pāricariyāya pasaṃsanti vaṇṇenti thomenti, tassa ca diṭṭhānugatiṃ āpajjantā sayampi attano mātāpitūsu tathā paṭipajjitvā mahantaṃ puññaṃ pasavanti. Peccāti paralokaṃ gantvā sagge ṭhito mātāpitupaṭṭhāko dibbasampattīhi modati pamodati abhinandatīti.

Moreover, one who attends to parents by making them deeply confident in the three treasures, or by establishing them in virtue, or by encouraging them to take ordination—this one should be regarded as the foremost of those who attend to their parents. Showing that this service to parents brings welfare and happiness to the son in both worlds, he said, "Here they praise him, and after death he rejoices in heaven." Here, "here" means in this world. Wise people praise, commend, and extol a person who attends to his parents for such service, and by following his example and acting similarly toward their own parents, they too generate great merit. "After death" means that upon going to the next world, the one who attended to his parents, established in heaven, rejoices, delights, and exults in divine attainments.

Sattamasuttavaṇṇanā niṭṭhitā.

The commentary on the seventh discourse is completed.

8. Bahukārasuttavaṇṇanā

8. Commentary on the Bahukāra Sutta

107. Aṭṭhame brāhmaṇagahapatikāti brāhmaṇā ceva gahapatikā ca. Ṭhapetvā brāhmaṇe ye keci agāraṃ ajjhāvasantā idha gahapatikāti veditabbā[Pg.323]. Yeti aniyamato niddiṭṭhaparāmasanaṃ. Voti upayogabahuvacanaṃ. Ayañhettha saṅkhepattho – bhikkhave, tumhākaṃ bahūpakārā brāhmaṇagahapatikā, ye brāhmaṇā ceva sesaagārikā ca ‘‘tumhe eva amhākaṃ puññakkhettaṃ, yattha mayaṃ uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpema sovaggikaṃ sukhavipākaṃ saggasaṃvattanika’’nti cīvarādīhi paccayehi patiupaṭṭhitāti.

107. In the eighth [discourse], 'brahmin householders' (brāhmaṇagahapatikā) means both brahmins and householders. Excepting brahmins, all those who dwell in homes are to be understood here as householders. 'Ye' (who) is a general, unrestricted reference. 'Vo' (you, plural) is a plural usage. Herein is the concise meaning: 'Monks, brahmin householders are very helpful to you, who attend to you with robes and other requisites, thinking: “You are our field of merit, where we may establish the supreme offering, conducing to heaven, with happy results, leading to heaven.”'

Evaṃ ‘‘āmisadānena āmisasaṃvibhāgena āmisānuggahena gahaṭṭhā bhikkhūnaṃ upakāravanto’’ti dassetvā idāni dhammadānena dhammasaṃvibhāgena dhammānuggahena bhikkhūnampi tesaṃ upakāravantataṃ dassetuṃ ‘‘tumhepi, bhikkhave,’’tiādi vuttaṃ, taṃ vuttanayameva.

Thus, having shown that "householders are helpful to monks through the giving of material things, the sharing of material things, and material support," now, to show that monks too are helpful to them through the giving of Dhamma, the sharing of Dhamma, and support in Dhamma, it is said: "You too, monks," and so forth, in the way previously stated.

Iminā kiṃ kathitaṃ? Piṇḍāpacāyanaṃ nāma kathitaṃ. Ayañhettha adhippāyo – bhikkhave, yasmā ime brāhmaṇagahapatikā neva tumhākaṃ ñātakā, na mittā, na iṇaṃ vā dhārenti, atha kho ‘‘ime samaṇā sammaggatā sammā paṭipannā, ettha no kārā mahapphalā bhavissanti mahānisaṃsā’’ti phalavisesaṃ ākaṅkhantā tumhe cīvarādīhi upaṭṭhahanti. Tasmā taṃ tesaṃ adhippāyaṃ paripūrentā appamādena sampādetha, dhammadesanāpi vo kārakānaṃyeva sobhati, ādeyyā ca hoti, na itaresanti evaṃ sammāpaṭipattiyaṃ appamādo karaṇīyoti.

What is said by this? It is called 'the veneration of alms-food' (piṇḍāpacāyanaṃ). Herein is the meaning: 'Monks, since these brahmins and householders are neither your relatives, nor friends, nor do they owe you any debt, but rather, desiring a special result, they support you with robes and other necessities, thinking, “These ascetics have gone forth well and practice rightly. Here our acts of generosity will be of great fruit and great benefit.” Therefore, fulfilling their intention, you should strive diligently. Even the teaching of the Dhamma is fitting only for those who give, and it becomes worthy of acceptance—not for others.' Thus, in right practice, heedfulness should be practiced.

Evamidaṃ, bhikkhavetiādīsu ayaṃ saṅkhepattho – bhikkhave, evaṃ iminā vuttappakārena gahaṭṭhapabbajitehi āmisadānadhammadānavasena aññamaññaṃ sannissāya kāmādivasena catubbidhassapi oghassa nittharaṇatthāya sakalassapi vaṭṭadukkhassa sammadeva pariyosānakaraṇāya uposathasīlaniyamādivasena catupārisuddhisīlādivasena vā idaṃ sāsanabrahmacariyaṃ maggabrahmacariyañca vussati carīyatīti.

In 'Thus, monks,' and so forth, this is the concise meaning: 'Monks, in this way, in the manner stated, both householders and renunciants, relying on each other through material gifts and Dhamma gifts, for the purpose of crossing the fourfold flood, such as that of sensual desire, and for rightly bringing an end to all the suffering of the round of existence, this holy life of the Dispensation and the holy life of the Path are lived and practiced through the observance of Uposatha precepts and so forth, or through the fourfold purity of virtue and so forth.'

Gāthāsu sāgārāti gahaṭṭhā. Anagārāti pariccattaagārā pabbajitā. Ubho aññoññanissitāti te ubhopi aññamaññasannissitā. Sāgārā hi anagārānaṃ dhammadānasannissitā, anagārā ca sāgārānaṃ paccayadānasannissitā. Ārādhayantīti sādhenti sampādenti. Saddhammanti paṭipattisaddhammaṃ paṭivedhasaddhammañca. Tattha yaṃ uttamaṃ, taṃ dassento āha ‘‘yogakkhemaṃ [Pg.324] anuttara’’nti arahattaṃ nibbānañca. Sāgāresūti sāgārehi, nissakke idaṃ bhummavacanaṃ, sāgārānaṃ vā santike. Paccayanti vuttāvasesaṃ duvidhaṃ paccayaṃ piṇḍapātaṃ bhesajjañca. Parissayavinodananti utuparissayādiparissayaharaṇaṃ vihārādiāvasathaṃ. Sugatanti sammā paṭipannaṃ kalyāṇaputhujjanena saddhiṃ aṭṭhavidhaṃ ariyapuggalaṃ. Sāvako hi idha sugatoti adhippeto. Gharamesinoti gharaṃ esino, gehe ṭhatvā gharāvāsaṃ vasantā bhogūpakaraṇāni ceva gahaṭṭhasīlādīni ca esanasīlāti attho. Saddahāno arahatanti arahantānaṃ ariyānaṃ vacanaṃ, tesaṃ vā sammāpaṭipattiṃ saddahantā. ‘‘Addhā ime sammā paṭipannā, yathā ime kathenti, tathā paṭipajjantānaṃ sā paṭipatti saggamokkhasampattiyā saṃvattatī’’ti abhisaddahantāti attho. ‘‘Saddahantā’’tipi pāṭho. Ariyapaññāyāti suvisuddhapaññāya. Jhāyinoti ārammaṇalakkhaṇūpanijjhānavasena duvidhenapi jhānena jhāyino.

In the verses, 'householders' (sāgārā) means those living at home. 'Homeless ones' (anagārā) means those who have given up their homes, the renunciants. 'Both dependent on each other' (ubho aññoññanissitā) means that both of them are mutually dependent. For householders rely on the homeless ones for the gift of Dhamma, and the homeless ones rely on householders for the gift of material support. 'They accomplish' (ārādhayanti) means they fulfill and perfect. 'The true Dhamma' (saddhammaṃ) means both the Dhamma of practice and the Dhamma of realization. Therein, pointing to what is supreme, he said: 'the unsurpassed freedom from bondage' (yogakkhemaṃ anuttaraṃ) means arahantship and Nibbāna. 'Among householders' (sāgāresu) means 'by householders'; this is a locative expression used in the sense of the agent, or 'in the vicinity of householders'. 'Support' (paccayaṃ) means the remaining twofold support: almsfood and medicine. 'Dispelling distress' (parissayavinodanaṃ) means removing afflictions such as seasonal hardships, providing dwellings and so forth. 'The well-gone one' (sugataṃ) means the eight kinds of noble persons, together with the well-practiced virtuous ordinary person. Here, by 'the well-gone one' a disciple is intended. 'Householder' (gharamesino) means one who seeks the household, living in the home, leading a household life, or one who seeks material goods and household virtues; this is the meaning. 'Having faith in the arahants' (saddahāno arahantaṃ) means faith in the words of the arahants, the noble ones, or having faith in their right practice. 'Truly, these are rightly practicing; as they declare, so they practice, and that practice leads to the attainment of heaven and liberation'—this is the meaning of deep faith. 'Having faith' (saddahantā) is also a reading. 'With noble wisdom' (ariyapaññāya) means with thoroughly purified wisdom. 'Meditators' (jhāyino) means those who meditate through the two kinds of meditation: meditation focusing on the object and meditation focusing on the characteristic.

Idha dhammaṃ caritvānāti imasmiṃ attabhāve, imasmiṃ vā sāsane lokiyalokuttarasukhassa maggabhūtaṃ sīlādidhammaṃ paṭipajjitvā yāva parinibbānaṃ na pāpuṇanti, tāvadeva sugatigāmino. Nandinoti pītisomanassayogena nandanasīlā. Keci pana ‘‘dhammaṃ caritvāna magganti sotāpattimaggaṃ pāpuṇitvā’’ti vadanti. Devalokasminti chabbidhepi kāmāvacaradevaloke. Modanti kāmakāminoti yathicchitavatthunipphattito kāmakāmino kāmavanto hutvā pamodantīti.

'Here, having practiced the Dhamma' (idha dhammaṃ caritvāna) means that in this very life, or in this very dispensation, having practiced the Dhamma such as virtue, which is the path to worldly and supramundane happiness, as long as they do not attain final Nibbāna, they are bound for a good destination. 'Rejoicing' (nandino) means being of a nature to delight through connection with joy and gladness. Some, however, say, 'having practiced the Dhamma' means 'having attained the path of stream-entry.' 'In the heavenly world' (devalokasmiṃ) refers to all six heavenly realms of the desire world. 'They rejoice, desiring sensual pleasures' (modanti kāmakāmino) means that, due to the attainment of objects as desired, being those who desire and possess sensual pleasures, they rejoice.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

The commentary on the eighth sutta is finished.

9. Kuhasuttavaṇṇanā

9. The Commentary on the Kuha Sutta

108. Navame kuhāti sāmantajappanādinā kuhanavatthunā kuhakā, asantaguṇasambhāvanicchāya kohaññaṃ katvā paresaṃ vimhāpakāti attho. Thaddhāti kodhena ca mānena ca thaddhamānasā. ‘‘Kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyatī’’ti (a. ni. 3.25; pu. pa. 101) evaṃ vuttena kodhena ca, ‘‘dubbaco hoti dovacassakaraṇehi [Pg.325] dhammehi samannāgato akkhamo appadakkhiṇaggāhī anusāsani’’nti (ma. ni. 1.181) evaṃ vuttena dovacassena ca, ‘‘jātimado, gottamado, sippamado, ārogyamado, yobbanamado, jīvitamado’’ti (vibha. 832) evaṃ vuttena jātimadādibhedena madena ca garukātabbesu garūsu paramanipaccakāraṃ akatvā ayosalākaṃ gilitvā ṭhitā viya anonatā hutvā vicaraṇakā. Lapāti upalāpakā micchājīvavasena kulasaṅgāhakā paccayatthaṃ payuttavācāvasena nippesikatāvasena ca lapakāti vā attho.

108. In the ninth sutta, 'deceivers' (kuhā) means those who are deceitful (kuhakā) by means of deceitful practices such as flattery and ingratiation, acting deceitfully with the intention of making others believe in non-existent qualities, thereby bewildering others; this is the meaning. 'Obstinate' (thaddhā) means those whose minds are obstinate due to anger and pride. As it is said: 'He is angry, full of resentment; when spoken to even a little, he becomes offended, agitated, hostile, and stubborn' (AN 3.25; Pp 101). And due to the difficulty in admonishing as stated: 'He is difficult to instruct, endowed with qualities that make him hard to admonish, impatient, and unyielding to guidance' (MN 1.181). And due to pride, which is divided into pride in birth and so on, as stated: 'Pride of birth, pride of lineage, pride of skill, pride of health, pride of youth, pride of life' (Vibh §832). Thus, they do not show utmost deference to those who should be respected, behaving without bowing down as if having swallowed an iron spike. 'Flatterers' (lapā) means those who are given to flattery (upalāpakā), who ingratiate themselves with families by way of wrong livelihood, or those who speak with ulterior motives for the sake of requisites, or those who are tale-bearers; this is the meaning.

Siṅgīti ‘‘tattha katamaṃ siṅgaṃ? Yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhattatā pārikkhattiya’’nti (vibha. 852) evaṃ vuttehi siṅgasadisehi pākaṭakilesehi samannāgatā. Unnaḷāti uggatanaḷā, naḷasadisaṃ tucchamānaṃ ukkhipitvā vicaraṇakā. Asamāhitāti cittekaggatāmattassāpi alābhino. Na me te, bhikkhave, bhikkhū māmakāti te mayhaṃ bhikkhū mama santakā na honti. Meti idaṃ padaṃ attānaṃ uddissa pabbajitattā bhagavatā vuttaṃ. Yasmā pana te kuhanādiyogato na sammā paṭipannā, tasmā ‘‘na māmakā’’ti vuttā. Apagatāti yadipi te mama sāsane pabbajitā, yathānusiṭṭhaṃ pana appaṭipajjanato apagatā eva imasmā dhammavinayā, ito te suvidūravidūre ṭhitāti dasseti. Vuttañhetaṃ –

'Those with horns' (siṅgī) means they are endowed with manifest defilements resembling horns, as stated in the passage: 'Therein, what is a horn? That which is a horn, craftiness, cleverness, skill, being skilled, expertise' (Vibhaṅga §852). 'Puffed up' (unnaḷā) means having uplifted conceit, behaving by lifting up empty conceit like a reed. 'Unconcentrated' (asamāhitā) means they do not even attain a measure of one-pointedness of mind. 'These monks, bhikkhus, are not mine' means they are not my monks, they do not belong to me. The word 'my' was spoken by the Blessed One because they had gone forth dedicating themselves to him. But because they do not practice rightly due to their connection with deceit and so on, they are said to be 'not mine.' 'Gone away' (apagatā) means that although they have gone forth in my dispensation, because they do not practice according to the instructions, they have indeed gone away from this Dhamma and Vinaya. This shows that they stand far, very far away from it. For it has been said:

‘‘Nabhañca dūre pathavī ca dūre,Pāraṃ samuddassa tadāhu dūre;

Tato have dūrataraṃ vadanti,Satañca dhammaṃ asatañca rājā’’ti. (a. ni. 4.47;

jā. 2.21.414);

"The sky is far, and the earth is far; the far shore of the ocean, they say, is far. But farther still than that, they say, is the Dhamma of the righteous from the unrighteous, O king."

Vuddhiṃ virūḷhiṃ vepullaṃ āpajjantīti sīlādiguṇehi vaḍḍhanavasena vuddhiṃ, tattha niccalabhāvena virūḷhiṃ, sabbattha patthaṭabhāvena sīlādidhammakkhandhapāripūriyā vepullaṃ. Na ca te kuhādisabhāvā bhikkhū āpajjanti, na ca pāpuṇantīti attho. Te kho me, bhikkhave, bhikkhū māmakāti idhāpi meti attānaṃ uddissa pabbajitattā vadati, sammā paṭipannattā pana ‘‘māmakā’’ti āha. Vuttavipariyāyena sukkapakkho veditabbo. Tattha yāva [Pg.326] arahattamaggā virūhanti nāma, arahattaphale pana sampatte virūḷhiṃ vepullaṃ āpannā nāma. Gāthā suviññeyyā eva.

They achieve growth, flourishing, and abundance—meaning growth through the increase of virtues such as morality, flourishing through their unwavering nature therein, and abundance through the complete fulfillment of the aggregates of qualities like morality, pervading everywhere. And those monks of a deceitful nature, etc., do not attain this, nor do they reach it—this is the meaning. 'These monks, O bhikkhus, are mine'—here too, he says 'me' because they went forth with reference to himself, but he says 'mine' because they practice rightly. The bright side should be understood as the opposite of what was said. Herein, they are said to 'flourish' up to the path of arahantship, but upon reaching the fruit of arahantship, they are said to have attained 'flourishing and abundance.' The verse is easily understood.

Navamasuttavaṇṇanā niṭṭhitā.

The commentary on the ninth sutta is completed.

10. Nadīsotasuttavaṇṇanā

10. The Commentary on the Nadīsota Sutta

109. Dasame seyyathāpīti opammadassanatthe nipāto, yathā nāmāti attho. Nadiyā sotena ovuyheyyāti sīghasotāya hārahāriniyā nadiyā udakavegena heṭṭhato vuyheyya adho hariyetha. Piyarūpasātarūpenāti piyasabhāvena sātasabhāvena ca kāraṇabhūtena, tassaṃ nadiyaṃ tassā vā paratīre maṇisuvaṇṇādi aññaṃ vā piyavatthu vittūpakaraṇaṃ atthi, taṃ gahessāmīti nadiyaṃ patitvā sotena avakaḍḍheyya. Kiñcāpīti anujānanaasambhāvanatthe nipāto. Kiṃ anujānāti, kiṃ na sambhāveti? Tena purisena adhippetassa piyavatthussa tattha atthibhāvaṃ anujānāti, tathāgamanaṃ pana ādīnavavantatāya na sambhāveti. Idaṃ vuttaṃ hoti – ambho, purisa, yadipi tayā adhippetaṃ piyavatthu tattha upalabbhati, evaṃ gamane pana ayamādīnavo, yaṃ tvaṃ heṭṭhā rahadaṃ patvā maraṇaṃ maraṇamattaṃ vā dukkhaṃ pāpuṇeyyāsīti.

109. In the tenth sutta, 'seyyathāpi' is a particle used to illustrate a comparison, meaning 'just as.' 'Nadiyā sotena ovuyheyyāti' means being carried away downstream by the swift current of a fast-flowing, sweeping river; one would be carried downstream and pulled under. 'Piyarūpasātarūpenāti' refers to the causal condition of something being desirable and pleasing in nature, such as gems, gold, or other valuable possessions on the opposite bank of that river. Thinking, "I will take it," one falls into the river only to be dragged away by the current. 'Kiñcāpīti' is a particle expressing concession or improbability. What does it concede? What does it not consider probable? It concedes that the man’s desired valuable object may indeed exist there, but it does not consider his going there probable on account of the danger involved. This is what is said: "Listen, man, even if the valuable object you desire is found there, the danger in going is such that you may fall into the deep pool below and meet death or suffering equivalent to death."

Atthi cettha heṭṭhā rahadoti etissā nadiyā heṭṭhā anusotabhāge ativiya gambhīravitthato eko mahāsaro atthi. So ca samantato vātābhighātasamuṭṭhitāhi maṇimayapabbatakūṭasannibhāhi mahatīhi ūmīhi vīcīhi saūmi, visamesu bhūmippadesesu savegaṃ anupakkhandantena imissā tāva nadiyā mahoghena tahiṃ tahiṃ āvaṭṭamānavipulajalatāya balavāmukhasadisehi saha āvaṭṭehīti sāvaṭṭo. Taṃ rahadaṃ otiṇṇasatteyeva attano nibaddhāmisagocare katvā ajjhāvasantena ativiya bhayānakadassanena ghoracetasā dakarakkhasena sagaho sarakkhaso, caṇḍamacchamakarādinā vā sagaho, yathāvuttarakkhasena sarakkhaso.

‘There is a deep pool below’ means: below this river, in its downstream part, there is a great lake, extremely deep and wide. It is full of waves—great waves and billows resembling peaks of jeweled mountains, stirred up by the striking of the wind from all around. It is full of whirlpools, as the river’s mighty flood rushes violently through uneven terrain, with its vast water swirling here and there, together with whirlpools resembling powerful mouths. It is with demons and monsters, being inhabited by a water-demon of terrifying appearance and cruel mind, who has made any being that descends into that deep pool his regular prey of flesh. Or, it is ‘with demons’ due to fierce fish, crocodiles, and the like, and ‘with monsters’ due to the demon as described.

Yanti [Pg.327] evaṃ sappaṭibhayaṃ yaṃ rahadaṃ. Ambho purisāti ālapanaṃ. Maraṇaṃ vā nigacchasīti tāhi vā ūmīhi ajjhotthaṭo, tesu vā āvaṭṭesu nipatito sīsaṃ ukkhipituṃ asakkonto tesaṃ vā caṇḍamacchamakarādīnaṃ mukhe nipatito. Tassa vā dakarakkhasassa hatthaṃ gato maraṇaṃ vā gamissasi, atha vā pana āyusese sati tato muccitvā apagacchanto tehi ūmiādīhi janitaghaṭṭitavasena maraṇamattaṃ maraṇappamāṇaṃ dukkhaṃ nigacchasi. Paṭisotaṃ vāyameyyāti so pubbe anusotaṃ vuyhamāno tassa purisassa vacanaṃ sutvā ‘‘anattho kira me upaṭṭhito, maccumukhe kirāhaṃ parivattāmī’’ti uppannabalavabhayo sambhamanto diguṇaṃ katvā ussāhaṃ hatthehi ca pādehi ca vāyameyya tareyya, na cireneva tīraṃ sampāpuṇeyya.

The deep pool which is thus dangerous. 'Hey, man!' is an address. 'You will meet death' means: either overwhelmed by those waves, or having fallen into those whirlpools and being unable to lift your head, or having fallen into the mouths of those fierce fish, crocodiles, and the like. Or, having fallen into the hand of that water-demon, you will go to death. Or else, if some lifespan remains, having escaped from there and departed, you will meet with suffering equivalent to death, a measure of death, caused by the striking of those waves and so on. 'Strive against the current!' means: that man, previously being carried along by the stream, hearing the person's words, thinks, 'Indeed, a disaster has befallen me! I am turning in the mouth of death!' With strong fear having arisen, agitated, doubling his effort, he would strive with hands and feet, he would cross, and before long, he would reach the shore.

Atthassa viññāpanāyāti catusaccapaṭivedhānukūlassa atthassa sambodhanāya upamā katā. Ayañcettha atthoti ayameva idāni vuccamāno idha mayā adhippeto upameyyattho, yassa viññāpanāya upamā āhaṭā.

‘For the purpose of explaining the meaning’ means: the simile is made for the comprehension of the meaning that is conducive to the penetration of the four truths. And this meaning here is precisely this meaning that is now being spoken of, the object of the comparison intended by me here, for the sake of explaining which the simile has been brought.

Taṇhāyetaṃ adhivacananti ettha catūhi ākārehi taṇhāya sotasadisatā veditabbā anukkamaparivuḍḍhito anuppabandhato osīdāpanato duruttaraṇato ca. Yathā hi upari mahāmeghe abhippavuṭṭhe udakaṃ pabbatakandarapadarasākhāyo pūretvā tato bhassitvā kusubbhe pūretvā tato bhassitvā kunnadiyo pūretvā tato mahānadiyo pakkhanditvā ekoghaṃ hutvā pavattamānaṃ ‘‘nadīsoto’’ti vuccati, evameva ajjhattikabāhirādivasena anekabhedesu rūpādīsu ārammaṇesu lobho uppajjitvā anukkamena parivuḍḍhiṃ gacchanto ‘‘taṇhāsoto’’ti vuccati, yathā ca nadīsoto āgamanato yāva samuddappatti, tāva sati vicchedapaccayābhāve avicchijjamāno anuppabandhena pavattati, evaṃ taṇhāsotopi āgamanato paṭṭhāya asati vicchedapaccaye avicchijjamāno apāyasamuddābhimukho anuppabandhena pavattati. Yathā pana nadīsoto tadantogadhe satte osīdāpeti, sīsaṃ ukkhipituṃ na deti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpeti, evaṃ taṇhāsotopi attano sotantogate satte osīdāpeti, paññāsīsaṃ [Pg.328] ukkhipituṃ na deti, kusalamūlacchedanena saṃkilesadhammasamāpajjanena ca maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpeti.

‘This is a designation for craving’ means: here, the similarity of craving to a stream should be understood in four ways—by its gradual growth, by its continuous flow, by its causing beings to sink, and by its being difficult to cross over. Just as when a great raincloud pours down, the water fills the mountain caves, clefts, and gullies, then overflows to fill the small pits, then overflows to fill the small rivers, and finally enters the great rivers, becoming a single flood that flows onward—this is called a 'river stream.' In the same way, greed arises toward various internal and external objects such as forms, and as it grows gradually, it is called the 'stream of craving.' And just as a river stream, from its origin until it reaches the ocean, flows continuously without interruption as long as there is no cause for disconnection, so too the stream of craving, from its arising, flows continuously toward the ocean of the woeful states as long as there is no cause for disconnection. Furthermore, just as a river stream causes beings caught in its current to sink, not allowing them to lift their heads, bringing them death or suffering equivalent to death, so too the stream of craving causes beings caught in its current to sink, not allowing them to lift the head of wisdom, bringing them death or suffering equivalent to death through the cutting off of wholesome roots and the undertaking of defiled states.

Yathā ca nadiyā soto mahoghabhāvena pavattamāno uḷumpaṃ vā nāvaṃ vā bandhituṃ netuñca chekaṃ purisaṃ nissāya paratīraṃ gantuṃ ajjhāsayaṃ katvā tajjaṃ vāyāmaṃ karontena taritabbo, na yena vā tena vāti duruttaro, evaṃ taṇhāsotopi kāmoghabhavoghabhūto sīlasaṃvaraṃ pūretuṃ samathavipassanāsu kammaṃ kātuṃ ‘‘nipakena arahattaṃ pāpuṇissāmī’’ti ajjhāsayaṃ samuṭṭhāpetvā kalyāṇamitte nissāya samathavipassanānāvaṃ abhiruhitvā sammāvāyāmaṃ karontena taritabbo, na yena vā tena vāti duruttaro. Evaṃ anukkamaparivuḍḍhito anuppabandhato osīdāpanato duruttaraṇatoti catūhi ākārehi taṇhāya nadīsotasadisatā veditabbā.

Just as a river's current, flowing with great force, can be crossed by one who, relying on a skilled person to tie up and lead a raft or boat, makes the appropriate effort with the intention of going to the other shore—for it is difficult to cross and not for just anyone; so too the stream of craving, which is a flood of sensuality and becoming, can be crossed by one who, having established the intention to fulfill moral restraint and to engage in the work of serenity and insight, resolving, “I will wisely attain arahantship,” relies on good friends, boards the boat of serenity and insight, and makes the right effort—for it is difficult to cross and not for just anyone. Thus, the likeness of craving to a river's current should be understood in four ways: by its gradual increase, by its unceasing flow, by its causing one to sink, and by its being difficult to cross.

Piyarūpaṃ sātarūpanti piyajātikaṃ piyasabhāvaṃ piyarūpaṃ, madhurajātikaṃ madhurasabhāvaṃ sātarūpaṃ, iṭṭhasabhāvanti attho. Channetanti channaṃ etaṃ. Ajjhattikānanti ettha ‘‘evaṃ mayaṃ attāti gahaṇaṃ gamissāmā’’ti iminā viya adhippāyena attānaṃ adhikāraṃ katvā pavattānīti ajjhattikāni. Tattha gocarajjhattaṃ, niyakajjhattaṃ, visayajjhattaṃ, ajjhattajjhattanti catubbidhaṃ ajjhattaṃ. Tesu ‘‘ajjhattarato samāhito’’ti evamādīsu (dha. pa. 362) vuttaṃ idaṃ gocarajjhattaṃ nāma. ‘‘Ajjhattaṃ sampasādana’’nti (dī. ni. 1.228; dha. sa. 161) āgataṃ idaṃ niyakajjhattaṃ nāma. ‘‘Sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharatī’’ti (ma. ni. 3.187) evamāgataṃ idaṃ visayajjhattaṃ nāma. ‘‘Ajjhattikā dhammā, bāhirā dhammā’’ti (dha. sa. tikamātikā 20) ettha vuttaṃ ajjhattaṃ ajjhattajjhattaṃ nāma. Idhāpi etadeva adhippetaṃ, tasmā ajjhattāniyeva ajjhattikāni. Atha vā yathāvutteneva atthena ‘‘ajjhattā dhammā, bahiddhā dhammā’’tiādīsu viya tesu ajjhattesu bhavāni ajjhattikāni, cakkhādīni. Tesaṃ ajjhattikānaṃ.

“Dear and delightful” (piyarūpaṃ sātarūpaṃ): “dear” (piyarūpaṃ) means of a dear kind, of a dear nature; “delightful” (sātarūpaṃ) means of a sweet kind, of a sweet nature. The meaning is, having an agreeable nature. Channetaṃ means “of these six” (channaṃ etaṃ). “Internal” (ajjhattikānaṃ): Here, they are called “internal” because they proceed by making the self their subject, with an intention such as, “Thus we will come to grasp this as self.” In this context, the internal is of four kinds: the internal as range (gocara), the internal as one's own (niyaka), the internal as object (visaya), and the internal as the truly internal (ajjhatta-ajjhatta). Among these, what is stated in passages like “delighting inwardly, composed” (Dhp 362) is called the internal as range. What is stated as “internal serenity” (DN 1.228; Dhs 161) is called the internal as one's own. What is stated as “not attending to any signs, one enters and dwells in internal emptiness” (MN 3.187) is called the internal as object. What is stated in “internal phenomena, external phenomena” (Dhs, Tikamātikā 20) is called the internal as the truly internal. Here too, this last one is what is intended; therefore, “internal” refers to the internal phenomena themselves. Alternatively, with the meaning just stated, as in passages like “internal phenomena, external phenomena,” etc., those that exist in what is internal are “internal,” such as the eye and so on. This is the meaning of “of these internal ones.”

Āyatanānanti ettha āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanānīti. Cakkhādīsu hi taṃtaṃdvāravatthukā cittacetasikā dhammā sakena sakena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti vāyamanti, te ca āyabhūte dhamme etāni tanonti vitthārenti[Pg.329], yañca anamatagge saṃsāre pavattaṃ ativiya āyataṃ vaṭṭadukkhaṃ, taṃ nayanti pavattenti. Iti sabbathāpime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanānīti vuccanti. Apica nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘‘issarāyatanaṃ devāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manorame āyatane, sevanti naṃ vihaṅgamā’’tiādīsu samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (ma. ni. 3.158; a. ni. 3.102) kāraṇaṃ āyatananti vuccati. Cakkhādīsu ca te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo tesaṃ nivāsaṭṭhānaṃ. Tattha ca te ākiṇṇā tannissitattāti te nesaṃ ākaro, samosaraṇaṭṭhānañca tattha vatthudvārabhāvena samosaraṇato, sañjātideso ca tannissayabhāvena tesaṃ tattheva uppattito, kāraṇañca tadabhāve tesaṃ abhāvatoti. Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenāti imehi kāraṇehi cakkhādīni āyatanānīti vuccanti. Tena vuttaṃ ‘‘channetaṃ ajjhattikānaṃ āyatanāna’’nti.

“Of the sense bases” (āyatanānaṃ): Here, they are called “sense bases” (āyatanāni) because of exerting (āyatanato), because of extending an influx (āyānaṃ tananato), and because of leading on what is extended (āyatassa nayanato). For in the eye and so on, consciousness and mental factors, grounded in their respective doors and physical bases, exert, arise, strive, and endeavor through their own functions of experiencing, etc. And these bases extend and elaborate those phenomena that have become an influx. And they lead on and perpetuate the exceedingly prolonged suffering of the round that has been occurring in beginningless saṃsāra. Thus, in every way, these phenomena are called “sense bases” because of exerting, because of extending an influx, and because of leading on what is extended. Furthermore, a sense base should be understood in the sense of a dwelling place, a mine, a meeting place, a place of origin, and a cause. For in the world, in expressions like “the sovereign’s domain” (issarāyatana) and “the gods’ realm” (devāyatana), “āyatana” is used for a dwelling place. In phrases like “a gold mine” (suvaṇṇāyatana) and “a silver mine” (rajatāyatana), it means a mine or source. In the Dispensation, in expressions like “in a delightful resort (manorame āyatane), birds frequent it,” it means a meeting place. In phrases like “the southern region is the home of cattle” (dakkhiṇāpatho gunnaṃ āyatana), it means a place of origin. In passages like “there, in the appropriate basis (sati sati āyatane), one attains the capacity for direct knowledge” (MN 3.158; AN 3.102), “āyatana” means a cause. And in the eye and so on, the respective consciousness and mental factors dwell, their functioning being dependent on them; thus, the eye, etc., are their dwelling place. And since those phenomena are abundant there and are dependent on them, the bases are their mine or source. They are also a meeting place, because phenomena meet there by way of the physical base and door. They are a place of origin, because phenomena arise right there, being dependent on them. And they are a cause, because in the absence of the bases, those phenomena are absent. Thus, for these reasons—as a dwelling place, a mine, a meeting place, a place of origin, and a cause—the eye and so on are called “sense bases.” Therefore it was said: “of these six internal sense bases.”

Yadipi rūpādayopi dhammā ‘‘rūpaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjatī’’ti taṇhāvatthubhāvato piyarūpasātarūpabhāvena vuttā. Cakkhādike pana muñcitvā attabhāvapaññattiyā abhāvato ‘‘mama cakkhu mama sota’’ntiādinā adhikasinehavatthubhāvena cakkhādayo sātisayaṃ piyarūpaṃ sātarūpanti niddesaṃ arahantīti dassetuṃ ‘‘piyarūpaṃ sātarūpanti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacana’’nti vuttaṃ.

Although forms and other phenomena are also spoken of as dear and agreeable because they are a basis for craving—as it is said, “Form in the world is dear and agreeable; it is here that this craving, when arising, arises”—nevertheless, it was said, “Monks, ‘dear and agreeable’ is a designation for these six internal sense bases,” in order to show that since there is no designation of a personal existence apart from the eye and so on, the eye and so on deserve to be described as supremely dear and agreeable, being the objects of greater affection through such thoughts as “my eye, my ear.”

Orambhāgiyānanti ettha oraṃ vuccati kāmadhātu, tappariyāpannā orambhāgā, paccayabhāvena tesaṃ hitāti orambhāgiyā. Yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanāni. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsakāmarāgabyāpādānaṃ etaṃ adhivacanaṃ. Te [Pg.330] hi kāmabhavūpagānaṃ saṅkhārānaṃ paccayā hutvā rūpārūpadhātuto heṭṭhābhāvena nihīnabhāvena orambhāgabhūtena kāmabhavena satte saṃyojenti. Eteneva tesaṃ heṭṭhārahadasadisatā dīpitāti daṭṭhabbā. Ūmibhayanti kho, bhikkhave, kodhupāyāsassetaṃ adhivacananti bhāyati etasmāti bhayaṃ, ūmi eva bhayanti ūmibhayaṃ. Kujjhanaṭṭhena kodho, sveva cittassa sarīrassa ca abhippamaddanapavedhanuppādanena daḷhaṃ āyāsanaṭṭhena upāyāso.

“Of the lower fetters” (orambhāgiyānaṃ): Here, “lower” (oraṃ) refers to the sense-sphere realm. Those included in it are of the lower division. They are called “pertaining to the lower part” because they are related to them as a condition. When they exist in a person, they bind that person to the cycle of existence; hence they are called fetters. This is a term for identity view, doubt, attachment to rites and rituals, sensual desire, and ill will. For these, being conditions for formations that lead to sense-sphere existence, bind beings to sense-sphere existence, which is lower and inferior, being below the form and formless realms. By this, it is to be understood that their likeness to a pool below is demonstrated. “Fear of waves,” monks, is a designation for anger and distress. It is called fear (bhaya) because one fears it; it is called “fear of waves” (ūmibhaya) because the wave itself is the fear. Anger (kodha) is in the sense of being angered; distress (upāyāso) is in the sense of the severe oppression and disturbance it causes to mind and body.

Ettha ca anekavāraṃ pavattitvā attanā samavetaṃ sattaṃ ajjhottharitvā sīsaṃ ukkhipituṃ adatvā anayabyasanāpādanena kodhupāyāsassa ūmisadisatā daṭṭhabbā. Tathā kāmaguṇānaṃ kilesābhibhūte satte ito ca etto, etto ca itoti evaṃ manāpiyarūpādivisayasaṅkhāte attani saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppajjati evaṃ āvaṭṭetvā byasanāpādanena āvaṭṭasadisatā daṭṭhabbā. Yathā pana gaharakkhasopi ārakkharahitaṃ attano gocarabhūmigataṃ purisaṃ abhibhuyya gahetvā agocare ṭhitampi rakkhasamāyāya gocaraṃ netvā bheravarūpadassanādinā avasaṃ attano upakāraṃ kātuṃ asamatthaṃ katvā anvāvisitvā vaṇṇabalabhogayasasukhehipi viyojento mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmopi yonisomanasikārarahitaṃ avīrapurisaṃ itthikuttabhūtehi attano hāvabhāvavilāsehi abhibhuyya gahetvā vīrajātiyampi attano rūpādīhi palobhanavasena itthimāyāya anvāvisitvā avasaṃ attano upakāradhamme sīlādayo sampādetuṃ asamatthaṃ karonto guṇavaṇṇādīhi viyojetvā mahantaṃ anayabyasanaṃ āpādeti, evaṃ mātugāmassa gaharakkhasasadisatā daṭṭhabbā. Tena vuttaṃ ‘‘āvaṭṭanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ, gaharakkhasoti kho, bhikkhave, mātugāmassetaṃ adhivacana’’nti.

Here, arising again and again and enveloping the being associated with it, not allowing it to raise its head, one should see the likeness of anger and distress to a wave, by its bringing about ruin and calamity. Similarly, for beings overcome by the defilements of sensual pleasures, being dragged here and there, to and fro, making them wander within the sensual pleasures themselves, designated as the sphere of attractive forms, etc., whirling them around in such a way that the mind does not even arise toward renunciation, which is outside of it, and leading to ruin—thus, one should see the whirlpool-like nature. Just as a seizing demon, having overcome and seized a man who has strayed into its territory unprotected, and though he may be standing outside its domain, by demonic illusion, leads him into its range through terrifying appearances and such, rendering him powerless to benefit himself, then possessing him and separating him from the pleasures of beauty, strength, wealth, and happiness, brings great calamity—so too, a woman, lacking proper reflection, having overcome and seized a man devoid of heroism through feminine wiles and displays of charm, even if he is of heroic birth, possessing him by womanly deception through her beauty and such, rendering him powerless to fulfill virtuous duties like morality, separating him from virtue, reputation and the like, brings great calamity. Thus, one should see a woman as resembling a seizing demon. Therefore, it is said: “Whirlpool,” monks, is a designation for these five strands of sensual pleasure. “Seizing demon,” monks, is a designation for a woman.

Paṭisototi kho bhikkhave nekkhammassetaṃ adhivacananti ettha pabbajjā saha upacārena paṭhamajjhānaṃ vipassanāpaññā ca nibbānañca nekkhammaṃ nāma. Sabbepi kusalā dhammā nekkhammaṃ nāma. Vuttañhetaṃ –

“Going against the stream,” monks, is a designation for renunciation. Here, the going forth, the first jhāna together with its access concentration, insight-wisdom, and Nibbāna are called renunciation. All wholesome qualities are also called renunciation. For it was said:

‘‘Pabbajjā [Pg.331] paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, nekkhammanti pavuccare’’ti.

“Going forth, the first jhāna, Nibbāna, and insight: All wholesome qualities are called renunciation.”

Imesaṃ pana pabbajjādīnaṃ taṇhāsotassa paṭilomato paṭisotasadisatā veditabbā. Avisesena hi dhammavinayo nekkhammaṃ, tassa adhiṭṭhānaṃ pabbajjā ca, dhammavinayo ca taṇhāsotassa paṭisotaṃ vuccati. Vuttañhetaṃ –

Among these, going forth and the like should be understood as similar to going against the stream of craving. For, in general, the Dhamma and Discipline are renunciation; and going forth is its foundation; and the Dhamma and Discipline are called going against the stream of craving. As it has been said:

‘‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvutā’’ti. (dī. ni. 2.65;

ma. ni. 1.281;

saṃ. ni. 1.172);

“Going against the stream, subtle, deep, hard to see, and very fine—Those stained with lust do not see it, shrouded in a mass of darkness.”

Vīriyārambhassāti catubbidhasammappadhānavīriyassa. Tassa kāmoghādibhedataṇhāsotasantaraṇassa hatthehi pādehi caturaṅganadīsotasantaraṇavāyāmassa sadisatā pākaṭāyeva. Tathā nadīsotassa tīre ṭhitassa cakkhumato purisassa kāmādiṃ catubbidhampi oghaṃ taritvā tassa paratīrabhūte nibbānathale ṭhitassa pañcahi cakkhūhi cakkhumato bhagavato sadisabhāvo. Tena vuttaṃ ‘‘cakkhumā puriso…pe… sammāsambuddhassā’’ti.

“The arousal of energy” refers to the energy of the four right efforts. Its similarity is evident: crossing the stream of craving, divided into the flood of sensual desire and so on, is like the exertion of crossing a four-limbed river current with hands and feet. Similarly, there is a likeness between a clear-sighted man standing on the bank of a river and the Blessed One—the clear-sighted one endowed with the five eyes—who, having crossed all four floods beginning with sensual desire, stands on the far shore, the ground of Nibbāna. Therefore, it is said: “A clear-sighted man… the Perfectly Self-Enlightened One.”

Tatridaṃ opammasaṃsandanaṃ – nadīsoto viya anuppabandhavasena pavattamāno taṇhāsoto, tena vuyhamāno puriso viya anamatagge saṃsāravaṭṭe paribbhamanato taṇhāsotena vuyhamāno satto, tassa tattha piyarūpasātarūpavatthusmiṃ abhiniveso viya imassa cakkhādīsu abhiniveso, saūmisāvaṭṭasagaharakkhaso heṭṭhārahado viya kodhupāyāsapañcakāmaguṇamātugāmasamākulo pañcorambhāgiyasaṃyojanasamūho, tamatthaṃ yathābhūtaṃ viditvā tassa nadīsotassa paratīre ṭhito cakkhumā puriso viya sakalaṃ saṃsārādīnavaṃ sabbañca ñeyyadhammaṃ yathābhūtaṃ viditvā taṇhāsotassa paratīrabhūte nibbānathale ṭhito samantacakkhu bhagavā, tassa purisassa tasmiṃ nadiyā sotena vuyhamāne purise anukampāya rahadassa rahadādīnavassa ca ācikkhanaṃ viya taṇhāsotena vuyhamānassa sattassa mahākaruṇāya bhagavato taṇhādīnaṃ tadādīnavassa ca vibhāvanā, tassa vacanaṃ asaddahitvā anusotagāmino [Pg.332] tassa purisassa tasmiṃ rahade maraṇappattimaraṇamattadukkhappattiyo viya bhagavato vacanaṃ asampaṭicchantassa apāyuppatti, sugatiyaṃ dukkhuppatti ca, tassa pana vacanaṃ saddahitvā hatthehi ca pādehi ca vāyāmakaraṇaṃ viya tena ca vāyāmena paratīraṃ patvā sukhena yathicchitaṭṭhānagamanaṃ viya bhagavato vacanaṃ sampaṭicchitvā taṇhādīsu ādīnavaṃ passitvā taṇhāsotassa paṭisotapabbajjādinekkhammavasena vīriyārambho, āraddhavīriyassa ca teneva vīriyārambhena taṇhāsotātikkamanaṃ nibbānatīraṃ patvā arahattaphalasamāpattivasena yathāruci sukhavihāroti.

Here is the comparison: the stream of craving flows continuously like a river current, and beings are swept along by it, wandering without discoverable beginning in the cycle of saṃsāra, just as a person is carried away by the current. Their attachment to pleasant and delightful objects is like this being’s attachment to the eye and so on. A deep lake below, with its waves, eddies, crocodiles, and monsters, is like the group of five lower fetters, which is entangled with anger, despair, the five strands of sensual pleasure, and women. Having understood the truth of this matter, just as a clear-sighted man standing on the far shore of the river sees all the dangers of saṃsāra and all knowable things as they are, so too the Blessed One, the All-Seeing One, stands on the far shore of craving, in the realm of Nibbāna. Out of compassion for the person being swept away by the river’s current, that man explains the dangers of the lake; just so, out of great compassion for beings swept away by the stream of craving, the Blessed One reveals craving and its dangers. If that person does not believe his words and goes with the current, he will meet death or suffering equivalent to death in that lake; just so, one who does not accept the Blessed One’s words will face rebirth in the lower realms or suffering even in fortunate states. But if he believes the words and strives with hands and feet, and by that effort reaches the far shore and goes wherever he wishes with ease; just so, one who accepts the Blessed One’s words, sees the danger in craving and so on, and makes an effort against the stream of craving by way of renunciation, the going forth, and so on, will, by that very effort, cross the stream of craving, reach the shore of Nibbāna, and dwell happily as he desires by way of the attainment of the fruit of Arahantship.

Gāthāsu sahāpi dukkhena jaheyya kāmeti jhānamaggādhigamatthaṃ samathavipassanānuyogaṃ karonto bhikkhu yadipi tesaṃ pubbabhāgapaṭipadā kicchena kasirena sampajjati, na sukhena vīthiṃ otarati pubbabhāgabhāvanāya kilesānaṃ balavabhāvato, indriyānaṃ vā atikkhabhāvato. Tathā sati sahāpi dukkhena jaheyya kāme, paṭhamajjhānena vikkhambhento tatiyamaggena samucchindanto kilesakāme pajaheyya. Etena dukkhapaṭipade jhānamagge dasseti.

In the verses, “even with suffering, one should abandon sensual desires” means that a bhikkhu practicing the development of serenity and insight for the attainment of jhāna and the path, even if his preliminary practice is achieved with difficulty and hardship, does not proceed smoothly in the preliminary cultivation due to the strength of the defilements or the excessive keenness of the faculties. In that case, one should abandon sensual desires even with suffering, suppressing the defilements of sensual desire with the first jhāna and eradicating them with the third path. By this, it shows that the jhāna and the path have painful progress.

Yogakkhemaṃ āyatiṃ patthayānoti anāgāmitaṃ arahattaṃ icchanto ākaṅkhamāno. Ayañhettha adhippāyo – yadipi etarahi kicchena kasirena jhānapurimamagge adhigacchāmi, ime pana nissāya upari arahattaṃ adhigantvā katakicco pahīnasabbadukkho bhavissāmīti sahāpi dukkhena jhānādīhi kāme pajaheyyāti. Atha vā yo kāmavitakkabahulo puggalo kalyāṇamittassa vasena pabbajjaṃ sīlavisodhanaṃ jhānādīnaṃ pubbabhāgapaṭipattiṃ vā paṭipajjanto kicchena kasirena assumukho rodamāno taṃ vitakkaṃ vikkhambheti, taṃ sandhāya vuttaṃ ‘‘sahāpi dukkhena jaheyya kāme’’ti. So hi kicchenapi kāme pajahanto jhānaṃ nibbattetvā taṃ jhānaṃ pādakaṃ katvā vipassanto anukkamena arahatte patiṭṭhaheyya. Tena vuttaṃ ‘‘yogakkhemaṃ āyatiṃ patthayāno’’ti.

“Seeking future security from bondage” means desiring and aspiring for non-returning or arahantship. The meaning here is this: “Even if now I attain the jhāna and the preliminary path with difficulty and hardship, relying on these, I will later reach arahantship and, having completed my task, be free from all suffering”—thus, one should abandon sensual pleasures through jhāna and the like even with suffering. Alternatively, a person much given to sensual thoughts, through the influence of a good friend, may undertake the going forth, the purification of virtue, or the preliminary practice of jhāna and the like. Struggling with difficulty, weeping with a tearful face, they suppress those thoughts. This is what is meant by “even with suffering, one should abandon sensual pleasures.” For even with difficulty abandoning sensual pleasures, they generate jhāna and, using that jhāna as a basis, develop insight, gradually establishing themselves in arahantship. Therefore, it is said, “seeking future security from bondage.”

Sammappajānoti vipassanāsahitāya maggapaññāya sammadeva pajānanto. Suvimuttacittoti tassa ariyamaggādhigamassa anantaraṃ phalavimuttiyā suṭṭhu vimuttacitto. Vimuttiyā phassaye tattha tatthāti tasmiṃ tasmiṃ maggaphalādhigamanakāle [Pg.333] vimuttiṃ nibbānaṃ phassaye phuseyya pāpuṇeyya adhigaccheyya sacchikareyya. Upayogatthe hi ‘‘vimuttiyā’’ti idaṃ sāmivacanaṃ. Vimuttiyā vā ārammaṇabhūtāya tattha tattha taṃtaṃphalasamāpattikāle attano phalacittaṃ phassaye phuseyya pāpuṇeyya, nibbānogadhāya phalasamāpattiyā vihareyyāti attho. Sa vedagūti so vedasaṅkhātena maggañāṇena catunnaṃ saccānaṃ gatattā paṭividdhattā vedagū. Lokantagūti khandhalokassa pariyantaṃ gato. Sesaṃ suviññeyyameva.

“Rightly understanding” means rightly comprehending with the wisdom of the path accompanied by insight. “Well-liberated in mind” means their mind is thoroughly liberated by fruition-liberation immediately after the attainment of the noble path. “Touching liberation here and there” means at each moment of attaining the path and fruition, they should touch, reach, attain, and directly experience liberation—Nibbāna. Here, “of liberation” (vimuttiyā) is a genitive case used in the sense of application. Alternatively, with liberation as the object, at each moment of attaining the respective fruition, their fruition-consciousness should touch, reach, and attain it; the meaning is that they should dwell in the fruition-attainment immersed in Nibbāna. “He is a knower of the Veda” means they are a knower of the Veda because they have gone to and penetrated the four truths through the knowledge of the path, which is called Veda. “Gone to the end of the world” means they have reached the limit of the world of aggregates. The rest is easily understood.

Dasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Tenth Sutta is finished.

11. Carasuttavaṇṇanā

11. The Commentary on the Cara Sutta

110. Ekādasame caratoti gacchantassa, caṅkamantassa vā. Uppajjati kāmavitakko vāti vatthukāmesu avītarāgatāya tādise paccaye kāmapaṭisaṃyutto vā vitakko uppajjati ce, yadi uppajjati. Byāpādavitakko vā vihiṃsāvitakko vāti āghātanimittabyāpādapaṭisaṃyutto vā vitakko, leḍḍudaṇḍādīhi paraviheṭhanavasena vihiṃsāpaṭisaṃyutto vā vitakko uppajjati ceti sambandho. Adhivāsetīti taṃ yathāvuttaṃ kāmavitakkādiṃ yathāpaccayaṃ attano citte uppannaṃ ‘‘itipāyaṃ vitakko pāpako, itipi akusalo, itipi sāvajjo, so ca kho attabyābādhāyapi saṃvattatī’’tiādinā nayena paccavekkhaṇāya abhāvato adhivāseti attano cittaṃ āropetvā vāseti ce. Adhivāsentoyeva ca nappajahati tadaṅgādippahānavasena na paṭinissajjati, tato eva na vinodeti attano cittasantānato na nudati na nīharati, tathā avinodanato na byantīkaroti na vigatantaṃ karoti. Ātāpī pahitatto yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi evaṃ karoti, ayaṃ pana tathā na karotīti attho. Tathābhūtova na anabhāvaṃ gameti anu anu abhāvaṃ na gameti. Na pajahati ce, na vinodeti cetiādinā ce-saddaṃ yojetvā attho veditabbo.

110. In the eleventh sutta, 'while walking' means while going or pacing back and forth. 'A sensual thought arises' means a thought connected with sensual pleasures arises because of not being free from lust for such objects—if such a thought arises. 'A thought of ill will or a thought of harming' means a thought connected with the sign of resentment or ill will, or a thought connected with harming others by means of clods of earth, sticks, etc., arises—this is the connection. 'He tolerates it' means that if, due to the absence of reflection in this manner: 'This thought is evil, unwholesome, blameworthy, and it leads to self-affliction,' etc., he tolerates that sensual thought and so forth, as described, which has arisen in his mind according to its condition, and settles it in his mind. And while tolerating it, he does not abandon it, meaning he does not relinquish it by way of abandonment by substitution and so forth; and because of that, he does not dispel it, meaning he does not drive it away or remove it from his mental continuum; and by not dispelling it, he does not make it cease, meaning he does not bring it to an end. An ardent and resolute person acts in such a way that not even a trace of them remains, not even the slightest fragment; but this person does not act in such a way—that is the meaning. Being such a one, he does not bring it to non-existence, meaning he does not repeatedly bring it to non-existence. The meaning should be understood by connecting the word 'if' (ce) with 'if he does not abandon,' 'if he does not dispel,' and so on.

Caranti caranto. Evaṃbhūtoti evaṃ kāmavitakkādipāpavitakkehi samaṅgībhūto. Anātāpī anottāpīti kilesānaṃ ātāpanassa vīriyassa [Pg.334] abhāvena anātāpī, pāputrāsaātāpanaparitāpanalakkhaṇassa ottappassa abhāvena anottāpī. Satataṃ samitanti sabbakālaṃ nirantaraṃ. Kusīto hīnavīriyoti kusalehi dhammehi parihāyitvā akusalapakkhe kucchitaṃ sīdanato kosajjasamannāgamena ca kusīto, sammappadhānavīriyābhāvena hīnavīriyo vīriyavirahitoti vuccati kathīyati. Ṭhitassāti gamanaṃ upacchinditvā tiṭṭhato. Sayanairiyāpathassa visesato kosajjapakkhikattā yathā taṃsamaṅgino vitakkā sambhavanti, taṃ dassetuṃ ‘‘jāgarassā’’ti vuttaṃ.

'Wandering' means one who wanders. 'Being thus' means being fully endowed with evil thoughts such as sensual thoughts. 'Without ardour and without moral shame' means without ardour due to the absence of the energy that burns up defilements, and without moral shame due to the absence of the dread of evil. 'Continually and constantly' means always without interruption. 'Lazy and lacking energy' means lazy because he sinks into the despicable on the side of the unwholesome, having declined from wholesome qualities, and due to being endowed with sloth; and lacking energy due to the absence of right effort, meaning he is devoid of energy—thus it is said. 'While standing' means having interrupted his walking and remaining standing. Because the posture of lying down is especially on the side of sloth, thoughts arise in one so inclined. To show this, it is said, 'while awake.'

Sukkapakkhe tañce, bhikkhave, bhikkhu nādhivāsetīti āraddhavīriyassāpi viharato anādimati saṃsāre cirakālabhāvitena tathārūpappaccayasamāyogena satisammosena vā kāmavitakkādi uppajjati ce, taṃ bhikkhu attano cittaṃ āropetvā na vāseti ce, abbhantare na vāseti ceti attho. Anadhivāsento kiṃ karotīti? Pajahati chaḍḍeti. Kiṃ kacavaraṃ viya piṭakena? Na hi, apica kho taṃ vinodeti nudati nīharati. Kiṃ balībaddaṃ viya patodena? Na hi, atha kho naṃ byantīkaroti vigatantaṃ karoti. Yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, tathā te karoti. Kathaṃ pana te tathā karoti? Anabhāvaṃ gameti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhitā honti tathā ne karotīti vuttaṃ hoti.

On the wholesome side, 'If, monks, a monk does not tolerate it' means that even when dwelling with aroused energy, if thoughts like sensual desire arise due to beginningless wandering in saṃsāra, long-developed conditions, the arising of such causes, or confusion of mindfulness, then that monk does not allow it to dwell in his mind, meaning he does not allow it to dwell internally. Not tolerating it, what does he do? He abandons it, discards it. Like garbage with a basket? No, rather he dispels it, drives it out, removes it. Like an ox with a goad? No, rather he obliterates it, makes it completely gone. He acts in such a way that not even a trace remains, not even the slightest fragment. How does he act in such a way? He brings it to non-existence, repeatedly to non-existence. By means of abandonment through suppression, he ensures they are thoroughly suppressed—thus it is said.

Evaṃbhūtotiādīsu evaṃ kāmavitakkādīnaṃ anadhivāsanena suvisuddhāsayo samāno tāya ca āsayasampattiyā tannimittāya ca payogasampattiyā parisuddhasīlo indriyesu guttadvāro bhojane mattaññū satisampajaññena samannāgato jāgariyaṃ anuyutto tadaṅgādivasena kilesānaṃ ātāpanalakkhaṇena vīriyena samannāgatattā ātāpī, sabbaso pāputrāsena samannāgatattā. Ottāpī satataṃ rattindivaṃ, samitaṃ nirantaraṃ samathavipassanābhāvanānuyogavasena catubbidhasammappadhānasiddhiyā, āraddhavīriyo pahitatto nibbānaṃ paṭipesitacittoti vuccati kathīyatīti attho. Sesaṃ vuttanayameva.

In the passage beginning with 'Being thus,' it means that, due to not tolerating sensual thoughts and the like, one has a thoroughly purified disposition. Being endowed with such purity of disposition and the excellence of practice based on it, one is of purified virtue, guards the sense doors, is moderate in eating, possesses mindfulness and clear comprehension, and is devoted to wakefulness. By way of abandonment by substitution and so forth, one is endowed with energy characterized by the burning away of defilements—thus, one is ardent. Being entirely endowed with fear of evil, one is conscientious. Continually, day and night, constantly, uninterruptedly, by way of devotion to the development of serenity and insight, through the achievement of the fourfold right effort, one is energetic, resolute, and has a mind directed toward Nibbāna—thus it is said. The rest is as has been explained.

Gāthāsu [Pg.335] gehanissitanti ettha gehavāsīhi apariccattattā gehavāsīnaṃ sabhāvattā gehadhammattā vā gehaṃ vuccati vatthukāmo. Atha vā gehapaṭibaddhabhāvato kilesakāmānaṃ nivāsaṭṭhānabhāvato taṃvatthukattā vā kāmavitakkādi gehanissitaṃ nāma. Kummaggaṃ paṭipannoti yasmā ariyamaggassa uppathabhāvato abhijjhādayo tadekaṭṭhadhammā ca kummaggo, tasmā kāmavitakkādibahulo puggalo kummaggaṃ paṭipanno nāma. Mohaneyyesu mucchitoti mohasaṃvattaniyesu rūpādīsu mucchito sammatto ajjhopanno. Sambodhinti ariyamaggañāṇaṃ. Phuṭṭhunti phusituṃ pattuṃ, so tādiso micchāsaṅkappagocaro abhabbo, na kadāci taṃ pāpuṇātīti attho.

In the verses, regarding 'attached to the household': here, 'household' (geha) is called the object of desire (vatthukāma) because it has not been abandoned by householders, or because it is the nature of householders, or because it is a household quality. Alternatively, because of being bound to household existence, or because it is the dwelling place for defiled desires, or because it is the basis for them, thoughts of sensual desire and the like are called 'attached to the household.' Regarding 'one who has entered the wrong path': because greed and the like, and states of a similar nature, are the wrong path, as it is a deviation from the noble path, a person dominated by thoughts of sensual desire is said to 'have entered the wrong path.' Regarding 'infatuated with objects of delusion': this means being infatuated, intoxicated, and fixated on forms and other things that conduce to delusion. 'Enlightenment' refers to the knowledge of the noble path. 'To have reached' means to touch or attain. Such a person, whose domain is wrong thoughts, is incapable; he will never attain that—this is the meaning.

Vitakkaṃ samayitvānāti yathāvuttaṃ micchāvitakkaṃ paṭisaṅkhānabhāvanābalehi vūpasametvā. Vitakkūpasame ratoti navannampi mahāvitakkānaṃ accantavūpasamabhūte arahatte nibbāne eva vā ajjhāsayena rato abhirato. Bhabbo so tādisoti so yathāvutto sammā paṭipajjamāno puggalo pubbabhāge samathavipassanābalena sabbavitakke yathārahaṃ tadaṅgādivasena vūpasametvā ṭhito, vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattamaggañāṇasaṅkhātaṃ nibbānasaṅkhātañca anuttaraṃ sambodhiṃ phuṭṭhuṃ adhigantuṃ bhabbo samatthoti.

'Having calmed thinking' means having pacified wrong thinking through the power of reflection and cultivation, as previously stated. 'Delighting in the stilling of thought' means delighting and finding joy, through inclination, in Arahantship, which is the state of ultimate stilling of the nine great thoughts, or in Nibbāna itself. 'Such a one is capable' means that such an individual, practicing rightly as described, having in the preliminary stage stilled all thoughts as appropriate through the power of tranquility and insight by means of temporary suppression and so forth, and having roused insight, is capable and able to touch and attain the unsurpassed enlightenment, designated as the path-knowledge of Arahantship and as Nibbāna, by the sequence of the path.

Ekādasamasuttavaṇṇanā niṭṭhitā.

The commentary on the eleventh sutta is concluded.

12. Sampannasīlasuttavaṇṇanā

12. Commentary on the Discourse on Perfect Virtue

111. Dvādasame sampannasīlāti ettha tividhaṃ sampannaṃ paripuṇṇasamaṅgīmadhuravasena. Tesu –

111. In the twelfth sutta, regarding 'endowed with virtue'—here, the word 'endowed' has a threefold sense: complete, fully equipped, and sweet. Among these—

‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe’’ti. (jā. 1.14.1) –

"The rice field is abundant, Kosiya, parrots are eating it; I report this to you, Brahmin, I am unable to stop them." (Jā. 1.14.1)

Ettha paripuṇṇattho sampannasaddo. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato’’ti (vibha. 511) ettha samaṅgibhāvattho sampannasaddo. ‘‘Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ [Pg.336] sampannaṃ – seyyathāpi khuddamadhuṃ anīlakaṃ, evamassāda’’nti (pārā. 17) ettha madhurattho sampannasaddo. Idha pana paripuṇṇatthepi samaṅgibhāvepi vaṭṭati, tasmā sampannasīlāti paripuṇṇasīlā hutvātipi, sīlasamaṅgino hutvātipi evamettha attho veditabbo.

Here, the word 'sampanna' has the meaning of 'complete.' ‘Endowed with this Pātimokkha restraint, he is equipped, fully equipped, approached, fully approached, accomplished, endowed’ (Vibh. 511) – here, the word ‘sampanna’ has the meaning of ‘being endowed.’ ‘Bhante, the lower surface of this great earth is sweet – just as pure honey is unblemished, so is its taste’ (Pārā. 17) – here, the word ‘sampanna’ has the meaning of ‘sweet.’ In this context, however, it applies both to the meaning of ‘complete’ and ‘being endowed.’ Therefore, ‘sampannasīla’ should be understood here as both ‘having become complete in virtue’ and ‘having become endowed with virtue.’

Tattha ‘‘paripuṇṇasīlā’’ti iminā atthena khettadosavigamena khettapāripūri viya paripuṇṇaṃ nāma hoti. Tena vuttaṃ ‘‘khettadosavigamena khettapāripūri viya sīladosavigamena sīlapāripūri vuttā’’ti. ‘‘Sīlasamaṅgino’’ti iminā pana atthena sīlena samaṅgībhūtā samodhānagatā samannāgatā hutvā viharathāti vuttaṃ hoti. Tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ādīnavadassanena, sīlasampattiyā ānisaṃsadassanena ca. Tadubhayampi visuddhimagge (visuddhi. 1.20-21) vuttanayena veditabbaṃ. Tattha ‘‘sampannasīlā’’ti ettāvatā kira bhagavā catupārisuddhisīlaṃ uddisitvā ‘‘pātimokkhasaṃvarasaṃvutā’’ti iminā jeṭṭhakasīlaṃ dassetītiādinā ettha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Kimassa uttari karaṇīyanti evaṃ sampannasīlānaṃ viharataṃ tumhākaṃ kinti siyā uttari kātabbaṃ, paṭipajjitabbanti ceti attho.

Here, by ‘complete in virtue,’ in this sense, it is called ‘complete’ just as a field becomes complete through the removal of its faults. Therefore it is said: ‘Just as the completeness of a field is spoken of through the removal of its faults, so too is the completeness of virtue spoken of through the removal of its faults.’ By ‘endowed with virtue,’ however, it is said that one should dwell having become endowed, associated, and possessed of virtue. Here, the state of being accomplished in virtue comes about for two reasons: by seeing the danger in the failure of virtue, and by seeing the benefit in the success of virtue. Both of these should be understood in the way stated in the Visuddhimagga. Here, it seems that by ‘accomplished in virtue,’ the Blessed One, having indicated the fourfold purification of virtue, shows the principal virtue with the phrase ‘restrained by the Pātimokkha restraint,’ and so on. Whatever needs to be said here has already been stated previously. ‘What more is there for him to do?’ means: ‘What further is there to be done, what is to be practiced, by you who dwell thus accomplished in virtue?’ This is the meaning.

Evaṃ ‘‘sampannasīlā, bhikkhave, viharathā’’tiādinā sampādanūpāyena saddhiṃ sīlasampadāya bhikkhū niyojento anekapuggalādhiṭṭhānaṃ katvā desanaṃ ārabhitvā idāni yasmā ekapuggalādhiṭṭhānavasena pavattitāpi bhagavato desanā anekapuggalādhiṭṭhānāva hoti sabbasādhāraṇattā, tasmā taṃ ekapuggalādhiṭṭhānavasena dassento ‘‘carato cepi, bhikkhave, bhikkhuno’’tiādimāha.

Thus, with the words, ‘Dwell, monks, accomplished in virtue,’ and so on, the Blessed One, exhorting the monks to the accomplishment of virtue together with the means of accomplishing it, began the teaching by establishing it with reference to many individuals. Now, because the Blessed One’s teaching, though proceeding with reference to a single individual, is in fact with reference to many individuals due to its being applicable to all, therefore, showing it with reference to a single individual, he said, ‘Monks, even if a monk is walking,’ and so forth.

Tattha abhijjhāyati etāyāti abhijjhā, parabhaṇḍābhijjhāyanalakkhaṇassa lobhassetaṃ adhivacanaṃ. Byāpajjati pūtibhavati cittaṃ etenāti byāpādo, ‘‘anatthaṃ me acarī’’tiādinayappavattassa ekūnavīsatiāghātavatthuvisayassa dosassetaṃ adhivacanaṃ. Ubhinnampi ‘‘tattha katamo kāmacchando? Yo kāmesu kāmacchando kāmasneho kāmapipāsā kāmapariḷāho kāmamucchā kāmajjhosāna’’nti (dha. sa. 1159), tathā ‘‘lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūla’’ntiādinā (dha. sa. 391), ‘‘doso dussanā dussitattaṃ [Pg.337] byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassā’’tiādinā (dha. sa. 418, 1237) ca vitthāro veditabbo. Vigato hotīti ayañca abhijjhā, ayañca byāpādo vigato hoti apagato, pahīno hotīti attho. Ettāvatā kāmacchandanīvaraṇassa ca byāpādanīvaraṇassa ca pahānaṃ dassitaṃ hoti.

Here, ‘abhijjhā’ is so called because ‘one covets through this’; it is a designation for greed, which is characterized by coveting others' possessions. ‘Byāpādo’ is so called because ‘the mind becomes corrupted by this’; it is a designation for hatred, which arises in the manner of ‘they have harmed me,’ and pertains to the nineteen bases of resentment. Regarding both, the detailed explanation should be understood from such passages as: ‘What is sensual desire? It is sensual desire for sensual pleasures, affection for sensual pleasures, thirst for sensual pleasures, burning for sensual pleasures, infatuation with sensual pleasures, clinging to sensual pleasures’ (Dhammasaṅgaṇī 1159); and similarly, ‘greed is the state of being greedy, the act of being greedy, passion, excitement, the state of being excited—covetousness, greed, an unwholesome root’ (Dhammasaṅgaṇī 391); and, ‘hatred is the state of being hostile, the act of being hostile, ill will, the act of harboring ill will, opposition, resistance, harshness, ruthlessness, displeasure, discontent of mind’ (Dhammasaṅgaṇī 418, 1237). ‘Is gone’ means that this covetousness and this ill will are gone, dispelled, abandoned—this is the meaning. Thus far, the abandoning of the hindrance of sensual desire and the hindrance of ill will has been shown.

Thinamiddhanti thinañceva middhañca. Tesu cittassa akammaññatā thinaṃ, ālasiyassetaṃ adhivacanaṃ, vedanādīnaṃ tiṇṇaṃ khandhānaṃ akammaññatā middhaṃ, pacalāyikabhāvassetaṃ adhivacanaṃ. Ubhinnampi ‘‘tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā olīyanā sallīyanā. Tattha katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā onāho pariyonāho’’tiādinā (dha. sa. 1162-1163) nayena vitthāro veditabbo.

‘Sloth and torpor’ means both sloth and torpor. Among these, the unworkability of the mind is sloth; this is a designation for laziness. The unworkability of the three aggregates—feeling and so on—is torpor; this is a designation for the state of drowsiness. Regarding both, the detailed explanation should be understood in this way: ‘What is sloth? It is the unfitness, unworkability, sinking down, and shrinking together of the mind. What is torpor? It is the unfitness, unworkability, envelopment, and complete envelopment of the body,’ and so on (Dhammasaṅgaṇī 1162-1163).

Uddhaccakukkuccanti uddhaccañceva kukkuccañca. Tattha uddhaccaṃ nāma cittassa uddhatākāro, kukkuccaṃ nāma akatakalyāṇassa katapāpassa tappaccayā vippaṭisāro. Ubhinnampi ‘‘tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassā’’tiādinā (dha. sa. 1165) vitthāro. ‘‘Akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttānaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisa’’ntiādinā (ma. ni. 3.248; netti. 120) pavattiākāro veditabbo.

‘Restlessness and remorse’ means both restlessness and remorse. Herein, restlessness is the state of mental agitation, and remorse is the regret due to not having done good and having done evil. Regarding both, the detailed explanation is as follows: ‘What is restlessness? It is restlessness of mind, lack of serenity, mental distraction, agitation of mind,’ and so on (Dhammasaṅgaṇī 1165). The mode of its occurrence should be understood as follows: ‘Indeed, I have not done good, I have not done wholesome deeds, I have not done what provides refuge from fear; I have done evil, I have done what is cruel, I have done what is wicked,’ and so on (Mahāniddesa 3.248; Nettipakaraṇa 120).

Vicikicchāti buddhādīsu saṃsayo. Tassā ‘‘satthari kaṅkhati vicikicchati, nādhimuccati na sampasīdatī’’tiādinā (vibha. 915), ‘‘tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho’’tiādinā (dha. sa. 1008) ca nayena vitthāro veditabbo.

Doubt is uncertainty regarding the Buddha and so forth. Its detailed explanation should be understood in the following ways: ‘He doubts the Teacher, wavers, is not resolved, is not confident,’ etc. (Vibhaṅga 915); and ‘Herein, what is doubt? It is doubt, doubting, the state of being in doubt, wavering, uncertainty, indecision, being at a crossroads, perplexity, grasping at many alternatives, vacillation, hesitation, inability to penetrate, mental stiffness, and confusion of mind,’ etc. (Dhammasaṅgaṇī 1008).

Ettha ca abhijjhābyāpādādīnaṃ vigamavasena ca pahānavasena ca tesaṃ vikkhambhanameva veditabbaṃ. Yaṃ sandhāya vuttaṃ –

Herein, the abandoning of covetousness, ill will, and the like should be understood as simply their suppression by way of their departure. With reference to this, it is said:

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato [Pg.338] sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ upasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhetī’’ti (vibha. 508).

‘Having abandoned covetousness in the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and aversion, he dwells with a mind free from ill will; he purifies his mind from ill will and aversion. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending; he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly stilled; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having overcome doubt, free from perplexity regarding wholesome qualities; he purifies his mind from doubt’ (Vibhaṅga 508).

Tattha yathā nīvaraṇānaṃ pahānaṃ hoti, taṃ veditabbaṃ. Kathañca nesaṃ pahānaṃ hoti? Kāmacchandassa tāva asubhanimitte yonisomanasikārena pahānaṃ hoti, subhanimitte ayonisomanasikārenassa uppatti. Tenāha bhagavā –

Herein, it should be understood how the hindrances are abandoned. And how is their abandonment achieved? First, sensual desire is abandoned through wise attention to the sign of the unattractive; it arises through unwise attention to the sign of the attractive. Therefore, the Blessed One said:

‘‘Atthi, bhikkhave, subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

‘There is, monks, the sign of the attractive. Frequent unwise attention to it is the nutriment for the arising of unarisen sensual desire, and for the increase and abundance of arisen sensual desire’ (Saṃyutta Nikāya 5.232).

Evaṃ subhanimitte ayonisomanasikārena uppajjantassa kāmacchandassa tappaṭipakkhato asubhanimitte yonisomanasikārena pahānaṃ hoti. Tattha asubhanimittaṃ nāma asubhampi asubhārammaṇampi, yonisomanasikāro nāma upāyamanasikāro, pathamanasikāro, anicce aniccanti vā, dukkhe dukkhanti vā, anattani anattāti vā, asubhe asubhanti vā manasikāro. Taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. Tenāha bhagavā –

Thus, sensual desire that arises through unwise attention to the attractive sign is abandoned by its opposite—wise attention to the unattractive sign. Here, ‘unattractive sign’ means both the unattractive itself and an unattractive object. ‘Wise attention’ means attention to the method, attention to the path, or attention to impermanence as impermanent, suffering as suffering, non-self as non-self, or the unattractive as unattractive. When one frequently cultivates this, sensual desire is abandoned. Therefore, the Blessed One said:

‘‘Atthi, bhikkhave, asubhanimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa anuppādāya, uppannassa vā kāmacchandassa pahānāyā’’ti (saṃ. ni. 5.232).

‘Monks, there is the unattractive sign. Frequent wise attention to that is the nutriment for the non-arising of unarisen sensual desire and for the abandoning of arisen sensual desire’ (Saṃyutta Nikāya 5.232).

Apica cha dhammā kāmacchandassa pahānāya saṃvattanti – asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassapi kāmacchando pahīyati, bhāventassapi, indriyesu pihitadvārassapi catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tena vuttaṃ –

Furthermore, six things lead to the abandoning of sensual desire: taking up the sign of the unattractive, application to the development of the unattractive, guarding the sense doors, moderation in food, good friendship, and suitable conversation. For one who takes up the tenfold sign of the unattractive, sensual desire is abandoned; and for one who develops it; and for one who guards the sense doors; and for one who is moderate in food, sustaining himself by drinking water when there is still space for four or five mouthfuls. Therefore it is said:

‘‘Cattāro [Pg.339] pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);

‘Leaving four or five mouthfuls uneaten, one should drink water; this is sufficient for the comfortable abiding of a resolute monk’ (Theragāthā 983).

Asubhakammikatissattherasadise kalyāṇamitte sevantassapi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti.

For one who associates with good friends like the Elder Asubhakammika Tissa, sensual desire is abandoned. It is also abandoned through suitable talk connected with the ten kinds of unattractiveness in all postures, such as standing and sitting. Thus it was said: ‘Six things lead to the abandoning of sensual desire.’

Paṭighanimitte āyonisomanasikārena byāpādassa uppādo hoti. Tattha paṭighampi paṭighanimittaṃ, paṭighārammaṇampi paṭighanimittaṃ. Ayonisomanasikāro sabbattha ekalakkhaṇo eva. Taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. Tenāha bhagavā –

Ill will arises through unwise attention to the sign of aversion. Herein, both aversion itself and the object of aversion are the sign of aversion. Unwise attention has the same characteristic everywhere. When one frequently applies it to that sign, ill will arises. Thus the Blessed One said:

‘‘Atthi, bhikkhave, paṭighanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

‘Monks, there is the sign of aversion. Frequent unwise attention to that—this is the nutriment for the arising of unarisen ill will and for the increase and proliferation of arisen ill will’ (Saṃyutta Nikāya 5.232).

Mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. Tattha ‘‘mettā’’ti vutte appanāpi upacāropi vaṭṭati, ‘‘cetovimuttī’’ti pana appanāva. Yonisomanasikāro vuttalakkhaṇova. Taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. Tenāha bhagavā –

But its abandonment occurs through wise attention to the liberation of mind through loving-kindness. Herein, when ‘loving-kindness’ is spoken of, both absorption and access concentration are admissible; but ‘liberation of mind’ means only absorption. Wise attention is as previously described. When one frequently applies it there, ill will is abandoned. Thus the Blessed One said:

‘‘Atthi, bhikkhave, mettācetovimutti. Tattha yonisomanasikārabahulīkāro ayamāhāro anuppannassa vā byāpādassa anuppādāya uppannassa vā byāpādassa pahānāyā’’ti (saṃ. ni. 5.232).

Monks, there is the liberation of mind through loving-kindness. Herein, frequent wise attention—this is the nutriment for the non-arising of unarisen ill will and for the abandoning of arisen ill will.

Apica cha dhammā byāpādassa pahānāya saṃvattanti – mettānimittassa uggaho, mettābhāvanā, kammassakatāpaccavekkhaṇā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti. Odhisakānodhisakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassapi byāpādo pahīyati, odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassapi byāpādo pahīyati, ‘‘tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni [Pg.340] vināsetuṃ sakkhissasi nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi, parassa kujjhanaṃ nāma vītaccikaṅgāratattaayasalākagūthādīni gahetvā paraṃ paharitukāmatā viya hoti. Esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni vināsetuṃ sakkhissati esa attano kammena āgantvā attano kammeneva gamissati, appaṭicchitapaheṇakaṃ viya, paṭivātaṃ khittarajomuṭṭhi viya ca etasseva esa kodho matthake patissatī’’ti evaṃ attano ca parassa cāti ubhayesaṃ kammassakataṃ paccavekkhatopi, paccavekkhitvā paṭisaṅkhāne ṭhitassapi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati, ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti.

Furthermore, six things conduce to the abandoning of ill will: learning the sign of loving-kindness, developing loving-kindness, reflecting on kamma as one's own possession, abundance of reflection, good friendship, and suitable talk. For one who learns loving-kindness, whether by pervading a limited sphere, an unlimited sphere, or the directions, ill will is abandoned. For one who develops loving-kindness, whether by pervading a limited sphere, an unlimited sphere, or the directions, ill will is abandoned. "What will you do by being angry with this person? Can you destroy their virtue and so on? Surely, you have come by your own kamma and will go by your own kamma. Being angry at another is like wanting to strike them after picking up live coals, a heated iron rod, or excrement. What will this person do by being angry with you? Can they destroy your virtue and so on? This person too has come by their own kamma and will go by their own kamma. Like an unaccepted gift, or like a handful of dust thrown against the wind, that very anger will fall back on their own head." By reflecting in this way on kamma as one's own possession for both oneself and others, ill will is abandoned. For one who remains established in reflection, and for one who associates with good friends who delight in developing loving-kindness, like the Elder Assagutta, ill will is abandoned. In standing, sitting, and so forth, it is also abandoned through suitable talk connected with loving-kindness. Thus it was said: "Six things conduce to the abandoning of ill will."

Aratiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. Arati nāma ukkaṇṭhitatā, tandī nāma kāyālasiyaṃ, vijambhitā nāma kāyavinamanā, bhattasammado nāma bhattamucchā bhattapariḷāho, cetaso līnattaṃ nāma cittassa līnākāro. Imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. Tenāha bhagavā –

Through unwise attention to discontent and so forth, sloth and torpor arise. Discontent means dissatisfaction; languor means bodily laziness; yawning means stretching the body; drowsiness after a meal means stupor from food or feverishness from food; and mental sluggishness means the sluggish state of the mind. When one frequently applies unwise attention to these things—discontent and so forth—sloth and torpor arise. Thus the Blessed One said:

‘‘Atthi, bhikkhave, arati tandī vijambhitā bhattasammado cetaso līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

Monks, there is discontent, languor, yawning, drowsiness after a meal, and mental sluggishness. Herein, frequent unwise attention—this is the nutriment for the arising of unarisen sloth and torpor and for the increase and proliferation of arisen sloth and torpor.

Ārambhadhātuādīsu pana yonisomanasikārena thinamiddhassa pahānaṃ hoti. Ārambhadhātu nāma paṭhamārambhavīriyaṃ, nikkamadhātu nāma kosajjato nikkhantatāya tato balavataraṃ, parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Imasmiṃ tippabhede vīriye yonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ pahīyati. Tenāha –

But through wise attention to the element of initiative and so forth, sloth and torpor are abandoned. The element of initiative is initial energy. The element of exertion is energy that is stronger than that, due to having emerged from laziness. The element of striving is energy that is even stronger than that, due to advancing to higher and higher states. For one who frequently applies wise attention to this threefold energy, sloth and torpor are abandoned. Thus it was said:

‘‘Atthi, bhikkhave, ārambhadhātu, nikkamadhātu, parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa [Pg.341] vā thinamiddhassa anuppādāya, uppannassa vā thinamiddhassa pahānāyā’’ti (saṃ. ni. 5.232).

Monks, there is the element of initiative, the element of exertion, and the element of striving. Herein, frequent wise attention—this is the nutriment for the non-arising of unarisen sloth and torpor and for the abandoning of arisen sloth and torpor.

Apica cha dhammā thinamiddhassa pahānāya saṃvattanti, atibhojane nimittaggāho – iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti. Āharahatthakabhuttavamitakatatthavaṭṭakaalaṃsāṭakakākamāsakabhojanaṃ bhuñjitvā rattiṭṭhānadivāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati, catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hoti. Evaṃ atibhojane nimittaṃ gaṇhantassapi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassapi, rattiṃ candālokaṃ dīpālokaṃ ukkālokaṃ divā sūriyālokaṃ manasikarontassapi, abbhokāse vasantassapi mahākassapattherasadise vigatathinamiddhe kalyāṇamitte sevantassapi thinamiddhaṃ pahīyati, ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti.

Furthermore, six things conduce to the abandonment of sloth and torpor: grasping the sign in overeating, changing one's posture, attention to the perception of light, dwelling in the open air, good friendship, and suitable talk. For one who, after eating excessively—like one who eats with a 'food-hand,' or eats what has been vomited, or like a quail, or for the price of a robe, or like a crow or a dog—sits in a day or night resting place to practice the ascetic's duties, sloth and torpor come upon them, overwhelming them like a great elephant. But for a monk who is accustomed to sustaining himself by drinking water after leaving space for four or five mouthfuls, this does not happen. Thus, for one who grasps the sign in overeating, sloth and torpor are abandoned. For one who changes from a posture in which sloth and torpor have arisen to another; for one who attends to the perception of moonlight, lamplight, or torchlight at night, or sunlight by day; for one who dwells in the open air; and for one who associates with good friends free from sloth and torpor, like the Elder Mahākassapa, sloth and torpor are abandoned. In standing, sitting, and so forth, it is also abandoned through suitable talk connected with the ascetic practices. Thus it was said: "Six things conduce to the abandonment of sloth and torpor."

Cetaso avūpasame ayonisomanasikārena uddhaccakukkuccassa uppādo hoti. Avūpasamo nāma avūpasantākāro, atthato taṃ uddhaccakukkuccameva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. Tenāha –

Through unwise attention to the non-pacification of the mind, restlessness and remorse arise. Non-pacification means the state of not being pacified; in essence, it is just restlessness and remorse. For one who frequently applies unwise attention to that, restlessness and remorse arise. Thus it was said:

‘‘Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

Monks, there is non-pacification of the mind. Herein, frequent unwise attention—this is the nutriment for the arising of unarisen restlessness and remorse and for the increase and proliferation of arisen restlessness and remorse.

Samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. Tenāha –

But through wise attention to the pacification of the mind, which is reckoned as concentration, their abandonment occurs. Thus it was said:

‘‘Atthi, bhikkhave, cetaso vūpasamo. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa anuppādāya, uppannassa vā uddhaccakukkuccassa pahānāyā’’ti (saṃ. ni. 5.232).

Monks, there is pacification of the mind. Herein, frequent wise attention—this is the nutriment for the non-arising of unarisen restlessness and remorse and for the abandoning of arisen restlessness and remorse.

Apica [Pg.342] cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti – bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti. Bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassapi uddhaccakukkuccaṃ pahīyati, kappiyākappiyaparipucchābahulassapi, vinayapaññattiyaṃ ciṇṇavasībhāvatāya pakataññunopi, vuḍḍhe mahallakatthere upasaṅkamantassapi, upālittherasadise vinayadhare kalyāṇamitte sevantassapi uddhaccakukkuccaṃ pahīyati, ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti.

Furthermore, six things conduce to the abandoning of restlessness and remorse: being well-learned, frequent questioning, familiarity with the Discipline, associating with elders, good friendship, and suitable talk. For restlessness and remorse are abandoned for one who learns even one, two, three, four, or five Nikāyas in terms of both the Pāli text and the meaning; for one who frequently questions what is allowable and what is not; for one who is familiar with the Discipline, having become skilled in its regulations; for one who approaches the elders and senior monks; and for one who associates with good friends like the Elder Upāli, a Vinaya-holder. It is also abandoned through suitable talk connected with what is allowable and not allowable in matters of standing, sitting, and so forth. Thus it was said: "Six things conduce to the abandoning of restlessness and remorse."

Vicikicchāṭṭhāniyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. Vicikicchāṭṭhāniyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. Tenāha –

Doubt arises through unwise attention to phenomena that are grounds for doubt. Phenomena that are grounds for doubt are so called because they are repeatedly a cause for doubt; they are doubt itself. Herein, when one frequently applies unwise attention, doubt arises. Thus it is said:

‘‘Atthi, bhikkhave, vicikicchāṭṭhāniyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).

"Monks, there are states that are a basis for doubt. Therein, the frequent cultivation of unwise attention is the nutriment for the arising of unarisen doubt and for the increase and proliferation of arisen doubt."

Kusalādidhammesu pana yonisomanasikārena vicikicchāya pahānaṃ hoti. Tenāha –

But through wise attention to wholesome and other states, doubt is abandoned. Thus it is said:

‘‘Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, sevitabbāsevitabbā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro ayamāhāro anuppannāya vā vicikicchāya anuppādāya, uppannāya vā vicikicchāya pahānāyā’’ti (saṃ. ni. 5.232).

"Monks, there are wholesome and unwholesome states, blameworthy and blameless states, states to be cultivated and not to be cultivated, inferior and superior states, and states with dark and bright counterparts. Therein, the frequent cultivation of wise attention is the nutriment for the non-arising of unarisen doubt and for the abandoning of arisen doubt."

Apica cha dhammā vicikicchāya pahānāya saṃvattanti bahussutatā, paripucchakatā, vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti[Pg.343]. Bāhusaccavasenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassapi vicikicchā pahīyati, tīṇi ratanāni ārabbha kusalādibhedesu dhammesu paripucchābahulassapi, vinaye ciṇṇavasībhāvassapi, tīsu ratanesu okappanīya, saddhāsaṅkhāta, adhimokkhabahulassapi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassapi vicikicchā pahīyati, ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti.

Moreover, six states conduce to the abandoning of doubt: great learning, frequent questioning, familiarity with the Discipline, much conviction, good friendship, and suitable talk. For doubt is abandoned by virtue of great learning, for one who learns one or... up to five Nikāyas in terms of both text and meaning. It is abandoned for one who frequently questions about wholesome and other divisions of states concerning the Three Jewels; for one who has become accustomed and skilled in the Discipline; for one who has much conviction, reckoned as faith, which places trust in the Three Jewels; and for one who associates with good friends like the Elder Vakkali, who is liberated by faith. It is also abandoned through suitable talk connected with the virtues of the Three Jewels while standing, sitting, and so forth. Therefore it is said, "Six states conduce to the abandoning of doubt."

Ettha ca yathāvuttehi tehi tehi dhammehi vikkhambhanavasena pahīnānaṃ imesaṃ nīvaraṇānaṃ kāmacchandanīvaraṇassa tāva arahattamaggena accantappahānaṃ hoti, tathā thinamiddhanīvaraṇassa uddhaccanīvaraṇassa ca. Byāpādanīvaraṇassa pana kukkuccanīvaraṇassa ca anāgāmimaggena, vicikicchānīvaraṇassa sotāpattimaggena accantappahānaṃ hoti. Tasmā tesaṃ tathā pahānāya upakāradhamme dassetuṃ ‘‘āraddhaṃ hoti vīriya’’ntiādi āraddhaṃ. Idameva vā yathāvuttaṃ abhijjhādīnaṃ nīvaraṇānaṃ pahānaṃ, yasmā hīnavīriyatāya kusītena, anupaṭṭhitassatitāya muṭṭhassatinā, apaṭippassaddhadarathatāya sāraddhakāyena, asamāhitatāya vikkhittacittena na kadācipi te sakkā nibbattetuṃ, pageva itaraṃ, tasmā yathā paṭipannassa so abhijjhādīnaṃ vigamo pahānaṃ sambhavati, taṃ dassetuṃ ‘‘āraddhaṃ hoti vīriya’’ntiādi āraddhaṃ. Tassattho – tesaṃ nīvaraṇānaṃ pahānāya sabbesampi vā saṃkilesadhammānaṃ samucchindanatthāya vīriyaṃ āraddhaṃ hoti, paggahitaṃ asithilappavattanti vuttaṃ hoti. Āraddhattā eva ca antarā saṅkocassa anāpajjanato asallīnaṃ.

Here, among these hindrances that are abandoned by way of suppression through the various states mentioned, the hindrance of sensual desire is ultimately abandoned by the path of arahantship, and so too are the hindrances of sloth and torpor and of restlessness. The hindrances of ill will and remorse, however, are ultimately abandoned by the path of non-returning, and the hindrance of doubt by the path of stream-entry. Therefore, to show the states that are helpful for their abandonment in this way, the passage beginning "energy is aroused" was commenced. Or, alternatively, this is the abandoning of the hindrances of covetousness and so on, as previously stated. Since these wholesome states can never be brought about by one who is lazy due to weak energy, unmindful due to unestablished mindfulness, with an agitated body due to unallayed agitation, and with a distracted mind due to lack of concentration—let alone the other, higher states—therefore, to show how the removal and abandoning of covetousness and so on occurs for one practicing rightly, the passage beginning "energy is aroused" was commenced. Its meaning is this: energy is aroused for the sake of abandoning these hindrances, or for cutting off all defiling states—it is said to be exerted, proceeding without slackness. And because it is aroused, it does not fall into contraction in the interim; therefore, it is unyielding.

Upaṭṭhitā sati asammuṭṭhāti na kevalañca vīriyameva, satipi ārammaṇābhimukhabhāvena upaṭṭhitā hoti, tathā upaṭṭhitattā eva ca cirakatacirabhāsitānaṃ saraṇasamatthatāya asammuṭṭhā. Passaddhoti kāyacittadarathappassambhanena kāyopissa passaddho hoti. Tattha yasmā nāmakāye passaddhe rūpakāyopissa passaddho eva hoti, tasmā ‘‘nāmakāyo rūpakāyo’’ti avisesetvā ‘‘passaddho kāyo’’ti vuttaṃ. Asāraddhoti so ca passaddhattā eva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampissa sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya hoti, samāhitattā eva ca ekaggaṃ acalaṃ nipphandanaṃ niriñjananti.

Mindfulness is established and unconfused. It is not only energy, but mindfulness too is established, facing towards the object. And because it is thus established, it is unconfused, capable of recollecting even things done or said long ago. Tranquil: Through the calming of bodily and mental agitation, his body becomes tranquil. Here, because when the mental body is tranquil, his physical body is also tranquil, it is said "the body is tranquil" without distinguishing between the "mental body" and "physical body." Unagitated: And because it is tranquil, it is unagitated—it is said to be free from agitation. The mind is concentrated, one-pointed: His mind is well-placed, well-established, as if fixed. And because it is concentrated, it is one-pointed, unmoving, unwavering, and unperturbed.

Ettāvatā [Pg.344] jhānamaggānaṃ pubbabhāgapaṭipadā kathitā. Tenevāha –

Thus far, the preliminary practice for the jhānas and paths has been explained. Therefore he said:

‘‘Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī’’ti (itivu. 110).

"Monks, a bhikkhu who is of such a nature while walking—ardent, conscientious, constantly and continuously striving, with aroused energy—is called one who has applied himself."

Tassattho heṭṭhā vutto eva.

Its meaning has already been stated above.

Gāthāsu yataṃ careti yatamāno careyya, caṅkamanādivasena gamanaṃ kappentopi ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamatī’’tiādinā (saṃ. ni. 5.651-662; vibha. 390) nayena vuttasammappadhānavīriyavasena yatanto ghaṭento vāyamanto yathā akusalā dhammā pahīyanti, kusalā dhammā bhāvanāpāripūriṃ gacchanti, evaṃ gamanaṃ kappeyyāti attho. Esa nayo sesesupi. Keci pana ‘‘yata’’nti etassa saṃyatoti atthaṃ vadanti. Tiṭṭheti tiṭṭheyya ṭhānaṃ kappeyya. Accheti nisīdeyya. Sayeti nipajjeyya. Yatamenaṃ pasārayeti etaṃ pasāretabbaṃ hatthapādādiṃ yataṃ yatamāno yathāvuttavīriyasamaṅgīyeva hutvā pasāreyya, sabbattha pamādaṃ vijaheyyāti adhippāyo.

In the verses, `yataṃ care` means one should conduct oneself making effort, even when engaging in walking, etc. By exerting effort, striving, and endeavoring in this way, in the manner of the stated right efforts, as in 'one generates desire and strives for the non-arising of unarisen evil, unwholesome states,' and so on (Saṃ. Ni. 5.651-662; Vibha. 390), so that unwholesome states are abandoned and wholesome states reach full development through cultivation—this is the meaning of how one should conduct oneself. This method applies to the rest as well. Some, however, say that the meaning of "yata" is "restrained." `Tiṭṭhe` means one should stand, should assume a standing position. `Acche` means one should sit down. `Saye` means one should recline. `Yatamenaṃ pasāraye` means one should extend what is to be extended—hands, feet, etc.—making effort, being endowed with the aforementioned energy. The intention is that one should abandon heedlessness in all situations.

Idāni yathā paṭipajjanto yataṃ yatamāno nāma hoti, taṃ paṭipadaṃ dassetuṃ ‘‘uddha’’ntiādi vuttaṃ. Tattha uddhanti upari. Tiriyanti tiriyato, puratthimadisādivasena samantato disābhāgesūti attho. Apācīnanti heṭṭhā. Yāvatā jagato gatīti yattakā sattasaṅkhārabhedassa lokassa pavatti, tattha sabbatthāti attho. Ettāvatā anavasesato sammasanañāṇassa visayaṃ saṅgahetvā dasseti. Samavekkhitāti sammā hetunā ñāyena avekkhitā, aniccādivasena vipassakoti vuttaṃ hoti. Dhammānanti sattasuññānaṃ. Khandhānanti rūpādīnaṃ pañcannaṃ khandhānaṃ. Udayabbayanti udayañca vayañca. Idaṃ vuttaṃ hoti – upari tiriyaṃ adhoti tisaṅgahe sabbasmiṃ loke atītādibhedabhinnānaṃ pañcupādānakkhandhasaṅkhātānaṃ sabbesaṃ rūpārūpadhammānaṃ aniccatādisammasanādhigatena udayabbayañāṇena pañcavīsatiyā ākārehi udayaṃ, pañcavīsatiyā ākārehi vayañca samavekkhitā samanupassitā bhaveyyāti.

Now, to show the practice by which one practicing becomes known as "one who strives," the passage beginning "upwards" was stated. Here, `uddhaṃ` means above. `Tiriyaṃ` means horizontally, that is, in all directional regions, such as the eastern direction. `Apācīnaṃ` means below. `Yāvatā jagato gati` means the extent of the world’s existence, comprising the differentiations of beings and formations; that is, everywhere. With this, it comprehensively indicates the scope of the knowledge of comprehension without omission. `Samavekkhitā` means observed rightly with proper reasoning; this refers to seeing with insight in terms of impermanence and so on. `Dhammānaṃ` refers to phenomena that are empty of a being. `Khandhānaṃ` refers to the five aggregates, such as form. `Udayabbayaṃ` means both arising and ceasing. This is said: one should carefully examine and contemplate the arising in twenty-five ways and the passing away in twenty-five ways of all material and immaterial phenomena, reckoned as the five aggregates of clinging, differentiated into past and so on, in the entire world, in all three categories—above, across, and below—through the knowledge of arising and passing away attained by comprehension of impermanence and so on.

Cetosamathasāmīcinti [Pg.345] cittasaṃkilesānaṃ accantavūpasamanato cetosamathasaṅkhātassa ariyamaggassa anucchavikapaṭipadaṃ ñāṇadassanavisuddhiṃ. Sikkhamānanti paṭipajjamānaṃ bhāventaṃ ñāṇaparamparaṃ nibbattentaṃ. Sadāti sabbakālaṃ, rattiñceva divā ca. Satanti catusampajaññena samannāgatāya satiyā satokāriṃ. Satataṃ pahitattoti sabbakālaṃ pahitatto nibbānaṃ paṭipesitattoti tathāvidhaṃ bhikkhuṃ buddhādayo ariyā āhu ācikkhanti kathenti. Sesaṃ vuttanayameva.

`Cetosamathasāmīci` refers to the purification of knowledge and vision, a practice fitting for the noble path known as mental tranquility, due to the complete pacification of mental defilements. `Sikkhamānaṃ` means practicing, developing, and producing a continuous stream of knowledge. `Sadā` means at all times, both night and day. `Sataṃ` means acting with mindfulness, endowed with the fourfold clear comprehension. `Satataṃ pahitatto` means one whose self is constantly directed towards Nibbāna, constantly striving—such a bhikkhu is described, declared, and spoken of by the noble ones, beginning with the Buddha. The rest is as previously stated.

Dvādasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Twelfth Sutta is concluded.

13. Lokasuttavaṇṇanā

13. Commentary on the Loka Sutta

112. Terasame lokoti lujjanapalujjanaṭṭhena loko, atthato purimaṃ ariyasaccadvayaṃ idha pana dukkhaṃ ariyasaccaṃ veditabbaṃ. Svāyaṃ sattaloko, saṅkhāraloko, okāsalokoti vibhāgato sarūpato ca heṭṭhā vuttoyeva. Apica khandhalokādivasena ca anekavidho loko. Yathāha –

112. In the thirteenth sutta, "the world" (loka) is so called in the sense of crumbling and disintegrating (lujjanapalujjanaṭṭhena). In meaning, it refers to the first two noble truths, but here it is to be understood as the noble truth of suffering. This world—as the world of beings (sattaloko), the world of formations (saṅkhāraloko), and the spatial world (okāsaloko)—has already been stated previously in terms of its classification and nature. Moreover, the world is of many kinds, such as the world of aggregates (khandhaloka). As it is said:

‘‘Lokoti khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko, vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko, eko loko sabbe sattā ahāraṭṭhitikā, dve lokā nāmañca rūpañca, tayo lokā tisso vedanā, cattāro lokā cattāro āhārā, pañca lokā pañcupādānakkhandhā, cha lokā cha ajjhattikāni āyatanāni, satta lokā satta viññāṇaṭṭhitiyo, aṭṭha lokā aṭṭha lokadhammā, nava lokā nava sattāvāsā, dasa lokā dasāyatanāni, dvādasa lokā dvādasāyatanāni, aṭṭhārasa lokā aṭṭhārasa dhātuyo’’ti (mahāni. 3; cūḷani. ajitamāṇavapucchāniddesa 2).

"The world is the aggregate world, the element world, the sense-base world, the world of unfortunate existence, the world of the arising of unfortunate existence, the world of fortunate existence, the world of the arising of fortunate existence. One world: all beings are sustained by nutriment. Two worlds: name and form. Three worlds: the three feelings. Four worlds: the four kinds of nutriment. Five worlds: the five aggregates subject to 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" (Mahāniddesa 3; Cūḷaniddesa, Ajitamāṇavapucchāniddesa 2).

Evamanekadhā vibhattopi loko pañcasu upādānakkhandhesu eva saṅgahaṃ samosaraṇaṃ gacchati, upādānakkhandhā ca dukkhaṃ ariyasaccaṃ jātipi dukkhā [Pg.346] …pe… saṃkhittena pañcupādānakkhandhāpi dukkhāti. Tena vuttaṃ ‘‘atthato purimaṃ ariyasaccadvayaṃ, idha pana dukkhaṃ ariyasaccaṃ veditabba’’nti. Nanu ca lujjanapalujjanaṭṭho avisesena pañcasu khandhesu sambhavatīti? Saccaṃ sambhavati. Yaṃ pana na lujjatīti gahitaṃ, taṃ tathā na hoti, ekaṃseneva lujjati palujjatīti so lokoti upādānakkhandhesveva lokasaddo nirūḷhoti veditabbo. Tasmā lokoti dukkhaṃ ariyasaccaṃ eva.

Thus, although classified in many ways, the world converges and is included within just the five aggregates of clinging. And the aggregates of clinging are the noble truth of suffering: 'birth is suffering... in brief, the five aggregates of clinging are suffering.' Therefore, it was said: "In meaning, it refers to the first two noble truths, but here it is to be understood as the noble truth of suffering." But does not the characteristic of crumbling and disintegrating occur without distinction in the five aggregates? It is true that it occurs. However, that which is grasped as 'not crumbling' is not so; it certainly does crumble and disintegrate. Thus, the term 'world' should be understood as established solely in the aggregates of clinging. Therefore, 'the world' is indeed the noble truth of suffering.

Yadipi tathāgata-saddassa heṭṭhā tathāgatasutte nānānayehi vitthārato attho vibhatto, tathāpi pāḷiyā atthasaṃvaṇṇanāmukhena ayamatthavibhāvanā – abhisambuddhoti ‘‘abhiññeyyato pariññeyyato’’ti pubbe vuttavibhāgena vā avisesato tāva āsayānusayacariyādhimuttiādibhedato kusalākusalādivibhāgato vaṭṭappamāṇasaṇṭhānādibhedato, visesato vā pana ‘‘ayaṃ sassatāsayo, ayaṃ ucchedāsayo’’tiādinā ‘‘kakkhaḷalakkhaṇā pathavīdhātu, paggharaṇalakkhaṇā āpodhātū’’tiādinā ca abhivisiṭṭhena sayambhuñāṇena sammā aviparītaṃ yo yo attho yathā yathā bujjhitabbo, tathā tathā buddho ñāto attapaccakkho katoti abhisambuddho.

Although the meaning of the term 'Tathāgata' has been extensively analyzed in various ways in the Tathāgata Sutta, here is a clarification of the meaning by way of explaining the Pāli: 'Fully enlightened' (abhisambuddho) means that, in accordance with the distinction previously stated as 'to be directly known' and 'to be fully understood,' or, in general, according to the distinctions of disposition, underlying tendencies, conduct, and inclination; according to the distinctions of wholesome and unwholesome; according to the distinctions of the extent, measure, and configuration of the round of existence; or, specifically, according to such statements as 'this is a disposition towards eternalism, this is a disposition towards annihilationism,' and 'the earth element has the characteristic of hardness, the water element has the characteristic of fluidity'—he is 'fully enlightened' because, with his supremely distinguished, self-originated wisdom, he has rightly and without distortion understood, known, and directly experienced every single thing precisely as it is to be understood.

Lokasmāti yathāvuttalokato. Visaṃyuttoti visaṃsaṭṭho, tappaṭibaddhānaṃ sabbesaṃ saṃyojanānaṃ sammadeva samucchinnattā tato vippamuttoti attho. Lokasamudayoti suttantanayena taṇhā, abhidhammanayena pana abhisaṅkhārehi saddhiṃ diyaḍḍhakilesasahassaṃ. Pahīnoti bodhimaṇḍe arahattamaggañāṇena samucchedappahānavasena savāsanaṃ pahīno. Lokanirodhoti nibbānaṃ. Sacchikatoti attapaccakkho kato. Lokanirodhagāminī paṭipadāti sīlādikkhandhattayasaṅgaho ariyo aṭṭhaṅgiko maggo. So hi lokanirodhaṃ nibbānaṃ gacchati adhigacchati, tadatthaṃ ariyehi paṭipajjīyati cāti lokanirodhagāminī paṭipadāti vuccati.

From the world: from the world as stated. Disconnected: unattached; because all the fetters connected to it have been rightly severed, one is thus liberated—this is the meaning. The origin of the world: according to the Sutta method, it is craving; according to the Abhidhamma method, however, it is the one and a half thousand defilements together with the volitional formations. Abandoned: at the seat of enlightenment, it was abandoned with its latent tendencies by the knowledge of the path of arahantship through the method of eradication. The cessation of the world: Nibbāna. Realized: made directly evident. The path leading to the cessation of the world: the noble eightfold path, which is comprised of the threefold aggregate of virtue, concentration, and wisdom. For it goes to and attains the cessation of the world, Nibbāna, and is practiced by the noble ones for that purpose—thus it is called the path leading to the cessation of the world.

Ettāvatā tathāni abhisambuddho yāthāvato gatoti tathāgatoti ayamattho dassito hoti. Cattāri hi ariyasaccāni tathāni nāma. Yathāha –

By this much, the meaning is shown that because he has fully awakened to the truths (tathāni) and has gone to the real state (yāthāvato), he is a Tathāgata. For the four noble truths are called 'truths' (tathāni). As it is said:

‘‘Cattārimāni[Pg.347], bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? Idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ, anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro.

"Bhikkhus, these four things are true, not untrue, not otherwise. What four? 'This is suffering,' bhikkhus, this is true, this is not untrue, this is not otherwise." (to be elaborated in full).

Apica tathāya gatoti tathāgato, tathaṃ gatoti tathāgato, gatoti ca avagato atīto patto paṭipannoti attho. Idaṃ vuttaṃ hoti – yasmā bhagavā sakalalokaṃ tīraṇapariññāya tathāya aviparītāya gato avagato, tasmā loko tathāgatena abhisambuddhoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ aviparītaṃ gato paṭipannoti tathāgatoti. Evaṃ imissā pāḷiyā bhagavato tathāgatabhāvadīpanavasena attho veditabbo.

Moreover, he has gone to the truth, thus he is the Tathāgata; he has gone thus, thus he is the Tathāgata. And 'gone' means comprehended, passed beyond, attained, and practiced. This is what is meant: because the Blessed One has gone to and comprehended the entire world truly and without deviation for the purpose of thorough understanding, he is a Tathāgata; therefore it is said, 'the world has been fully awakened by the Tathāgata'. He has gone beyond the origin of the world by going to the truth with the full understanding of abandonment, thus he is the Tathāgata. He has attained the cessation of the world by going to the truth with realization, thus he is the Tathāgata. He has practiced the path leading to the cessation of the world, having gone to it rightly and without deviation, thus he is the Tathāgata. In this way, the meaning should be understood from this Pāli passage as illustrating the Blessed One's state as a Tathāgata.

Iti bhagavā catusaccābhisambodhanavasena attano tathāgatabhāvaṃ pakāsetvā idāni tattha diṭṭhādiabhisambodhivasenapi taṃ dassetuṃ ‘‘yaṃ, bhikkhave’’tiādimāha. Aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 2.4.23) pana ‘‘catūhi saccehi attano buddhabhāvaṃ kathetvā’’tiādi vuttaṃ. Taṃ tathāgatasadda-buddhasaddānaṃ atthato ninnānākaraṇataṃ dassetuṃ vuttaṃ. Tathā ceva hi pāḷi pavattāti. Tattha diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti patvā gahetabbato gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanañca. Viññātanti sukhadukkhādidhammārammaṇaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. Kassa pana anuvicaritaṃ manasāti? Sadevakassa…pe… sadevamanussāyāti sambandhanīyaṃ. Tattha saha devehīti sadevako, tassa sadevakassa. Sesapadesupi eseva nayo.

Thus, the Blessed One, having revealed his own state as a Tathāgata through the full awakening to the four truths, now speaks beginning with, "Whatever, bhikkhus," in order to show this by means of the full awakening to what is seen, etc. In the commentary to the Aṅguttara Nikāya, however, it is said, "Having declared his own Buddhahood through the four truths," and so on. This is said to show that there is no difference in meaning between the terms "Tathāgata" and "Buddha." For the Pāli text proceeds in just this way. Therein, "what is seen" is the visual-form base. "What is heard" is the sound base. "What is sensed" refers to the smell base, the taste base, and the tangible base, because they are grasped through contact. "What is cognized" is a mental object such as pleasure and pain. "Attained" means attained, whether sought after or not. "Sought after" means sought after, whether attained or not. "Examined with the mind" means traversed by the mind. But whose mind examines it? It should be connected with "of the world with its gods..." up to "...with its gods and humans." Therein, `sadevako` means 'with the gods'; `sadevakassa` means 'of that world with its gods'. This same method applies to the remaining phrases.

Sadevakavacanena cettha pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇivacanena sāsanassa paccatthikasamaṇabrāhmaṇaggahaṇañceva samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ[Pg.348], sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi devamārabrahmehi saddhiṃ sattaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

Here, by the phrase `sadevaka` ('with its gods'), the inclusion of the gods of the five sensual planes should be understood. By the phrase `samāraka` ('with its Māra'), the inclusion of the gods of the sixth sensual plane should be understood. By the phrase `sabrahmaka` ('with its Brahmās'), the inclusion of the Brahmās beginning with the Brahmākāyika gods should be understood. By the phrase `sassamaṇabrāhmaṇi` ('with its ascetics and brahmins'), the inclusion of both the ascetics and brahmins who are hostile to the Dispensation and the ascetics and brahmins who have pacified and banished evil should be understood. By the word `pajā` ('generation'), the inclusion of the world of beings should be understood. By the phrase `sadevamanussa` ('with its gods and humans'), the inclusion of conventional gods and the remaining humans should be understood. Thus, it should be understood that here, by three terms, the world of beings is included along with devas, Māra, and Brahmās, while by two terms, the world of beings is encompassed as a 'generation'.

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito, samārakavacanena chakāmāvacaradevaloko, sabrahmakavacanena rūpībrahmaloko, sassamaṇabrāhmaṇādivacanena sammutidevehi saha avasesasattaloko gahito. Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbalokavisayassa bhagavato abhisambuddhabhāve pakāsite yesamevaṃ siyā ‘‘māro nāma mahānubhāvo chakāmāvacarissaro vasavattī, brahmā pana tatopi mahānubhāvataro dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, uttamajjhānasamāpattisukhaṃ paṭisaṃvedeti. Puthū ca samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno mahānubhāvā saṃvijjanti. Ayañca sattakāyo ananto aparimāṇo, kimetesaṃ sabbesaṃyeva visayo anavasesato bhagavatā abhisambuddho’’ti? Tesaṃ vimatiṃ vidhamento bhagavā ‘‘sadevakassa lokassā’’tiādimāha.

Another method: by the inclusion of `sadevaka`, the world of the formless-realm gods is included; by the phrase `samāraka`, the world of the six sensual-plane gods is included; by the phrase `sabrahmaka`, the form-realm Brahmā world is included; by the phrase beginning with `sassamaṇabrāhmaṇā`, the rest of the world of beings, along with conventional gods, is included. Moreover, here, when the Blessed One's state of perfect awakening, whose domain is the entire world, is declared with its supreme extent by the phrase `sadevakassa`, some might think: "Māra is of great power, the lord of the six sensual planes, Vasavattī. Brahmā, however, is even more powerful than that; he radiates light with his ten fingers across ten thousand world-systems and experiences the bliss of the attainment of the highest jhāna. And there exist many ascetics and brahmins who are powerful, possessors of psychic power, the divine eye, and knowledge of the minds of others. And this mass of beings is endless and immeasurable. How could the domain of all of them without exception have been fully awakened to by the Blessed One?" To dispel their doubt, the Blessed One said, "of the world with its gods," and so on.

Porāṇā panāhu – ‘‘sadevakassā’’ti devatāhi saddhiṃ avasesalokaṃ pariyādiyati, ‘‘samārakassā’’ti mārena saddhiṃ avasesalokaṃ, ‘‘sabrahmakassā’’ti brahmehi saddhiṃ avasesalokaṃ. Evaṃ sabbepi tibhavūpage satte tīsu padesu pakkhipitvā puna dvīhi padehi pariyādiyanto ‘‘sassamaṇabrāhmaṇiyā pajāya sadevamanussāyā’’ti āha. Evaṃ pañcahipi padehi khandhattayaparicchinne sabbasatte pariyādiyati.

The ancients, however, say: By `sadevakassa` ('with its gods'), he encompasses the remaining world together with the deities. By `samārakassa` ('with its Māra'), he encompasses the remaining world together with Māra. By `sabrahmakassa` ('with its Brahmās'), he encompasses the remaining world together with the Brahmās. Thus, having included all beings who have gone to the three planes of existence in these three phrases, he then encompasses them with two more phrases, saying: "with its generation of ascetics and brahmins, with its gods and humans." In this way, with the five phrases, he encompasses all beings, who are circumscribed by the three aggregates.

Yasmā taṃ tathāgatena abhisambuddhanti iminā idaṃ dasseti – yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa ‘‘nīlaṃ pītaka’’ntiādi rūpārammaṇaṃ cakkhudvāre āpāthaṃ āgacchati, taṃ sabbaṃ ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto’’ti tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa ‘‘bherisaddo mudiṅgasaddo’’tiādi saddārammaṇaṃ sotadvāre āpāthaṃ āgacchati, ‘‘mūlagandho tacagandho’’tiādi gandhārammaṇaṃ ghānadvāre āpāthamāgacchati, ‘‘mūlaraso khandharaso’’tiādi rasārammaṇaṃ jivhādvāre āpāthamāgacchati[Pg.349], ‘‘kakkhaḷaṃ muduka’’ntiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthamāgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbaṃ phusitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ.

Because the Tathāgata is fully awakened to this, by this he shows the following: In countless world-systems, whatever form-object—such as 'blue' or 'yellow'—in this world with its devas comes into the range of the eye-door, all of it is fully understood by the Tathāgata thus: 'This being, at this moment, having seen such a form-object, has become joyful, sorrowful, or neutral.' Similarly, in countless world-systems, whatever sound-object—such as 'the sound of a drum' or 'the sound of a tabor'—in this world with its devas comes into the range of the ear-door; whatever smell-object—such as 'root fragrance' or 'bark fragrance'—comes into the range of the nose-door; whatever taste-object—such as 'root taste' or 'stem taste'—comes into the range of the tongue-door; whatever tangible-object—such as 'hard' or 'soft'—comprising the earth-element, fire-element, or wind-element comes into the range of the body-door, all of it is fully understood by the Tathāgata thus: 'This being, at this moment, having touched such a tangible-object, has become joyful, sorrowful, or neutral.'

Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhādibhedaṃ dhammārammaṇaṃ manodvāre āpāthamāgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma dhammārammaṇaṃ jānitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Evaṃ yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, taṃ tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi. Imassa pana mahājanassa pariyesitvā appattampi atthi, apariyesitvā appattampi atthi, pariyesitvā pattampi atthi, apariyesitvā pattampi atthi. Sabbampi tathāgatassa appattaṃ nāma natthi ñāṇena asacchikataṃ. Tato eva yaṃ aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ bhagavā sabbaṃ sabbākārena jānāti passati. Evaṃ jānatā passatā cānena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 617) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tatheva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu.

In the same way, in countless world-systems, whatever mental object—with its distinctions of pleasant, etc.—in this world with its devas comes into the range of the mind-door, all of it is fully understood by the Tathāgata thus: 'This being, at this moment, having known such a mental object, has become joyful, sorrowful, or neutral.' Thus, whatever is seen, heard, sensed, or cognized in this world with its devas—there is nothing unseen, unheard, unsensed, or uncognized by the Tathāgata. But for this multitude of beings, there are things unattained even when sought, things unattained without seeking, things attained by seeking, and things attained without seeking. For the Tathāgata, there is nothing at all unattained, nothing unverified by knowledge. Therefore, in countless world-systems, whatever form-object there is that comes into the range of the eye-door of countless beings—the Blessed One knows and sees all of it in every way. And by him, knowing and seeing thus, whether in terms of agreeable, disagreeable, etc., or in terms of the designations obtainable in what is seen, heard, sensed, or cognized—such as, 'What is that form, the form-base? That form derived from the four great elements, with color and appearance, visible, resistant, blue, yellow,' etc. (Dhs. 617)—it, being divided by many names, through thirteen turns or fifty-two methods, remains just so; there is no distortion. This principle also applies to sounds and other objects coming into the range of the ear-door and other sense-doors.

Tasmā tathāgatoti vuccatīti yaṃ yathā lokena gataṃ, tassa tatheva gatattā tathāgatoti vuccati. Pāḷiyaṃ pana ‘‘abhisambuddha’’nti vuttaṃ, taṃ tathāgatasaddena samānatthaṃ. Iminā tathādassibhāvato tathāgatoti ayamattho dassito hoti. Vuttañhetaṃ dhammasenāpatinā –

Therefore, he is called the Tathāgata. Because he has gone in the same way as the world has gone, he is called the Tathāgata. In the Pāḷi, however, it is said 'abhisambuddha,' which has the same meaning as the word Tathāgata. By this, the meaning is shown that he is the Tathāgata because of his state of seeing things thus. And this was said by the General of the Dhamma:

‘‘Na tassa addiṭṭhamidhatthi kiñci,Atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ,Tathāgato tena samantacakkhū’’ti. (mahāni. 156;

cūḷani. mogharājamāṇavapucchāniddesa 85;

paṭi. ma. 1.121);

Nothing here is unseen by him, nor anything uncognized or unknowable; he has directly known all that is to be known, therefore the Tathāgata is the All-Seeing One.

Suttantepi [Pg.350] vuttaṃ bhagavatā –

It is also said in the Suttas by the Blessed One:

‘‘Yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya pajāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).

Whatever, monks, in this world with its devas... with its generation of devas and humans—whatever has been seen, heard, sensed, cognized, attained, sought after, and pondered by the mind—that I know, that I have directly known. That is known to the Tathāgata, but the Tathāgata has not taken a stand upon it.

Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhatīti yassañca visākhapuṇṇamarattiyaṃ tathā āgatādiatthena tathāgato bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā uttaritarābhāvato anuttaraṃ sammāsambodhiṃ āsavakkhayañāṇena saddhiṃ sabbaññutaññāṇaṃ adhigacchati. Yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyatīti yassañca visākhapuṇṇamarattiyaṃyeva kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyati. Yaṃ etasmiṃ antareti imāsaṃ dvinnaṃ saupādisesaanupādisesanibbānadhātūnaṃ vemajjhe pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyampi, majjhimabodhiyampi, pacchimabodhiyampi yaṃ suttageyyādippabhedaṃ dhammaṃ bhāsati niddisanavasena, lapati uddhisanavasena, niddisati paṭiniddisanavasena. Sabbaṃ taṃ tatheva hotīti taṃ etthantare desitaṃ sabbaṃ suttageyyādinavaṅgaṃ buddhavacanaṃ atthato byañjanato ca anupavajjaṃ anūnaṃ anadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ…pe… mohamadanimmadanaṃ, natthi tattha vālaggamattampi avakkhalitaṃ, ekamuddikāya lañchitaṃ viya ekanāḷiyā mitaṃ viya ekatulāya tulitaṃ viya ca taṃ tatheva hoti yassatthāya bhāsitaṃ, ekanteneva tassa sādhanato, no aññathā. Tasmā tathaṃ, avitathaṃ, anaññathaṃ. Etena tathāvāditāya tathāgatoti dasseti. Gadaattho ayaṃ gatasaddo dakārassa takāraṃ katvā, tasmā tathaṃ gadatīti tathāgatoti attho. Atha vā āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado yassāti dakārassa takāraṃ katvā tathāgatoti evamettha padasiddhi veditabbā.

Monks, the night when the Tathāgata awakens to the unsurpassed perfect enlightenment—on the full moon night of Visākha, the Tathāgata, the Blessed One, by the meaning of 'thus come' and so forth, seated on the unconquered throne at the Bodhi-maṇḍa, having crushed the heads of the three Māras, attains the unsurpassed perfect enlightenment, which is the knowledge of the destruction of the taints together with the knowledge of omniscience. And the night when he attains final Nibbāna with the Nibbāna-element without residue remaining—on that very same full moon night of Visākha, in Kusinārā, in the Upavattana Sāla grove of the Mallas, between the twin Sāla trees, he attains final Nibbāna with the Nibbāna-element without residue remaining. In the interval between these two—the Nibbāna-element with residue and the Nibbāna-element without residue—a span of forty-five years, from the first awakening, to the middle awakening, and to the final awakening, whatever Dhamma he speaks, whether he speaks it by way of detailed explanation, utters it by way of summary statement, or points it out by way of re-explanation—all of that is just so. In this interval, all the teachings—the Buddha's word in its nine divisions—are flawless in meaning and phrasing, without deficiency or excess, complete in every way, crushing the intoxication of lust…pe…the intoxication of delusion. Not even a hair’s breadth is found amiss there. It is as if stamped with a single seal, measured with a single measure, weighed with a single scale—just so is it for the purpose for which it was spoken, entirely accomplishing that aim and nothing else. Therefore, it is true, not false, not otherwise. By this speaking of what is true, he is shown to be the Tathāgata. This word 'gata' has the meaning of 'gada' (to speak); by changing the 'd' to 't', the meaning is 'Tathāgata' because 'he speaks (gadati) what is true (tathaṃ).' Alternatively, 'āgadanaṃ' is 'āgado', meaning 'speech.' 'One whose speech (āgado) is true (tatho), not inverted'—by changing the 'd' to 't', thus 'Tathāgata'. In this way, the derivation of the word should be understood here.

Yathāvādī tathākārīti ye dhamme bhagavā ‘‘ime dhammā akusalā sāvajjā viññugarahitā samattā samādinnā ahitāya dukkhāya saṃvattantī’’ti [Pg.351] paresaṃ dhammaṃ desento vadati, te dhamme ekanteneva sayaṃ pahāsi. Ye pana dhamme bhagavā ‘‘ime dhammā kusalā anavajjā viññuppasatthā samattā samādinnā hitāya sukhāya saṃvattantī’’ti vadati, te dhamme ekanteneva sayaṃ upasampajja vihāsi. Tasmā yathāvādī bhagavā, tathākārīti veditabbo. Yathākārī tathāvādīti sammadeva sīlādiparipūraṇavasena sammā paṭipanno sayaṃ yathākārī bhagavā, tatheva dhammadesanāya paresaṃ tattha patiṭṭhāpanavasena tathāvādī. Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā, kāyopi tathā gato pavatto. Yathā ca kāyo, vācāpi tathā gatā pavattāti attho.

As he speaks, so he acts: The Blessed One, while teaching others the Dhamma, declares, "These qualities are unskillful, blameworthy, reproved by the wise, and when undertaken, lead to harm and suffering." He himself has entirely abandoned those qualities. And the qualities he declares as, "These qualities are skillful, blameless, praised by the wise, and when undertaken, lead to welfare and happiness," he himself has fully attained and lives by. Therefore, it should be understood that as the Blessed One speaks, so he acts. As he acts, so he speaks: The Blessed One, being rightly practicing through the completion of virtue and other qualities, acts accordingly himself. In the same way, through teaching the Dhamma, he establishes others in those very qualities. For the Blessed One, his bodily actions conform to his speech, and his speech conforms to his bodily actions. Thus, as he speaks, so he acts, and as he acts, so he speaks. For one of such a nature, as is his speech, so also is his bodily conduct conducted. And as is his bodily conduct, so also is his speech conducted—this is the meaning.

Abhibhū anabhibhūtoti upari bhavaggaṃ heṭṭhā avīcinirayaṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu bhagavā sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo atulo appameyyo anuttaro dhammarājā devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tato eva sayaṃ na kenaci abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsatthe nipāto. Yañhi kiñci neyyaṃ nāma, sabbaṃ taṃ hatthatale āmalakaṃ viya passatīti daso. Aviparītaṃ āsayādiavabodhena hitūpasaṃhārādinā ca satte, bhāvaññathattūpanayavasena saṅkhāre sabbākārena suciṇṇavasitāya samāpattiyo cittañca vase vattetīti vasavattī. Ettāvatā abhibhavanaṭṭhena bhagavā attano tathāgatabhāvaṃ dasseti.

The Conqueror, the Unconquered—making the highest plane of existence the upper limit and the Avīci hell the lower limit, and horizontally throughout the immeasurable world-systems, the Blessed One overcomes all beings by virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. There is no standard or measure for him. He is incomparable, without rival, without counterpart, matchless, unequaled, immeasurable, supreme—the King of Dhamma, a super-god among gods, a super-Sakka among Sakkas, a super-Brahmā among Brahmās. Therefore, he himself is unconquered by anyone—thus, the Unconquered. Whatever is to be known, he sees it all as clearly as an āmalaka fruit in the palm of his hand—thus, the Seer. By unperverted understanding of dispositions and so forth, and by beneficial guidance of beings, and by comprehending formations in every way according to their conditional nature, he controls his mind and meditative attainments at will—thus, the Master of Power. Thus, by way of conquest, the Blessed One demonstrates his Tathāgata-nature.

Tatrevaṃ padasiddhi veditabbā – agado viya agado. Ko panesa? Desanāvilāso ceva puññussayo ca. Teneva hesa mahānubhāvo bhisakko viya dibbāgadena sappe, sabbe parappavādino sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto desanāvilāso ceva puññussayo ca agado assāti dakārassa takāraṃ katvā [Pg.352] tathāgatoti veditabbo. Tena vuttaṃ ‘‘sadevake, bhikkhave, loke…pe… vasavattī, tasmā tathāgatoti vuccatī’’ti.

Here, the derivation of the word should be understood thus: like an antidote, he is an antidote. And what is this? It is both the splendor of his teaching and his accumulation of merit. Therefore, being of great power, like a physician with a divine antidote overcoming snakes, he overcomes all proponents of rival doctrines and the world with its devas. Thus, in overcoming all the world, his undeviating splendor of teaching and accumulation of merit are the antidote. By changing the letter 'd' to 't', he is to be understood as the Tathāgata. Therefore it was said: 'Monks, in the world with its devas... he is the master, therefore he is called the Tathāgata.'

Gāthāsu sabbalokaṃ abhiññāyāti tedhātukalokasannivāsaṃ jānitvā. Sabbaloke yathātathanti tasmiṃ tedhātukalokasannivāse yaṃkiñci neyyaṃ, taṃ sabbaṃ yathātathaṃ aviparītaṃ jānitvā. Sabbalokavisaṃyuttoti catunnaṃ yogānaṃ anavasesappahānena sabbenapi lokena visaṃyutto vippamutto. Anūpayoti sabbasmimpi loke taṇhādiṭṭhiupayehi anūpayo tehi upayehi virahito.

In the verses, 'having fully understood all the world' means having known the aggregation of the threefold world. 'In all the world, as it truly is' means having known all that is knowable in that aggregation of the threefold world, as it truly is, without distortion. 'Disconnected from all the world' means, by the complete abandonment of the four yokes, he is disconnected and liberated from all the world. 'Without attachment' means, in all the world, he is without attachment through craving and views, devoid of those attachments.

Sabbābhibhūti rūpādīni sabbārammaṇāni, sabbaṃ saṅkhāragataṃ, sabbepi māre abhibhavitvā ṭhito. Dhīroti dhitisampanno. Sabbaganthappamocanoti sabbe abhijjhākāyaganthādike mocetvā ṭhito veneyyasantānepi attano desanāvilāsena tesaṃ pamocanato sabbaganthappamocano. Phuṭṭhāssāti phuṭṭhā assa. Karaṇatthe idaṃ sāmivacanaṃ, phuṭṭhā anenāti attho. Paramā santīti nibbānaṃ. Tañhi tena ñāṇaphusanena phuṭṭhaṃ. Tenevāha ‘‘nibbānaṃ akutobhaya’’nti. Atha vā paramā santīti uttamā santi. Katarā sāti? Nibbānaṃ. Yasmā pana nibbāne kutoci bhayaṃ natthi, tasmā taṃ akutobhayanti vuccati.

'He has overcome all' means he stands having overcome all objects beginning with form, all conditioned things, and all Māras. 'The wise one' means he is endowed with fortitude. 'He who has released all bonds' means he stands having released all fetters such as the bodily fetter of covetousness, and because he liberates even the mental continuities of those to be trained through the splendor of his teaching, he is one who has released all bonds. 'Phuṭṭhāssa' means 'phuṭṭhā assa'. Here, this is a genitive case in the sense of instrumentality; the meaning is 'touched by him'. 'The highest peace' refers to Nibbāna. For it is touched by the touch of his knowledge. Hence it is said, 'Nibbāna is without fear from anywhere.' Alternatively, 'the highest peace' means the supreme peace. What is that? Nibbāna. And because in Nibbāna there is no fear from any quarter, therefore it is called 'without fear from anywhere.'

Anīghoti niddukkho. Sabbakammakkhayaṃ pattoti sabbesaṃ kammānaṃ khayaṃ pariyosānaṃ accantābhāvaṃ patto. Vimutto upadhisaṅkhayeti upadhisaṅkhayasaṅkhāte nibbāne tadārammaṇāya phalavimuttiyā vimutto. Esa soti eso so. Sīho anuttaroti parissayānaṃ sahanaṭṭhena, kilesānaṃ hananaṭṭhena ca, tathāgato anuttaro sīho nāma. Brahmanti seṭṭhaṃ. Cakkanti dhammacakkaṃ. Pavattayīti tiparivaṭṭaṃ dvādasākāraṃ pavattesi.

'Without affliction' means without suffering. 'Having reached the destruction of all kamma' means he has attained the destruction, the end, the utter absence of all kammas. 'Liberated through the cessation of the substrates of existence' means he is freed by the fruition liberation that has Nibbāna as its object, which is called the cessation of the substrates of existence. 'Esa so' means 'eso so'. 'The unsurpassed lion' means the Tathāgata is called the unsurpassed lion because of his endurance of dangers and because of his destruction of defilements. 'Brahma' means supreme. 'Wheel' means the Dhamma wheel. 'He set in motion' means he set rolling the threefold round with its twelve aspects.

Itīti [Pg.353] evaṃ tathāgatassa guṇe jānitvā. Saṅgammāti samāgantvā. Taṃ namassantīti taṃ tathāgataṃ te saraṇaṃ gatā devamanussā namassanti. Mahantehi sīlādiguṇehi samannāgatattā mahantaṃ, catuvesārajjayogena vītasāradaṃ. Idāni yaṃ vadantā te namassanti, taṃ dassetuṃ dantotiādi vuttaṃ. Taṃ uttānatthameva.

'Thus' means having known the qualities of the Tathāgata in this way. 'Saṅgamma' means having assembled. 'They pay homage to him' means those devas and humans who have gone to that Tathāgata for refuge pay homage to him. He is great because he is endowed with great qualities such as morality, and he is devoid of timidity because of the possession of the four grounds of confidence. Now, to show what they say when they pay homage to him, 'the tamed one' and so on, is said. The meaning of that is obvious.

Iti imasmiṃ catukkanipāte chaṭṭhe sattame ca sutte vaṭṭaṃ kathitaṃ, paṭhamadutiyatatiyadvādasamaterasamesu vivaṭṭaṃ kathitaṃ, sesesu vaṭṭavivaṭṭaṃ kathitanti veditabbaṃ.

Thus, in this Book of the Fours, in the sixth and seventh suttas, the round of existence is explained; in the first, second, third, twelfth, and thirteenth, the unrolling of the round is explained; in the rest, both the round and the unrolling of the round are explained—this should be understood.

Terasamasuttavaṇṇanā niṭṭhitā.

The commentary on the Thirteenth Sutta is finished.

Iti paramatthadīpaniyā

Thus, in the Paramatthadīpanī,

Khuddakanikāya-aṭṭhakathāya

the commentary on the Khuddaka Nikāya,

Itivuttakassa catukkanipātavaṇṇanā niṭṭhitā.

the commentary on the Book of the Fours of the Itivuttaka is completed.

Nigamanakathā

The Concluding Verses

Ettāvatā [Pg.354] ca –

And thus far –

Dhammissarena jagato, dhammālokavidhāyinā;

Dhammānaṃ bodhaneyyānaṃ, jānatā desanāvidhiṃ.

By the Lord of the Dhamma for the world, who established the light of the Dhamma; who knew the method of teaching the Dhamma to those capable of being awakened.

Taṃ taṃ nidānamāgamma, sabbalokahitesinā;

Ekakādippabhedena, desitāni mahesinā.

Having resorted to various origins, by the one wishing for the welfare of all the world; they were taught by the Great Sage by way of the divisions beginning with the Ones.

Dasuttarasataṃ dve ca, suttāni itivuttakaṃ;

Itivuttappabhedena, saṅgāyiṃsu mahesayo.

One hundred and twelve suttas, the Itivuttaka; the great sages recited them according to the Itivuttaka's divisions.

Chaḷabhiññā vasippattā, pabhinnapaṭisambhidā;

Yaṃ taṃ sāsanadhorayhā, dhammasaṅgāhakā pure.

Those who had attained the six higher knowledges, who had attained mastery, who had penetrated the analytical knowledges; who were the bearers of the Teaching's burden, the compilers of the Dhamma in the past.

Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;

Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.

To explain its meaning, relying on the method of the ancient commentaries, this explanation of the meaning was undertaken by me.

Sā tattha paramatthānaṃ, suttantesu yathārahaṃ;

Pakāsanā paramattha-dīpanī nāma nāmato.

That exposition, which illuminates the ultimate meanings in the discourses as appropriate, is named 'Paramatthadīpanī'.

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Aṭṭhattiṃsappamāṇāya, pāḷiyā bhāṇavārato.

It has reached completion, with its decisions unconfused, for the Pāli text of thirty-eight recitation sections.

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.

Thus, by me composing it, whatever merit has been attained by me, by the power of that, may the teaching of the Protector of the World...

Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi pāṇino hontu, vimuttirasabhāgino.

...having plunged into the pure practice beginning with virtue, may all beings partake of the taste of liberation.

Ciraṃ [Pg.355] tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

Long may the Dispensation of the Perfectly Enlightened One endure in the world! May all beings always be respectful towards it.

Sammā vassatu kālena, devopi jagatippati;

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

May the heavens rain in due season; may the lord of the world, devoted to the True Dhamma, rule the world righteously.

Iti badaratitthavihāravāsinā ācariyadhammapālena katā

Thus, this was composed by Ācariya Dhammapāla, residing at the Badaratittha Monastery.

Itivuttakassa aṭṭhakathā niṭṭhitā.

The commentary on the Itivuttaka is completed.